Kiin-zang La-may Zhal-lung

THE ORAL INSTRUCTION OF KUN-ZANG LA-MA ON THE PRELIMINARY PRACTICES OF DZOG-CH'EN LONG-CH'EN NYING-TIG

PART ONE

Kiin-zang La-may Zhal-lung

THE ORAL INSTRUCTION OF KUN-ZANG LA-MA ON THE PRELIMINARY PRACTICES OF DZOG-CH'EN LONG-CH'EN NYING-TIG PART ONE

As transcribed by
Pal-trill O-gyen Jig-me Ch'o-kyi Wang-po Rin-po-ch'e

Translated from the Tibetan and edited by

Sonam T. Kazi

Diamond-Lotus Publishing

1989

NGA-GYUR NYING-MAY SUNG-RAE ENGLISH TRANSLATION SERIES VOLUME IV

Copyright 1989 Sonam T. Kazi First Edition

All rights reserved. No part of this book may be reproduced in any form without written permission. For information address:

Diamond-Lotus PUblishing P.O. Box 43242 Upper Montclair, N.J. 07043, U.S.A.

First Printing, 1989

ISBN 0-923468-03-X

Library of Congress Cataloging-in-Publication Data Dpal-sprul O-rgyan-'jigs-med-chos-kyi-dbari-po. b. 1808. [Kun bzan bla ma'i zal-lun, English] Kun-zang la-may zhal-Iung i as transcribed by Pal-trul O-gyen Jig-me Ch'o-kyi Wang-po Rin-po-ch'e; translated from the Tibetan and edited by Sonam T. Kazi. --1st ed. p. cm. - (Nga-gyur Nying-may Sung-rab English translation series: v. 4) Translation of: Kun bzari. bla ma'i zal lun, Contents: [I]. The oral instruction of Kun-zang La-rna on the preliminary practices of Dzog-ch'en Long-ch'en Nying-tig. ISBN 0-923468-03-X (v. I) I. Rdzogs-chen (Rfiir\-ma-pa) 2. 'Jigs-med-rgyal-ba'i-myu-gu, ea. 1750-1825. I. Kazi, Sonam T. (Sonam Topgay), 1925II. Title. III. Series: Nga-gyur Nying-may Sung-rab English translation series: v 4, etc. BQ7662.4. D6313 1989 294.3'4--dc20 89-32345 CIP Printed in the United States of America by Blue Dolphin Press, Inc., Grass Valley, California

Table of Contents

List of Color Plates Translation and Pronunciation Notes Preface by Cha-tral Rin-po-ch'e Introduction

Vll

ix
Xl

xxiii

Kun-zang La-may Zhal-Iung, Part One 1 The Difficulty of Obtaining Leisure and Endowment 2 The Impermanence of Life

1
7 57 85

3 The Misery of Samsara

4 The Cause and Effect of Karma

143 189 191 193

Preface to Chapters Five and Six 5 The Benefit of Freedom 6 Following a Spiritual Teacher

List of Color Plates

1. Sakyamuni Buddha (fifth century B.c.E.) , the present Buddha. Above left, the previous Buddha, Kasyapa; above right, the future Buddha, Maitreya. Below, left and right, are Sakyamuni Buddha's two main disciples: Sariputra and Maudgalyayana, Between them are fourfaced Brahma, offering a cakra, and Indra, holding a conch; they are requesting Lord Buddha to turn the Wheel of Dharma and blow the Conch of Dharma.

2. The Lotus-Born Guru (Padmasambhava) of India. Below left, Mahapandita Santaraksita (K'yen-ch'en Zhi-wa-ts'o) of India; below right, the Dharma King, Tr'i-song Deu-tsen of Tibet. These three pioneers, known as the K'yen-lob-ch'o Sum, formally established Buddhism in Tibet in the eighth century C.E. 3. The First Kun-k'yen, Long-ch'en Rab-jam Dri-me Ovzer (13081363), the greatest Tibetan scholar-saint of the Nying-ma School of Buddhism in Tibet. The Dzog-ch 'en Nying-t'ig tradition up through his time is known as the Earlier Nying-t'ig. 4. The Second Kun-k'yen, Rig-dzin Jig-me Ling-pa (1729-1798), a great Ter-ton who excavated and propagated the teachings of the Later Nying-t'ig, known as Long-ch'en Nying-t'ig. This gold painting is believed to have been done during Jig-me Ling-pa's lifetime. 5. Atlsa Dlpamkara Srijrlana of India (982-1054), the great Buddhist teacher from Bengal. He visited Tibet in 1040, at the start of the New Translation Period, and established the Old Ka-dam-pa School of Buddhism. Above, left to right: the Mahasiddha Ti-lo-pa, Vajradhara with His consort, and Na-ro-pa, Below, left and right, Atlsa's disciples, Brom-tonpa and Ngog Leg-pay Shey-rab. Below them is a figure of an offering goddess, flanked by two Dharma Protectors. 6. The famous translator, Mar-pa Ch'o-kyi Lo-dro (1012-] 097), founder of the Ka-gyu School of Buddhism in Tibet. The figure of a Guru above him (caption illegible) may be that of Atisa. Below him, left to right, are three of his disciples (see Chapter Six, page 225): Ngog-ton Ch'o-dor of Zhung, Mey-ton Ts'on-po of Tsang-rong, and Ts'ur-ton Wang-de of Dol. Below right is his spiritual consort, Dag-me-rna, holding a child. 7. This painting depicts how Je-tsun Mi-la Re-pa (1040-1123) destroyed his enemies with the help of black magic and hailstones, and how

