This is the first of four free Facebook Live broadcasts in which Tenzin Wangyal Rinpoche uses simple, accessible terms to introduce students to the teachings of the Four Lamps. These teachings are taken from the 11th nail of “The Twenty-One Nails” of the Zhang Zhung Nyen Gyu, one of the most important dzogchen teachings of the Tibetan Bön tradition.
According to the teachings, our own eyes are considered a doorway to innate self-awareness. Through this doorway we are introduced to the four lamps, which together have the capability to clear all darkness. In each broadcast of the series, Tenzin Rinpoche will explain one of the lamps and its intended experience, and guide a meditation practice that offers a glimpse of that experience.
The broadcasts will take place on four Wednesdays at 1 p.m. New York time:
• March 21, 2018. Part 1: The first lamp, the physical eye, clears worldly darkness — allowing us to see.
• March 28, 2018. Part 2: The second lamp — the clear vision of sound, rays, and light — removes the view of nihilism.
• April 4, 2018. Part 3: The third lamp, the wisdom awareness, clears the darkness of ignorance.
• April 18, 2018. Part 4: The fourth lamp, the empty nature of the base, removes the darkness of bias.
These teachings are part of Tenzin Wangyal Rinpoche’s ongoing series of Pith Instructions. In these teachings and guided meditations, Rinpoche draws from his own years of personal practice and reflection on the heart-essence of the teachings of dzogchen, or "great perfection." The practice of dzogchen can transport the practitioner directly into the nature of mind, our real essence.
This is the first of four free Facebook Live broadcasts in which Tenzin Wangyal Rinpoche uses simple, accessible terms to introduce students to the teachings of the Four Lamps. These teachings are taken from the 11th nail of “The Twenty-One Nails” of the Zhang Zhung Nyen Gyu, one of the most important dzogchen teachings of the Tibetan Bön tradition.
According to the teachings, our own eyes are considered a doorway to innate self-awareness. Through this doorway we are introduced to the four lamps, which together have the capability to clear all darkness. In each broadcast of the series, Tenzin Rinpoche will explain one of the lamps and its intended experience, and guide a meditation practice that offers a glimpse of that experience.
The broadcasts will take place on four Wednesdays at 1 p.m. New York time:
• March 21, 2018. Part 1: The first lamp, the physical eye, clears worldly darkness — allowing us to see.
• March 28, 2018. Part 2: The second lamp — the clear vision of sound, rays, and light — removes the view of nihilism.
• April 4, 2018. Part 3: The third lamp, the wisdom awareness, clears the darkness of ignorance.
• April 18, 2018. Part 4: The fourth lamp, the empty nature of the base, removes the darkness of bias.
These teachings are part of Tenzin Wangyal Rinpoche’s ongoing series of Pith Instructions. In these teachings and guided meditations, Rinpoche draws from his own years of personal practice and reflection on the heart-essence of the teachings of dzogchen, or "great perfection." The practice of dzogchen can transport the practitioner directly into the nature of mind, our real essence.
Hope that this will benefit all Dzogchenpas worldwide
Fantastic opportunity! I suppose Facebook has some use after all.
Is this based on the text "The Precepts of the Dharmakaya"?
Tashi delek PSM,
Thanks for your mail.
======================
According John Reynolds / Vajranatha :
PART ONE
THE 6 ESSENTIAL POINTS OF THE BODHICHITTA:
BYANG-CHUB SEMS KYI GNAS DRUG
Here is contained the practice manual called "The 6 Essential Points of the Bodhichitta",
according to the Oral Transmission from Zhang -zhung for the Great Perfection Teachings:
(rdzogs-pa chen -po zhan g-zhung snyan -brgyud las byang -chub sems kyi gnad drug ces
bya -ba'i lag-len bzhugs-so).
PART ONE:
Homage to Kuntu Zangpo who is clearly revealed as one's own Self-Awareness!
