Texts for the Study and Practice ofNyingma Buddhist Doctrine · According to the Dudjom Tradition · · ~n q~~~rs1·q~1·q~QJ·s~·~~Z\,~~q.~~·QJ~·~·1·1~~oqq.~1·~Z\· ~~·s·q·q~~~·~l The Gladdening Laughter of the l)akini The Activity Rite of the Terrifying Tamer of Demons, the Fierce Simhamukha • Treasure text concealed by Padmasam.bhava Revealed and compiled by Dudjom Lingpa and Dudjom Jikdral Yeshe Dorje ~11'\t:.'ai'f~'!'!i--·i 1 ~hyc'u-chung lol~pe Transla1ions Edited by Lopon P. Ogyan Tanzin Rinpoche Translated by Dylan Esler and Nicolas Chong Nyingm.apa Students' Welfare Committee " Central University of Tibetan Studies, Samath, Varanasi '· 2511 PE Texts for the Study and Practice ofNyingma Buddhist Doctrine According to the Dudjom Tradition C\ ....... "'"" .._.,. C\C\ C\ ....... C\ ~n ~.e:~~·s~·q~~·~~lll·s~·~-r~z:~:~~~·a.!~'!::!~'lll~·,·1·~ ~~·q~·~l'~~· ~~·s·q·~~~~·~n The Gladdening Laughter of the J)iikinf The Activity Rite of the Terrifying Tamer ofDemons, the Fierce Siiphamukha Treasure text concealed by Padmasambhava Revealed and compiled by Dudjom Lingpa and Dudjom Jikdral Yeshe Dorje Edited by Lopon P. Ogyan Tanzin Rinpoche Translated by Dylan Esler and Nicolas Chong Nyingmapa Students' Welfare Committee Central University of Tibetan Studies, Sarnath, Varanasi 2555 BE 2511 PE 2011 CE Warning: This text should be read only by those who have received the scriptural authorization (lUlig) from a qualified master. Moreover, no one should attempt to practise it without having received the specific empowerment (dbang) and directives (khritf). The text is protected by the guardians against those who break their pledges (samaya). The Gladdening Laughter of the J)iikinl, The Activity Rite of the Terrifying Tamer of Demons, the Fierce Sirphamukha Copyright© Khye'u-chung Lotsapa Translations, 2011 First edition, 2011 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, without prior written permission from the copyright holder. Director and Chief Editor: Lopon P. Ogyan Tanzin Rinpoche Translation: Dylan Esler and Nicolas Chong, with a contribution by Cathy Cantwell Tibetan input: Nicolas Chong Secretary: Kunga Tsering Tibetan script and pronunciations have been generated with David Chapman's WylieWord computer program, with some amendments to the pronunciations where necessary. The Tibeta.t'l font used is Chris Fynn's DDC Uchen; Microsoft Himalaya has been used in places where DDC Uchen is unable to cope with certain letter stacks. Khye'u-chung Lotsapa Translations Ogyan Chokhor Ling Foundation c/o Udiyana Dharmakaya Vihara House No. SA 14/70 AKA Sarnath, Varanasi 221 007, India [email protected] Published by 37th Nyingmapa Students' Welfare Committee (NSWC) Central University ofTibetan Studies Sarnath, Varanasi, U.P., India, Pin-Code: 221 007 cuts [email protected] Executive Members of the 37th Nyingmapa Students' Welfare Committee: Lopon Sonam Wanchen (President) Rigzin Lhundup Tenzin Ludup Nyima Tsomo Tenzin Tsomo Table of Contents Acknowledgements Vll List of Illustrations viii Preface XI Dr. Jean-Luc Achard Foreword Xlll Lopon P. Ogyan Tanzin Rinpoche The Verses of the Eight Noble Auspicious Ones 1 Mipham Rinpoche The Seven-Line Prayer 6 Lineage Prayer 7 The Gladdening Laughter of the pakinf 10 Dudjom Rinpoche I. The preliminaries 12 1. Going for refuge and generating the enlightened mind 12 2. Accruing the accumulations 13 3. Banishing obstructors 14 4. Drawing the guarding boundary 17 5. Opening the symbolic door 17 6. Paying the symbolic homage 18 7. The descent ofblessings 18 8. Blessing the offering substances 20 Il. The main part 23 1. Generating the pledge circle 23 2. Inviting the wisdom being 38 3. Supplicating them to remain 41 4. Paying homage 41 5. Presenting offerings 42 6. The praise 45 7. Confession 50 8. The incantatory repetition 51 Ill. The concluding practices 62 1. The feast offering 62 2. Exhorting the heart pledge 81 3. Conveying the oblation 91 4. Receiving the accomplishments 104 5. Confessing the