Posted by: Orgyen Norla | December 17, 2009

Union of Dzogchen and Mahamudra

We start the practice with the focus on samsara. Now samsara consists
of six realms or the six states; so there is a separate meditation for each of these. In each case you meditate on the sensations of that specific realm and then on the emptiness of those sensations. You do so by looking at the direct
nature of your own mind and thereby experiencing the emptiness of the
sensations. So the first realm is the hell realm and, among the two types of hell realms, the hot hell. During these meditations you will be visualizing yourself in your ordinary form with the exception that you visualize your body as hollow. So, from the outside, you will look as you look and from the inside there are no bones or guts.

In the center of your right foot towards its heel, visualize a black Duh syllable. You then think that all of the karma which is likely to cause your rebirth anytime in hell, all of the karma accumulated by others which will cause their rebirth in hell, and all of the hellish kleshas that afflict you and others, are drawn into that black Duh syllable. The syllable in your foot is then transformed into the realm of the hot hell, clearly like an image in a mirror. Then you imagine that you, in the form of a little body, are actually in that hot hell inside your right foot. Try to imagine it as clearly as possible, the inconceivable suffering of the hot hells. While you are doing so, you repeat the mantra Ram Naraka at least seven times. The first part, while doing this
contemplation, is to imagine yourself burning in the hot hell and then towards the end of it you look directly at the nature your mind which causes the appearance and the sensations of the hot hell realm to dissolve into emptiness.
Next, in the same way, you visualize in the corresponding place in
your left foot an identical black Duh syllable, and withdraw into that all the karma and kleshas accumulated this life and in previous lives by yourself and others that causes rebirth in the cold hell. Again, imagine that you are stuck
there and are experiencing all the inconceivable suffering of extreme
cold. While doing so, you recite the mantra Kham Naraka seven times and then you look at the nature of the mind of the meditator, the person visualizing this, the experiencer, the person who is experiencing the suffering and looking at the nature of the mind. At this point of course is the return to the practice of Mahamudra or Trekcho, and by doing so the appearances dissolve into emptiness.The purpose of these first two meditations is,
through the direct experience of emptiness, to purify the habit of the
two hells.

The second realm, from the bottom up, is the preta or hungry ghost
realm. The corresponding meditation concerned with this realm begins by visualizing a red Preh in your lower abdomen that is in the center
of your body at the level of the genitals. You think that all of the
karma accumulated by yourself and others, through greed and the klesha of greed itself, in short all wrong doings and obscurations that can cause birth as a preta are withdrawn into this red syllable. At that point, it is transformed into the preta realm. You imagine, after being born there, intense
suffering of hunger, thirst and craving. You recite the mantra Sarva Pretaka at lease seven times and then again you look at the nature of the
mind of the person meditating, the person experiencing, and by doing
so the contents of the meditation
dissolve into emptiness.

The third samsaric realm is the animal realm. For this you visualize a
dark red colored syllable at the level of the navel in the center of your body; its a dark red Trih. You think that all of the karma and kleshas that cause the rebirth as an animal, principally the karma and kleshas associated with stupidity and apathy, are drawn into this syllable which is transformed
into the habitat or realm of animals. You imagine yourself born in
this realm and, as vivid as possible, imagine the suffering you are experiencing being born an animal, such as enslavement and
being preyed upon. The suffering that is fundamental to this realm is
the suffering of stupidity and the inability to communicate. You recite the mantra Sarva Tiryaka, at least seven times. Then at the end, as before, you look at the nature of the mind of the meditator, the experiencer, causing all the appearances of the meditation to dissolve into emptiness.

The fourth realm, the first of the so called fortunate or higher realms, is the human realm. Here you visualize the syllable at the center of the heart and the syllable is Nrih, it is green. Then you think of all of the causes of human rebirth, principally the klesha of desire and the karma accumulated through desire by yourself and others, dissolving into this green syllable which becomes the four continents of the human world. Imagine yourself born there and the sufferings most astigmatic to the human realm are birth, aging, sickness and death. Try to imagine these four as clear as possible. While doing so the mantra that is recited is Sarva Anuse, seven times. Then afterwards you look at the nature of the mind, the meditator, the experiencer, and
the appearances dissolve into emptiness.

