The Essence of All Profound Dharma

A Garland of Lotuses: A Guide to the Stages of Practising Guru Accomplishment

Translated by Si Ou-se

The Essence of All Profound Dharma—A Guide to the Stages of Practising Guru Accomplishment "A Garland of Lotuses". Homage to the Lotus Guru Father-Mother of the Sovereign Great Bliss Wheel and all lineage heirs!

Furthermore, when the virtuous vajra guru guides worthy disciples in the essential heart practices of the profound path of guru accomplishment, one must not treat it casually, as the maturation of guidance is most crucial.

When practitioners first gather to receive teachings, they should assemble whilst reciting the hundred-syllable mantra in a humming chorus, with no clear distinction of high or low seating arrangements. This gathering in clusters creates auspicious conditions for a flourishing assembly.

Then, after paying homage and taking seats, all should chant the guru yoga practice once in the melodious style of Ashvaghosha. One must make offerings of decorated torma and other ritual items (such as skull-cups of wine) to both the common and uncommon protectors, especially to the Lord Mahākāla with Consort, Ekajati, Rahula, and the Oath-bound Vajra Protectors. Moreover, before each session, first perform the seven-branch offering, then as is traditional, make the thirty-seven-heap mandala offering. When giving direct instructions on the nature of mind and other crucial points, make offerings three times three (nine times). Afterwards, when teaching the Dharma, give appropriate explanations, and it is especially crucial that the instructional texts be explained without error, confusion, or disorder, with clarity, purity, and lucidity, according to one's own wisdom and the capacities of the listeners.

After each meditation session concludes, one must not interrupt the dedication of merit to great enlightenment and mandala offerings, which are essential for each practice session. This is very important because of its profound karmic significance.

The Stages of Practice:

First, Turning the Mind Towards the Dharma

1. Meditate for one major session on establishing the difficulty of obtaining the freedoms and advantages, using analogies for their rarity and the natural state of leisure and opportunity.
2. Contemplate impermanence: teach about the impermanence of parents, relatives, enemies, ordinary people, landowners, regions, kings, great teachers, universal monarchs, Brahma, Indra, and even the perfect Buddha's demonstration of nirvana, whilst contemplating the formation and destruction of the outer universe. Meditate for one major session.
3. Combine stories with contemplation of the infallible nature of cause and effect, meditating for one major session.
4. The benefits of liberation: encourage diligent practice, meditating for one major session. These four mind-turning preliminary practices form the foundation of the true Dharma. Therefore, until one's mindstream merges with the Dharma, use many examples, meanings, and biographical stories in teaching. Though the meditation sessions are divided into four parts, there is no fixed number of sessions or days. Guide the disciples in these practices until they develop the feeling that "worldly affairs are unnecessary."

When giving instructions alone, have them practise each of the four mind-turning teachings for three, five, or seven days—this is very important. PHAT!

Second, Taking Dharma as the Path

(A) Before Taking Refuge, First Bestow Refuge or Any Lay Precepts, Then the Stages of Practice Are:

1. The Outer Sūtra Section
2. The Inner Tantra Section
3. The Unity of Sūtra and Tantra
4. The Ultimate Truth

These four sections form the foundation of each session, and the branches may be expanded as much as possible. PHAT!

(B) Before Generating Bodhicitta, It Is Best to Bestow Bodhisattva Vows According to Either the Yogācāra or Madhyamaka Tradition

However, if this is not possible, oral instruction on generating aspiration is acceptable. The root encompasses both aspirational and engaged bodhicitta, and the traditional instruction comprises:

1. Meditation on loving-kindness
2. Meditation on compassion
3. Meditation on bodhicitta—these three form the foundation
4. Teaching on aspiration—the four immeasurables
5. Engaged mind—the meaning of the six pāramitās
6. Teaching on transforming everything into wisdom accumulation
7. Teaching on the unity of all meaning

These seven sections form the foundation. Extensively teach the benefits of generating bodhicitta. When practising extensively, the four immeasurables may be practised for four sessions, the six pāramitās for six sessions, and so forth. PHAT!

