The Collected Works of Chögyam Trungpa: Volume 4 Read Online Free PDF Page B

former evil actions, I was born at the end of the dark age.
All that I have previously done has caused me suffering.
     
Because of evil friends, I am darkened by the shadow of evil deeds.
My dharma practice has been sidetracked by my meaningless chatter.
Guru, think of me; look upon me quickly with compassion.
Grant your blessings so that I completely accomplish the holy dharma.
     
Grant your blessings so that I give birth to deep sadness.
Grant your blessings so that my worthless schemes are curtailed.
Grant your blessings so that I take to heart the certainty of death.
Grant your blessings so that conviction in karma arises in me.
Grant your blessings so that the path is free from obstacles.
Grant your blessings so that I am able to exert myself in practice.
Grant your blessings so that unfortunate circumstances are brought to the path.
Grant your blessings so that I continually apply my antidotes.
Grant your blessings so that genuine devotion arises in me.
Grant your blessings so that I glimpse the natural state.
Grant your blessings so that insight is awakened in my heart.
Grant your blessings so that I uproot confusion.
Grant your blessings so that I attain buddhahood in one lifetime.
     
Precious guru, I supplicate you.
Kind lord of the dharma, I cry to you with longing.
I am an unworthy person who relies on no one but you.
Grant your blessings so that my mind mixes inseparably with yours.
    I was first requested by some devoted monks to compose a supplication, but I was delayed in fulfilling their request. Recently, Samdrup Drönma, a lady practitioner of noble family, and Deva Rakṣita earnestly urged me. Therefore, I, Lodrö Thaye, who merely hold the appearance of a guru in this dark age, wrote this at the great meditation center, Dzongshö Deshek Düpa. 16 May virtue increase.
    Translated by the Nālandā Translation Committee under the direction of the Vidyādhara the Venerable Chögyam Trungpa Rinpoche , © 1981 by Diana J. Mukpo and published by Shambhala Publications, Inc. Used with the permission of the Nālandā Translation Committee, 1619 Edward Street, Halifax, Nova Scotia, Canada B3H 3H9 .

 
    Lodrö Thaye, Jamgön Kongtrül I (1813–1899). Often referred to as Jamgön Kongtrül the Great, Lodrö Thaye was a leader of the Ri-me movement (see chapter 10). This painting is from the lineage thangkas at Rumtek Monastery in Sikkim, India .
    P HOTO USED BY THE GRACIOUS PERMISSION OF H IS H OLINESS THE S IXTEENTH G YALWA K ARMAPA , R ANGJUNG R IKPE D ORJE .
     

ONE
    The Tantric Practitioner
     
    T HE TANTRIC TEACHINGS of Buddhism are extremely sacred and, in some sense, inaccessible. Tantric practitioners of the past have put tremendous energy and effort into the study of tantra. Now we are bringing tantra to North America, which is a landmark in the history of Buddhism. So we cannot afford to make our own studies into supermarket merchandise.
    A tantric revolution took place in India many centuries ago. The wisdom of that tradition has been handed down orally from generation to generation by the great mahasiddhas, or tantric masters. Therefore, tantra is known as the ear-whispered, or secret, lineage. However, the notion of secrecy does not imply that tantra is like a foreign language. It is not as though our parents speak two languages, but they only teach us English so that they can use Chinese or Yiddish when they want to keep a secret from us. Rather, tantra introduces us to the actuality of the phenomenal world. It is one of the most advanced, sharp, and extraordinary perceptions that has ever developed. It is unusual and eccentric; it is powerful, magical, and outrageous; but it is also extremely simple.
    In order to understand the phenomenon of tantra, or tantric consciousness, we should be quite clear that we are not talking about tantra as a vague spiritual process. Tantra, or vajrayana Buddhism, is extremely precise, and it is unique. We cannot afford to jumble the vajrayana into a spiritual or