vii

viii

List of Color Plates

he had to construct a nine-story building at the command of his gracious Guru, Mar-pa, in order to absolve his sins. 8. Je-tsun Mi-la Re-pa, who dramatically proved that, through proper meditation, it is possible to dissolve one's sins-however heavy they may be-and attain Buddhahood in one lifetime. He is seen teaching the Dharma to establish peace, tranquility, and eternal happiness in a frightened deer, a voracious hunting dog, and a greedy hunter, Gom-po Do-je, who thereafter gave up hunting. Below are three of Je-tsun Mi-la Re-pa's disciples: left to right, Re-ch'ung Do-je Drag-pa, Ngen-dzong Ton-pa, and Re-pa Zhi-wa-o, The yogi depicted above left may be Dam-pa Sang-gyay.

ACKNOWLEDGMENTS

Plates 1-2 and 5-8 have been reproduced from Bod Kyi Tangka, a book on Buddhist paintings from Tibet. These well-preserved, excellent paintings, done by the best artists in Tibet, are from the archives of the Potala Palace of His Holiness the Fourteenth Dalai Lama. Judging from their quality, it would not be overestimating to assume that they were done during the time of His Holiness the Great Fifth Dalai Lama of Tibet (1617-1682). Plate 3 is newly painted by students of the Dzogchen Perna Choling Meditation Center, Inc., New York, New York. Plate 4 has been reproduced from an original painting of Kun-k'yen Jig-me Ling-pa from the private collection of Mrs. Tsede Kazi, President and spiritual director, the Longchen Nyingthig Buddhist Society, New York, New York.

Translation and Pronunciation Notes

Tibetan, a very concise language, rarely uses the plethora of articles, pronouns, conjunctions, and prepositions needed to convey meaning in English. Therefore, when such words appear in the English text, no special notation is used to indicate their absence in the original Tibetan. Significant textual interpolations, which have been made only when necessary, are set off in brackets ([ D. Although most Tibetan words and sentences are gender neutral, English often requires the use of gender specific pronouns. In keeping with conventional usage, the masculine forms have been used throughout; however, it should be understood that words such as Guru, Bodhisattva, and so forth apply equally to male and female beings. Two notation systems are used for Tibetan words, names, and titles: transliteration and phonetic transcription. Footnotes use both the transliteration system, which is set in italic type, and the transcription system, which is set in upright type. The body of the text uses only the phonetic transcription system. Words are set in italic type, and names and titles, due to the frequency of their appearance, are set in upright type. The transliteration system is as follows: i k c t p ts u kh ch th ph tsh z I a e g j d b dz
0

it

n
n m
wrb)

i
r h

y s

The phonetic transcription system and its pronunciation are as follows:

a i
l/

ii

e
0

6 k

as in far as in fccl as in food as in nuisance as in fed as is go as in French bleu as in king

p p'

m
ts ts'

dz
w

as in pat as on haphazard as in bet as in man as in fits as in its him as in words as in wake

ix

x
k'

Translation and Pronunciation Notes

as in backhand as in go as in ring as in church as in churchhall as in jewel as in canyon as in ten as in coathanger as in done as in none

s
j

ng ch ch'

zh z y r
I

ny t t' d n

sh s h tr tr' dr

l'

as in azure as in zone as in you as in rid as in lit as in show as in sit as in hill as in trill like tr, but aspirated as in drill as in drill hole

Sanskrit words, names, and titles are set in normal, upright type. The transliteration system and its pronunciation are as follows: a

a
i, i u,u

r, f
e ai
0

au m h k kh g gh it c ch

as in but as in far as in feel as in food as in rid as in lit as in fed as in fine as is go as in shout as in calm as in hah as in king as in backhand as in go as in tag him as in ring as in church as in churchhall

j jh

n
t, ! th, th
d,~
dh,~h

n,f).

p ph b bh m y r I

v
S, ~ s h

as in jewel like j, but aspirated as in canyon as in ten as in coat hanger as in done as in glad heart as in none as in pat as in haphazard as in bet as in abhor as in man as in you as in rid as in lit as in vow as in show as in sit as in hill

