Great Perfection The Nature of Mind Easer of Weariness [meditation dzogchen].pdf

Translater’s Introductory Note

The reader may consult as needed the glossary of Tibetan and Sanskrit terms that follows the text.

THE GREAT CHARIOT

A commentary on Great Perfection: The Nature of Mind, Easer of Weariness (sems nyid ngal gso) 42

114

In Sanskrit the title is Mahsaa.ndhi-cittaavisrantav.ritti-mahaaratha-naama

In Tibetan rDzogs pa chen po sems nyid ngal gso’i shing rta chen po shes bya ba

Prologue

I prostrate to glorious Samantabhadra.

From the ocean of the glorious two accumulations come clouds that bear an abundant rain of peace

and happiness, the hundreds of natural qualities that constitute the beauties of the three buddha

bodies.

The thunder of wisdom and kindness, the great drum of Brahma, rolls, pervading the limits of space.

To the omniscient principal one of beings, 43 to the Dharma , and Sangha , the leaders of beings, I

bow.

115

On an island in a lake of Uddiyana,

Born within the blossom of a lotus stalk,

Spontaneous emanation of the victorious ones,

Blazing with all the qualities of the major and minor marks:

Padmasambhava protects the lotus lake of my mind.

To the primordial stainless light from which stream forth samsara and nirvana ;

To the unborn nondual nature, the essence, the way things are that is perfect buddhahood.

To that without existence and nonexistence, without any views of eternalism or nihilism, and with

neither coming nor going,

To that which is not an object of complex conceptions of variety,

To that without notions of good and evil, that neither accepts nor rejects ,

To uncompounded mind itself I bow.

In order to bring all beings to the unsurpassable city of joyous liberation, where the victorious ones

of the three times attained supreme peace, I summarized the essential meaning of the sutras and

tantras. Day and night, I applied my mind to that with 116 unremitting effort and single-minded

devotion. May this Great Chariot of the profound path that liberates from samsara clearly explain

that meaning.

This explanation of Great Perfection: The Nature of Mind, Easer of Weariness , the single path of all

teachings and traditions, has three main sections:

1. the manner of my entering into the composition of the treatise and the introductory section

2. the extensive explanation of the main subject of the text

3. the conclusion

The Homage and the Vow to Compose

First, the manner of entering on the composition of the treatise and the meaning of the introductory

section. The divisions are:

1. the homage

2. the vow to compose the text.

The Homage

The Buddha came into this world. The excellent speech of his teachings, the holy Dharma , remains

in existence by the kindness of authentic great beings.

At this time the freedoms and good favors, so difficult to achieve, have been attained. Therefore, I

wished to compose the thirteen chapters of this treatise, the Great Perfection: The Nature of Mind,

Easer of Weariness so that its readers themselves and others could cross completely the ocean of

sufferings of samsara . This treatise teaches the complete meaning of all the vehicles and makes it

possible for mind, grown weary in samsara , to ease that weariness in the land of peace. I also

wished to teach fully and without error the details of how the ocean of approaches of sutra and

mantra could be practiced by a single individual, from how the beginner enters and begins, up the

fruition, the manifestation of buddhahood. Therefore, first I offered a short homage:

The primordial lord, the great, full ocean of buddha qualities,

Whose natural wisdom and kindness is limitless in its depth,

Is the wish-fulfilling source of the conquerors and their sons.

I prostrate to the one who is the emanator

Of these heaped up clouds of goodness and of benefit.

Thus I call on him. This “lord” is the manifestation of enlightenment, whose place is the primordial

ground. He is the teacher, the Buddha, the Blessed One. His nature is the great full ocean of

qualities of renunciation and realization; thus, he rules the sphere of the inexhaustible ornaments, 44

body, speech, and mind. All the depth and expanse of supreme understanding and wondrously arisen

compassion are just this. To the mind that sees only the manifestations of the I of “this side,” this is

incomprehensible. 118

By earnestly practicing the Dharma taught here, mind becomes the source of the jewel 45 of the

buddhas of the three times and their sons. As well, for all the realms of sentient beings, as limitless

as the sky, there are temporal benefits in accord with the happiness of each. Gods and human beings

alike are brought to happiness.

Ultimate happiness is to be established in whichever of the three enlightenments of the shravakas ,

pratyekabuddhas , and bodhisattvas is in accord with the degree of good fortune of our powers. The

holy masters so unite us with supremely ultimate great enlightenment, omniscient buddhahood.

