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The Guru Yoga for Tapihritsa

Appendix One of The Oral Tradition from Zhang-Zhung by John M !eynolds

"rom the #rimordial $uddha %untu Zangpo &imself do'n to Tapihritsa in the se(enth )entury* the pre)epts of +,og)hen ha(e been transmitted as -padeshas or se)ret oral instru)tions .manngag/ to only a single dis)iple at a time .g)ig brgyud/ Therefore* these pre)epts 'ere 0ept supremely se)ret &o'e(er* it is said that Tapihritsa possessed pres)ien)e* or fore0no'ledge of the future* and therefore 0ne' that a perse)ution of the $onpos 'ould o))ur in the next )entury "or this reason* he allo'ed Gyerpungpa to set do'n the pre)epts in 'riting in the language of Zhang-,hung using the sMar-yig s)ript 1n this 'ay* the Zhang-,hung tea)hings of +,og)hen 'ould not be lost to the humanity of future generations in this degenerate age 'hen understanding of spirituality is limited and the po'ers of memory are 'ea0 Moreo(er* Tapihritsa ga(e permission for his dis)iple to tea)h these pre)epts to more than a single dis)iple of his o'n Thus* in a real sense* 'ith Tapihritsa and Gyerpungpa* the +,og)hen tea)hings entered into human history Therefore* a))ording to the 2opon* one (isuali,es Tapihritsa in the Guru Yoga pra)ti)e not only be)ause he exemplifies the Great Transfer* but be)ause of his great 0indness and bene(olen)e in the re(ealing the +,og)hen pre)epts to his dis)iple and permitting him to set them do'n in 'riting The Guru Yoga .bla-ma3i rnal-3byor/ for the Zhang-,hung 4yangyud is generally performed 'hile the pra)titioner (isuali,es Tapihritsa in the s0y in front of oneself* 5ust as this master had originally appeared to Gyerpungpa 'hen he re(ealed to the latter the transmissions for the +,og)hen pre)epts and the experien)es in meditation of the pre(ious masters in the lineage $y means of this (isuali,ation pro)ess* the pra)titioner )reates a sa)red spa)e and a sa)red time* repeating the ar)hetypal a)tions of Gyerpungpa 'hen he first re6uested and re)ei(ed the transmissions from his o'n enlightened master Again* a))ording to the 2opon* to be)ome a lineage-holder for the Zhang-,hung 4yan-gyud* there is no 6uestion that one must pra)ti)e this Guru Yoga for Tapihritsa The Guru Yoga is )onsidered to be the single most important preliminary pra)ti)e in the +,og)hen tradition This luminous figure of the Guru as the ar)hetypal 'ise )hild or eternal youth in the spa)e abo(e and in front of oneself in the s0y is imagined to embody and en)ompass 'ithin his radiant form the essen)es of all the masters of the +,og)hen tea)hings The prin)iple here is one of integration and unifi)ation .rnal-3byor* 70t yoga/* that is to say* unifi)ation 'ith the essen)e or the 4ature of Mind of all these masters .bla-ma* 70t guru/ The fun)tion of the Guru is to besto' the blessings .byin-brlabs/ that represent a 0ind of spiritual energy of inspiration -ltimately this spiritual energy emerged spontaneously out of the -8-

inexhaustible effulgen)e of the enlightened a'areness and being of the #rimordial $uddha &imself 1t 'as then transmitted do'n through a lineage of reali,ed adepts or Mahasiddhas to one3s o'n master* mu)h as ele)tri)ity may be transmitted o(er po'er lines to the )ities a)ross the )ountry side from its ultimate sour)e at the generators high in the mountains The master then )ommuni)ates this spiritual energy to the pra)titioner* 'hi)h in turn a)ts as a )atalyst to a'a0en* open* and ripen the spiritual potential 'ithin the mind-stream of that indi(idual .rgyud smin/ 1n this 'ay* the po'er of inspiration is infused into the (ery being of the pra)titioner and* indeed* this pro)ess is repeated e(ery time one performs the Guru Yoga