Within this short chapter on the essential points of the Upadeshas (of Dzog chen) contained in:
- the sNyan-rgyud sems kyi me-long, "The Mirror of the Mind from the Oral Transmission",
- the mThar-thug don gyi sgron-me, "The Lamp of the actual Meaning concerning what is Ultimately Attained",
there are found 6 principal topics, namely:
1. the essential point of the recognizing of the Kunzhi abiding as the Essence, which concerns the Lamp of the Base that abides;
2. the essential point of one's own Self-Awareness arising in the interior and abiding anywhere within the Base, which concerns the Lamp of the Fleshly Heart;
3. the essential point of the directly penetrating gnosis originating anywhere along the pathway, which concerns the Lamp of the Smooth White Nerve;
4. the essential point of the Rigpa, or intrinsic Awareness, seeing nakedly whatever arises at any gate of the senses, which concerns the Lamp of the Water globe -like eye that lasso's everything at a distance;
5. the essential point which clearly and definitively decides upon the Trikaya when one practices in whatever man ner along the path, which concerns the Lamp of the Direct Introduction to the Pure Realms;
6. the essential point of the process of separating Samsara and Nirvana when encountering them anywhere along the Boundary between delusion and understanding, which concerns the Lamp of the Time of the Bardo.
These are the 6 essential points.
With respect to that (these 6 essential points which concern the 6 Lamps),
there are (2 further considerations):
1. the 3 Upadeshas in brief 2. the 4 Lamps concerning the Modes of Arising.
As for the 4 Lamps concerning the Modes of Arising: As the energy of the Base, which represents (and embodies) the non -duality of luminous clarity and emptiness, these manifestations of the sounds, the lights, and the rays arise in an unobstructed and unceasing manner.
With respect to those experiences where one understands that, since they also arise, there exist 4 considerations with respect to that:
1. the sounds, the lights, and the rays that are spontaneously self-perfected with regard to the Base
2. the sounds, the lights, and the rays that arise because of recent conditions (or secondary
3. the sounds, the lights, and the rays that arise in experiences as signs along the path
4. the sounds, the lights, and the rays that arise at the time of the Bardo.
IIA. Spontaneous Perfection in the Base:
As for their spontaneous perfection with respect to the Base: Due to the presence of the gnoses of one's own Awareness, the sounds, the lights, and the rays arise in a spontaneously self-perfected manner.
Furthermore, they (the gnoses of Awareness) become clearly visible as light in the space of the sky which is luminously clear. Moreover, due to the vast expanse of emptiness, they are heard as sound, and due to their state of non -duality, they emanate as rays (of colored lights). As for the location (of these manifestations), they occur inside the crystal having a hollow cavity, the reddish -brown pavilion of cornelian which is the physical heart.
As for the pathway, they arise inside the lamp which is the smooth white nerve (or translucent hollow channel). And as for the gateway, they are projected through the gateways of the sense faculties (particularly the eyes). As for that, not having been created by anyone or anything with respect to the Base, these sounds, lights, and rays arise (spontaneously) as expressions of the energy (of the Base), therefore (these phenomena) are known as the natural Clear Light.
This process should be understood as the mode of arising (of manifestations) with respect to the Base.
IIB. Arising due to Recent Conditions:
As for their arising due to recent conditions: Having relied upon the Upadesha and upon the essential points of the method, the sounds, the lights, and the rays are created naturally in the presence of the Base and they arise as something that is clearly perceptible. Having relied upon that, one should be introduced directly to the fact that the lights represent inherent lights, the rays represent inherent rays, and the sounds represent
inherent sounds.
IIC. Arising as Signs along the Path:
As for their arising in experiences as signs along the path: At the time of separating the impurities from the purity of Rigpa, with respect to the awareness of this purity, the various manifestations that are sounds, lights, and rays arise as the signs of experience.
Because one has the capacity and apprehends the activities of the winds or psychic energies of the elements, these signs come forth (for example) like smoke as the sign of the eart h element, like fireflies or lightning as the signs of the fire element, like a mirage as the sign of the air element, like the rising of the moon as the sign of the water element, and like the sky devoid of clouds as the sign of the space element, and so on.
Moreover, one should be aware that they express the energies of the mind: (For example, there may arise visions of) rainbows, tree leaves and flowers, the various uncertain forms of sentient beings, the bindus and pavilions of light, the divine forms of the Sugatas, the very pure appearances of the Nirmanakaya, and those manifestations which are inconceivable, such as the appearances of the five Families of the Sambhogakaya, the mandalas and visions of various pure realms, the west (of the sky) which is not obscured by darkness, and the Clear Light which outshines all other lights, and so on. Until one arrives at ultimate realization, one should become acquainted with these signs and make them habitual in practice.