The second of the higher realms and the fifth realm in samsara is the
realm of the Asuras or non gods. Here the place is the center of the throat, the syllable is Suh, and it is yellow. You visualize that while thinking that all of the causes of rebirth, principally the klesha of jealousy and the actions
motivated by jealousy, are drawn into that syllable which is transformed into the Asura realm. You then imagine you are born in and stuck in this realm and that you are undergoing the suffering of an Asura. Now, because their nature is jealousy, their principal suffering is unsuccessful warfare
against the gods and you imagine all the experiences of being killed
and wounded. You recite the mantra Sarva Asurra seven times. And then again you look at the nature of the mind, the meditator, the
experiencer, and the appearances of the Asura realm dissolves into emptiness.

The sixth and highest realm within samsara is the god or deva realm.
You visualize the syllable Ah, white in color, inside your head toward the top. Again you think that all of the causes for rebirth in the deva realm are withdrawn into the syllable. Principal among these are the klesha of pride and
actions motivated by pride. All of this dissolves into the syllable
which is transformed into the god realm, specifically the type of god realm which is called the deva realm of desire. You imagine that
you are born in that realm and experience the suffering of a deva.
Now, generally speaking, the devas enjoy tremendous pleasure, comfort and prosperity, but since they are still within samsara it ends and
when it ends they experience incredible suffering, the suffering of
death and downfall. Because the deva realm and life in the deva realm is so pleasant, when they see signs of their impending death,
they do sometimes before it occurs they suffer terribly because of
what they are losing. Now,because of the contrast with the subsequent rebirth, which they can see; so obviously if they know that they are going to be reborn in one of the three lower realms they suffer. But, even if they are
going to be reborn as a human or as an Asura, they suffer because of
not having control or choice. Think that you are experiencing the suffering of a deva, and repeat the mantra Sarva Deva seven times. And as before, look at the nature of the mind of the meditator, the experiencer, which is the practice
of Mahamudra or Trekcho, and the appearance of the meditation of the
deva realm dissolves.

In that way you eradicate or prevent the birth in and experience of
the suffering of the six realms. At the end of all six phases of the meditation you again look at the nature of your mind. The point is to realize that the experience of suffering, such as the individual sufferings of the six realms, the
experience of suffering is mind; it is not something other than mind.
These sufferings occur, but they occur as manifestations or display of mind and mind is not anything, it is empty of being anything. So by recognizing the emptiness of mind and the emptiness of the experiences of mind, this is an
instruction for preventing rebirth in the six realms. This is also referred to closing the door of rebirth in the six types of existence.

At this point or phase of the contemplation you recite the six syllable mantra of The Great  Perfection, which prevents rebirth in the six realms.
Next, in the same meditation, you visualize the embodiment of the
wisdom body speech and mind of all buddhas, as the three syllables in your three places. So, inside your head, you visualize a white Om,
inside your throat, a red Ah, and in your heart, a blue Hum. You then
think that the blessing and wisdom of the body speech and minds of all the buddhas are drawn into these three syllables. Once these blessing and wisdom of the buddhas are drawn into these syllables, they blaze with wisdom fire,
the fire of five colors in each case.

Now, previously after visualizing each realm, you looked at the nature
of your mind, and the visualization of each realm dissolved, but you didn’t totally get rid of the realms. Here you are going to get rid of them. So you think that the wisdom fire which comes from these three syllable
fills your whole body, burning up and away the six realms all at once,
and the seeds which cause the rebirth in them. While visualizing that, you recite the mantra OH AH HUM. That’s the samsara part. Now we come to the nirvana part. The nirvana part is the contemplation of the Three Jewels, but
starting from the bottom up. So first sangha, the dharma and then the
buddha. Now during the previous meditation you visualized yourself in your ordinary form. You are going to change that; first you are
going to visualize yourself as the sangha. The supreme member of the
Mahayana sangha is the Bodhisattva Maitreya because he is going to be the next buddha. He is the closest member of the sangha to buddhahood. You visualize yourself as Maitreya and while doing so you recite the mantra; NAMO SANGHAYA.