How to Practice the Guru Yoga

The Necessity of an Attitude of Devotion &o' is one to do the pra)ti)e9 "inding a 6uiet pla)e 'here one 'ill not be disturbed* the pra)titioner should first )ulti(ate intense faith and fer(ent de(otion to'ard the Guru and his tea)hings One should feel that one is a)tually sitting in the immediate physi)al presen)e of Tapihritsa* 'ho in turn is identi)al 'ith one3s o'n personal !oot Master or Tsa'e 2ama .rtsaba3i bla-ma/ This is the master or spiritual tea)her 'ith 'hom one has )lose 0armi) lin0s o(er many past li(es and 'hom in this present life gi(es one the most important empo'erments and explanations of the tea)hings .dbang 0hrid/* in)luding the dire)t introdu)tion to one3s o'n Mind .rig-pa ngo-sprod/ #raying 'ith great faith and fer(ent de(otion* one as0s for help and guidan)e by 'ay of ha(ing re(ealed to oneself the short and 6ui)0 path to enlightenment* 'hi)h is +,og)hen 1t is 'ith this sense of faith* re(eren)e* de(otion* and intima)y* 'hile re)iting the in(o)ation* that one fixates the mind on the )lear (isuali,ation of Tapihritsa in the open s0y in front of oneself One feels his a)tual presen)e there One opens one3s heart unreser(edly to him and surrenders totally in a spirit of perfe)t trust The blessings of the Guru Tapihritsa are li0e the light of the sun: they are shed impartially upon all $ut in order to en5oy the delight of the 'arm sunshine* one must first step out of the dense )ool dar0ness of the )a(e* 'hi)h is one3s o'n restri)ted selfish existen)e and ego )ons)iousness This attitude of total de(otion* openness* and surrender .mos-gus/ in the )ontext of the Guru Yoga pra)ti)e )annot be emphasi,ed enough "or it is 5ust this emotional intensity* rather than intelle)tual )omprehension* 'hi)h fires and a)tuali,es the Guru Yoga pra)ti)e* ma0ing its reali,ation )on)rete and effe)ti(e and ali(e This is no mere intelle)tual exer)ise* for it embodies )on)retely an intimate personal relationship And as the master Jigmed 2ingpa has said* the Guru Yoga is only effe)ti(e 'hen one3s s0in tingles and one3s hair stands on end The Five-Point Sitting Position Ta0ing a )omfortable seat* one assumes the fi(e-point meditation position* thereby aligning the psy)hi) )hannels in order to ensure that the prana* or the (ital 'inds of psy)hi) energy .rlung* 70t (ayu/* flo' smoothly and harmoniously 'ithin the body* so that distra)ting thoughts tend not to arise ;<= >onse6uently* the mind may more easily be tamed and )ontrolled This position* 'hi)h represents the essential point of the body .lus gnad/* is as follo's?


8 One sits in a )ross-legged manner* 'hi)h regulates and )ontrols the a)ti(ities of the (ital 'inds in the lo'er part of the body* espe)ially the Apana-(ayu .thur-sel/* the do'n'ard mo(ing (ital 'ind that is )on)erned 'ith the a)ti(ities of the lo'er digesti(e tra)t and the elimination of 'aste produ)ts su)h as urine and fe)es @ The spine is held straight li0e an arro'* 'hi)h 0eeps the 5oints and the mus)les in alignment* as 'ell as harmoni,ing the fun)tions of the 'inds and )hannels in their proper pla)es throughout the body* espe)ially the Ayana-(ayu .0hyab-5ug/* or all-per(ading (ital 'ind* that enables the mus)les to be mo(ed The four limbs of the body are held tight and firm* but not tense and ne(er loose and fla))id B The hands are held in samadhi-mudra* the gesture of e6uipoise .mnyam-b,hag phyag-rgya/* the left hand lying o(er the right hand This gesture regulates and )ontrols the a)ti(ities of the internal organs of the body 1t balan)es and harmoni,es their fun)tions* espe)ially the 7amana(ayu .me-mnyam/* the heat-e6uali,ing (ital 'ind* )on)erned 'ith bodily heat* metabolism* and digestion 1n this gesture* the left hand rests on top of the right hand* the thumb of ea)h hand pressing at the base of the ring fingers C The ne)0 is bent for'ard 5ust a little li0e an iron hoo0 This regulates and )ontrols the a)ti(ities of spee)h and other fun)tions in(ol(ing the throat su)h as s'allo'ing* and espe)ially the -dana-(ayu .gyen-rgyu/* the up'ard-mo(ing (ital 'ind* that regulates these operations < The shoulders are hun)hed a little li0e the 'ings of a (ulture that )an soar through the s0y This regulates and )ontrols the a)ti(ities of the (ital 'inds in the torso or upper body* espe)ially the #rana-(ayu .srog-3d,in/* 'hi)h regulates respiration in the lungs and the )ir)ulation of blood from the heart Moreo(er* one3s ga,e is le(el and straight ahead* 'ith the eyes open and fo)used on the spa)e in front beyond the tip of the nose The eyes are half )losed and one a(oids mo(ing the eyes or blin0ing too mu)h This )ontrol of the ga,e also ser(es to regulate the a)ti(ities of the #rana(ayu and thus 0eep distra)ting thoughts from arising due to the unregulated and restless mo(ements of this (ital 'ind "urthermore* the tongue floats and does not tou)h the palate There is a spa)e bet'een the teeth in the mouth li0e one is softly sounding DAaaah D ;E= $y sitting in this fi(e-point meditation posture* one balan)es the physi)al body and harmoni,es the mo(ements and flo' of the (ital 'inds or psy)hi) energies* thereby inhibiting the arising of distra)ting thoughts One )an also employ a meditation belt .sgom-thag/ for additional support of the body in order to hold the position for long periods of time 7itting in this )ross-legged position 'ith the hands resting on the lap and the palms turned up'ard* 'ith the left hand resting o(er the right and the thumbs of ea)h hand pressing against the point at the base of the ring finger* one )loses and seals temporarily the %lesha-nadi or psy)hi) )hannel through 'hi)h negati(e pro(o)ations of energy .gdon/ might gain a))ess to one3s body from the external en(ironment A))ording to the tradition of Tibetan shamanism* it is through these t'o )hannels of the right and left hands* extending from the tips of the ring fingers to the heart* that spirits might enter the body and )ome to possess the indi(idual $y )losing these t'o )hannels* the pra)titioner prote)ts oneself 'hen meditating Fhen pra)ti)ing being in the state of )ontemplation or the 4atural 7tate* the pra)titioner should simply relax into a )ondition of ina)tion or immobility of one3s body* spee)h* and mind Other'ise* the a)ti(ities of one3s mind and energy )ause imbalan)es in the psy)hi) )hannels and the (ital 'inds and this* in turn* gi(es rise to distra)ting thoughts and feelings that disturb one3s -B-

