Kindly Bent to Ease Us ~~

    Part One: Mind

  • Sems-nyid nga-gso from The Trilogy of Finding Comfort and Ease, Ngal-gso skor-gsum

by Longchenpa
commentary and notes by Herbert Guenther (translator)
    There is depth, breadth, and magic in Nyingma thought and its charm grows the more one studies it. Klong-chen rab-'byams-pa's work is lit with a light that radiates into and transfigures every aspect of man's life. Born in the 14th century, Longchenpa studied with the most exemplary teachers of his time. Subsequently, he was esteemed as perhaps the most accomplished master to appear within the Tibetan tradition, receiving the appelation 'kun-khyen' or all-knowing. And indeed his works, numbering overt two hundred, order into a comprehensive system the full scope hundred, order into a comprehensive system the full scope of philosophical thought and psychological applications of the Dzog-chen school, the pinnacle of Vajrayana Buddhism.

    Speaking from the deep, inner experience of Longchenpa, Kindly Bent to Ease Us is a basic guide through the traditional stages on the path to enlightenment. The title points to the thrust towards Being as both the source and fulfillment of man's ongoing quest for the meaning of his life. Since in this quest, Mind and, in particular, the understanding of its working,is of primary importance, the vast scope of Mind is the subject of this first part of "The Trilogy of Finding Comfort and Ease."

    The subject of this book is how to attain Enlightenment. By interweaving the teachings of the Sutras and Tantras, Longchenpa beautifully summarizes all Buddhist thought. Traditionally, each aspect of the Buddhist path has three parts: tawa, gompa, and chodpa -- 'view'', 'meditation', and 'action'. 'View' means to investigate the nature of the Buddha's inner experience. This effort to see reality ;just as it is' in spired all uddhist philosophy and intellectual development. Through meditation, we learn to be mindful each moment and to integrate this view in every situation. According to the Tantras, negative energies and subjective interpretations become subtly transformed and purified, like alchemy, -- everything is seen as naturally pure and completely perfect. When we learn to participate in this world fully with all its joys, allurements, and sorrows, every situation is useful. The very bonds which attach us to samsara become the means of Enlightenment.

    This knowledge already exists within our own experience, but we need to study, meditate, and practice properly. First we must understand both the text and the teachings and learn to magnify them within ourselves through our own direct experience. Longchenpa's presentation is very deep and meaningful, so read and study each word and sentence carefully. In the Nyingma view, philosophy and experience function simultaneously. Like water and wetness, one is not separate from the other.

    The Nyingma lineage which we follow represents the living continuation of this inner realization, the link and the thread, the key to Enlightenment which has been passed on from teacher to student for many centuries. Following this lineage, we cannot accumulate any more negative karma. Once this realization becomes part of our inner nature, no questions or doubts remain. We shar the same enlightened understanding of the living lineage which cannot die, cannot disappear, cannot be destroyed or lost. Traditionally it is said that 'Padmasambhava pointed to the door and Longchenpa opened it'. Through his omniscient insight and untiring compassion, he inspired many followers to practice the Dzogchen teachings and to attain Enlightenment in one lifetime.

    The world today seems very dark, confused, and empty, so I sincerely hope that this book will, in a small way, bringthe light of the Dharma to whoever is interested in the Buddhist path or wishes to improve himself. I am especially grateful to Dr. Guenther for helping to preserve these introductory Nyingma teachings. Longchenpa is such an important figure in this unbroken lineage that in the future we hope to publish many more volumes of his exceptional and illuminating work.

    -Tarthang Tulku Rinpoche, from the Foreword

    ~~ A guide through the traditional stages on the path to enlightenment. The vast scope of Mind and in particular, the understanding of its working, is the subject of this first part of The Trilogy of Finding Comfort and Ease. Longchenpa's words are well rendered and helpfully annotated. Guenther can be a little much at times, but the translation of the text reads like the classic it is, by one of Tibet's greatest poets. Named one of the ten most important books published in the 20th c. by Padma Chodron. -THS

King of Samadhi

    Commentaries on the Samadhi Raja Sutra & The Song of Lodro Thaye~

    Thrangu Rinpoche

    ~ The Samadhi Raja Sutra forms the perfect link between the Mahayana training of a bodhisattva and the profound tradition of Buddhist meditation practice known as Mahamudra.

    Khenchen Thrangu Rinpoche is a sublime being whose eminent character never departs from loving kindness and compassion. He is a great Buddhist teacher possessing the three qualities of learning, pure conduct and noble-mindedness. He is also an expert in exposition, debate and composition. Given in the style ofpith instructions, these profound lectures contain the key points of the Samadhi Raja Sutra, the words ofour compassionate Buddha. This is accompanied by an explanation by the lord of the Dharma, Jamgon Lodro Thaye's song of experience through correct practice. Please treasure this Dharma book with great care and appreciation.