Next is the contemplation of the jewel of the dharma. You think that
your body, as the Bodhisattva Maitreya, is transformed in an instant into the embodiment of dharma. The realization of dharma is depicted as the female deity. The cause of all awakening, the cause of all buddhahood is the
perfection of discernment, Prajnaparamita. Although the perfection of
discernment is truly the realization of the nature of all things, because it is the cause of all awakening when it is depicted as a deity, it is called the great mother Prajnaparmita. So you visualize yourself as her because she
is the embodiment of all dharma. She is gold in color with four arms
and so on. You recite the mantra; NAMO DHARMAYA, three times.

Then there is the jewel of the buddha. You think that you, as the form
of the great mother, are transformed in an instant into the Buddha Sakayamuni, and visualizing yourself as the buddha you recite the mantra NAMO BUDDHAYA, three times. Then having visualized yourself as the buddha, you  visualize yourself as the Bodhisattva Avalokiteshvara. The reason you visualize yourself as Chenrezig at this point is that he is the embodiment of the compassion of all buddhas. So you think that you,
the Buddha Sakayamuni, are transformed into the Bodhisattva
Avlalokiteshvara, and you visualize yourself as him in the usual manner, white in color with one face and four arms, and you recite the
mantra OH MANI PADME HUM, three times.

Then in order to reveal or enhance the power of compassion you think
that Avalokiteshvara is transformed into his ferocious or wrathful form, Hayagriva. Now Avalokiteshvara has these two aspects because compassion itself is embodied in the peaceful form and the power or effectiveness of
compassion is in the wrathful form. So you visualize yourself as
Hayagriva, who is red in color and recite the mantra; OM HAYAGRIVA HUM PHAT, three times.

Now all of this is basically connected with the purification of the
body, and your body is composed of the five elements, earth, water, fire, air, and space. Not only your body but all of the external phenomena are composed of the five elements as well. While reflecting that the five elements do not exist independently, that things appear that way as the display of
mind, you recite the essence syllable of the five elements; E YAM RAM BAM LAM, three times. E, the essence of space, YAM, the essence of wind or air, RAM, the essence of fire, BAM, the essence of water and LAM, the essence of
earth. That section is the purification of body.

The second section is the purification of speech. The purification of
speech is done through the use of the syllable HUM, by mantra.You sit in the same posture, except that you join the palms of the hands above the top of the head, and you visualize your body as a five prong golden vajra. In the
center of the vajra you visualize your mind as a blue HUM, and you
think that from the bindu at the top of the HUM lots of blue HUMS emerge and come out of your body, the golden vajra, and fill the entire universe with HUMS. Then you think; they return and come together to one cubic size HUM, in the space in front of you. Then you think from the HUM, in the center
of the vajra, which is somewhat identified with your heart, more HUMS come out and this time they fill your body. While doing this recite three long HUMS, and then after that, for the rest of the time you do short HUMS, recited in
groups of three.

The final part of the preliminaries done after that is called the natural settling of body, speech and mind. So after doing all of these you then rest your mind without any contrivance or artifice in primordial purity, which means you return to the Trekcho or break through practice that you did earlier.

The practice of breakthrough or Trekcho is the basis for the teachings
and practice of the six lamps, which constitute the path of the leap over. The practice of Togel in itself has two aspects, the preliminaries and the main practice.

Now we come to the presentation of the actual practice, which is
called the introduction of the six lamps. The use of the term lamp, or torch, connotes or denotes something that dispels darkness. What we are trying to do in our practice is recognize a direct experience of the Dharmata, or nature of all dharmas or things. This is of course the nature of our own mind.
Principally we recognize it by looking at our own mind. The first thing you can say about your own mind is that it is emptiness because it is empty of any substantial existence. If that was all the mind was, just emptiness and it
was nothing, then we could not call the mind, or the nature of the
mind, a lamp. It would not have the capacity to dispel darkness; in fact it would be darkness itself.
While your mind’s nature is emptiness, it is not obscurity or darkness, it is illumination. Along with the mind’s emptiness, the other character that defines the mind is cognitive lucidity or awareness. So here the first use of the
term lamp is to refer to the nature of your mind, which is like a lamp, in being the unity of cognitive lucidity and emptiness.