state of )ontemplation 1n the )ontext of the +,og)hen tea)hings* )ontemplation or samadhi refers not 5ust to a )alm state of mind .shamatha/ or intense )on)entration and 'ithdra'al from the senses .dhyana/* but to being in the 4atural 7tate .rig-pa/ "or this purpose there is a spe)ial body posture 'here the physi)al body is bound 'ith the fi(e mudras des)ribed abo(e &olding the body immobile limits physi)al a)ti(ities that might disturb the (ital 'inds and the psy)hi) )hannels Mind or )ons)iousness is al'ays asso)iated 'ith these subtle 'inds representing the mo(ements of psy)hi) energies Mind .sems/ and psy)hi) energy .rlung/ are lin0ed together li0e a rider mounted on an unruly horse 1f the (ital 'inds are unbalan)ed* the mind or flo' of thoughts be)omes unbalan)ed and distra)tions arise into )ons)iousness Gentle deep breathing and maintaining silen)e renders these (ital 'inds immobile Fithout the mo(ements of these 'inds* dis)ursi(e thoughts do not arise >on)entration and fixation of a'areness on some ob5e)t of meditation bring about immobility of the mind Therefore* these three immobilities .mi g yo-ba gsum/ of body* spee)h* and mind fa)ilitate the pra)titioner remaining in the 4atural 7tate 'ith a bright alert a'areness Therefore* it is said that this fi(e-point position for meditation pra)ti)e is (ery important The Nine Breathings for Purification Then one performs the nine breathings for purifi)ation of one3s (ital 'inds and )hannels* 'hi)h is generally 0no'n as taming or training the breath .rtsa 3dul/* by breathing three times out ea)h nostril 'hile )losing the opposite nostril 'ith one3s finger This ma0es a total of six exhalations "or the last three exhalations* one breathes out both nostrils Thus* the stale air .rlung ro/ in the lungs* as 'ell as all residual emotional defilements or impurities* are expelled from the body* so that one )omes to feel )leansed and purified 1n the $uddhist system* the three prin)ipal )hannels are 0no'n as !asana .ro-ma/* 'hi)h is on the right* 2alana .r0yang-ma/* 'hi)h is on the left* and A(adhuti .dbu-ma/* 'hi)h is in the )enter 1n the &indu system* they are )alled #ingala* 1da* and 7ushumna respe)ti(ely The A(adhuti or )entral )hannel is (isuali,ed in the pre)ise )enter of the body* not in the spinal )olumn* but in front of it These psy)hi) )hannels .rtsa* 70t nadi/ represent potential path'ays for the mo(ements of psy)hi) energy: they are subtle stru)tures* not gross physi)al anatomy Therefore* by (isuali,ing or imagining them .dmigs-pa/ one ma0es them a)tual and mo(es one3s (ital 'inds .rlung* 70t (ayu/ through them Thus* there exist in the Tantras* both $uddhist and $onpo* a number of different systems for (isuali,ing the three prin)ipal psy)hi) )hannels Fhat (isuali,ation system the pra)titioner employs depends on ho' and 'here one is mo(ing these psy)hi) energies or 'inds One (isuali,es the )entral )hannel as deep a,ure in )olor li0e the bright )lear s0y* being situated in the middle of the body* beginning at the se)ret )enter* some four finger-'idths belo' the na(el* and extending to the aperture or opening at the )ro'n of the head This )hannel is straight li0e the shaft of an arro' and is the si,e of a hollo' bamboo )ane 1n general* this )entral )hannel is said to ha(e the four )hara)teristi)s of being straight* shiny* hollo'* and blue in )olor #arallel to it on both sides are t'o smaller )hannels* 'hi)h are li0e fine sil0 threads The righthand )hannel is 'hite in )olor li0e )rystal* and the left )hannel is red in )olor li0e po'dered )oral They symboli,e the )ool 'hite lunar mas)uline energy* 'hi)h is li0e the moon* and the fiery red solar feminine energy* 'hi)h is li0e the sun* respe)ti(ely 1n the Tantra system* the moon symboli,es semen* the male element* be)ause it is 'hite and the sun symboli,es menstrual -C-

