ATIKOPA


Preliminary Foundations of the Path

The root of all spiritual attainments

"Preliminary Practices Before the Path" are called "Preliminary Practices" because they are the "preliminary practices" before practicing the Dzogchen teachings. They are like the foundation for building a tall building. The content of "Preliminary Practices Before the Path" is the "foundation" of practice and is a necessary course for Buddhists.
"Preliminary preparations" refer to the mental and basic qualities required for practice. If a practitioner cannot recognize beforehand that practicing Dzogchen will bring extraordinary benefits in the future, it is actually very difficult for them to accept it. Similarly, if one is not mentally prepared to accept the complete teachings, or does not understand or misunderstand the teaching methods, it is impossible to achieve extraordinary accomplishments.
Generally, those practicing esoteric Buddhism should first establish a solid foundation on the path of exoteric Buddhist practice, including a correct view of emptiness and the Bodhicitta (the aspiration for enlightenment) for the benefit of all sentient beings. Bodhicitta is based on compassion, uses wisdom as its skillful means, and is practiced in conjunction with the six paramitas. Only after establishing a solid foundation on the common path can one begin practicing esoteric Buddhism, serving as "preliminary practices."
If one does not yet possess the basic conditions for practicing Tantra, namely, to practice the various methods and meditations of Tantra, obstacles to practice may arise. This is the reason for the "secrecy" in Tantra.
According to the Dzogchen teachings, the "Preliminary Path" focuses on "reverence" and "faith." Practitioners follow these practices and cultivate the aspiration to attain liberation in future lives.
The preliminary practices of Dzogchen include confession, taking refuge in the Three Jewels and the Three Roots, understanding the meaning of emptiness, calming unwholesome states, and cultivating bodhicitta—the four powers of purification. Practitioners can generate a mind that is free from the cycle of birth and death.
The Great Perfection (Dzogchen) practice includes the three trainings of morality, concentration, and wisdom. Practitioners generate the great aspiration to "attain enlightenment in this lifetime and become a Buddha in this very life." Finally, through concentration and non-concentration, they achieve the result of "shamatha-vipassana" (calm abiding and insight meditation).

Rely on a virtuous teacher
To achieve success in the Vajrayana path, practitioners must receive empowerment from a guru to obtain the inspiration and blessings of Vajradhara Buddha and the lineage, awakening their latent potential and attaining Buddhahood. Therefore, relying on a qualified and virtuous guru is crucial in Vajrayana practice.
Therefore, before relying on a spiritual teacher, one must first examine whether one possesses the ten qualities of a guru. The practitioner should also examine whether they have become a qualified disciple. Once the practitioner is qualified and the guru possesses the necessary qualities, the practitioner should approach and serve the spiritual teacher with the"nine kinds of mind," practicing with the purest faith and frequently reflecting on and deeply grateful for the guru's kindness.

A qualified guru
Many tantric texts mention the qualifications of a Tantric guru. A qualified guru must be able to guard against transgressions of body, speech, and mind; possess gentleness of body and mind; and have accomplished the three trainings of morality, concentration, and wisdom. Furthermore, they must possess ten inner and outer virtues, including: 1. Taming – belonging to the training of monastic discipline; 2. Tranquility – belonging to the training of concentration; 3. Approaching tranquility – belonging to the training of wisdom; 4. Rich in teachings – being learned; 5. Understanding reality – understanding emptiness; 6. Superior virtues, and the four aspects of benefiting others; 7. Skillful means – referring to skillful teaching; 8. Compassion; 9. Diligence – benefiting others and courage; 10. Freedom from aversion.

Disciple with "good potential"
Practitioners should contemplate the supreme benefits of hearing the Dharma, deeply believe that they can gain wisdom and enter into liberation from birth and death, and thus generate reverence for the Dharma-transmitting guru, regarding the guru as the Buddha; generate reverence for the Buddha and the Dharma taught by the Buddha; at the same time, they should eliminate the three faults and abide in the "six thoughts".