    -Chokyi Nyima Rinpoche

    The tradition of Tibetan Buddhism generally places more emphasis upon studying treatises by masters that clarify the Buddha's words than upon studying the Buddha's discourses themselves. This is so even though the sutras, the Buddha's actual spoken words, should be more important. What is the reason for this, since the treatises, called shastra in Sanskrit, are subsidiary teachings given to clarify the intent of what the Buddha said?

    Among the many sutras, some expound the expedient meaning, while others impart the definitive meaning. These different types however, are not clearly identified and it is not always obvious to us which is which. On the other hand, the treatises, composed by masters of the past, very clearly define the definitive and expedient meanings. This is why the study of the treatises rather than of the Sutra discourses is stressed.

    However, when it comes to applying the teachings to our own personal experience, the Tibetan tradition of Buddhism places more emphasis on the oral instructions -- the pithy key advice called dam-ngag that we received from our master, and which is often found in the doha songs of realization of sublime masters -- rather than upon scholarly treatises. In other words, the treatises are used to establish a decisive understanding of the Buddha's teachings by means of the knowledge we acquire through study and reflection. What we put into practice is the pith instructions and oral advice. This is the general state of affairs.

    On this particular occasion, I shall attempt to clarify the King of Samadhi Sutra, known in Sanskrit as the Samadhi Raja Sutra. There are various reasons why I chose this particular sutra. First, it is the basis of the primary approach to training in samadhi used at the major spiritual establishments of the Karma Kagyü lineage. There the main meditation is on the nature of Mahamudra. The pith instructions on Mahamudra are found in the Tantra of the Bindu of Mahamudra and numerous other tantras taught by the perfectly enlightened Buddha. However, for using the sutras as a background, as a support for a personal practice, the King of Samadhi Sutra requested by the bodhisattva Youthful Moonlight contains the intent of Mahamudra practice. When the great master Gampopa, also known as Dakpo Rinpoche, expounded the Mahamudra system he used just this sutra. We can find clear statements to this effect in his life story, as well as in many of his songs and teachings. Therefore, it is considered extremely important for people to study, reflect upon, and understand the meaning of the King of Samadhi Sutra.

    The King of Samadhi Sutra was given by the Buddha at the request of a bodhisattva named Youthful Moonlight, in Tibetan Dawo Shonnu Gyurpa. This bodhisattva is regarded as one of the incarnations in the line of Gampopa's former lives. Although the Buddha gave the King of Samadhi Sutra amidst an immense gathering of shravakas and bodhisattvas, nobility and lay people, the main person who requested the teachings and to whom they were entrusted was Youthful Moonlight.

    In the presence of the Buddha, Youthful Moonlight took a vow that, in future times, he would retain and uphold this sutra and propogate its meaning to others, without letting it die out. Accordingly, from the time of Gampopa, who himself used this sutra extensively as a support for the progressive stages of samadhi and for teaching Mahamudra, until today, there has been an unbroken lineage of advice on the method of teaching Mahamudra based on this sutra. For this reason as well, it is very important to study and understand the King of Samadhi Sutra.

- from the Introduction

Knowledge of Freedom

    ~ Time to Change

by Tarthang Tulku
    Dedicated to the Human Mind

    ~~ A new vision of human freedom expressed in a non-sectarian work accessible to everyone. These teachings look into the unbounded capacity we have for knowledge. Tarthang Tulku's approach utilizes direct inquiry into the human situation and encourages the questioning of all aspects of experience. Important and intelligent ideas relevant for anyone considering, or reconsidering the dynamics of mind and life in the modern world.

    Many of the topics that appear in this book are closely related to daily life and universal human difficulties. Although each essay focuses on a different aspect of modern life, together they offer an approach that may be useful today: a direct inquiry into the human situation that encourages the questioning of all aspects of experience.

    This book is only the beginning for what I hope can be a rewarding search into the nature of the human mind. There may be no limits to how far we can extend our inquiries, and no limits to our capacity for understanding ourselves and our world. In the future, I plan to carry this investigation much further, looking with greater depth into the stages of human consciousness. For now, I am grateful for the opportunity to offer these essays to a wider audience. Long ago my teachers emphasized that a basic knowledge of human nature was essential for a productive life; in the light of their words, I hope that in some small way these essays will promote peace and harmony within the hearts of all who read them, and that all who benefit from questioning their own lives will extend what they know to the peoples of the world.

    -from The Preface

    Knowledge is our birthright and our inspiration. We are living embodiments of knowledge. It is the key to our evolutionary development and the basis for our survival. Our being had its origin in knowledge imprinted on two living cells which produced our present form. Our senses 'know' how to see, smell, and taste; our bodies know how to breathe and how to bring new life into being to continue the human heritage.

    Our minds are receptacles for the knowledge of ages past. Treasuries of thought and inspiration, our minds enable us to reflect on the past and conceive dreams for the future. Knowledge grants us infinite opportunities for growth. Every moment of our experience is knowledge, a dynamic interaction of our being with the changing world around us. Our thoughts and speech are manifestations of knowledge. Even suffering is knowledge, a pointer to our problems and limitations; it shows us the need for greater understanding and motivates us to invite knowledge into our lives.

-from the Introduction