blood* the female element* be)ause it is red This is the re(erse of the symbolism in Festern astrology These )hannels and )olors are the re(erse in 'omen The t'o side )hannels enter into the )entral )hannel at the %unda or 5un)ture of the three )hannels .rtsa gsum mdor/ belo' the na(el and this 5un)ture resembles the Tibetan letter >&A These three )hannels extend up'ard to the physi)al heart and then )ur(e behind it and go to the spine and up through the ne)0 They 5oin again at the Ag-tse* or 5oint of the spine and s0ull #re(iously running in parallel to the )entral )hannel* they no' go inside the s0ull )ase .0lad phor/ and ar)h o(er the membrane of the brain .0lad sprin/ These t'o side )hannels then turn do'n to the nostrils of the nose 'here they terminate 1nside the s0ull* the )entral )hannel 'idens a bit as its approa)hes the aperture at the top of the head* so that it )omes to resemble a horn or a flo'er Thus* it has been )ompared to the blue flo'er )alled spangs-rgyan .Gentiana stipitala Gd5e' / 'hi)h blooms in autumn The mouth or upper extremity of the )entral )hannel extends out through the aperture at the )ro'n of the s0ull This is 0no'n as the aperture of $rahma .tshangs-pa3i bu-ga* 70t brahmarandhra/ 1n parti)ular* for men* using the left hand* one )loses the right nostril 'ith one3s ring finger and inhales the fresh )lean air through the left nostril and the left )hannel 'hile (isuali,ing that one is absorbing into oneself luminous light blue 'isdom air .ye-shes 0yi rlung/ And one holds the breath a little Then )losing the left nostril 'ith the thumb and opening the right nostril* one blo's the stale polluted air .rlung-ro/ out the right nostril and the right hand )hannel One (isuali,es this stale air that is being expelled as light bluish-gray smo0e* 'hi)h represents the polluted residues of the negati(e emotion of anger Thereupon one )hanges nostrils and does 5ust the opposite >losing the left nostril 'ith the thumb of the left hand* one inhales the 'isdom air through the right nostril and holds the breath a little Then opening the left nostril and )losing the right nostril 'ith the ring finger* one exhales the stale air 'hile (isuali,ing it to be light red smo0e in )olor representing the polluted residues of the negati(e emotion of desire Thereby ea)h side is purified in this 'ay alternati(ely three times Fomen should pro)eed in exa)tly the opposite fashion* first purifying the left side for anger and then the right side for desire Then one inhales the )lean luminous 'isdom air through both nostrils simultaneously and* in the same 'ay* pro)eeds to expel the stale polluted air* (isuali,ing it as smo0e of a dirty bro'n )olor representing the polluted residues of the negati(e emotion of )onfusion This negati(e emotion or 0lesha is a)tually a mixture of the t'o prin)ipal passions* anger and desire* and is )hara)teri,ed by ignoran)e* )onfusion* inde)ision* and be'ilderment One (isuali,es this stale air being expelled through the hole in the top of one3s head 1n ea)h )ase* the inhalation is done slo'ly and gently* 'hereas the blo'ing out of the disturban)es is done a bit more for)efully Men begin by )leansing the right )hannel* 'hereas 'omen begin by )leansing the left )hannel* be)ause these t'o side )hannels are the re(erse in men and 'omen due to Tantri) polarity The 'hite lunar )hannel* 'here the residues of anger a))umulate* is on the right side in men and on the left side in 'omen* 'hereas the red solar )hannel* 'here the residues of desire a))umulate* is on the left side in men and on the right side in 'omen Thus* 'hile three times alternately exhaling the stale air of the 'hite lunar )hannel on the right -<-