According to the Six Thoughts
When listening to the Dharma, it is very important to practice the "Six Contemplations." 1. Contemplation of Illness: The practitioner visualizes themselves as a patient. 2. Contemplation of Healer: From the Buddha to one's own guru and all the lineage masters, one visualizes them as doctors. 3. Contemplation of Medicine: The Dharma teachings are visualized as medicine. 4. Contemplation of Healing: Relying on the Dharma and generating faith can heal the illness. 5. Contemplation of the Virtuous Teacher as the Tathagata: Contemplate the immense merits of the lineage from the Buddha to one's own guru. 6. Contemplation of the Long-lasting Promise of the Dharma. These "Six Contemplations" should be frequently contemplated and practiced, especially before listening to the Dharma. One should specifically contemplate, "I will generate these six contemplations and practice them accordingly."

Motivation
The motivation is divided into two parts: the motivation of the vast and joyful Bodhicitta and the motivation of the vast and skillful secret mantra.
The Bodhicitta of Vast Aspiration: Practitioners should contemplate – “I hear and practice the profound Dharma so that all sentient beings who were once my parents and are now suffering in the six realms may be freed from the suffering and habitual tendencies brought about by their own karma, and attain the fruition of the all-knowing Buddha.” Such aspiration is extremely important when listening to and practicing the Dharma.
The Bodhicitta of the Great Expedient Secret Mantra: "The Guru is the Buddha and the Dharma; thus the Guru is the Sangha; the Guru is the one who accomplishes all things; the Guru is the virtuous Vajradhara. The assembly of those who hear the Dharma also possess the Tathagatagarbha, have obtained the precious human body, and have encountered virtuous teachers who guide them with skillful teachings; they are also future Buddhas."

Three-way circuit breaker
The three faults of a Dharma instrument are: not listening to the Dharma is like an overturned vessel; not holding the Dharma in one's mind is like a leaky vessel; and being entangled in afflictions is like a poisonous vessel.
1. The fault of not paying attention is like pouring juice onto an overturned vessel: When listening to the Dharma, one's ear should not be scattered elsewhere, but should be focused on the sound of the Dharma being spoken. If one does not listen in this way, it is like pouring juice onto an overturned vessel; although one is in the ranks of those listening to the Dharma, one will not hear a single word of the true Dharma.
2. The fault of not retaining the teachings is like that of a leaky container: If one merely understands or hears the Dharma without internalizing it, it is like a leaky container that cannot retain any liquid no matter how much is poured in. Similarly, no matter how much Dharma one hears, one will not know how to tame one's mind and practice accordingly.
3. Miscellaneous afflictions are like poison: When listening to the Dharma, if one listens with the harmful intention of seeking fame, status, or other afflictions, or if one listens with the five poisons of greed, anger, and ignorance mixed in, then not only will the Dharma not benefit one's own mind, but one will also hear the true Dharma as untrue, just as pouring wonderful liquid into a poisonous container.
The guru teaches the disciples the Dharma, instructing them on how to listen to and practice the Dharma, how to abandon evil and do good, and how to conduct themselves. Therefore, disciples should remember the guru's teachings and strive to practice so that they can attain enlightenment in this life.

Six filth
Arrogance and lack of true faith, lack of diligence in seeking the Dharma, scattered outwards and inwardly focused, weary and bored, all are defiled by defilement.
The practitioner's arrogance stems from believing they have surpassed the guru's teachings; lack of faith in the guru's Dharma; lack of desire for the Dharma; a scattered mind; introspection; and boredom arising from prolonged Dharma talks. The practitioner should abandon these six defilements.

Five things not to hold
Holding the text without holding the meaning, holding the meaning without holding the text, holding it without understanding, holding it with errors in its structure, holding it in a distorted way.
1. Holding the words but not the meaning: Practitioners uphold the words for their beautiful and pleasant-sounding phrases, but do not examine their profound meaning, which brings no benefit to their own minds.
2. Holding onto meaning, not words: If a practitioner believes that all words have no real meaning, and therefore disregards words and sentences, focusing only on profound meaning, then words and sentences become detached from meaning.
3. Holding without understanding: If one holds onto teachings without comprehending the definitive, provisional, or esoteric meanings, one will misunderstand the words and their meanings and thus violate the true Dharma.
4. Holding onto something incorrectly: If one holds onto something incorrectly, it violates the principles of Buddhism. That is, whether one is listening to the Dharma, teaching the Dharma, or practicing the Dharma, it will all contradict the true Dharma.
5. Holding it in reverse: If one holds it with the meaning reversed, one's own mindstream will be destroyed by the growth and spread of evil thoughts and discriminating thoughts, and such a person may become a disgrace to Buddhism.
Therefore, these faults should be eliminated, and all words and meanings should be received and upheld in the correct manner.