(C) Special Instructions on Accumulating Merit Through Mandala Offering, According to the Visual Transmission:

With physical activity arranging the offerings, verbal activity reciting verses, and mental activity visualising clearly, unite these three and offer the outer mandala:

1. Visualise the field of accumulation and offer the outer mandala
2. Offer the inner mandala
3. Offer the secret mandala
4. Meditate on the ultimate meaning

These four form the foundation. Extensively teach the benefits of mandala offering and, if there is interest, explain the formation of the universe according to the Abhidharmakosha. PHAT!

(D) Meditation on Vajrasattva for Purifying Obscurations

It is best to first receive the body, speech, and mind empowerment of Vajrasattva, but if this is not possible, first receiving one samādhi empowerment can generate great merit. Then clearly show:

1. Outer recitation as in the Kriyā Tantra
2. Inner close recitation as in the Caryā Tantra
3. Secret accomplishment as in the Yoga Tantra
4. Ultimate accomplishment as in the Highest Yoga Tantra
5. Maintaining the genuine meaning whilst practising the unity of generation and completion

Appropriately teach the principles of the four opponent powers for confession. Thus, from the four mind-turning preliminaries onwards, all meditation before and after should combine with generating aspiration, and finally with selfless dedication and excellent aspirations. These should never be interrupted during any meditation session—this is very important. PHAT!

Thus, these twenty great meditations of taking Dharma as the path can lead one to enter the greater, middling, and lesser paths of accumulation.

Third, Pacifying Confusion on the Path

Before practising the main guru accomplishment practice, it is crucial to first receive the complete empowerment of any Vajradhara Buddha teaching—the highest tantra. Then come the pith instructions for actually practising guru accomplishment, taught primarily in a communal style, supplemented with special oral instructions. The root outline comprises four sections—the outer recitation, inner practice, secret near-accomplishment, and ultimate great accomplishment of the vajra guru.

In the authentic guidance:

(A) First, the Outer Practice Is Divided Into:

1. Clearly visualise oneself as the supreme deity body, practising appearance without inherent existence
2. Then, before visualising Vajrasattva as the great sovereign wheel-turning king above one's crown, first generate the curtain of light, cushion, and seed syllables
3. Let light rays pervade all six realms, purifying the environments and beings into pure bodies and pure lands. When explaining the meditation stages in detail, purify the hell realms
4. The hungry ghost realm
5. The animal realm
6. The demigod realm
7. The god realm
8. Purify the human realm—these six realms constitute one major session
9. Again emit light causing all buddhas and bodhisattvas to rejoice
10. All the vast three roots dissolve into the seed syllable
11. The seed syllable transforms into the guru's form
12. Clearly visualise the deity mandala in sequence in the guru's heart
13. Inside the skull
14. At the throat
15. At the navel
16. At the secret place and so forth
17. Clearly visualise deities throughout the entire body
18. Visualise the lineage gurus in sequence
19. Visualise deities, buddhas, dharma, and sangha gathering around like an assembly
20. With one-pointed devotion and reliance, offer the mandala
21. With one-pointed concentration, invoke the mindstream with the root mantra
22. Recite verses of supplication and mournful calling prayers
23. Recite mantra supplications

The above outer guru recitation serves as guidance for mind training, used to guide those of lesser capacity to attain the stage of warmth on the path of preparation. Here, one must very seriously teach the distinctions of the vajra guru—the principles of root and branch gurus, how to rely upon the guru, maintaining samaya, and methods of restoration if samaya is broken. PHAT!

(B) The Inner Guru Practice

1. The surrounding deities, buddhas, dharma, and sangha dissolve into the central deity
2. Then visualise the sangha as OṂ, the dharma as ĀḤ, the buddhas as HŪṂ, and clearly visualise the deity as SĀ or HO, which dissolve into the four places of the main deity's seed syllables
3. Then receive the vase empowerment
4. Receive the secret empowerment
5. Receive the wisdom empowerment
6. Receive the word empowerment
7. Finally, simultaneous emanation and absorption

This inner guru practice, through the profound samādhi empowerment, guides those of middling capacity to attain the stage of peak on the path of preparation. Here, extensively explain the common principles of empowerment, especially the qualities of samādhi empowerment and related topics.