Preface
Beginning with the Primordial Buddha, Up to the gracious Root-Guru, The ocean-like Rig-dzins of the Three Traditions who have come: With due respect to them, the history of the Dharma is being related. This is a brief description of the Three Traditions,' a special term used within the Great Secret Doctrine of the Nying-ma School; the three divisions of the Inner Tantras.? in general; and the manner in which the Ka-ma and Ter-ma traditions of the Nying-t'ig teaching descended, in particular.
The Mind-to-Mind Tradition ofthe Buddhas

Sakyamuni Buddha attained the ultimate realization of enlightenment incalculable aeons ago. Thereafter, He manifested His Dharmakaya, Sambhogakaya, and Nirrnanakaya as, respectively, Samantabhadra, the five races of Buddhas;' and the great Vajradhara in the pure upper regions of the gods. He also manifested His Nirrnanakaya as the six races of Buddhas in the six regions of sentient beings. All of these [manifestations] preached an inconceivable number of doctrines to suit the individual abilities of sentient beings.
1 gyu-pa sum

/ brgyud.pa gsum

nan.rgyud sde.gsum 3 Vairocana, Aksobhya, Ratnasambhava, Amitabha, and Amoghasiddhi

2 nang-gyu de-sum /

xi

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Preface

In the unblemished, self-created Paradise of Og-min Tugpo Ko-pa, the Primordial Buddha [Samantabhadra] taught the highest of these innumerable doctrines, O-sal Dzog-pa ch'enpo, to His followers, the five Sarnbhogakaya [Buddhas], who
were no other than His own manifestations. He communicated the teaching not through words, but through the blessings of His mind. This tradition which descended through Vajrasattva and others by means of the transference of primordial wisdom thus came to be known as the Mind-to-Mind Tradition of the Buddhas. 4

The Gesture Tradition ofthe Rig-dzins

The Inner [Tantras] have three divisions, [the outer, inner, and secret]: Do, or Kye-pa Mahayoga; Gyu, or Lung Anuyoga; and Sem, or Dzog-pa Atiyoga. Kye-pa Mahayoga, the outer yoga, is further divided into Gyu-de and Drub-de. [The Gyii-de tradition] was established by Vajrasattva, who taught it to the three races of Bodhisattvas. They in turn taught it to the devas, the nagas, and the yaksas," liberating hundreds of thousands of their respective followers. Vajrapani also taught this doctrine to human and non-human Rigdzins at Mount Malaya, and at other unspecified places, at which time the teaching was recorded by the raksasa Lo-dro T'ab-den. He inscribed the [Tantras] in volumes made of precious materials and concealed them in the sky. Later, these volumes descended upon the roof of the palace of King Dza. 6 Thus the Gyu-de teaching gradually began to propagate.

4 gyal-wa

gong-gyi1 / rgyal.ba dgons.brgyud

5 The three races of Bodhisattvas are: Marijusrl, who taught the devas

(divine beings); Avalokitesvara, who taught the nagas (serpent-like spirits); and Vajrapani, who taught the yaksas (a class of incorporeal beings). They represent, respectively, the Buddlla's Mind, Speech, and Body. 6 S. lndrabhuti

Preface

xiii

In the Og-min Paradise, Kun-zang Ch'e-ch'og Heruka 7 preached the Drub-de Dharma by means of the Dharrnadhatu's own sound. Rig-dzin Do-je Ch'o collected these [Tantras], committed them to writing in book form, and entrusted them to the Dakini Lay-kyi Wang-mo. She put the general and particular Tantras in precious caskets and concealed them as treasures in the De-je Tseg-pa stupa in India. Later, when the appropriate time arrived, the caskets containing the particular Tantras were handed over to the Eight Rig-dzins." The casket containing the general sum and substance of all those precious Tantras was handed over to Guru Padmasambhava. After [Sakyamuni] Buddha passed into nirvana, the Dharma and the circumstances under which it had been propagated began to deteriorate. When heretics began to criticize it, five excellent beings of noble birth" became dissatisfied and arose from their profound meditation. They went to the summit of Mount Malaya and offered prayers of twenty-three lines that expressed their impatience. At this, urged by the mercy of the Buddhas of the three times, Vajrapani appeared [to them] in his true form. He expounded the Anuyoga Tantra, and thus it began to propagate. Vajrasattva gave the initiations and transmitted the teachings of the secret Atiyoga Tantra to Sem-l'ag-chen, the son of the gods. Thereafter, the Atiyoga began to propagate in the godly regions. In this world of ours, the Lion of the Sakyas, the Guru of sentient beings, completed the training of His followers with the Body and Speech Doctrines. Thereafter, when the time came for Him to train His followers with the Mind Dharma, the daughter of King A-sha of Uddiyana happened to be
7 the ferocious aspect of Kun-tu Zang-po
8 Manjusrlmitra, Nagarjuna, Humkara, Vimalamitra, Prabhahasti, Dhanasamskrta, Rong-bu Guhya, and Santigarbha 9 the deva Drag-den Ch'og-kyong, the naga Jog-po, the yaksa Kar-da Dong, the raksasa Lo-dro T'ab-den, and the human being Licchavi Dri-me Drag-pa .