Possessing the six perfections
"Offering flowers and seats, maintaining proper conduct everywhere, not harming any living beings, having true faith in teachers and students, not listening to the teacher's teachings indiscriminately, resolving doubts and difficult questions, and possessing the six perfections" is the key to all Dharma practice. Those who listen to the Dharma should all possess the six perfections.
1. Before listening to the Dharma, one should set up a Dharma seat, lay out cushions, and offer mandalas and fresh flowers, which is the "performance of giving".
2. Performing good deeds such as watering and sweeping everywhere, and restraining oneself from disrespectful behavior, is the "precept of keeping precepts".
3. The virtue of patience is to refrain from harming any living being, including ants, and to endure all hardships, difficulties, and extreme heat and cold.
4. Eliminating wrong views about the guru and the Dharma, and listening to the Dharma with true faith and joy, is the "diligence practice".
5. The ability to concentrate on listening attentively to the teachings of one's guru without letting one's mind wander is the "perfection of meditative absorption."
6. Asking questions, dispelling doubts, and eliminating all forms of gain constitute "wisdom."

Relying on other dignities
"Sit on the lowest ground, with gentle demeanor, look at the teacher with joyful eyes, as if drinking the nectar of words, and listen attentively to the Dharma." All disrespectful manners should be eliminated.

Three Main Roads
Before practicing the generation stage of Dzogchen, practitioners must establish the correct "bodhicitta" (the motivation for enlightenment) and the "right view" (the view of the path to Buddhahood). Although the essential teachings of the exoteric scriptures are almost entirely contained in the tantras, the tantras cannot replace the exoteric scriptures; rather, they supplement them. Therefore, for practitioners of tantra, the "Three Principal Aspects of the Path" are truly indispensable teachings.
The "Three Main Roads" include
1. The "renunciation" that seeks liberation from the cycle of birth and death.
2. The Bodhicitta, the aspiration to attain Buddhahood for the benefit of all sentient beings.
3. The "right view" that understands the inherent non-existence of all phenomena.

Centrifuge
"Renunciation" is one of the key points for achieving enlightenment in all the sutra and tantra teachings. Without renunciation, practitioners are extremely prone to developing attachment to desires, lack a firm desire to escape samsara, and are unable to generate the great aspiration to attain Buddhahood. Those who aspire to Buddhahood must eliminate attachment to this life and the next, and contemplate the meaning of "the great difficulty of obtaining a human rebirth" and "the certainty of suffering and death."

Compassion
Practitioners of Tantra and Paramita Vehicle can instantly transform the realm of cause and effect into the realm of Buddhahood. The beings they guide in their practice are all Bodhisattvas. They not only aspire to liberation from the world, but also strive to attain Buddhahood to benefit all sentient beings.
In fact, practitioners of tantra should possess exceptional compassion. The motivation of a tantric practitioner must stem from the desire to achieve the supreme source of happiness and well-being for the benefit of others; therefore, they should not waste unnecessary time attaining Buddhahood. As the Changkya master Lcang-skya (1717-1786) stated in his *Great Treatise on the Theory* (Grub mtha'i rnam bzhag):
"It is said in the precious tantras and commentaries that even practitioners of lower capacity in mantra cultivation must possess compassion, profound spiritual capacity accumulated over lifetimes, and extraordinary karmic connections with the Dharma formed over countless lifetimes, surpassing even those of higher capacity in the Paramita Vehicle."

Wisdom
Vajrayana practitioners should increase their practice of "emptiness." The contemplation of emptiness is the essence of both the sutras and tantras of Buddhism.
While compassion is a fundamental basis for spiritual practice, its primary significance lies in the practitioner's pure intention and motivation. Emptiness, on the other hand, is the key to understanding various teachings. Realizing emptiness removes all obstacles to practice, fulfills altruistic aspirations, and leads to the attainment of enlightenment.

