Padmasambhava - Dispeller of Obstacles: The Heart Practice of Padmasambhava

DISPELLER OF OBSTACLES

The Heart Practice of Padmasambhava

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PADMASAMBHAVA, CHOKGYUR LINGPA, TULKU URGYEN RINPOCHE, ORGYEN TOPGYAL RINPOCHE, AND LAMA PUTSI PEMA TASHI Dispeller of Obstacles

YESHE TSOGYAL The Lotus-Born

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ERIK PEMA KUNSANG Wellsprings of the Great PerfectionA Tibetan Buddhist CompanionThe Rangjung Yeshe Tibetan-English Dictionary of Buddhist Culture & Perfect Clarity

MARCIA DECHEN WANGMO Confessions of a Gypsy Yogini

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First paperback edition published in 2014

Distributed to the book trade by: Publishers Group West

Publication data: ISBN 978-962-7341-96-3 (eBook)

Dispeller of Obstacles, The Heart Practice of Padmasambhava Padmasambhava, Chokgyur Lingpa, Jamyang Khyentse Wangpo, Jamgn Kongtrl Rinpoche, Tulku Urgyen Rinpoche, Orgyen Topgyal Rinpoche, Karmey Khenpo Rinchen Dargye, Tersey Tulku & Lama Putsi Pema Tashi

Translated from the Tibetan, based on the teachings of Kyabje Tulku Urgyen Rinpoche by Erik Pema Kunsang (Erik Hein Schmidt) Edited and compiled by Marcia Dechen Wangmo [Marcia Binder Schmidt]

Photos courtesy of Graham Sunstein

Cover photo courtesy of Chris Zvitkovits

FIRST EDITION

CONTENTS

Marcia Dechen Wangmo

This book, Dispeller of Obstacles, The Heart Practice of Padmasambhava, is the first in a new series presented by Rangjung Yeshe Publications. This series will offer videos, audios, photos, and commentaries as supports for the practices of the Three Roots. The Three Roots are the inner practices of tantra connected with sadhanas for the lama, yidam, and dakini. As is often said, The lama is the source of blessings, the yidam the source of accomplishment, and the dakinis and protectors are the source of activity.

Apparent differences, such as gender or peaceful versus wrathful modes, do not ultimately define these three, because in essence they are identicalthe display of the empty, cognizant, awake nature, rigpa. However, due to our varying dispositions as sentient beings needing to be tamed, they manifest in myriad ways to accomplish the utmost benefit. The qualities of each deity are the fully perfected qualities of our buddha nature; we undertake this deity training in order to connect with and accomplish that nature. Thus, we should practice whichever deity moves us most profoundly.

As Tulku Urgyen Rinpoche said, True blessings are the oral instructions on how to become enlightened in a single lifetime, which you can receive from a qualified master. In a practical way, we can experience this ourselves, since our guru is the source of guidance, inspiration, and strength for the Vajrayana path. He or she is the most vital, meaningful person in our lives, dispelling hindrances so we may progress in this tradition. Living in this degenerate age, we must seriously study whatever we intend to practice. These sacred texts, our teachers words, and our own intellect and experience need to harmonize, in order to clear away any misconceptions and doubts. The gift of teachings that we receive and apply expands our ordinary way of seeing reality and breaks down our normal, conditioned concepts.

Having a direct bond with a qualified, living teacher is our sole means of being introduced to the nature of our minds and being able to recognize and train in it. In the moment of love for our guru, we experience a gap, an opening free of mental constructs and internal gossip. This space offers the possibility to come into direct contact with the nature of our mind, true awareness. The Nyingma and Kagy traditions especially emphasize devotion and consider it indispensable. This is another reason why guru practice is so exalted, because we reach enlightenment by stabilizing the momentary recognition of our minds nature and by continually maintaining that recognition. Without this, although the path may be a very enjoyable one, it will definitely be quite long.

Guru practice offers an infusion of direct insight, whereby each step brings us closer to accomplishing our teachers mind, as our teacher is no different from the primary figure in any Three Roots practice. The Tukdrub Barchey Knsel cycle of teachings presented here serves as an example and framework, although any other guru practice will suffice. While the specifics relate to this cycle of teachings, which I have chosen because I have the most familiarity and precious material for it, the principles outlined are universal and applicable to all guru practices. Such topics include development and completion stages, with guidance on the three samadhis; the fourfold stakes of recitation; the four recitation intents; and feasts, as well as advice for structuring a retreat. As with guru practices, all sadhanas follow the same basic format; only the liturgies differ. Thus, I have tried to offer teachings and advice that are general to all sadhana practices.

This cycle of Tukdrub Barchey Knsel is a vast and profound terma, hidden treasure, a revelation with a rich history that unfolds throughout the book. This presentation is special, because it contains not only the root text and classical commentaries by the tertns, hidden treasure revealers, Chokgyur Lingpa and Jamyang Khyentse Wangpo, but also explanations by modern-day masters, such as Tulku Urgyen and Orgyen Topgyal Rinpoches.

This extensive cycle contains teachings and practices that encompass the preliminaries up to and including the Great Perfection. Moreover, the main sadhanas come in varying lengths, ranging from a few pages up to a few hundred pages, and the subsidiary sadhanas consist of separate practices for each of the main deities. Linking to a fresh terma has the power to imbue us with hot, juicy blessings that invigorate our being and generate profound devotion and joy.