From the Bhagavan Great Vajradhara up until the present, the precious instruction of experience and realization is unbroken. This is the close path that actualizes Buddhahood in one lifetime for fortunate, ordinary beings. Even one portion of this, the turning of the wheel of the Dharm a of the Five-fold Mahamudra , liberates those with intelligence. In samsara , there are three types of suffering — suffering in the making, the suffering of change, and the suffering of suffering. Ones should meditate with fierce renunciation in the knowledge that the intrinsic nature of these three is like a building blazing with fire. Having established the difficulty of obtaining the freedoms and advantages, ones should train in the ordinary preliminaries, and then undertake them.

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This banner text can have markup. Search the history of over billion web pages on the Internet. Most Ven. As a Dzogchen practice, it is unique within the Drikung lineage, as it was revealed by the Drikung Terton hidden treasure revealer , Rinchen Phuntsog, who is also the 17 th throne-holder of the Glorious Drikung Kagyu Order.

During the eighth century. Having accomplished his wishes and having founded Samye Monastery, the king showed signs of approaching death, and soon passed away. The king's son. The youthful king found that his father's duties were so numerous that he had little time to practice Dharma. Guru Rinpoche instructed him to put the practice into text form and prepare six copies on durable sheets of gold, turquoise, copper and other materials.

Drikung Terton Rinchen Phuntsog revealed the terma himself an emanation of King Mutik Tsenpo, during the first half of the sixteenth century. The Yang Zab has been transmitted uninterruptedly down through the Drikung lineage to the present. Introduction to Yangzab Dzogchen Terma 2. Motivation, Reason and Understanding 3. Meditation posture and exhaling stale air 4. Preliminary practices 5. Precious human life 6. Impermanence 7.

Faults of cyclic existence - Samsara 8. Cause and effect of Karma 9. Refuge in the Three Roots and Triple Gem Vajrasattva practice for purification of defilements and karma There will be a series of topics from the Yangzab Cycle of Dharma Collection and path, the purpose being to put the teachings into practice.

All three of these great Dharmas are essentially one and the same without difference. However, there are differences in the methods used on each of the great paths. As for the Yangzab, which is basically from the Dzogchen category, it is extremely profound and swift in achieving the final goal of full realization, or Buddhahood. There is a saying with regard to Dzogchen practices, after receiving the teachings: If one practices Dzogchen in the morning, one will attain Enlightenment in the morning.

If one practices Dzogchen in the evening, one will attain Enlightenment in the evening. If one who practices Dzogchen has great positive merit and karma, one will attain Enlightenment immediately. The teaching we are going to receive is called the Drikung Dzogchen practice. It was called this for the reason that Gyalwang Rinchen Phuntsog revealed it from hidden treasure. The Drikung Dzogchen compilation is arranged according to the methods used in Dzogchen collections. The local demonic forces were very hostile to the Dharma and created many obstacles in the process of constructing Samye.

As progress was therefore hindered, the demonic forces were successful in keeping the Dharma from flourishing. Upon the arrival of Guru Padmasambhava, all the demonic forces were subdued and the Dharma thus began to flourish. These teachings were concealed as Dharma treasures Tib: gTerma in specific locations for the benefit of future generations.

Dzogchen is a system of gradual practice and one of its requirements is that one has to start from the preliminary practices ngondro. The Vajra Master will transmit the Preliminary Teachings and the students will put it into practice. This method of transmission and practice will prepare the student for the next schedule of teachings and practice on meditation on the Deity Hayagriva.

This gradual system of teaching and practice will pave the way toward the completion stages of the practice. Motivation, Reason and Understanding In general, beings from all walks of life have something to practice in life that is called Dharma.

Whether they are Buddhist or from other religions is of no concern, the major goal is to achieve happiness and to eliminate all suffering.

Dharma practice is the method applied to achieve happiness and eliminate suffering. Although this is the common wish in practicing the Dharma, there are different views and various methods of achieving happiness and eliminating suffering. All of us here are Buddhist and follow the teachings of the Buddha. Buddhism is called "Nangpa" in Tibetan, which means "those who look inside.

We look inside our mind, with the hope of being able to find Buddha Nature in our very own mind. It is said that all sentient beings possess the same nature as that of the Buddha. If one is unable to find this nature, it means that this nature is temporarily covered with defilements.

We all have a common wish to achieve lasting happiness and are constantly trying to acquire it through methods taught by the Buddha. Sometimes we are able to accomplish it, for we all have the seed of attaining Buddhahood or Buddha Nature. This seed of Enlightenment exists in every being in the same nature and quality. Even if we compare tie seed of Enlightenment in a human with that in an animal, it will still be the same. There is no living being that lacks Buddha Nature.