side of men and the left side of 'omen* one should thin0 that ea)h time one expels negati(e energy* it has four )hara)teristi)s asso)iated 'ith it? 8 anger .,he-sdang* 70t d(esha/* as 'ell as obsta)les lin0ed 'ith the past in general* @ 'ind diseases* that is* diseases due to la)0 of (itality or imbalan)es in the Aayu or 'ind humor .rlung gi nad/* B the )olor of light blue smo0e* and C disturban)es )oming from male spirits .pho gdon/ 4ext* 'hile three times alternately exhaling the stale air from the red solar )hannel on the left side of men and the right side of 'omen* one should thin0 that ea)h time one expels negati(e energy* it also has four )hara)teristi)s asso)iated 'ith it? 8 @ B C desire .Hdod-)hags* 70t raga/* as 'ell as obsta)les lin0ed to the future: diseases due to imbalan)e in the #itta or bile humor .m0hrispa3i nad/* the )olor of light red smo0e* and disturban)es )oming from female spirits .mo gdon/

"inally* one inhales and exhales three times through both nostrils &ere the fresh 'isdom air goes into the )entral )hannel and the stale air is for)efully expelled from the top of one3s head .a)tually both nostrils/ The negati(e energy of )onfusion also has four )hara)teristi)s? 8 @ B C )onfusion or be'ilderment .gti-mug* 70t moha/* as 'ell as obsta)les lin0ed to the present* diseases due to an imbalan)e in %apha or the phlegm humor .bad-0an gyi nad/* the )olor of dar0 bro'n smo0e* and disturban)es due to the 4agas or subterranean spirits .0lu gdon/

The Four Phases of the Guru Yoga Practice This pro)ess of the nine breathings represents the preliminary purifi)ation The prin)ipal pra)ti)e of the Guru Yoga is des)ribed in terms of four phases? 8 the (isuali,ation of the presen)e of the Guru in the s0y in front of oneself and the re)iting of the in(o)ation* @ the re)ei(ing of purifi)ation from the Guru by 'ay of the 'isdom ne)tars* B the re)ei(ing of the blessings of the Guru by 'ay of the empo'erments 'ith the three lights* and C the re)itation of prayers and mantras Phase One !isua"i#ation of the Guru Then sounding the seed syllable Ah* the pra)titioner pro)eeds to (isuali,e the Guru Tapihritsa in the s0y in front of oneself abo(e the )ro'n of one3s head ;I= 1n this )ase* Tapihritsa is transparent or translu)ent* his body being )lear and empty li0e the rainbo'* be)ause he represents the inseparability of )larity and emptiness .gsal stong dbyer-med/ &e is pure 'hite li0e a 6uart, )rystal be)ause he has been thoroughly purified of all obs)urations and defilements .sgrib-med/ &e is entirely na0ed and unadorned be)ause he is )ompletely free of all dis)ursi(e thoughts .rtog-med/ and operations of mind pertaining to the thought pro)ess And he is -E-