xiv

Preface

meditating on the beach of the Gold Ocean. She had a dream in which she saw a crystal man of wonderful appearance initiating her with a crystal vase inscribed with letters. As a result of this auspicious dream, she gave birth to Ga-rab Do-je, an incarnation. Later, Vajrapani gave Ga-rab Do-je the gyal-t'ay chi-lug initiation.!" and handed over to him the Dzog-ch 'en doctrines in eighteen volumes, known as the Semme Cho-gye, twenty thousand volumes of Long-ch'en, and similar Tantras. Ga-rab Do-je was consecrated as the sole upholder of all the Maha, Anu, and Ati doctrines. After meditating at Nyi-ma Nang-je Mountain for twenty years, [Ga-rab Do-je] transformed himself into the essence of the sun, which enabled him to move about in the sky. He began to recite the 6,400,000 Dzog-ch 'en Tantras that were primordially in his mind. The Dakinis collected them and wrote them down in groups of three, seven, and twenty-one Tantras. Jam-pal Shey-nyen, the son of King Zhon-nu-pal of Ceylon, became [Ga-rab Do-je's] principal disciple and the source of these Tantras. Although he was able to attain liberation as soon as he was shown a mere sign of the doctrine, he was given the initiations and transmissions of all the Tantras and secret techniques so that he would hold the entire Buddhist doctrine. Later, when his Guru dissolved himself into a mass of light at the source of the River Dhanti, he received books [of his Guru's] Testament, which descended from the center of the light. This made [Jam-pal Shey-nyen] realize insight equal to that of his Guru [Ga-rab Do-je]. He then summarized the 6,400,000 Tantras into three classes: Sem-de, Long-de, and Men-ngag-de. The most important of all the important teachings [of the Men-ngag-de] is the Nyingt'ig, which he classified into She-gyu" and Nar-gyu.'? He committed the latter to writing, but considered the former too precious to be propagated, and hence concealed them at Bodhgaya as a hidden treasure.
10 rgyal.thabs
11 bsad.rgyud

spyi.blugs kyi dban

12 rnar.brgyud

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xv

[Jam-pal Shey-nyen] lived at the So-sa Ling [charnelground] for 129 year~ and had twenty-five great panditas as disciples, headed by Sri Simha, who was from China. Nagarjuna, one of the best among them, attained the rainbow body after transmitting the teaching to Aryadeva, After imparting teachings to Sri Simha for a period of twenty-five human years, Jam-pal Shey-nyen ultimately took a miraculous rebirth in western India, and came to be known as the Later Jam-pal Shey-nyen. It was he who transmitted many tantric teachings to U-gyen Rin-po-ch'e.P and held Sang-gyay Ye-shey as his disciple, teaching him the Jam-pal Zhal-Iung. This is not different from Dzog-ch 'en in essence, and is widely known among the followers of the tantric teachings that were introduced [in Tibet] at a later period. Sri Simha, having received the liturgical tradition of the Nying-t'ig teaching, classified the teaching about t'ig-le'" into four groups: outer, inner, secret, and supreme. Of these, he concealed the first three as a hidden treasure; concealing the last one in his mind, he went to the Sil-jin charnel-ground and remained there. His disciples included Padmasambhava, Vimalamitra, and so on. Chief among them was Jnanasutra, to whom he offered the entirety of the initiations, lineal transmissions, and secret teachings. When Sri Simha entered nirvana, he gave [Jnanasutra] his Testament, The Rays of Seven Lights, together with the secret techniques. Furthermore, when Vimalamitra received a prophecy from a Dakini, he paid a visit to Jnanasutra, who gave him the entirety of the secret teachings. After [Jnanasutra] dissolved his body into a rainbow, his Testament descended to Vimalamitra. This enabled [Vimalamitra] to attain primordial wisdom equal to that of Jnanasutra. These were the teachers who attained the supreme spiritual accomplishment and vanished into rainbows, without leaving their mortal bodies behind. They were the Rig-dzins
13 i.e., Guru
14

Padmasambhava

thig.le

xvi

Preface

who held the Gesture Tradition. 1s The ways in which the aforesaid three tantric traditions were transmitted, and the number of Tantras expounded to elucidate each of the yogas individually, are unfathomable. Because of the enormity of the writing involved, I am afraid to deal with them in detail.