There are six aspects to this lamp or the illuminating quality of ones
basic nature. The first is called the abiding lamp of the ground. This is what was pointed out in the chapter which introduced Mahamudra and Trekcho or breakthrough. Any sentient being by definition has a mind. Any being that has a mind possesses the same fundamental nature. All minds are of the
same nature and this nature is emptiness, not obscurity. It is an emptiness that is inseparability from lucidity. This lucidity which is the defining characteristic of a mind, or of cognition, is at the same time the innate ability to achieve the perfect wisdom of buddhahood, the innate ability to realize the nature of all things. Therefore, this lucidity, which characterizes any and all minds, is called Sugatagarba or the seed or nature of those who have gone to bliss. Now the term sugata refers to a buddha and it means those who
have gone to bliss, those who no longer are remaining in a state of
suffering. When it is said we all possess the basic nature of that, it means we all possess the ability to transcend suffering, the ability to achieve buddahood. So cognitive lucidity in and of itself is the seed of the potential to
achieve and the ability to achieve awakening. And this is so because
we always have this as our basic nature.

The first of the six lamps, the abiding lamp of the ground, is in a
sense an explanation or common to Togel and Trekcho. The others are uncommon, in that they are only explained or pointed out in the
contents of Togel instruction. Now Dharmata, the nature of things, if
you look at it from the point of view of its vastness in scope is literally the nature of all things. Therefore it is all pervasive. But the root of Dharmata is the mind and therefore the primary observation of Dharmata is in one’s own

We saw before that the mind has two aspects, what it is or how it
really is, and what it appears to be or how it appears. In terms of how the mind appears, the mind appears to reside in the body. The way
we experience is our appearing to be a resident of our body. This
means that while Dharmata is all pervasive, because it is the nature of mind and because the mind appears to reside within the body, Dharmata is most apparent within your body. Now your mind pervades your whole body, but especially the mind itself.

In the primordial wisdom of the sugatas, the principle mind is seated
within the heart. Therefore, the second lamp is called the citta flesh lamp. So the heart is the lamp made of flesh or living tissue. The reason for this is that, as we saw earlier, while you are alive the fundamental seat of the eighth
consciousness is your heart. Now when you die and your mind leaves
your body, that’s a whole different thing. Your body becomes a corpse. But as long as you are alive, your body and mind are interconnected. Therefore, the second lamp is the heart, which is the seat of mind.

The third lamp is called the smooth white channel lamp. This is the
channel which connects the heart to the eyes. The eyes are the fourth lamp and the third lamp is the channel that connects these two. It is this channel that causes the appearances of Dharmata, seated in the heart to be visible. In
order to be visible obviously they have to appear to the eyes and the
connection between the heart and eyes is called the smooth white channel lamp. Now it is a channel, but it is a channel that does not contain either blood or lymph. It is empty of everything except wind. For example, in some Dzogchen tantras it says, “It is in the white place of the brain that the
appearances arise to the senses.” This refers to the vision of the eyes because this channel passing from the heart, the smooth white channel lamp, passes via or through the brain.

The fourth lamp is called the distant lasso water lamp. This refers to something that is in the center of the eyes. Because you can see things that are distant, its called the distant lasso water because of the composition of the eye. It refers, not to the entire eye, but to the sense faculty within the
eye that is at the end of the smooth white channel lamp. The smooth
white channel lamp starts at the heart and ends at the optic nerve.

The fourth lamp is the gate for the appearance of wisdom. The wisdom,
in this case, refers to the display of Dharmata and the condition for its appearance is the use of the eyes in a particular way, or gaze, in connection with a source of light. Traditionally the sun is given as the main example but
it can also be the light of the moon, an electric light, or a light from a flame. Through the application of gaze you cause to appear to the fourth lamp, or in the fourth lamp, the eyes, a rainbow like light phenomenon. This embodies the purity of the Dharmakaya and the five certainties of the
Sambhogakaya, initially appearing as multi colored light and circles
of light. The gate for that appearance is the distant lasso water lamp. When you do this and apply the gaze and make use of the four lamps explained thus far, what you will see looks something like the tail of a peacock which
contains circles, which are often five different colors; one
surrounding another like circular shields used in warfare.