(isuali,ed as sitting in pea)eful )ontemplation in the )enter of a rainbo' sphere of light .thig-le/ suspended in the s0y be)ause he has already attained the $ody of 2ight of the Great Transfer .3pho-ba )henpo3i Hod s0u/ This indi)ates that his nature is 'isdom* primordial a'areness* or gnosis .ye-shes/ $ut one should not (isuali,e him as being flat and t'o-dimensional in aspe)t li0e a painting on the 'all* but rather as three-dimensional* translu)ent* and immaterial li0e the rainbo' appearing in the s0y One should feel that he is ali(e and a)tually present before one in spa)e and that he sees the pra)titioner sitting there belo' him and loo0s do'n upon one 'ith )ompassion and lo(ing 0indness Therefore* this is a (ery personal en)ounter "urthermore* one should thin0 that this luminous figure of Tapihritsa embodies the unifi)ation of all the Gurus and masters and all the lineages of transmission for +,og)hen that one has re)ei(ed in this present life and in all one3s pre(ious lifetimes One pro)eeds to pray fer(ently 'ith heartfelt de(otion to this master* as if he is a)tually present before one* presenting offerings to him* in)luding a Gana)ha0ra #u5a* 'hether these offerings are a)tually present or merely (isuali,ed in imagination "inally one re6uests the blessings of the empo'erments of the $ody* the 7pee)h* and the Mind of the Guru ;J= &a(ing (isuali,ed the Guru )learly in this 'ay and fixating one3s mind on him* one re)ites the in(o)ation many times* or at least three times "or this purpose* the 2opon suggests the follo'ing (erse of suppli)ation? D1n the pala)e of great bliss on the )ro'n of my head* 1s my bene(olent !oot Guru to 'hom 1 pray: The $uddha as my o'n Mind is the pre)ious Tea)her? #lease grant the blessing that 1 may re)ogni,e my o'n natureKD ;L= The pronun)iation and interlinear translation is as follo's? >&Y1-T7-% +G-FA >&G4-#O #&O-+!A4G +-* 1n the pala)e of great bliss on the )ro'n of my head* +!14->&A4 T7A FG 2A-MA 2A 7O2-FA +G$* 1s my bene(olent !oot Guru to 'hom 1 pray? 7A4G-GYG 7GM 7- TO4-#A !14-#O->&G* The $uddha as my o'n Mind is the pre)ious Tea)her? !A4G 4GO !A4G G1 7&G-#A! JY14 GY1 2O$ #lease grant the blessing that 1 may re)ogni,e my o'n natureK Phase Two Purification with the $isdo% Nectars 1n response to one3s attitude of fer(ent de(otion and opening oneself unreser(edly to him* from the heart )enter of Guru Tapihritsa* one (isuali,es that there issues forth an effulgen)e of 'hite light that spontaneously transforms into streams of the luminous 'hite ne)tars of 'isdom .yeshes 0yi bdud-rtsi/ This flo's and enters into the aperture at the )ro'n of one3s head and -I-

des)ending through the )entral )hannel* it )omes to fill one3s entire body This luminous 'hite ne)tar represents the 'isdom of the Guru .bla-ma3s ye-shes/ and it 'ashes a'ay and )leanses all of one3s sins and obs)urations* in)luding all the emotional defilements and 0armi) tra)es inherited from the immemorial past One3s body be)omes thereby totally )leansed and purified* so that one3s 'hole being is transformed into a suitable (essel* li0e a pure )rystal (ase filled 'ith light* prepared for the re)ei(ing of the blessings and empo'erments that the master 'ill besto' ;8M= Phase Three &eceiving the '%(ower%ents At the )on)lusion of this pro)ess of purifi)ation* the pra)titioner is no' 'ell suited to re)ei(e the initiations and the transmission of the +,og)hen pre)epts One sounds the syllables A OM &-M* signifying the dimensions of the body* spee)h* and mind of the indi(idual Again in response to one3s )ulti(ating intense faith and de(otion* these syllables* in the form of luminous Tibetan letters* then appear spontaneously on the surfa)e of the body at the three se)ret pla)es or three se)ret doors .sgo gsum/ of the Guru* that is to say* at his forehead* at his throat* and at his heart ;88= Thereupon rays of lights in their respe)ti(e )olors issue forth from these syllables and tou)h the three )orresponding pla)es on the surfa)e of one3s o'n body 'here these lights and their energies are absorbed 1n this 'ay one re)ei(es and unifies 'ith the 0no'ledge and the 'isdom .ye-shes/ of the $ody* 7pee)h* and Mind of the Guru 1n parti)ular* from the 'hite syllable A at the forehead of the Guru )omes a brilliant 'hite ray of light* 'hi)h enters one3s o'n forehead )enter Thus all one3s sins and obs)urations of body are purified and one re)ei(es the empo'erment and the spiritual attainments .or siddhis/ of the $ody of the Guru One is no' empo'ered to do the %yerim .bs0yed-rim/ or (isuali,ation transformation pra)ti)e and this indi)ates that one 'ill e(entually )ome to reali,e the 4irmana0aya or the bodily manifestation of enlightenment "rom the red syllable OM at the throat of the Guru )omes a brilliant red ray of light* 'hi)h enters one3s o'n throat )enter Thus all one3s sins and obs)urations of spee)h are purified and one re)ei(es the empo'erment and the spiritual attainments of the 7pee)h of the Guru One is no' empo'ered to do the Tsalung .rtsa-rlung/ or mantra re)itations and breathing pra)ti)es .pranayama/ and this indi)ates that one 'ill e(entually )ome to reali,e the 7ambhoga0aya or the energeti) aspe)t of enlightenment "rom the blue syllable &-M at the heart of the Guru )omes a brilliant blue ray of light* 'hi)h enters one3s o'n heart )enter Thus all one3s sins and obs)urations of mind are purified and one re)ei(es the empo'erment and spiritual attainments of the Mind of the Guru One is no' empo'ered to do the +,ogrim .rd,ogs-rim/ or the internal yoga pra)ti)es for the reali,ing of the inseparability of bliss and emptiness and this indi)ates that one 'ill e(entually )ome to reali,e the +harma0aya or the ultimate mind aspe)t of enlightenment Ga)h of these lights dissol(e and are absorbed into the lo)ations or )enters of one3s o'n being* li0e pouring 'ater into 'ater* so that the $ody* 7pee)h* and Mind of the Guru merge 'ith one3s o'n body* spee)h* and mind 1n this 'ay the pra)titioner be)omes both purified and empo'ered* a))essing and assimilating into oneself the energies and )apa)ities of the $ody* 7pee)h* and Mind of the Guru This initiation and empo'erment o))urs at the )ulmination of the pro)ess of the (isuali,ation of the Guru This )onne)ts the pra)titioner 'ith all the masters in the lineages of -J-