errors 105 6. Absorbing the configuration 107 7. Dedication and aspirations 108 8. Auspicious wishes 109 The General Fulfilment of the Sky-farer, called 'Crystal Mirror' 112 Dudjom Lingpa The Condensed Quintessence of the Daily Practice for Sirp.hamukha 136 Dudjom Rinpoche I. The preliminaries 136 II. The main part 137 Ill. The concluding practices 148 Daily Reversal of Sirp.hamukha with Clapping of Hands 153 Dudjom Rinpoche Dark Red Sirp.hamukha 155 Dudjom Rinpoche Dedication Prayers 158 Preface This first official publication of the Khye'u-chung Lotsapa Translation Project founded by Lopon P. Ogyan Tanzin Rinpoche is exactly what western followers and practitioners of Tibetan Buddhism should now expect from books including traditional liturgy and translations, namely publications including the original Tibetan text(s) with a minimum critical edition, phonetics of some sort, a precise, inspiring translation, and pertinent footnotes. This is precisely what the translators have succeeded in doing in their presentation of the material contained in the present volume. The central work included in the following pages is a Mahayoga practice manual centered upon the Lion-Faced Pakini, Sirp.hamukha, an important deity which plays a crucial role in several cycles of revealed teachings (gter chos), starting with, among others, the tradition of Jamyang Khyentse Wangpo (1820-1892), as well as that of Diidjom Lingpa (1835-1903) and Dtidjom Rinpoche (1904-1987). In the curriculum of practices performed within the Dudjom Tersar tradition, one is first trained in the practice of the ordinary and extraordinary preliminaries (sngon 'gro) , before moving to the yoga of the Yidam, the second of the three roots (rtsa gsum). In the Profound and Secret Dakinf Heart Essence (Zab gsang mkha' 'gro snying thig, one of the most important cycles among the Otidjom Tersar tradition), the main peaceful Yidam practice is centered upon the extensive siidhana of Y eshe Tsogyel which forms the core of this cycle. Other wrathful forms to be practiced after the retreat on Yeshe Tsogyel are the siidhanas of Kurukulle, Troma Nakpo, and Sirp.hamukha (which is included here). In fact, the practice of Ye she Tsogyel appears as the main (even in its various versions) peaceful sadhana for this cycle, while the practice of Kurukulle appears to be the hmer siidhana, the secret sadhana being that of the Lion-Faced Dakini, Sirp.hamukha herself, and the innermost secret practice being the siidhana of Troma Nakmo. Generally these retreats last a minimum of 75 days and can be carried out up to six months, as seems to be usually the case in the traditional context in which they are performed. This duration is actually calculated in order to provide the practitioner enough time and experience to manifest concrete signs of success in the practice. After having performed the required retreats on both preliminaries and Yidam practice, the practitioner is then trained in the Yoga of the Perfection Stage (rdzogs rim) with its various forms (chags med and chags can). As can be seen in fine of this volume, some publications by the Khye'u-chung Lotsapa Translation Project are also planned on this subject. In general, the practice belonging to this level pertains to the class of Anuyoga Tantras and is mainly centered upon a famous set of six yogas : inner heat (gtum mo), illusory body (sgyu Ius), dream yoga (rmi lam), clear-light ('od gsal), transference ( 'pho ba), and teachings dealing with the post-mortem intermediate states (bar do). These are combined with "channel and winds" (rtsa rlung) exercices, as well as highly secret instructions on the practice of union with a qualified "action sear' (las kyi phyag rgya). Then, after the completion of these retreats, the practitioner is introduced to the practice of Dzogchen Atiyoga with the direct introduction to the nature of the mind (sems kyi ngo sprod). Once properly introduced to this nature by a qualified master, the practitioner