John Myrdhin Reynolds

John Myrdhin Reynolds (Vajranatha) is a writer teacher translator and scholar/practitioner of Tibetan Buddhism. He was trained and ordained as a Tantric Yogin or Ngagpa in the Nyingma tradition of Tibetan Buddhism.

John Myrdhin Reynolds

John Myrdhin Reynolds (Vajranatha) is a writer teacher translator and scholar/practitioner of Tibetan Buddhism. He was trained and ordained as a Tantric Yogin or Ngagpa in the Nyingma tradition of Tibetan Buddhism.

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SNOW LION NEWSLETTER ARCHIVE

John Myrdhin Reynolds on What You See Is What You Are

The following article is adapted from 

Self-Liberation through Seeing with Naked Awareness

Translated with commentary by John Myrdhin Reynolds

Whether we see the world as chaos or as a divine mandala depends on the states of our minds, says John Myrdhin Reynolds in this adaptation from Self-Liberation through Seeing with Naked Awareness.

All of us here in this lifetime are experiencing human karmic vision because we all possess in common the cause for such a vision. Therefore, we share this common vision. But this is not so with beings in other destinies of rebirth whose vision possesses different causes. For example, when we humans look at a river in summer, it appears to us to consist of cool and refreshing water. But to a Deva, who possesses a different kind of vision, the river seems to consist of fragrant sweet-tasting divine nectar. On the other hand, to a Preta or hungry ghost it seems to be a sluggish stream of foul-smelling excrement, and to a denizen in hell it seems to be a river of molten lava. In this way, external appearances are perceived by living beings in such a way as is determined by internal karmic causes. The same river is perceived quite differently by beings in different dimensions of existence.

But when our mind is transformed, all external appearances are transformed. If these two, Samsãra and Nirvana, arise to us as reflections of our mind, then when our mind is transformed, when impure karmic vision is transformed into pure vision, the one will seem to change into the other. Instead of the usual chaotic mess which is the world around us, we perceive everything as the pure mandala of the Buddha. This is the principle of tantra: transformation. This, of course, indicates something much more radical and profound than a superficial visualization of a wish-fulfillment fantasy: it is a radical transformation at the very root of the mind. But here in this context, the meaning is a bit different. In the Tantras a great deal of diligence and effort in meditation is required, a great deal of practice in clear visualization. But in Dzogchen, there is nothing to be transformed, nothing to be visualized such as beautiful mandalas and magnificent deities, nothing at all to be constructed by the mind, because all appearances are already spontaneously self-perfected from the very beginning.

All this is very easy to say. But external appearances seem to us to be very much real, very solid and substantial. It seems that there must be something actually out there and not just empty space, incredibly cluttered up with phantom projections of the mind. Why do appearances seem to be so solid and real? We must understand that it is the mind that grasps at appearances, at their reality and their substantiality. But these seemingly solid appearances are empty, being only space; they are nothing in themselves, save in the context of their relations to everything else. As distinct concrete isolated entities with their own individual reality they are nothing. And in terms of this, there is no error in them; rather the error lies in our grasping at them as real. It is this grasping that leads to attachments and aversions; this is the problem and not the things in themselves. But if we can come to understand that no matter how long we search, no matter how far we wander in this quest, we will not find anyone there who is doing the grasping, then we will discover liberation in that very fact. Whatever arises and whatever is liberated are only appearances of mind (sems kyi snangba).

John Myrdhin Reynolds (Vajranatha) is a writer teacher translator and scholar/practitioner of Tibetan Buddhism. He was trained and ordained as a Tantric Yogin or Ngagpa in the Nyingma tradition of Tibetan Buddhism.

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Self-Liberation Through Seeing With Naked Awareneness

The following article is from the Autumn, 2000 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

trans. & comm.

by John Myrdhin Reynolds

fore, by Namkhai Norbii

171 pp., 4 line drawings, glossary,

biblio., index. #SELI $14.95

A text belonging to the same cycle as The Tibetan Book of the Dead, this instruction on the method of self-liberation presents the essence of Dzogchen, the Great Perfection, regarded in Tibet as the highest and most esoteric teaching of the Buddha

Teaching the attainment of Buddhahood in a single lifetime, this text was written and concealed by Guru Padmasambhava in the eighth century and rediscovered six centuries later by Karma Lingpa. The commentary by the translator is based on the oral teachings of Namkhai Norbu Rinpoche and Lama Tharchin Rinpoche.

