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[[skye sgo chod pa]] - [[ngan song gsum]] [[gyi]] + - to shut the doors to the three lower realms [RY]
===Four Stakes to Bind the Life-force ([[srog sdom gzer bzhi]])===
These four stakes are a key principle in the tantric practices of the [[Nyingma]] tradition. Though they are most often taught in the context of [[development stage]], they are said to subsume all aspects of the [[view, meditation and conduct]] of the [[Vajrayana]]. The source for these teachings is the [[Tantra of the Perfect Secret]] ([[gsang ba yongs rdzogs]]).


[[skye ba ngan pa]] - 1) an evil rebirth. 2) the [[three lower realms]] [RY]
*The four stakes are:
**[[The Stake Of Absorption]] ([[ting nge ‘dzin gyi gzer]])
**[[The Stake Of Essence Mantra]] ([[snying po sngags kyi gzer]])
**[[The Stake Of Unchanging Realization]] ([[dgongs pa mi ‘gyur ba’i gzer]])
**[[The Stake Of Projection And Absorption]] ([[‘phro ‘du’i gzer]])


[['khor mo yug tu]] - constantly; x {ngan song gsum ni rtag par rang rang gi sngon bsags las ngan gyi 'bras bus 'phangs pa'i tsha grang bkres skom la sogs pa'i sdug bsngal la 'khor mo yug tu spyod pas chos byed du mi khoms} the inhabitants of the three lower realms suffer constantly from heat, cold, hunger, thirst and other torments, as a result of their past negative actions; they have no opportunity to practise the Dharma [RY]


[[ngan 'gro gsum]] - the three lower realms ([[dmyal ba]], [[yi dvags]], [[dud 'gro ste gsum]],... the [[three lower realms]] [Tserig] [IW]
==Explanation==
*[[four stakes to bind the life-force]] ([[srog sdom gzer bzhi]]) - [detailed expl., ''[[The Light of Wisdom]]'', Vol. 2, page 108]. Furthermore: To explain the ''four stakes to bind the life-force,'' the object to be purified is the state of affairs of a [[sentient being]]'s [[body, speech and mind]] as well as its activities. The result of purification is the [[Body, Speech, Mind, Qualities and Activities]] of [[buddhahood]]. Even though this basic state of affairs of any [[sentient being]] is [[primordially pure]] as these aspects of [[buddhahood]], in the apparent state these are seen as being impure and involved in the [[cause and effect]] of [[samsaric existence]]. The [[means]] which purify are to apply these [[key points of instruction]] to these four stakes which bind this life-force and herein you come to realize the way it ultimately is. Thus, by binding [[samsara and nirvana]] with the life-force of their purity in being completely equanimous, both the basic and the apparent aspects - the practitioner's [[three gates]] and [[Activities]] and the deity's Body, Speech, Mind and Activities - are brought into the path as the [[great primordial purity]]. This is therefore the extraordinary key point of the nonseparateness of [[development stage]] and [[completion stage]] and the special feature of the Old School of the [[Early Translations]], [[Ngagyur Nyingma]]. [[Dilgo Khyentse Rinpoche]] [RY]


[[ngan 'gro gsum]] - the [[three lower realms]] [RY]
*As Tenpé Nyima explains, these four stakes subsume all aspects of Tantric practice: “All of the key points of the Vajrayāna path of Secret Mantra are included in these four.” [KR 59] Explaining further, Khenpo Ngaga writes, “It is traditionally said that these four stakes bring together our own ordinary body, speech, mind and actions with the enlightened form, speech, mind and activities of the wisdom deity. They are like stakes that bind these together…In other words, these key instructions on the four stakes that bind the life-force purify the three gates and actions, which seem to obscure from the perspective of the way things appear. Consequently, enlightened form, speech, mind and activities—the way things really are—actually manifest. This is why these four are necessary.” [ST 29] [CJD]