What you are seeing with the fourth lamp is the fifth lamp which is
called the pure lamp of the expanse. Here it is called the pure lamp of Dharmadhatu. Through the meeting of the fourth and fifth lamps you experience the spontaneous display of the nature of all things. This means that what you are seeing is not a created or composite physical phenomenon. Within the rays of light, which are created by the gaze, you see not only large circles or spheres but lots of minute or little ones, like a net of pearls or little drops like fish eyes, and sometimes they appear in moving patterns of lattice
networks. That aspect of what you are seeing is the appearance of the unceasing activity of Nirmanakaya. What you experience is called the display of the Trikaya in the form of rainbow lights; they are the unlimited display of the same nature; the Dharmata. What you are seeing are the three
kayas as the unified appearances. Know that they appear in different
ways; know that in reality the different modes of appearances of the three embodiments are in essence indivisible from reality itself.

The way you do this is by using a light source and in this text the
example used is the sun. Usually you use the sun as soon as it has arisen or as it sets. But, whenever you do it, it has to be done in a certain way for this to work and for it to be safe.

First thing, you do not look at the sun. You are not trying to get the
direct light of the sun into your eyes. Nor do you look at the rays of the sun in the usual sense, as the sun has rays coming out of it. What you do is look one cubit below the sun, some distance from it, and you cause the  appearance of rays by squinting. By closing your eyes half way you adjust them exactly as to how much you close them, to what or how much you need to, in order to generate the appearance of rays. When this happens, one of the things that occurs is you cause the appearance of refractions of the light, so that it appears in different colors. The squinting of the eyes causes the rays of light to appear like aligned weapons, like parallel spears, which seem like a downpour of weapons shooting into oneself at your heart.

This one aspect of this training, and one benefit of this, is that you
prepare yourself for the appearances of the bardo. Because, in the bardo after death the light of wisdom appears in part as brilliant rays of light that you perceive as threatening, as weapons, as something that you have to be
afraid of. So one thing you are doing in this practice is learning to
recognize such phenomena as your own display and not as something coming from outside yourself.

When you do this you see five colors of light. The five colors of
light are considered the display of emptiness. The reason that you see the five colors is because in the impure context or form, we experience the five poisons, attachment, aversion, pride, jealously and apathy. If they are recognized in their pure nature, these are the five wisdoms, which are
inseparable from the five buddhas. In the impure context we experience the five aggregates, form, sensation, perception, mental formation and
consciousness. In the pure form they are the five buddhas; Varochana,
Akshobhya, Ratnasambhava, Amitabha and Amoghasiddhi. In the impure contents we experience the five elements. Blue light is the element of space, white light of water, yellow light of earth, red light of fire and green light of
air. In their pure form they are the five female buddhas. The dark
blue light is Akasadhatvisvari; the white light is Buddhalocana; the yellow light is Mamaki; the red light is Pandaravasini and the green light is Samayatara.

The five colors of light are the five families in nature, white sugata
family; blue vajra family; yellow ratna family; red padma; and green karma. But if they are unrecognized, they are the five winds which give rise to the five physical elements. Again, if unrecognized, they are the five directions;
the center, south, west, east and north. If their nature is recognized
they are the five pure realms. If unrecognized they are the five maras; the mara of the lord of death, means everyone is subject to death which of course interrupts their practice. The mara of the aggregates refers to the physical
body, encased in this material human body subject to its changes. The
klesha mara or mara of disturbing emotions is to be caught up in these emotions, as all sentient beings are. The mara of the child of the gods is the demon of seduction. It is our inner voice that whispers to oneself and gives
wrong advice, such as, there is something more interesting than
practicing. Do it later, tomorrow, next week or next month. If recognized they are the five wrathful deities, vajra heruka, ratna heruka, and so forth.

The technique just presented using the creation of appearances of rays
from a light source, such as the sun, is called the ‘introduction to rays.’ The appearances are classified as light rays and sound. Another instruction that is given is called the ‘introduction to squeezing the oceans.’ The word
‘oceans’ is referring to the eyes and this is the technique where you
squeeze or press on your eyes with your fingers, and by doing so you see light. The light that you see is said to be the display of the wisdom light of the peaceful deities in your heart. In order to see this particular light you have
to squeeze quite hard. So don’t do it for very long. The third one which is connected to sound is called ‘the introduction to the waves of the ocean.’ This
one, with your fingers, you block the ears by pressing on them. First
very indistinct and then progressively louder and louder, you hear a hum or humming, that is said to be the nature sound of Dharmata.Now the point of all these techniques is to use the appearance as a means for realizing the
nature itself, or Dharmata. You can also do this by remaining in complete darkness. Generally speaking the techniques that use light are called instructions or guidance in brightness and the ones that depend on darkness are called the instruction in darkness.