If you understand intrinsic awareness, all of your merits and sins will be liberated into their own condition.... If he practices, then even a cowherd can realize liberation.

JOHN MYRDHIN REYNOLDS (Vajra- natha) is a writer, teacher, translator, and scholar/practitioner of Tibetan Buddhism. He was trained and ordained as a Tantric Yogin, or Ngagpa, in the Nyingmapa tradition of Tibetan Buddhism. He has taught widely in the United States and Europe. He is also the author of The Golden Letters.

Foreword

by Namkhai Norbu Rinpoche

In the eighth century of our era, the master from the country of Uddi- yana, Guru Padmasambhava, who was the individual principally responsible for establishing the teachings of the Buddhist Tantras in Tibet, gave to his group of disciples there many vast and profound teachings related to both Tantra and Dzogchen. But since the Tibetan people were not ready for all of these teachings, many of which were more directly suited to future generations, he had his consort, the Tibetan princess Yeshe

Tsogyal, write them down and hide them in various places throughout the country. Such deliberately concealed texts are known as Termas or hidden treasures. Those among his original group of disciples who were reborn in later generations in order to rediscover these texts are known as Tertons, those who reveal hidden treasures. The appearance of Termas and Tertons during the following centuries, including the present one, has been a source of unending benefit and blessing for the Tibetan people and represents the continuing revelation of the highest teachings of the Tantras and Dzogchen.

In the fourteenth century of our era, there appeared a great Terton by the name of Nyida Sangye. His eldest son in turn became a great Terton by the name of Karma Lingpa. When he was fifteen years old, from a location on the mountain of Gam-po-dar, which looks like a dancing attendant deity, in eastern Dwagpo, he discovered many profound teachings, principally the Zob-chos zhi-khro dgongs pa rang-grol, otherwise known as the Kar-gling zhi-khro.

This cycle of texts of the Kar-gling zhi-khro represents an introduction to the state of Dzogchen, the Great Perfection. Dzogchen is not the name of a religion, philosophy, school, or sect but the Primordial State of the individual. The essence of the teachings of all the Buddhas is the understanding of this state, which is the nature of one's own mind. Among different schools this Primordial State has many different name Prajnaparimita, Tathagatagarbha, Bodhichitta, or Mahamudra. Among Tibetan Buddhists of the old school, the Nyingmapas, and also among the Bonpos, it is generally known as Dzogchen, which means the Great

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...we first need transmission from a realized master in the form of an introduction (ngo-sprod) to the state of presence and awareness (rigpa), which is the capacity of the nature of mind. This introduction, a meeting face-to-face, is precisely the function of the present text, which reports the very words of Guru Padmasambhava.

Perfection. It is also called tha-mal gyi shes-pa, which means ordinary awareness; but this is not our ordinary mind incessantly thinking of this or that throughout the day. In Dzogchen we make a radical and fundamental distinction between mind (sems) and the nature of mind (sems nyid); and here ordinary awareness refers to the latter. The nature of the mind is like a mirror which has the natural and inherent capacity to reflect whatever is set before it, whether beautiful or ugly; but these reflections in no way affect or modify the nature of the mirror. It is the same with the state of contemplation: There is nothing to correct or alter or modify (ma bcos-pa). What the practitioner does when entering into contemplation is simply to discover himself in the condition of the mirror. This is our Primordial State. But in order to recognize it, we first need transmission from a realized master in the form of an introduction (ngo-sprod) to the state of presence and awareness (rigpa), which is the capacity of the nature of mind. This introduction, a meeting face-to-face, is precisely the function of the present text, which reports the very words of Guru Padmasambhava introducing his disciples to such presence or awareness. Hence this text, which is the root text of the Kar-gling zhi-khro cycle, is called Rig-pa ngo sprod. By means of Rigpa we come to see everything with a direct immediate presence, denuded of the judgments and conceptual constructions that usually obscure our vision and obstruct our understanding. And in this way, we come to realize self-liberation (rang grot). In the state of contemplation, when a thought arises, it is allowed to self-liberate into its own condition, without any effort or attempt at modification. Whereas the method of the Sutras is the path of renunciation and the method of the Tantras is the path of transformation, the method proper to Dzogchen is the path of selfliberation, as is made clear in the teaching of Padmasambhava that we have here. This text, the Rig-pa ngo-sprod gcer-mthong rang-grol, which is part of the cycle of the Zab-chos zhi-kbro dgongs-pa rang- grol, provides the essential view for this entire cycle of teachings relating to the six Bardos or intermediate states of existence. The Kar-gling zhi-khro is the most complete of all Zhi-khro (or Bardo) teachings and is widely known and used, especially among the Nyingmapa and the Kagyudpa schools. These teachings continue to generate activities for the benefit of beings, and in no way have they been exhausted.