The Ear-to-Ear Tradition ofHuman Beings

The manner in which the teachings appeared in Tibet is as follows. King Tr'i-song Deu-tsen invited the Abbot Santaraksita and Guru Padmasambhava [to come to Tibet from India]. [The king then] built the Sam-yay Mi-gyur L'un-drub monastery and provided its contents, the emblems of Buddhism, which were formally blessed and consecrated by [the Abbot and the Guru] for the people to worship. [Later, the king] dispatched three emissaries- Ma, Nyag, and Ch'og-to the king of India with a royal letter and much gold, [requesting that a great pandita be sent to Tibet]. In response, the king of India sent Vimalamitra, one of the foremost of five hundred great panditas, The great pandita Vimalamitra preached the general Buddhist teachings of the Sutras and Tantras. By widely exposing the particular teaching on the secret Dzog-ch 'en Nying-t'ig to fortunate, suitable followers, he caused it to flourish. Most of the followers of this tradition attained rainbow bodies. The continuity of this doctrine has been maintained through an unbroken chain of oral teaching from Guru to Guru. It is known as the Ear-to-Ear Tradition of Human Beings.!" and is the Nying-t'ig Ka-ma. According to the Nying-t'ig Ter-ma tradition, the doctrine was transmitted by Sri Simha to Guru Padmasambhava, who had to consider four points: that the doctrine would not disappear; that its teaching would not be mistaken; that its blessings would not disappear; and that its tradition would be maintained by a close lineage. With these views in mind, he
15 rig-dzin da-gyu / rig.'dzin brda'.brgyud
16 gang-zag nyen-gyii /

gan.zag snan.brgyud

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xvii

formulated secret teachings, showing the method of attaining perfection'? through the Tantras, the method of achieving the core techniques'" through perfection, and instructions on how to put the core techniques into Rractice.19 With the blessings,20 the authority of initiation, 1 credentials of authority.P future prophecy.P and so on, these [secret teachings], which were assigned to fortunate individuals who would excavate them in the future, [were concealed in small boxes]. The boxes that contained the main subject-the essential, secret teachings of the self-existence of the Three Kayas; the continuity of the [holy] books that contain the words traditionally used to indicate the meaning; the sacraments that bring liberation upon tasting; and the emblems of the body, mind, and speech -were sealed with the five elements and buried at different places of concealment. Later, when the appropriate time came to help the sentient beings, a series of blessed, fortunate individuals unearthed these treasures and propagated the doctrine. Of these treasures concealed in the earth and in the mind, in conformity with the former method, the [Nying-t'ig] doctrine concealed by Vimalamitra at U-ru Sha-yi L'a-k'ang was unearthed by Nay-ten Dang-rna L'un-gyal; it came to be known as the Vi-rna Nying-t'ig. [The Nying-t'ig doctrine] concealed by [Guru] Padmasambhava at Thong-lung Tr'a-mo Drag was unearthed by Pe-rna Lay-dral Tsal; it came to be known as the K'a-dro Nying-t'ig. These two are known as the two mother Nying-t'igs. Their elaborate explanation and the exposition of their secret meanings in a condensed manner are called the La-ma Yang-t'ig and the K'a-dro Yang-t'ig, and their combined secret essence is called the Zab-mo Yang-t'ig.
/ sgrub.thabs 18 men-ngag / man.nag 19 lag-len / lag.len 20 man-lam / smon.lam
17 drub-t'ab

21 wang-kur / dban.bskur 22 te-gya / gtad.rgya

23 lung-ten

/ lun.bstan

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Preface

When the third is not counted separately, the [La-ma and

K'a-dro Yang-t'ig] are known as the two Nying-t'ig bu (chil-

dren). The secret teachings received by Kun-k'yen Dri-me 6zer24 (1308-1363) as treasures concealed in the mind 25 are known as the Earlier Nying-t'ig tradition." Now, the manner in which the Later Nying-t'ig tradition." Long-ch'en Nying-t'ig, came into being [is as follows]. Among the eighteen different kinds of hidden treasures, the best is the one secretly concealed in the mind. The most superior manner of [its] revelation is through direct insight while in the awakened stater" the mediocre manner is through experiential knowledge; and the inferior manner is through dreams. Being moved by the Lotus-Born Buddha's-? request for his mercy, Ga-rab Do-je, the expounder of the Dzog-ch 'en doctrine, once again manifested in the world for the benefit of the sentient beings of Tibet as Rang-jung Do-je Jig-me Lingpa, the Second Kun-k'yen (1729-1798). Once, when the kunzhi 30 of his mind transformed into the clear Dharrnakaya state, Jig-me Ling-pa found himself in the; bliss and clarity of the non-conceptual state, which reflected an external projection of cognizant clarity. At that point, he had a glimpse of the path that circled the Ja-rung K'a-shor stupa in Nepal.'! upon which he met a Jnana Dakin! who presented him with actual writings that indicated the vastness of [inner] clariti' He also experienced the actual blessings of the Jnanakayas 2 of the great U-gyen [Rin-po-ch'ej" and Long-ch'cn Do-je Zi24 also known as Long-ch'en Rab-jam-pa

25 gong-ter / dgons.gter
26 nying-t'ig gong-rna /
28 tog-pa
29

rrlin.thig gon.ma

27 nying-t'ig og-ma / rnin.thig 'og.ma

/ rtog.pa

i.e., Guru Padmasarnbhava kun.gzi 31 the great stupa at Bauddha, on the outskirts of Kathmandu 32 wisdom-bodies 33 i.e., Guru Padrnasarnbhava
30