Initiation
Besides cultivating renunciation, loving-kindness, and right view, those who practice the generation stage of special tantras must first receive empowerment from a realized guru.
The initiation includes extensive visualization, supplication, offerings, and the use of various ritual implements and sacred objects to cleanse practitioners of defilements, authorize beginners to practice Tantra, teach them the teachings of the stages of practice, and plant the potential for spiritual attainment in their hearts.
To fully practice this method, practitioners must receive the four levels of initiation.
1. Vase Initiation
2. Secret Initiation
3. Wisdom Initiation
4. Noun initiation
"Vase empowerment" is the bestowal of empowerment through water from a vase. The vase empowerment is transmitted in all four tantras: Kriya Tantra, Charya Tantra, Yoga Tantra, and Anuttarayoga Tantra.
The latter three empowerments are unique to the Anuttarayoga Tantra. To practice the generation stage of the Anuttarayoga Tantra, one only needs to receive the vase empowerment, but to practice the completion stage, one must be granted the other three empowerments.
The "Vase Empowerment" ritual requires the offering of the mandala of the deity's refuge field. There are four types of mandalas of the deity's refuge field: cloth mandala, sand mandala, body mandala, and meditation mandala.
"Meditation Mandala" is a visualization mandala that is clearly generated by the master and disciple through the power of meditation. This kind of mandala is very rare.
When transmitting the "Secret Empowerment," "Wisdom Empowerment," and "Numerical Empowerment" in a complete and appropriate manner, real samaya objects must be used, but this can only be granted to practitioners of the highest capacity.
The "Secret Empowerment" requires the use of the "Random Bodhicitta Mandala," which is the nectar bestowed by the deity parents.
"Wisdom empowerment" requires the use of "Bhagamantika".
The "Noun Empowerment" should use the "Ultimate Bodhicitta Mandala." This is the teaching that the guru transmits regarding the union of pure body and pure mind.
There are four levels of accomplishment in empowerment. The lowest level of accomplishment is to generate great bliss through contemplation during the transmission of empowerment. The second is to generate bliss through contact with ritual implements or tasting water from a vase during the empowerment. The third is to contemplate emptiness with great bliss through contemplation. The highest level is to truly experience great bliss during empowerment and to use this blissful mind to contemplate emptiness.

Vows and Precepts
During initiation, tantric practitioners not only receive various precepts and make various vows, but also jointly uphold the precepts of the Paramita Vehicle practitioners. Because tantric practices are not only difficult but also very dangerous, and because a lack of pure motivation and the practice of the path of desire will only increase the practitioner's negative karma, these promises are all secret vows.
All practitioners of the tantras must uphold the eighteen root vows and forty-six branch vows of the Bodhisattva. Those who practice the "Yoga Tantra" and the "Anuttarayoga Tantra" must also uphold the fourteen root transgressions and the ten branch vows of the tantras.
When practitioners receive empowerments for each tantra of the Highest Yoga Tantra, they make a unique vow to diligently practice various virtuous deeds and a vow to refrain from certain types of conduct. For example, those practicing the Kalachakra Root Tantra must uphold twenty-five prohibitions to refrain from twenty-five unwholesome actions. These include...
The five evil deeds: killing, stealing, sexual misconduct, lying, and drinking alcohol.
The five near sins are: gambling, playing dice, consuming unclean food, engaging in idle chatter, and sacrificing cattle or livestock as offerings to ancestors.
The five kinds of killing: killing cattle, killing children, killing women, killing men, and destroying Buddha statues.
The five evil thoughts are: disbelief in the Buddha, disbelief in the Dharma, resentment towards evil lords and the Sangha, and deceiving those who believe in oneself.
The five desires: form, sound, smell, taste, touch
Although the vows and prohibitions in each tantra differ slightly, it is extremely important that all tantras agree on upholding these vows and prohibitions.
Vajrayana practitioners firmly believe that as long as they strictly uphold their vows and precepts, they can still attain Buddhahood within sixteen lifetimes, even without diligently continuing the path. However, if practitioners do not guard their vows and precepts, they will eventually fall into the lower realms, despite being proficient in other methods of practice.
Therefore, if a practitioner of Tantric Buddhism breaks a vow or prohibition, they must confess and repent, vow never to repeat the offense, and purify themselves according to the rituals recorded in the tantras.