IID. The Arising at the Time of the Bardo:
As for what comes forth at the time of the Bardo: At the time when awareness and the corpse have separated at the time of physical death, the manifestations of the elements fire, water, earth, and air, having become obstructed externally , and internally the manifestations of the sounds, the lights, and the rays arise. Having obstructed delusory appearances, during the course of five days the manifestations of the five lights arise. (Now
the text is speaking of the experience of the Bardo of the Clear Light of Reality. Over a period of five days, in a symbolic sense, the five clear lights arise successively.)
Furthermore, they are called the 5 lights of the channels, namely,
- the white light of the gnosis of emptiness
- the yellow light of the mirror-like gnosis
- the green light of the gnosis of sameness
- the red light of the gnosis of discrimination,
- the blue light of the gnosis of activity.
As for their meaning, the signs of gnosis become clearly visible as these 5 clear lights, and they are called the 5 Essential Lights.
Then, originating from these five lights, the 5 Buddha Families become clearly visible.
- From the white light arises Shenlha,
- from the yellow light arises Serje,
- from the green light arises Ga rse,
- from the red light arises Namse,
- from the blue light arises Godse.
They are called the 5 Lights which Diffuse Everywhere. Moreover, each of these 5 lights diffuse and spread everywhere, 5 into 5 . Indeed, they are called the 5 Radian t Lights.
But with respect to their individual colors and forms, they arise in an uncertain manner. And they are called the 5 Lights which are Emanated.
From these 5 colors originate various different images (of Buddhas and Bodhisattvas) that are created.
Furthermore, the five lights arise without center or boundaries, arising like rainbows in the sky. As for the rays, they arise as magical apparitions in an uncertain manner, like the opening up of a silk cloth or a woolen blanket (in the bri ght sunlight). Moreover, the five lights which are emanated and radiate are manifestations of these rays. As for the sounds, they may be noisy, coarse, pleasant sounding, and roaring, and they are self-originated and uninterrupted in the same manner as thunder.
With respect to these sounds, lights, and rays, (mistakenly thinking that they are) extrinsic appearances (those that seem due to another or to some external cause), one grasps at them as being objectively real. And when fears and terrors originate (in response to these phenomena), one should cut them off in the Bardo (by means of Tantric transformation practice), and these self-manifestations should be known and clearly recognized to be merely illusions.
The Lamps of the Modes of Arising are hereby completed.
This is the second of four free Facebook Live broadcasts in which Tenzin Wangyal Rinpoche uses simple, accessible terms to introduce students to the teachings of the Four Lamps. These teachings are taken from the 11th nail of “The Twenty-One Nails” of the Zhang Zhung Nyen Gyu, one of the most important dzogchen teachings of the Tibetan Bön tradition.
According to the teachings, our own eyes are considered a doorway to innate self-awareness. Through this doorway we are introduced to the four lamps, which together have the capability to clear all darkness. In each broadcast of the series, Tenzin Rinpoche will explain one of the lamps and its intended experience, and guide a meditation practice that offers a glimpse of that experience.
The broadcasts will take place on four Wednesdays at 1 p.m. New York time (5 p.m. GMT on March 21):
• March 21, 2018. Part 1: The first lamp, the physical eye, clears worldly darkness — allowing us to see.
• March 28, 2018. Part 2: The second lamp — the clear vision of sound, rays, and light — removes the view of nihilism.
• April 4, 2018. Part 3: The third lamp, the wisdom awareness, clears the darkness of ignorance.
• April 18, 2018. Part 4: The fourth lamp, the empty nature of the base, removes the darkness of bias.
These teachings are part of Tenzin Wangyal Rinpoche’s ongoing series of Pith Instructions. In these teachings and guided meditations, Rinpoche draws from his own years of personal practice and reflection on the heart-essence of the teachings of dzogchen, or "great perfection." The practice of dzogchen can transport the practitioner directly into the nature of mind, our real essence.