engages in the main practice of Dzogchen in both its sapiential (khregs chod) and visionary (thod rgal) aspects. Such practices play a crucial role in the curriculum of the Path- in particular those of Anuyoga on the Great Bliss of the Lower Door and those on visions in Atiyoga - and most instructions dealing with these yogas are generally kept unpublished or at best privately published. For this reason, the projects of the Khye'u-chung Lotsiipa Translation group appear as filling a dramatically empty place among publications on Tibetan Buddhism. Jean-Luc Achard (CNRS, Paris) Foreword We are very happy to present this edition and translation of our guru's, Dudjom Rinpoche's, evocation (Skt. sli.dhana) of Sirphamukha, the Gladdening Laughter of the J)akinf. In tantric Buddhism, evocation is the means whereby the adept gains spiritual accomplishment. The practice of evocation crystallizes around a deity, which is not an external idol but rather a presence of light symbolizing a particular aspect of the enlightened nature of mind. Through evocation the practitioner unifies the faculties of his body, speech and mind to transform ordinary experience into "visdom. The text presented here is a spiritual treasure (gter-ma) first concealed by Padmasambhava in the eighth century, so as to be subsequently revealed at a future time uniquely suited for its dissemination. It was discovered by Dudjom Lingpa (1835-1903) and rearranged by Dudjom Rinpoche ( 1904-1987). The lion-faced Sirp.hamukha is a powerful sky-farer (Skt. dakinf) particularly effective in repelling obstacles to one's spiritual practice, including curses and other such calamities. On the ultimate level, she represents the wisdom nature of mind. Padmasambhava, the great master who introduced Buddhism to Tibet in the eighth century, manifested in the wrathful guise of Si1phanada when he accomplished this practice. During the present degenerate age (Skt. kaliyuga), when sentient beings' afflictions are rampant, the Nyingma Buddhist doctrines of the higher tantras, i.e. Mahayoga, Anuyoga and Atiyoga, are particularly apt to transform and liberate the five poisons into five wisdoms. However, because these doctrines are considered secret, our intention in publishing them may be questioned. Because of the particular conditions of this age, many contemporaries have developed an inordinate curiosity for everything that is somehow 'esoteric', even when they are the least qualified for this type of study and practice. This has meant that, when it comes to the Vajrayana, all kinds of aberrations and misunderstandings abound. An important step to counteract such wrong views is to provide reliable editions and translations of authoritative texts of the Nyingma tradition. Furthermore, because of Dudjom Rinpoche's special blessing power for the present time, his lineage in particular has the potential to dispel the darkness of confusion and to conquer the demon of ego grasping. For those who have a karmic connection with this tradition and this lineage, these texts will be the basis for their spiritual development. According to the Vc?frayana, sentient beings are primordially fully enlightened Buddhas. To become aware of one's inborn awakening depends on individual capacity and interdependent connection; for some, this may take place gradually, for others instantaneously. In any case, who are we to judge another's capacity and to prevent his or her awakening by jealously concealing these profound texts? Though I may not hold the bone lineage of Dudjom Rinpoche, many years ago I had certain dreams and signs that clearly indicated that my work would be of service to the Dudjom lineage. This has been the inspiration behind my work; though I also hold the lineage of Jigme Lingpa and the bone lineage of Pema Lingpa, my efforts have focused on the preservation and propagation ofthe Dudjom Tersar lineage. I see the publication of this text as a fulfilment of those indications. Those who truly