These appearances can arise through meditation practice using these
techniques or they also happen after you die in the bardo. When these appearances arise in the bardo they constitute the sixth lamp,
which is called the ‘bardo lamp of time.’ Although in the bardo the
appearances of light and sound are far more intense then what you experience through practice in this  life. Nevertheless, through
familiarization with this phenomenon in this life in practice, you
gain the ability not to be intimidated by these appearances through your recognition of them as empty display.

Now the part of the bardo or the phase of the bardo, in which these
things appear, is called the ‘bardo of Dharmata.’ When you are dying, what is called the life wind is gradually weakening. Now, it is the life wind that keeps you alive, and the life wind also keeps the white element, which you have
inherited from your father in place at the top of your body; and the
red element that you have inherited from your mother in place in the lower abdomen. As the life wind becomes weaker and weakening, these two start to move. It is as though the wind has a pressure that keeps these elements
in place. As the life wind starts to become more and more impaired the
white element, inherited from your father, descends from the top of your head downward through your body, you experience an all  encompassing whiteness. As the red element inherited from your mother begins to move upward from the lower abdomen, you experience an all encompassing redness. When the life wind is no longer functioning, then these two elements meet at the heart and encapsulate the seed of the mind within the
heart causing an experience of all encompassing blackness, or darkness.

Immediately after that there is an experience of emptiness, an
experience of the nature of all things, just as it is, without any other appearances or other factors interfering with it. That initial experience of emptiness and what happens immediately after that, is called the ‘bardo Dharmata,’ because it is the display or experience of the nature of things itself.

If you have become familiar with the nature of things through
meditation, in the preceding life, then there will be no difference between the Dharmata that you have experience and the Dharmata that presents itself to you at that point and being able to recognize the present Dharmata. Because of your experience with it in practice is called the ‘meeting of the mother
and child Dharmatas.’ The mother is what arises for everyone, and the child is what you have cultivated and familiarized in practice. So in that way through practice you are able to recognize the nature, then you remain in that
recognition in the state of samadhi for sometime. If you do not
recognize it, then that brief glimpse of emptiness ceases and you start to see the appearances of the clear light such as the peaceful and wrathful deities, lights and sounds and so on. It is at that point that familiarity with these,
through meditating on the lights, circles and the forms of deities will be of benefit.

In Trekcho and essence Mahamudra the main point is to be able to rest
in and sustain the continuity of the view. When practicing Togel while maintaining the view, one uses whatever manifests as an adornment in the sense of acknowledging that all the different experiences are actually the display or manifestation of innate wakefulness. If you have the habit of meditating on this aspect of The Great Perfection, then you can achieve
liberation at that point in the bardo. So therefore, at this point, Karma Chagmey Rinpoche says, “In order to prepare for that aspect of the after death experience, you should regularly gaze at light in this way.” He also says, “If you do this assiduously you will see truly wondrous things.” He cautions us at this point. He says, “Make no mistake what you are seeing when
you do this authentically is not like looking at a rainbow that appears in the sky. It is not external light in that way, because it is the spontaneous display of the five families. Therefore, when you see these five color rays of light,
it is no different from seeing the five Buddhas themselves.” He
concludes, “If you have purified karma you will actually see the forms of deities, peaceful deities like Avalokiteshvara, Amitabha and Guru
Rinpoche, wrathful deities, like Hayagriva, and so on.”

The practice, of course, consists of the common preliminaries, the
four thoughts, the uncommon preliminaries, the practice of generation
and completion of Mahamudra and the Dzogchen practices of Trekcho and
Togel. So at this point he presents a way to apply these as an on
going practice. First of all, whatever you practice you must insure
that you don’t do it for your own benefit alone. At the beginning of
any session of practice clarify concisely your motivation for doing
it. Recollect that there are innumerable beings who are suffering
intensely, who lack the happiness that they seek. So resolve that
whatever practice that you do, whatever virtuous actions that you
perform will be done for their benefit. In that way, before the
session begins, generate bodhicitta. Then at the beginning of the
session briefly recollect in sequence the four thoughts which turns
the mind and then briefly meditate in sequence on the uncommon
preliminaries; each of the four or five, if refuge and bodhicitta are
considered separate uncommon preliminaries. For the main practice
visualize yourself as Chenrezig, as instructed in the text, and
visualize the Buddha Amitabha present above your head as the lord of
your family. Then think that Amitabha is the embodiment of all the
root and lineage gurus and in order to reinforce that thought, invite
all the root and lineage gurus, including all of the siddhas of India
and Tibet, and cause them to dissolve into Amitabha. Next invite all
of the yidams which you are connected with, such as Vajrasattva,
whomever, invite all of them and dissolve them into yourself as