Preface

xix

ji,34 and they accepted him as their follower. This filled him with inspiration, and hence he received the class of doctrines of the treasure store of space-gong-ter-known as Dzog-pa Ch 'en-po Long-ch 'en Nying-t'ig, This doctrine has the secret techniques of the zung-juf?5 of Ka-ma and Ter-ma, the redistilled essence of the ocean-like Gyu-de and Drub-de of the Nga-gyur Nying-ma tradition, having four rivers of transmission lineage. Even with a single one of these techniques one can realize Buddhahood, without depending on any other dharmas. This profound, direct path, difficult to find in this world, like the udcmbara" flower, is embodied in Jig-me Ling-pa's work in nine volumes." Its lineal tradition, which is backed by the initiations for maturity and liberation, has been held by Jig-me Ling-pa's direct disciples-e-Ch'o-dag Do-drub Jig-me Tr'in-lay O-zer; Jig-me Gyal-way Nyu-gu; Chag-sarn-pa Ye-shey L'un-drub; Pra-ti Ngag-ch'ang Tr'in-lay Do-je; Jig-me Kiin-drol; Jig-me Lo-sal O-zer; Jig-me Ngo-ts'ar; and so forth - and by their disciples-Gyal-say Zhen-p'en T'a-yay; K'en-ch'en Padma Vajra; Jam-yang K'yen-tsey Wang-po; Jig-me Kal-zang; Perna Tra-shi; Tra-shi Gya-ts'o; Lo-dro Dri-me; A-lag Ten-dar; Mi-gyur Nam-k'ay Do-je; Ch'o-ying Tob-den Do-je; Re-pa Dam-tsig Do-je; Do K'yen-tse Ye-shey Do-je; and so forth. Out of this outburst of a huge nest of scholarly saints, the chief disciple of Dza Tr'a-ma La-ma-" was Dza Pal-triil 39 (1808-1887), whose spiritual attainment equaled that of his teacher. It was he who wrote down his Guru's oral instructions on the preliminary practices, in the work called Kunzang La-may Zhal-lung,

34 i.e., Long-ch'en Rab-jam-pa

35 zun.jug
36 38

S. udumbara

37 Nga:gyur Nying-may Sung-tab Series, Volumes 29-37

i.e., Jig-me Gyal-way Nyu-gu 39 i.e., O-gyen Jig-me Ch'o-kyi Wang-po

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Preface

Gyal-say Chang-ch'ub Do-je, [also known as] Lung-tog Ten-pay Nyi-ma Pal-zang-po, followed Dza Pal-trul for twenty-eight years and received a vase full of secret teachings from him. My unparalleled rescuer, the Lord of my cakra of bliss, O-sal Rin-ch'en Nying-po Pe-ma Lay-dral Tsal (18791941),40 who had been offered this name by his tutelary deity, followed [Gyal-say Chang-ch'ub Do-je] for over six years. The oral, secret, doctrinal method was transmitted to him through an effective, practical instruction, and he was consecrated as the Dharma-Regent. After following him for seven years, I, Nag-k'yim Sanggyay Do-je, received the entire doctrine that brings maturity and liberation, with the backing of initiations belonging to both the Earlier and Later Nying-t'ig traditions. In particular, I received the oral tradition of Kiin-zang La-may Zhal-lung three times, and the notes on it, known as Zin-dri, thirteen times, and committed them both to memory. Except for me, all the Gurus of the lineage were miraculous, noble beings who attained unique perfection. None of them were ordinary; they were all Vajradharas who held the Three Traditions. I am describing them as such not just because I feel like doing so-but because their attainment tallies with their fame. As for me, I am just struggling to follow the above lineage. Having little karmic connection and not being favored by fortune, I am involved in family life and living among the people of the Kaliyuga," unscrupulously enjoying black remunerations.f I am writing this introduction at the present time because my disciple, Son am Kazi, has translated Kiin-zang La-may Zhal-lung from Tibetan into English. Since I do not know English, I could not check the English translation; but whatever the English composition may be, I have full confidence 40 also known as Ka-t'og K'en-po Ngag-wang Pal-zang
41 this present. degenerate time

42 offerings received in connection with teaching the Dharma

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and belief that he has not made major errors with respect to the meaning of the words or their connotations. I feel that if the Buddhist doctrine is translated into all the prevalent languages of the world, it will be like opening the door for Buddhism to offer its benefit and help to those, both now and in the future, who have interest or faith in Buddhism and would like to put it into practice. As English is known throughout the world, I am sure that maximum benefit can be derived through an English translation. For many years, undermining all difficulties, Sonam Kazi has taken ardent interest in the Dharma. This has resulted in the present wholesome work as its fruit, for which I am expressing my full appreciation and thanks. This is written on the fifteenth day of the first month of the Fire Rabbit Tibetan year at Mr. Sonam T. Kazi's request, made in person and through correspondence received in the past. May this bring peace and happiness to all.