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The Golden Letters

The following article is from the Summer, 1996 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

The Tibetan Teachings of Garab Dorje, First Dzogchen Master

trans. & ed. by John Reynolds foreword by Namkhai Norbu

Rinpoche 389 pp. #GOLE $18.95

Three Statements That Strike the Essential Path is an ancient Dzogchen revelation that introduces the practitioner to the nature of his or her own mind. One of the most immediately accessible commentaries, and one very widely known among Tibetan Dzogchen practitioners, is that of Patrul Rinpoche, the nineteenth-century Dzogchen master. Both this and one by H.H. Dudjom Rinpoche are included here. One of the main purposes of these texts is to provide the practitioner with a direct cognition of Dzogchen, the Primordial State.

The following is an excerpt from a section entitled The Special Teaching of the Wise and Glorious King.

Prologue

Homage to my benevolent Root Guru, he who possesses unequaled compassion. Here I shall explain a little of the method of practice associated with the essential points represented by the view, the meditation, and the conduct.

First, since my own Guru in his essence fully embodies and unifies within himself the totality of the Three Jewels, so by doing homage to him alone, one is actually paying homage to all of the sources of refuge simultaneously. Thus it says (in the root text): Homage to the Guru.

Moreover, as for the real meaning, which I shall explain here (regarding the following lines): If one practices wholeheartedly, having first become aware that all of one's Gurus, both one's own Root Guru as well as the Gurus belonging to all of the lineages of transmission which one has received, are, in fact, inseparable from one's own mind, then all threethe view, the meditation, and the conductare combined and included within the practice. Hence, I must explain here that the view, the meditation, and the conduct correspond precisely to the real meaning of the names of my own personal masters, both my Root Guru and the Gurus of my lineage of transmission.

First, the view is one's own awareness that all of the infinity of appearances occurring in both Samsara and Nirvana, however many there may be, are wholly perfected (from the very beginning) within the vast expanse of the Tathagatagarbha, which is the Dharmadhatu itself, free of all conceptual elaborations. Thus, since there exists an awareness of this real meaning, it says (in the root text): The view is Longchen Rabjampa (where this name literally means the infinite great vast expanse).

Then, with respect to this view, which in its own nature is free of all conceptual elaborations: (On the one hand, the view) is systematically established by means of discriminating wisdom (Skt. prajna) and insight (Skt. vipasyana) on the side of wisdom and emptiness. And then, (on the other hand,) it abides (and continues) evenly and one-pointedly in contemplation, where it is inseparably united with the skillful means of concentrated peaceful calm (Skt. Samatha), and therefore, (this represents the side) of great loving compassion. Since there exists here this meditation that links together both emptiness and compassion in this way, therefore it says in the text: The meditation is Khyentse Odzer (which literally means the light rays of wisdom and love).

Then, while in a state where one possesses equally such a view and such a meditation, one comes to practice wholeheartedly the six perfections for the benefit of others in accordance with the proper method of the Bodhisattvas, who represent the fresh sprouts (that will grow into) future Buddhas. Since this is the conduct and behavior (in question), it says in the text: The conduct is Gyalwe Nyugu (which literally means the fresh sprouts of future Buddhas).

The individual who practices wholeheartedly, having a view and a meditation and a conduct such as this, is described as one who truly possesses good fortune. Hence it says (in the root text): Anyone who practices wholeheartedly in this way....