the +,og)hen tea)hings and 'hene(er the Guru Yoga exer)ise is repeated* it helps to maintain that )onne)tion or spiritual lin0 Phase Four &eciting Prayers At this point* ha(ing re)ei(ed the empo'erments and blessings of the Guru* one may re)ite Dthe 1n(o)ation to Tapihritsa*D 'hi)h is translated in the next se)tion One may re)ite this one time or as many times as one li0es* 'hile maintaining an attitude of faith* de(otion* and intense longing for liberation and enlightenment As 'e ha(e said* in the presen)e of the master* the pra)titioner de(elops a personal relationship 'ith him and deliberately )ulti(ates intense feelings of faith* trust* and fer(ent de(otion 1t is to this perfe)t master that one surrenders unreser(edly and opens oneself up totally* li0e a small )hild before a lo(ing parent One prays 'ith intense faith and de(otion to the figure of the Guru* 'ho* at the same time* is identi)al in essen)e 'ith one3s o'n !oot Guru* and re6uests to re)ei(e the blessings of the empo'erments and transmissions* so that one may pra)ti)e and )ome to a genuine understanding of the real meaning of +,og)hen 1ndeed* a))ording to the 2opon* Guru Yoga is regarded as the most effe)ti(e means to maintain and enhan)e the transmissions that one has re)ei(ed pre(iously 7o* the Guru Yoga is not something that is done only on)e in the beginning li0e an initiation )eremony* but is a meditation pra)ti)e that is performed repeatedly* at least on)e a day* or e(en at the beginning of ea)h session of pra)ti)e At the end of the re)itations* the (ision of the Guru in the s0y dissol(es into a mass of light This light approa)hes the pra)titioner and merges into oneself This moment of unifi)ation represents the real Guru Yoga* a true unio mysti)a or mysti)al union Moreo(er* this (isuali,ation re)apitulates and repeats the original mysti)al (ision and e)stati) experien)e undergone by the Mahasiddha Gyerpungpa in Zhang-,hung so long ago Thus* in this 'ay* one enters into and remains in the lineage of the transmission* remaining in the )ondition of the sa)red trans)ending profane spa)e and time )onc"usion Dedication of *erit At the )on)lusion of ea)h session of pra)ti)e* the 2opon has suggested that one should re)ite the follo'ing short (erse of the dedi)ation of merit and the )ommitment .bsngo smon/? DFhate(er merit 1 ha(e a))umulated through the purity of my three gates* 1 no' dedi)ate to the benefit of all the sentient beings of the three realms: &a(ing purified all my negati(e 0arma and obs)urations a))umulated in all the three times* May 1 6ui)0ly )ome to attain the perfe)t $uddhahood of the Tri0ayaKD ;8@= The pronun)iation and interlinear translation is as follo's? GO 7-M +AG-#G GG-FA GA4G GY1-#A* Fhate(er merit 1 ha(e a))umulated through the purity of my three gates*


