Tag Archives: Padmasambhava

Benefits of the Festival of the Tenth Day


Taken in part from the Lotsawa House website:

guru rinpoche

On each one of these successive tenth day festivals, the specific benefits of observing the practice follow in this order:

In the sixth month, all kinds of illness, döns, and obstructors are pacified, and lifespan, merit and prosperity are increased.

In the twelfth month, happiness and sharpness of mind are accelerated and confidence increases, so that humans and non-humans are brought under your power.

In the first month, power, position and wealth will grow, and earth-lords and guardians obey you like servants.

In the second month, harm and damage caused by the lord of death and the eight classes of gods and spirits are pacified, discipline is purified, and unlimited wisdom blazes.

In the third month, you are untouched by harm from inauspicious conjunctions of planets and stars, and from enemies and thieves. At home and abroad, auspiciousness, peace and goodness increase everywhere.

In the fourth month, you will be immune to harm from earth-lords, nāgas and nyens, and dharmapālas and guardians will accomplish whatever activity you have entrusted to them.

In the fifth month, all harm from obstacles, enemies and döns is pacified, and the objects of your wishes are brought under your control.

In the seventh month, chronic ailments, weaknesses of the immune system and the like are purified, the body is healthy, the mind is happy, your entourage and wealth increase, and your aspirations are fulfilled.

In the eighth month, obstacles of the year, month, day and time, as well as evil signs and the like, are all pacified, and any decline in wangthang or lungta is restored.

In the ninth month, sickness and döns caused by the eight classes and jungpo demons, untimely death and fatal accidents all are pacified, serious curses are eliminated, you are freed from sorcery and psychic attacks, and your own body becomes vajra.

In the tenth month, wrongs and downfalls of the three vows such as disrespecting sacred objects, and breakages and impairments of samaya are all healed, and your mind stream is purified.

In the eleventh month, sudden misfortune, such as untimely death, will not occur, and as soon as we transfer from this life, we are born in the pure land of Lotus Light before Guru Rinpoche himself.

Not only are the benefits of observing the tenth day absolutely limitless, but for concentrating on the various practices of gathering merit and making prayers, these occasions are praised as extraordinarily special.

Composed by Jikdral Yeshe Dorje, Kyabjé Dudjom Rinpoche

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The Last Prayer of Dudjom


The following is an excerpt from a teaching by Choggi Rinpoche that is quite poignant for the spiritual seeker of today.

It is especially profound for the Tibetan Buddhist aspirant that understands that life is impermanent.  Rinpoche tells the story of how His Holiness Dudjom Rinpoche came to write his last prayer.

chatral-dudjomrinpoche

Chatral Rinpoche and Dudjom Rinpoche

This prayer was the last prayer written by His Holiness Dudjom Rinpoche who was my teacher.  According to Tibetan Buddhism, His Holiness is believed to be the manifestation of Padmasambhava.  Padmasambhava was born eight years after the parinirvana, the death, of Buddha Shakyamuni.  As prophesized, Padmasambhava was called the second Buddha, and was the founder of Tibetan Buddhism in Tibet.  In every prophecy, His Holiness Dudjom Rinpoche is described as the manifestation of Padmasambhava himself.

This teaching is not a simple teaching.  It was a vision.  This is the story about how this teaching appeared.

His Holiness Dudjom Rinpoche’s wife had a special Dakini, a wisdom goddess, who would visit her in her dreams from time to time.  This Dakini would predict many things to her.  One day this wisdom Dakini appeared in her dream and asked her to please ask His Holiness for a prayer, which would be extremely beneficial for future human beings.

The next day His Holiness’ wife made the request.  She said, “I had a dream. Please write a prayer for beings.”  And His Holiness said, “I have written so many prayers.  There is no lack of prayers for people to read.  It’s just that they don’t read.  That’s the thing.  There is no end to what I have written.”

And his wife thought maybe that was right, because in his last life, he wrote 23 texts of different practices.  These texts were not just composed. They were wisdom manifestation teachings called terma.

During the time of the eighth century in Tibet, Padmasambhava realized that in the future the teachings would be disrupted.  There would be negative forces – those who would try to change the essence of the teachings.  So Padmasambhava and his Dakini Yeshe Tsogyal concealed those teachings.  They concealed the teachings in the ground, in space, in the water, and predicted exactly at what particular time they would be revealed in the future and the name of the particular Terton that would reveal each teaching or practice.  And that is exactly what has happened to this day.  These terma revelations are so fresh, and therefore the whole teaching is preserved as it is.