[[ngan song]] - lower (state of) rebirth; evil destiny; lower existences; 'lower realms', evil destiny, evil existences / lower states, bad states of being. Creatures of the three lower realms; evil destinies of rebirth, "durgati" Skt [RY]


[[ngan song sdug bsngal]] - the suffering of the three lower realms [RY]
[[Category:Nyingma Teachings]] [[Category:Inner Tantras]][[Category:Mahayoga]] [[Category:Development Stage]]
 
[[ngan song gsum]] - three lower realms [RY]
 
[[ngan song gsum]] - [[three lower realms]], three evil existences, evil states, evil destinies. The denizens of hell {[[dmyal ba]]}, the tormented spirits {[[yi dvags]]} or preta, and the animals {[[dud 'gro]]} [RY]
 
[[ngan song gsum gyi gnas su mar la 'gro]] - will descend to the three lower realms [RY]
 
[[ngan song gsum gyi g.yang du lhung ba]] - fall into the abyss of the three lower realms [RY]
 
[['jig rten bdun]] - the [[seven worlds]] [the six lokas and the bardo, OR the [[three lower realms]], plus gods and human beings, the five kinds of beings of the desire realms ([['dod pa'i 'gro ba rgyud lnga]]) and the deities of the form and formless realms. (chn] [IW]
 
[[mthong ba'i chos la 'phags lam skye ba'i gegs sgrib pa gsum]] - Three veils which hinder the arising of the noble path within this present lifetime; [[Mipham Rinpoche]]: {[[ngan song gsum]] [[lha min]] [[sgra mi snyan]] [[du]] [[skyes pa]] [[lta bu]] [[rten]] [[gyi dbang gis]] [[lam mi skye ba]] [[rnam smin gyi sgrib pa]]/[[mtshams med lnga]] [[dang]] [[chos spong]] [[sogs]] [[byas pa]]s [[bden pa]] [[mthong]] [[mi nus pa]] [[las kyi sgrib pa]]/[[nyon mongs]] [[shin tu drag po]] [[rgyun chags pa]]s [[lam la 'jug mi nus pa]] [[nyon mongs pa'i sgrib pa]]'o} ''"Three veils hinder the arising of the noble path [within one's stream-of-being] within this present lifetime: i) The 'veil of karmic ripening' is the path [failing] to arise due to the influence of one's bodily support as, for instance, when reborn in the three lower realms, as a demigod, [a perceptionless god], or on the continent of Unpleasant Sound. ii) The 'veil of karma' is the inability to perceive the truths because of having committed such things as the five acts with immediate result or having abandoned the Dharma. iii) The 'veil of disturbing emotions' is the inability to enter the path because of ongoing and very strong disturbing emotions".'' [RY]
 
[[dal ba brgyad]] - [[Eight freedoms]]. Not being in the three lower realms, not a long-living god, not having wrong views, not a savage, a mute, or born in an age without buddhas [RY]
 
[[dal ba brgyad]] - [[Mipham Rinpoche]]: {[[ngan song gsum]] [[dang]] [['du shes med pa'i lha]] [[ste]] [[mi ma yin pa'i mi khoms pa'i gnas bzhi]]/[[mtha' 'khob kla klo]]/[[log lta can gyi rigs]]/[[sangs rgyas ma byon pa'i zhing]]/[[dbang shes blun lkug brda mi 'jal ba]] [[ste]] [[mi'i mi khoms pa bzhi]] [[ste]]/[[brgyad po]] [[bral ba]]'i [[dal ba brgyad]]}. "To dwell within; 1-3) the [[three lower realms]] or among 4) the perceptionless gods are the '[[four nonhuman unfree states]]'. To belong to 1) a primitive border tribe, 2) to hold wrong views, 3) to dwell in a realm where a buddha has not appeared, or 4) to possess defective faculties or mental capacity, such as being imbecilic, inept or incapable of communicating, are the '[[four human unfree states]]'. '''To be free from these eight are the [[eight freedoms]]'''. [RY]
 