And furthermore, having relied upon a secluded hermitage (as the site of retreat practice), if one is able to renounce the activities of this world and practice one-pointedly, then in this present life one will become liberated into the original Base, which has been primordially pure from the very beginning. Thus, it says in the text:... will surely attain Buddhahood within a single lifetime without striving after it.

Similarly, even though one may not accomplish this, still if one turns the mind toward a view, a meditation, and a conduct such as this, then, even in this present life, one will become aware of all negative conditions (being transformed, so as to) carry one farther along the path; and although remaining preoccupied with the activities of everyday life, one will not produce so many expectations and anxieties, while thereafter (in future rebirths) one will go from one happy existence to another. Hence, it says in the text: And even if one does not (accomplish the results of practice), one's mind will erjoy happiness. A-la-la!

The First Essential Point

Now I shall explain step by step the view, the meditation, and the conduct that possess such benefits as those (cited above). First, I want to explain extensively the method for practicing the view. Thus, it says in the text: As for the view of Longchen Rabjampa (the infinite great vast expanse).

Furthermore, by way of the actual secret instructions that pertain to these three statements that strike the essential points of the practice, one cuts off (at the root) the very vitality possessed by delusions. Hence, it says in the text: There are three statements that strike the actual essential points of the practice.

First there is the method for introducing the individual to the view that had not been introduced previously. In general, according to the Lakshanayana, one systematically establishes the view by means of various authoritative scriptural traditions and by reasoning. Again, according to the usual approach of the Secret Mantra system, having relied upon the knowledge of the example which is indicated during the third initiation, one is introduced to actual knowledge of primal awareness in the fourth initiation. There exist many systems for this. However, here the method of the Holy Gurus of the Siddha Lineage is to introduce directly (the nature of mind) by way of the dissolving of all mental activities.

Furthermore, at those times when the confused and turbulent waves of deluded thoughts (overwhelm the individual), gross discursive thoughts that pursue and follow after their objects will come to obscure the true face of the nature of mind. Thus, even though one has been introduced previously to it, one will not recognize (the nature of mind). For that reason, one must first allow those gross discursive thoughts (to settle down and the mind) to become clear. So, it says in the text: First, allow one's own mind to settle into a relaxed state....

Nevertheless, one's own mind, when it is allowed simply to settle down without making any attempt to

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Table of Contents

Preface

Foreword by Namkhai Norbu Rinpoche

Introduction

The Primordial Origin of Dzogchen

The Place of Dzogchen in Buddhist Teaching

The Three Series of Dzogchen Teachings

PART ONE: The Three Statements That Strike the Essential Points

The Three Statements That Strike the Essential Points,

by Garab Doije

A Short Commentary on the Three Statements of

Garab Dorje, by H. H. Dui^jom Rinpoche

The Special Teaching of the Wise and Glorious King, The

Root Text and Auto-Commentary, by Patrul Rinpoche

Commentary on "The Special Teaching of the Wise and

Glorious King," by the Translator

The Last Testament of Garab Dorje

Interlinear Commentary to "The Last Testament of Garab

Dorje," by the Translator

PART TWO: The Life of Garab Dorje and Gum Sadhana

Translator's Introduction

The Life of Garab Dorje

Guru Sadhana for Garab Dorje, by Dzongsar Khyentse

Rinpoche

PART THREE: Historical Origins of Dzogchen

The Problems of Historiography

The Historical Existence of Garab Dorje

Possible Historical Sources of Dzogchen

Indian Buddhism

Ch'an Buddhism

Bon

Four Early Texts Relating to Dzogchen

Rig-pa'i khu-byug: The Earliest Dzogchen Text

Kun-byed rgyal-po: The Principal Dzogchen Tantra

bSam-gtan mig sgron: A Philosophical Exposition of Dzogchen

'Dra bag chen-mo: The Biography of Vairochana

Is Dzogchen an Authentic Buddhist Teaching?

The Primordial State of the Great Perfection

ξ

Note on the Translation of Dzogchen Technical Terms

Appendix: Brief Biography of Patrul Rinpoche

Glossary of Dzogchen Terms

Notes

Selected Bibliography

General Index

Index of Tibetan Texts and Terms

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