Then visualize the seed syllable HRIH in your heart and the six
syllable mantra OM MANI PADME HUNG surrounding it. Reflect upon the
fact that the mantra is the essence mantra of all yidams without
exception. Now the reason for this recollection of Amitabha as the
embodiment of all gurus and Chenrezig as the embodiment of all yidams,
and his mantra as the embodiment of all essence mantras, is so while
doing this one practice you can be simultaneously accomplishing all
gurus, all yidams, and all mantras. Think that rays of light from the
syllable HRIH and its surrounding mantra in your heart emerge filling
the entire universe which is transformed into the realm of Sukhavati.
These rays of light also strike all beings, transforming each and
every one of them into the bodhisattva Chenrezig, resting in the
attitude that the entire universe is Sukhavati, and all beings within
it are Chenrezig. It is the maintenance of the first of what are
called the three barings, and this is the baring or outlook of all
appearances as the body or presence of the deity.

After that commence the repetition of the mantra OM MANI PADME HUNG,
and while you recite it, think that simultaneously all beings in the
form of Chenrezig recite the mantra along with you. Contemplating
that, while reciting the mantra, is the practice of the second baring
or outlook, which is the attitude that all sound is the speech or
mantra of the deity. The particular value of this is that by
contemplating, without distraction, that all beings without exception
recite the mantra along with you, every single mantra that you recite
is the equivalent of billions of mantras. After the recitation, then
look at your mind and whatever thoughts arise, good or bad, simply
look at them without distraction and without any attempt to alter
them. Practicing that is the third baring, the attitude that all
thoughts and memories are the mind or wisdom of the deity. In that
way, you practice what is called the three fold baring.

The third part of the three fold baring is the outlook that all
thoughts and recollections are the mind of the deity includes the
practice of Mahamudra and the Trekcho aspect of the practice of the
Great Perfection. In that way, the practice of the three fold baring,
appearances as the deity’s presence, sound as the deity’s speech or
mantra and thoughts and recollections as the deity’s mind or wisdom,
includes the practice of the generation stage, the completion stage
and their unity. As to how to perform these, you can practice all
three barings simultaneously. In that way, you have one simple
practice which includes all the essential points. But if that is
difficult, you can also practice them in sequence as they were
explained here.

Now in addition to this Chagmey Rinpoche says: “At sunrise and sunset
or if you don’t use the sun, when you have access to a suitable
electric light or candle, do the Togel practice of gazing at the rays
and when you first arise in the morning and the last thing before you
go to sleep at night practice Tonglen, taking and sending. This is the
taking of the suffering of others and the giving to them of your
happiness, in coordination with the breathing. Finally, just before
you go to sleep, dedicate all of the virtue you have accumulated
during that day to the awakening of all beings with the aspiration
that all beings achieve buddhahood without impediment as quickly as
possible. In addition, from time to time, make the aspiration to be
reborn in the pure realm of Sukhavati. If you practice all of this in
a relatively simple and concise format you have a complete practice of

The ideal dedication is one which you are free of the idea that the
dedication exists, the dedicated virtue exists and the recipient of
the dedication exists. But you might ask, how do you do this? The best
way is to rest in the state of practice without straying and remain
looking at the nature of your own mind, without straying from that
recognition, dedicate the virtue to all beings.

Every time you practice, every time you contemplate these things and
every time you listen to them, seeds or habits are imprinted in you
all-basis consciousness, habits of generation stage practice,
completion stage practice, Mahamudra, and so on. So you are very
fortunate to have exposure to these things, to practice these things,
to gain experience of these things. Recollecting that even when it
becomes difficult, maintain an attitude of confidence, enthusiasm and
devotion. In short practice as much as you can.



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