%&AM 7-M 7GM->&A4 4AM %Y1 +O4 +- 4GO* 1 no' dedi)ate to the benefit of all the sentient beings of the three realms: +- 7-M 7AG-#G 2G +!1$ %-4 JYA4G 4G* &a(ing purified all my negati(e 0arma and obs)urations a))umulated in all the three times* %- 7-M +ZOG-#G 7A4G-GYG 4Y-! T&O7 7&O% May 1 6ui)0ly )ome to attain the perfe)t $uddhahood of the Tri0ayaK Fhen one is in a retreat situation* there 'ould normally be four or e(en six meditation sessions ea)h day* su)h as in the early morning* before midday* in the late afternoon to'ard sunset* and in the e(ening before retiring 1n the +,og)hen tradition* it is al'ays ne)essary to at least perform the Guru Yoga at the beginning of ea)h session of meditation pra)ti)e This 0eeps the pra)titioner inseparably lin0ed and )onne)ted to the master and to the transmission* as 'ell as to the )ontemplation of the 4atural 7tate to 'hi)h the master has introdu)ed to one dire)tly 1f one does not maintain this spiritual )onne)tion* then there )ould arise troubles 'ith the Guardians for both the master and the dis)iple 1t is said that the Guardians ha(e little patien)e 'ith abuse or negle)t of the lineage of the tea)hings and of the pra)ti)e A))ording to the $onpo tradition* it usually ta0es a )ontinuous retreat of three months to )omplete the pra)ti)e of all these preliminaries* ea)h being done one hundred-thousand times ;8B8 $ut in terms of daily pra)ti)e* one )ould perform all nine se)tions in se6uen)e during the early morning session 7itting do'n in meditation in the fi(e-fold posture* one might run through ea)h exer)ise in se6uen)e 1f possible* ea)h is repeated three times or fi(e times And at the )on)lusion one ma0es the dedi)ation of merit and the )ommitment to attain $uddha-hood as soon as possible +uring the midday session* the mantras from the 4gondro text are again re)ited ;8C= The +nvocation to Ta(ihritsa As said* the 2opon has indi)ated that* in addition to the short (erse of suppli)ation gi(en abo(e* one may also re)ite the follo'ing D1n(o)ation to TapihritsaD .Ta-pi-hri-tsa3i gsol-3debs/ 'hile (isuali,ing the Guru in the s0y in front of oneself as de)ribed abo(e and before pro)eeding to re)ei(e the empo'erments from the master This in(o)ation is )ontained in the manus)ript (ersion of the rGyal-ba phyag-0hrid )olle)tion and it is said to ha(e been )omposed by Gyerpungpa himself ;8<= This text embodies the essential meaning of +,og)hen and thus it is 'ell suited for meditation pra)ti)e 'hile (isuali,ing the resplendent form of Tapihritsa inside a rainbo' sphere of light suspended in the s0y in front of oneself The translation of the text is as follo's? GMA&OK O 4irmana0aya emanated from the Mind of %untu ZangpoK Your body )olor is a luminous 'hite li0e )rystal* 1mma)ulate and of )lear luster* and rays of light emanate from you into the ten dire)tions You are totally na0ed and 'ithout ornaments* signifying that you are the essen)e of the #rimordial 7tate - 8M -

$y (irtue of your )ompassion and by means of the t'o 0no'ledges* you )ontinuously )ontemplate the benefit of all li(ing beings The ne)tar from the &earts of all the 7ugatas is +,og)hen* the Great #erfe)tion* 'hi)h is supreme among all tea)hings* The pinna)le among all the (ehi)les to enlightenment* and the essen)e of all Tantras* Agamas* and -padeshas? "rom the 4atural 7tate* 'hi)h is the .#rimordial/ $ase* originates both the liberation that is 4ir(ana and the delusion that is 7amsara: Fhereupon* as sounds* lights* and rays* all the defe)ts .of 7amsara/ and all the (irtues .of 4ir(ana/ be)ome )learly (isible .as (isions/ $ut on)e ha(ing )leared a'ay e(ery'here all the dar0ness obs)uring the minds of li(ing beings .e(erything be)omes )lear/* Then the $ase* 'hi)h is empty and 'ithout a sour)e* is de)isi(ely understood to represent the 7ole #ath Gxperien)es and understanding be)ome manifest .on the #ath/ and both 7amsara and 4ir(ana are liberated into the 4ature of Mind And thus* the Tri0aya of the "ruit be)omes )learly (isible .as (isions/* arrayed before one in the dimension of spa)e To you* O Tapihritsa* the prote)tor of beings* 1 pray 'ith single-minded de(otion To grant the blessing of )onferring empo'erment upon me and upon all other beings "or the pa)ifying all our obs)urations* outer* inner* and se)retK Fhen 1 am liberated from ignoran)e and from all grasping at the reality of delusions* My o'n inherent intrinsi) A'areness 'ill be)ome manifest: and ha(ing finally reali,ed the proper (ie' and the )ondu)t* At that (ery moment* please besto' upon me .the reali,ation of/ The a)tual meaning of the #rimordial 7tate that is empty* 'ithout a sour)e* and totally trans)ending the intelle)t To you* O Tapihritsa* our 2ord 'ho is the prote)tor of beings* 1 pray $y (irtue of your )ompassion* may you liberate my mind-stream from all entanglements 'ithin the six destinies of rebirthK ;Thus Gyerpung 4ang,her 2odpo prayed to the 4irmana0aya Tapihritsa 'ho is the (isible embodiment .of all the 2ineage Gurus/ Good fortuneK AirtueK= ;8E=

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