The reason we are not able to realize this nature is that it is covered with the dirt of obscurations and defilements, but these are transient, not lasting. They are sometimes classified into three different kinds of defilement, namely: The defilement of Karma, The defilement of Afflictive Emotions and The defilement of Knowledge.

All these defilements obscure or cloud our mind and prevent us from seeing reality as it is. These defilements are also called co-emergent ignorance. This co-emergent ignorance prevents us from perceiving Ultimate Reality directly. That is called the obscuration of afflictive emotions. Because of these afflictive emotions, we come to label everything with different names, which obscures the nature of things.

For example we have a very strong sense of "I" or "Self" which actually does not exist. This kind of labeling confusion is called "Labeling Ignorance. This defilement prevents us from being able to see the kind of causes that bring about the related kind of effects. This is due to our afflictive emotions such as ignorance, attachment, anger, pride and jealousy, which are normally summarized under the three root poisons—Ignorance, Attachment and Anger.

We constantly create negative karma because of the activities and functioning of these three root poisons in our mind. That is the relationship of afflictive emotions and karma. This labeling itself is a false perception, as it does not portray the nature of things as they are.

Because of our belief in the labels, different afflictive emotions contaminate and thus cloud our minds. This is how karma evolves and how the wheel of cyclic existence is created that binds us within. The practice of Dharma is like a kind of medicine that can cure all the causes and conditions that create suffering through to the very last root poison, which is ignorance. The causes and conditions of suffering are a by-product of all the afflictive emotions. The method taught in the Vajrayana tradition is first to get rid of all the afflictive emotions, second to transform the afflictive emotions and third to realize the nature of afflictive emotions.

These are the three gradual methods used in the Vajrayana tradition. This is the single purpose of all Dharma practices. For example, when we have a particular bodily sickness we should then take the correct medicine in order to heal that sickness. Similarly in the practice of Dharma, the medicine should cure the sickness of afflictive emotions.

We do not need to bring any changes in the essential nature of our mind life. What we have to do is remove all defilements from the mind by Dharma methods. We have since beginningless time believed that there is a self. In reality this self does not exist at all. Whether it is inside or outside of oneself, there is no such thing called the self. We have mistakenly and blindly believed that it exists. This is a very strong sense of belief that has become firmly established in our minds.

This fundamental ignorance causes suffering to arise. When we have the concept of self or I, we will automatically perceive others as different. This concept of self and other automatically gives rise to attachment to self and aversion to others. This gives rise to different karmas and thus to different forms of suffering, which is what we call the Wheel of Samsara.

The self seems to exist somewhere, but the moment we examine ourselves, in our body and outside our body, we arrive at an understanding of the reality that there e no place the self could exist.

It is our continual habit to mistakenly believe in the self. If we do not examine this, then the projection of self seems to exist and we believe in it as a true entity of existence. As Dharma practitioners, we ought to investigate the non-existence of self and thereby uproot the causes of suffering. To them, the self that experiences feelings does exist and they become horrified when they learn that the self does not exist.

As Dharma practitioners we have to view it in a slightly different manner. We have to continually examine the non-existence of self and with great endeavor try to eliminate it gradually.

This is the method that you should apply to end suffering. You can judge whether the methods used are fruitful or not by reflecting on your present self.

See if you have become a better person or not, whether the belief in the self has weakened. If so, then you can say your Dharma practice is correct and capable of helping you put an end to suffering.

Whenever we practice Dharma, it is important to direct our practice toward other suffering beings—that is, to alleviate all their sufferings and to benefit all sentient beings.


Dharma Wheel

We are shipping to all international locations. Learn more here about our many free resources and special digital offers. What follows is a guide to some of our books and other resources available on Shambhala. Over the centuries the Drikung Kagyu have established monasteries throughout Tibet and the greater Himalayan region, and have recently established meditation centers internationally, including in the United States, Germany, and Vietnam. His Holiness Chungtsang Rinpoche still resides and teaches in Tibet in Lhasa, while His Holiness Chetsang Rinpoche lives in India and regularly travels throughout the world to impart Buddhist teachings. The story of His Holiness Chetsang Rinpoche is at once amazing, heartbreaking, and inspiring.


The Drikung Kagyu: A Reader's Guide

Quick links. Drikung Kagyu Ngondro Forum rules. The new Garchen Rinpoche's ngondro, or the blazing splendor old one? Garchen Rinpoche Formerly known as Miroku. Is it just a matter of reading the text and making prostrations?


Drikung Kagyu Ngondro Preliminary Practices



Complete Ngondro -The Incomparable Practice of the Drikung Kagyu


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