(C) The Secret Guru Near-Accomplishment

1. Invite the nature of the guru's four vajras from the central channel to the heart
2. Transform oneself into the deity with divine pride
3. Visualise the guru in union with consort
4. Rest the mind on the seed syllable
5. Here, skilfully explain the meaning of the three overlapping bodhisattvas
6. Then arrange the mantra garland
7. Skilfully explain the secret meaning of recitation

This near-accomplishment within the secret guru's three vajra mandalas unifies all meanings of the generation stage and, through the vast wheel of magical manifestation, guides those of higher capacity to attain the stage of patience on the path of preparation. Here, extensively explain the deity generation stage, mantra recitation, visualisation, and principles of samādhi.

(D) The Practice of Ultimate Secret Guru Great Accomplishment Is Divided Into:

1. Transform the guru-consort form into the unchanging mind's seed syllable and supplicate
2. The meaning of the four spontaneous activities
3. Pacifying activity
4. Increasing activity
5. Magnetising activity
6. Wrathful activity
7. Pursuing the ultimate

This ultimate guru great accomplishment achieves liberation through single deity, single mantra, and one-pointed samādhi, serving to guide those of sharpest capacity to attain the supreme worldly qualities on the path of preparation. Here also teach the unity of generation and completion stages, and the expedient oral instructions, as appropriate. PHAT!

Thus, all these most profound oral instructions for pacifying confusion on the path, the profound dharma of actually practising the guru, like the very essence of life force, this profound instruction combines into forty-four sessions, unifying the four certainties of the path of preparation to explain the four general meanings of the main practice sequence. PHAT!

Fourth, Manifesting Wisdom of Appearances

(A) The Genuine Guru Accomplishment Practice

1. The guru visualised in the heart—the HŪṂ syllable—gradually or suddenly dissolves into bindu, nāda, and emptiness and disappears
2. All aggregates and elements are completely purified
3. The three doors become inseparable from the guru's body, speech, and mind. Teach these three root meditation stages

Additional branches:

1. Following from before, the pith instruction for awakening the deity from emptiness
2. Eating
3. Dressing
4. Moving
5. Sitting
6. Sleeping
7. Transforming all objects of experience into the path, and other points emphasised here

Thus, from taking refuge and generating aspiration onwards, these root meditation stages of transmission are divided into three levels—superior, middling, and lesser. Among these, the superior attain genuine realisation, experience, or signs in dreams; the middling practise diligently for seven, five, or three days; and even the lesser should practise for one day each, memorising the meditation stages without error. One must never give guidance superficially. Most important is to practise genuinely in one's heart, as though piercing to the bone and splitting stone.

(B) Special Oral Instructions

After the guru and one's mind become inseparable, the essential points of Madhyamaka, Mahāmudrā, and cutting through, are divided into three: causing the unsettled mind to settle, stabilising what has settled, and liberating what has stabilised. First:

1. Subtle objects
2. Deity form
3. Mantra syllables
4. Hand gestures
5. Light points
6. Breath
7. Practice of blazing drops and bindus

After clearly showing these instructions according to the guru's tradition, determine stillness—genuinely recognising the resting and moving of primordial awareness.

Secondly, after strictly investigating birth, abiding, and cessation to determine the nature of mind, guide and maintain the union of śamatha and vipaśyanā experiences.

Thirdly, destroy attachment to experiences through the clear understanding of no fabrication, no arising, freedom from elaboration and other supreme insights, seeing the natural face and enhancing it—until the final manifestation of genuine clear light, before mother and child unite—maintain!

Thus, in the meditation stages of preliminary, main, and concluding practices of guru accomplishment, the four approaches comprise:

• First, four meditation stages
• Second, twenty stages
• Third, forty-four stages
• Fourth, three roots and seven branches, totalling seventy-eight meditation stages

Afterwards:

1. Taking subtle objects as the foundation of the session
2. Then twenty-five divisions of the body
3. Five divisions of mantra syllables
4. Seven divisions of hand gestures
5. Seven divisions of light points
6. Five divisions of breath practice
7. Four divisions of bindu practice

The meditation stages total sixty, which combined with the above makes one hundred and thirty-seven sections complete. These are not unchangeable but should be taught according to the wisdom of experienced gurus, adapting the arrangement of meditation practices to the student's mindstream. Apart from personally transmitted oral instructions, all meditation stages are complete.