Cha-tral Sang-gyay Do-je

Introduction
I am very grateful to the most revered Guru Cha-tral Sanggyay Do-je Rin-po-ch'e for his lucid description of the entire lineage of the Earlier and Later Dzog-ch 'en Nying-t'ig. As described by him, the Second Kun-k'yen, Jig-me Ling-pa (17291798), excavated the buried teachings of the Earlier Dzogch 'en Nying-t'ig. This became known as the Later Dzog-cb 'en Nying-t'ig, or Long-en 'en Nying-t'ig. The First Do-drup-ch'en, Jig-me Tr'in-lay O-zer (1745-1821), one of his foremost disciples, was regarded as the Ch'o-dag, who received and compiled the doctrine.
The Excellent Path to Omniscience (Nam-k'yen Lam-zang) is the liturgy written by Kun-k'yen Jig-me Ling-pa as the preliminary to Dzog-ch 'en Nying-t'ig. One of his eminent disciples, Jig-me Gyal-way Nyu-gu, gave an excellent oral commentary (zhal-lung) on it. .

This unparalleled oral commentary was vividly remembered by Jig-me Gyal-way Nyu-gu's most eminent disciple, Dza Pal-trul Rin-po-ch'e. Later, at the request of his colleagues, he unerroneously committed it to writing. His unique skill in writing further enhanced the value of the commentary. Since Dza Pal-trul Rin-po-ch'e regarded his Guru as no other than Kun-tu Zang-po (Samantabhadra Buddha) Himself, he gave the work the title Kiin-zang Lamay Zhal-lung. The commentary was extremely popular with innumerable followers in all walks of life, in Tibet and elsewhere, for it

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presented the highest teaching in a simple and lucid language, and was filled with interesting short stories and effective analogies. Numerous relevant sayings of the Buddha and other well-known Indo-Tibetan teachers of the leading Buddhist schools were cited so that the teaching would go deep into the heart of seekers. The number of people who have succeeded in understanding the Dzog-ch 'en teaching by following this preliminary instruction is astounding. These instructions were given in conformity with the saying, "the best instructions are those that hit at the heart of one's defects." Its criticisms, given with great compassion, did not spare seekers at all levels, whether lamas or laymen, incarnates or relatives of high lamas, parents or children, businessmen or officials, rich or poor, male or female, so long as their sole intention was to attain immediate relief from the sufferings of the world.
Kun-zang La-may Zhal-lung consists of thirteen chapters.

Chapters One to Six deal with the common outer preliminary practices for all the Yanas, Chapters Seven to Twelve deal with the unique inner preliminary practices for the Paramitayana and Vajrayana only, and Chapter Thirteen deals with P'o-wa, the method of transferring one's consciousness to a higher level. This volume, Volume IV of the Nga-gyur Nying-may Sungrab English Translation Series, presents the common outer preliminary practices, and Volume V will present the unique inner preliminaries and the chapter on P'o-wa. Each of the six chapters of the common outer preliminary practices consists of two sections:
1. the manner of listening to the teaching; 2. the teaching itself.

The manner of listening to the teaching consists of a set of extremely important techniques which have to be used not only as a preparation before beginning every new chapter, but also as a guiding principle in following Buddhism. Ultimate

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success depends on these profound secret techniques of the Paramitayana and Vajrayana. These techniques can be summed up as the development of universal love and compassion, called Bodhicitta, the understanding of the doctrine of Sunyata, and the goal of the attainment of Buddhahood by all the sentient beings. The following are the essential teachings of the six chapters:
Chapter One explains the most valuable leisure, having eighteen endowments that are difficult to obtain, that provides us with the great opportunity to work for our freedom. Chapter Two reminds us of the impermanence of life-the precarious nature of our existence. If we fail to take advantage of this most valuable leisure, we will be destroyed by death and miss the opportunity to liberate ourselves and others. Chapter Three teaches us that if we fail to obtain freedom, hereafter we will again suffer in one of the six regions of samsara. Knowledge of the miseries of samsara should therefore prevent us from accruing the causes for reappearing in it. Chapter Four shows us the causes for the ephemeral happiness and unhappiness that shackle us forever in samsara. We should stop earning such karma and earnestly look for eternal freedom. Chapter Five explains that the only way to escape sarnsara is to attain our innate eternal life and happiness. This will be attained the moment we realize nirvana-whether it be the Hinayanic nirvana or the Mahayanic nirvana. Chapter Six teaches us how to find a real Guru, how to folIowa Guru, and how to attain the ultimate goal by knowing the Guru's mind. It is for this reason that the Guru should be a realized person. Even if all the qualifications of a Guru mentioned in the Sutras and Tantras are not present, the Guru should at least have fully-developed Bodhicitta in order to be able to help the sentient beings.