have the capacity of practising the high doctrines expounded in these books may be few. However, we believe that at the present time it is these texts, imbued with the great blessings of Padmasambhava, which can provide a powerful method to liberate ignorance into alpha-pure intrinsic awareness. If they are not made available to those who have the connection and capacity, such individuals will stagnate in the mire of cyclic existence and waste their precious human life. At the same time, we wish to state unequivocally that those who wish to study and practise these texts require the guidance of a qualified master and must keep their pledges. In our work on these texts we have tried, as far as possible, to emulate the great scholars and translators of the past, who translated the Buddhist texts from Sanskrit to Tibetan. Hence our work is based on the principle of collaboration between scholar and translator. Despite our best efforts, we are aware that certain mistakes may still have escaped our attention; these we confess before the three roots (master, tutelary deity and sky-farer) and the protectors of the doctrine. Moreover, the learned scholars whose minds are free from the stain of jealousy are invited to write to us regarding any suggestions for improvement, which we shall try to include in future editions. Lopon P. Ogyan Tanzin Udiyana Dharmakaya Vihara Sarnath A note on the term 'Lotsapa': It may be asked why we have decided to use the term Lotsapa (lo-tsii-pa, meaning 'translator'), when Lotsawa (lo-tsa-ba) is widely attested in Tibetan sources. Our decision has been dictated by grammatical reasons. The term is an abbreviated Tibetanized (hence lotsa instead of loca) form of the Sanskrit loka-ca~u~a ('the eyes of the world'), this being an honorific title meaning 'translator'. As the personifying loc;ution (bdag-po 'i sgra), pa is the correct form according to Tibetan grammar (as in Lha-sa-pa, 'the person from Lhasa', rta-pa, 'the horseman', or gru-pa, 'the boatman'). However, unfortunately nowadays the corrupt form ba has become common due to the influence of the central dialect. (Lopon P. Ogyan Tanzin) ~ ~Z<!~~·t.~·q~~~·q~~·z:.tq·~~·~·r~rq-o~·t.~l The Verses of the Eight Noble Auspicious Ones By Mipham Rinpoche " ..,.. "'V' c._ c._ 'V' " .~ " c._ £\ -:c. f.IJ~'~.t::_'<1~·~o.r·~r.{'i;j~'"'!~'r.{l'cE~'~.O~'t:l~l·~·~q·~·ql·q·u.Jl't:ll'4~'~'(;{~~·~~·-o·o;~·u.Jl'f.IJ'Sr~~ Bear in mind that ify ou recite this once before undertaking any activity, it will easily be accomplished according to your wishes. pe om nang si nam dak rang zhin lhiin drup 0111. As the spontaneously present, utterly pure nature of appearance-existence, " " z;:J:U4~'~..Z..J,-'f~'q%~\l".t~:: ,·~·q~Zfj~'t.!'U.Jf tra shi chok chii zhing na zhuk pa yi You dwell in the auspicious pure fields of the ten directions: ....,- ....... "~ ~z::,~·~~·co~·~z::,~~·~Q,~·~Z<!~~·t.t~·ro~~~ sang gye cho dang gcn dun pak pe tsok To the Buddha, his doctrine and the noble gathering of the community1 ~~·~·~~·~a5~·ql-9·-ollf·q": a4~"V4' ~ kiln la chak tsel dak chak tra shi shok I pay homage: may there be auspiciousness for us all! dron me gyel po tsel ten don drup gong Pradiparaja and Vikramadhldimoghasiddhi, consider us! " s~~·t.t~-·~~·lt.~~·l~p...o.... ,~·~t.~n.t·l~·t.tl jam pe gyen pet ge drak pet dam pa Glorious Maitreyalru11kara and Kalyat).akirti, of glorious holiness; ..... ~~·~·l~z::,~·t.~·~·ct;.::l\'9lllf~·t.~·-o~{ kiln la gong pa gya cher drak pa chen Udarakirti, who considers all; ~~'t."lV'' '?j;~:~T4~~·~r..J'~-9~'lt.l~'~.t::,·"~ ~ lhiin po tar pak tsel drak pel dang ni - Vikramakirtisri, who is noble as Mount Meru; " ~....~... ~·-o~·a~~·-o~·rlJ·l,z::.~·st,~·q~·lt.tlllf sem chen tarn che la gong drak pe pel Kirtisri, who considers all sentient beings; ~l·a;~·~~il't.l'~~·.::l\q'~Ilf~'lt.!lll'~l yi tsim dze pa tsel rap drak pet te Pravikramakirtisrr, who satisfies all: 1 'Noble gathering' here refers specifically to the community (Skt. sangha) of bodhisattvas. 1