When actually practising, realised and qualified gurus should guide through their own experience, distinguishing between intellectual understanding and experience, not confusing experiences with realisation. Generally, regarding the pitfalls and blind spots of experiences and realisation, those of middling and lesser capacity have many similar points; whilst the scriptures present various similar and different descriptions of practice boundaries, those of highest capacity remain unaffected by these; and those who have attained supreme wisdom are skilled in discrimination. If not among these, the most crucial point is to rely upon the supreme speech of realised gurus to thoroughly eliminate doubts, preventing experiences from falling into misconception.

The great founders of traditions assert: "Some who accept non-Buddhist philosophical views and those who hold the Madhyamaka view are distinguished by subtle differences." Generally speaking, the key point taught by all supreme buddhas is to have unwavering view and uncontrived conduct.

In short, view should be as certain as space, post-meditation as certain as illusion, and all phenomena as certainly one's own mind; understanding cause and effect and dependent arising whilst being skilled in acceptance and rejection; understanding that the root guru is more precious than all buddhas, maintaining heartfelt devotion and never forgetting one's samaya vows, unified in speech and mind, consistent inside and out, serving regardless of pleasure or pain, without concern for body or life—this is extremely important! So important!

One who practises thus with this single method is absolutely capable of attaining the state of unified Vajrasattva in one lifetime. This guru Vajrasattva practice, complete with every quality, vast in meaning, and supremely profound, should be taken as the ultimate mountain dharma, giving life to those seeking the authentic path—this alone is like nectar. Therefore, those with excellent karmic fortune, please practise diligently with courage! Visualise! Practise! Reveal! Teach! Maintain the essential points! Please cherish this especially! Keep this in your heart!

The followers of the Prajñāpāramitā assert that countless aeons are required to achieve enlightenment; the followers of lower tantra assert that enlightenment can be achieved in a countable number of lifetimes; the followers of highest tantra assert that the great enlightened state of Vajrasattva can be achieved in this life, the intermediate state, or the next life. The crucial point depends on devotion to the guru and pure samaya. If samaya is impure, one will fall into the vajra hells, like a snake entering a bamboo tube, therefore maintaining devotion and samaya on the vajra path is extremely important.

Many Buddhist scriptures and those who have achieved the unified state declare: "Striving with textual theory for a hundred years is not as good as realising its meaning in one's heart, and placing scriptures on one's head brings one closer to enlightenment; performing however many virtuous actions of study and contemplation is not as good as genuinely remaining in meditation for one session." Through faith and understanding, practise the definitive essential meaning—practise again and again with diligence.

Although now one indeed cannot believe in someone like myself as a person, but these words of mine, following exactly the meaning spoken by the buddhas and supreme yoga-accomplished holy ones, unpolluted by fabrication, taught solely with altruistic enthusiasm, therefore one should have faith in the meaning of the Buddha's words. Thus, this outline of the stages of guidance in guru accomplishment practice is recorded extremely clearly and profoundly, like leading the blind.

Before the sovereign of all maṇḍalas I confess,
To the supreme Vajrasattva mind, the victorious one.
Henceforth may obstacles be purified, finding peace,
May all beings excellently attain the guru's state.

This text on the stages of guru accomplishment practice—"A Garland of Lotuses"—was written at the repeated and earnest request of disciples possessing excellent fortune, faith, and diligent samaya, by one whose mind is inseparable from the great glorious Vajra Khecharī, blessed only with the name Nub Namkai Nyingpo, the world-renouncing awareness-holder and mantra practitioner of the divine clan from the Dokham region—Tsewang Norbu Gyatso Gyamtso, also known as "Pema Tekchok Dampé Satché Yishyin Zangpo Pinang Tamshé Drupé Namgyal Chökyi Wangpo De" (in another manuscript called: merely a playful emanation of Ākāśagarbha—blessed with the name Pema Norbu Jñāna Vajra Śrī Jaya Zabpa). Written when this wanderer of many places was nearly thirty years old, on the twenty-third auspicious day of autumn in the Earth-Bird year known as "Peaceful", at the Dara Palace below Mount Guntang West, on the border of Lo and Mon in the Upper Western Tibet region of Ngari. Scribed by the monk Sonam Rinchen of the Da clan of Dokham. Excellent! Excellent! Excellent! MAṄGALAṂ.