Therefore, I prostrate to them, glorious Samantabhadra and so forth, the victorious ones and their

sons throughout the ten directions and the three times.

As for “the ocean of buddha qualities” of this primordial lord, the glorious Net of Illusion ( Mayajala )

says:

This lord is perfect primordial buddhahood.

This is the precious ocean of buddha qualities.

Wisdom, within whch understanding and kindness are entirely perfect is nothing other than

buddhahood Aryadeva’s Four Hundred Verse Treatise 46 (Catuh.-shataka, bzhi brgya pa) says:

Things other than the Sage, in their reality,

Exist as nothing other than the Tathagata .

The above 47 three precious jewels also 48 arise within the connections of cause and effect. The

Peerless Continuum ( Uttaratantra) says:

From the Buddha comes the Dharma ; from the Dharma comes the assembly of noble ones. 49

With regard to emanating “heaped up clouds of goodness and benefit” for sentient beings, 119 the

Ornament of Mahayana Sutras ( Mahayanasutrala.mkara, theg pa chen po’i mdo sde rgyan ) says:

They have compassionate kindness for every sentient being.

They have that concern, and they do not need not find it.

They have that concern, and it cannot be parted from them.

I prostrate to you so concerned with goodness and happiness.

As for the purpose of prostrating like that, from the great benefits attained by oneself, others and

both together, as for the benefits attained by oneself, in this excellent body attained by oneself for a

little while, if the good fortune of being able to understand words and meaning 1 is praised, one

realizes the excellence of that. Entering into excellent activity, we have the purpose of finishing

what was begun. In the Great Commentary on the Perfection of Wisdom in Eight Thousand Lines

(brgyad stong don bsdus) it is written:

Those who have the kindness of benefit for others,

Even to save their lives, will never relax their powers.

These holy beings are bearers of a heavy burden,

But never dwell in discouragement and put it down.

The purpose of these great benefits being attained by others as well is that when the teacher and

teachings are understood as excellent, devotion arises. Nagarjuna says:

When authors of the treatises express their homage

To the Teacher and the teaching, it is never fruitless;

That is done for the purpose of inspiring us .

1 Our good fortune in being humans with the capacity for language who therefore can hear and practice the

teachings, If "gyi" should be read as "gyis" or has the force of an instrumental the meaning would be praised

with word and meaning.

The purpose of attaining both kinds of benefit, those for oneself and for others, is that by perfecting

the accumulations, the goal of ripening will be accomplished. The Sutra of Vast Play, ( Lalita-

vistara-sutra ) says:

The wishes of those with merit will be accomplished.

And from the Sutra Producing Many Buddhas ( sangs rgyas mang byed pa’i mdo ):

Whoever does even a little bit of activity 120

For the Conqueror, the Leader,

Having gone to various celestial realms,

Will attain the level of buddhahood. 50

The Vow to Compose the Text

Here is why homage is made:

Luminous dharmakaya , immaculate realm of the conquerors!

For us who wander here in samsara , by ignorant grasping,

In this realm of grief of karma and the kleshas ,

Today may our weariness come to rest in that nature of mind.

Mind itself is primordial luminosity, the essence of buddha nature. It is beyond the four extremes

of existence, non-existence, eternalism, and nihilism. It pervades all sentient beings from the

beginning. The Peerless Continuum says:

When in the luminous nature of the mind

The kleshas are seen to be without an essence;

After it has been realized that all beings

Are completely pure of the four extremes,

They will dwell within perfect buddhahood,

Possessing the mind that has no obscuration.

Beings, completely purified, will possess

The limitless vision of the perceiver, wisdom. 2

Therefore, to that nature I pay homage.

Although that primordially pure pristine wisdom exists within us, by not recognizing it, we wander

here in samsara . Ignorance that produces ego-grasping is karma. Karma produces passion,

aggression, ignorance, pride, and envy. Because of these five poisons, or kleshas , we are whirling

around in cyclic existence.

Why is this so? 121 Because of various habitual patterns being superimposed on the ground-of-all

( alaya ), the least negative result is that we are born as animals by the karma of ignorance. The

intermediate negative result is that we are born as hungry ghosts or pretas by the karma of passion.

And the worst result is that we are born in the hell realms by the karma of agression.

Those who have pure merit, but also an equal amount of pride, are born as gods or human beings.

Those who have equal parts of goodness and jealousy are born as jealous gods, asuras . Each of

2 Pristine apprehension, ye shes .

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