[[sdug bsngal gyi sdug bsngal]] - [[Suffering upon suffering]]. 'That which is painful when arising and remaining but pleasant when ceasing.' Mainly the suffering of the [[three lower realms]] [RY]
 
[[rnam smin kyi sgrib pa]] - [[veil of karmic ripening]]; [[Mipham Rinpoche]]: {[[ngan song gsum]] [[lha min]] [[sgra mi snyan]] [[du]] [[skyes pa]] [[lta bu]] [[rten]] [[gyi dbang gis]] [[lam mi skye ba]] [[rnam smin gyi sgrib pa]]} "The 'veil of karmic ripening' is the path [failing] to arise due to the influence of one's bodily support as, for instance, when reborn in the three lower realms, as a demigod, [a perceptionless god], or on the continent of Unpleasant Sound. One of {[[sgrib pa gsum]]} [RY]
 
[[mi ma yin pa'i mi khoms pa'i gnas bzhi]] - {[[ngan song gsum dang 'du shes med pa'i lha]]} To dwell within the three lower realms or among the perceptionless gods are the '[[four nonhuman unfree states]]'. [RY]
 
[[mi lus rin po che]] - [[precious human body]]. Comprised of the [[eight freedoms]] and [[ten riches]]. The freedoms are to avoid rebirth in the eight unfree states: 1-3) three lower realms, 4) a long-living god, 5) having wrong views, 6) a savage, 7) a mute, or 8) born in an age without buddhas. The riches are five from oneself and five from others. The five riches from oneself are: 1) to be a human, 2) centrally born, 3) with intact sense powers, 4) having unperverted livelihood and 5) faith in the right place. The five riches from others are: 1) a buddha appeared and 2) he taught the Dharma, 3) the teachings remain and 4) have followers and 5)(teachers) who compassionately benefit others [RY]
 
[[dmyal gnas]] - hell realm [one of the 18 hells in the [[three lower realms]] ngan song gsum; (syn. with) [[ngan 'gro]]'i [[mthil]] [[dang]], [[bde med]], [['dod pa'i 'bras bral]], [[sdug bsngal gter]] [IW]
 
[[zhing bcu]] - ten defects or the ten objects are: 1) The enemy of the [[Three Jewels]], 2) the enemy of the master, 3) The [[samaya]] violator, 4) the perverted one, 6. the hostile one, 7. The samaya enemy with a wicked character, 8. The one arriving to the congregation, 9. the harmer of everyone, 10. the [[three lower realms]]. The enemies and obstructers are one's own and other's ignorance. These ten should be apprehended by all yogis.  In the [[liberation offering]] the ignorance is liberated into [[awareness]]. [RY]
 
 
 
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Latest revision as of 19:34, 26 April 2006

Four Stakes to Bind the Life-force (srog sdom gzer bzhi)

These four stakes are a key principle in the tantric practices of the Nyingma tradition. Though they are most often taught in the context of development stage, they are said to subsume all aspects of the view, meditation and conduct of the Vajrayana. The source for these teachings is the Tantra of the Perfect Secret (gsang ba yongs rdzogs).


Explanation

  • As Tenpé Nyima explains, these four stakes subsume all aspects of Tantric practice: “All of the key points of the Vajrayāna path of Secret Mantra are included in these four.” [KR 59] Explaining further, Khenpo Ngaga writes, “It is traditionally said that these four stakes bring together our own ordinary body, speech, mind and actions with the enlightened form, speech, mind and activities of the wisdom deity. They are like stakes that bind these together…In other words, these key instructions on the four stakes that bind the life-force purify the three gates and actions, which seem to obscure from the perspective of the way things appear. Consequently, enlightened form, speech, mind and activities—the way things really are—actually manifest. This is why these four are necessary.” [ST 29] [CJD]
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