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Thus, Chapters One through Four of the first volume contain the four important instructions that teach us to develop strong aversion for the main causes of misery. They are collectively called Lo-dog Nam-zhi. If these are not thoroughly understood, we cannot transcend the misery of samsara even for a moment. Hence, to attain nirvana is out of the question. Chapters Five through Six teach us the importance of nirvana and how to find a realized Guru to guide us. While studying each chapter, in order to gain the real benefit, one should read Kun-zang La-may Zhal-lung with genuine respect and interest, and meditate on the teachings point by point, so that one understands them spiritually. No benefit will be obtained if one reads the whole volume in a few hours as an intellectual pastime. The purpose of studying Kun-zang La-may Zhal-lung is to make one really feel the nature of samsara, and the urgent need of seeking liberation for oneself and others. For this reason, the Tantric teaching is not only to be followed by those in monasteries, but by sincere lay devotees who properly maintain the secret vows and understand the special injunctions. One should also remember that the secret Tantric teachings strictly warn against exposing the teachings to those who have no foundation and real understanding. These warnings are given for the benefit of both the giver and receiver, so that neither will suffer untoward consequences, and so that the Dharma perpetually maintains its efficacy.
It is also necessary that the ending prayers of every chapter be repeated thousands of times with deep contemplation, so that they act as constant reminders. Proper prayers and dedication after finishing the reading should be done. If one takes the time to let the teachings sink into one, one's mundane nature will be dramatically transformed.

The first edition of Kiin-zang La-may Zhal-lung that I read was the personal book used by the late Most Reverend Shug-seb Je-tsiin Lo-ch'en Rin-po-ch'e of Tibet. She had

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given this to my wife, Mrs. Tsede Kazi, one of her most devout followers, as a souvenir. It was this very book with which the late Lo-ch'en Rin-po-ch'e had blessed me for the first time in 1949 at the Shug-seb retreat in Tibet. She not only showed great kindness to my wife and me by giving initiations of the principal teachings of Long-ch 'en Nying-t'ig, but also blessed us by reincarnating in our daughter. It was His Holiness, the late Sixteenth Kar-rna-pa, who discovered her as the heart reincarnation of the late Lo-ch'en Rin-po-ch'e. This was very graciously confirmed by His Holiness the Fourteenth Dalai Lama, the highest Buddhist authority, respected by all as the Buddha of Mercy reincarnated in human form, whose sole intention is to reinforce peace and happiness in this world.
Kun-zang La-may Zhal-lung,

In doing this translation, I consulted two other editions of One was the xylograph copy from His Holiness the late Sixteenth Kar-ma-pa's center in Rumtek, Sikkim. The costs of the wooden blocks for this edition were assumed by the late Dzog-ch'en Pon-lob Rin-poch'e, brother of His Holiness the Sixteenth Kar-ma-pa. The other edition I consulted was from the Pal-trill Sung-bum, the collected works of Dza Pal-trul Rin-po-ch'e, consisting of six volumes. These belonged to the private library of His Holiness the late Du-jorn Rin-po-ch'e. He kindly lent them to me for publication in the Nga-gyur Nying-may Sung-rab Series in Tibetan. Kun-zang La-may Zhal-lung corresponds to Volume 42 of this series, published in Gangtok in 1971. The page numbers given in brackets (-> in the English translation correspond to this edition.

In translating Kun-zang La-may Zhal-lung into English, I have tried to follow the Tibetan text as closely as possible. Wherever I found major or minor mistakes, typographical or otherwise, which I am sure were not in the original text, I have inserted corrections and provided a footnote accounting for the change. The term "Dzog-ch 'en" (S. Mahasandhi) has been left in Tibetan throughout. It is the duty of one's Root-Guru to

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explain what it really means. Proper names have not been translated into English. Sanskrit words which are familiar to all, such as samsara, nirvana, and Bodhicitta, are used instead of translating their Tibetan equivalents into English. In conformity with the time-honored tradition in Tibet, Pal-trul Rin-po-ch'e has given acknowledgments, dedications, a detailed account of how he wrote the book, and so on, in a Colophon at the end of the second volume. Accordingly, I have gratefully acknowledged those who have helped me in editing and typing the manuscript for this book at the end of the second volume. The following is the uninterrupted, pure Nying-t'ig lineage that Cha-tral Rin-po-ch'e holds: Kun-k'yen Jig-me Ling-pa 1. Jig-me Gyal-way Nyu-gu 2. Jig-me Ch'o-kyi Wang-po (Dza Pal-trul) 3. Nyu-shul Lung-tog Ten-pay Nyi-rna 4. Abbot Ngag-wang Pal-zang 5. Cha-tral Sang-gyay Do-je I received the oral transmission as well as the explanation of Kun-zang La-may Zhal-lung from my gracious Guru, Chatral Sang-gyay Do-je Rin-po-ch'e. May the humble service that I have offered in translating
Kun-zang La-may Zhal-lung contribute to the perpetuation of

the paramount Dzog-ch 'en teaching. Mayall the realized Gurus live long, and accomplish their compassionate mission. Mayall the sentient beings of this world live long and enjoy peace and happiness. May they quickly attain the state of Samantabhadra Buddha.

February 5, 1989 Kerhonkson, New York

Sonam T. Kazi