The Terton, or treasure revealer, is like one who has been directly initiated by Padmasambhava himself.  All the protectors who were keeping that wisdom took a vow with Padmasambhava that the terma would be given only to the right person, to the Chosen One of Padmasambhava.  The whole teaching might be 300 pages, but the 300 pages are written in one line.  It is secret and kept hidden in Dakini letters, which is itself hidden. No one can read that text except for the Terton initiated by Padmasambhava.  Only he can read it.  When discovered, there is only one line and through that a spontaneous text comes out.  Terma is self-hidden wisdom.  It is so important that we are able to have that.  I feel very fortunate.  We believe that His Holiness Dudjom Rinpoche is the manifestation of Padmasambhava.

Then His Holiness’ wife had another dream.  Twice the same Dakini appeared in her dream and this time she said, “I asked you before. It is very important that you request a prayer and you did not.  Now please, ask him.  Don’t neglect that.  It is very important.  There is big meaning within the prayer.”

So again she asked His Holiness. And then again His Holiness said the same thing.  “No, I have written so many prayers.  People just don’t do.  From my side there is nothing lacking.”

And then she requested a third time.  That morning His Holiness was in his Paris apartment in France.  In the early morning hours, he was in his sitting room, and suddenly he had a vision of Padmasambhava.  The whole room started to glow, and became big.  A person wearing a white cloth and a symbol came dancing.  And then Padmasambhava himself spoke.  He said:

“Establish the dharma.  Plant it in your heart.  In the depth of your heart, you will attain Buddhahood.  Enter the Buddha land.  Purify confusion.  Happily the Pure land is nearby.  Generate diligence in the essence practice.  Without practice, who can get results?  Looking at all of one’s faults is difficult.  Laying down one’s own fault is the essential point.  One day all defects will slowly purify themselves.  And good qualities gradually flourish.”

That was the teaching.  And then right at that moment, His Holiness wrote this whole teaching.

The life of a Terton is extremely interesting, because all communication is on an extremely subtle level.  For gross consciousness it is very hard to understand.  His Holiness immediately picked up a table and told the attendants to fill it with milk, and then he asked his wife and son Shenphen Rinpoche to come.

It was very early and Shenphen Rinpoche thought, “What’s happened?  Is His Holiness’ health ok?”  He came rushing down.  And His Holiness said, “Just sit down.  And drink this milk.”  Now this is how delicate a Terton’s life is.  If Shenphen Rinpoche did not drink the milk at that point, what would become of the teaching?  Sometimes they say that one person represents all human beings when in front of a very powerful being.  So Shenphen Rinpoche drank it all.  And that showed that the blessing would be attained by all beings.  He drank all the milk.  And His Holiness said, “Good.”  This is how Tertons are.

Sometimes when one is next to a Terton, the Terton will tell you to get him something.  He or she may tell you in the middle of nowhere, “Get me something” which you can never get.  But the Terton never has the idea that it is not possible to get it, so the only thing you have to do is pick up anything and just give it to him because for the Terton habit is totally dissolved.  There is no such thing.  And when you just present that, it manifests in that state.

So when His Holiness said, “Drink the milk,” his son drank all the milk.  And His Holiness said, ‘Very good.  Just now I had this vision of Padmasambhava.”  And then he wrote this prayer.  This is the last prayer of His Holiness.  And there is a tremendous blessing in this prayer.

Click here to download: The Last Prayer

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The blind master


A True Account of An Accomplished Practitioner of the Vajra Guru Mantra in Recent Times

Orated by Jamyang Dorje Rinpoche of the Taipei Padmakara Buddhist Society

Recorded by Pema Tsering on 22 Aug 2007 with due respect

Translated from Chinese into English and edited by Jigme Sherab with due respect

Homage to Padmasambhava and Pema Norbu Rinpoche

May 2006 – In the holy land of Padmasambhava, Bhutan, a blind accomplished master knew his time of his death in advance and sat in crossed vajra posture while passing into parinirvana.

As the author was afraid of gradually forgetting the details of this master’s liberation story over the passage of time, the sublime details of it were committed to paper with one’s own inadequate literary skills.  It is hoped that all those who see, hear or are acquainted with the facts of this history will be filled with deep faith and devotion to Padmasambhava, thereby receiving blessings and accomplishments.

This accomplished adept is a Bhutanese.  When he was alive, people mostly addressed him as “Drubtop” which means someone who has attained realization.  Moreover, due to the fact that he attained realization and liberation through the recitation of the Vajra Guru mantra, he was also called, “Benza Guru Drubtop”, meaning “The Vajra Guru Siddha”.

This accomplished master “Benza Guru Drubtop”, whose external appearance was dirty and unkempt but who, internally, was extraordinarily free and liberated, was previously a visually handicapped beggar who lived in the peripheral slums of Bhutan.

Later, due to the help of Urgyen Lama  (of Sangngak Thegchog Osel Ling Monastery) and Jamyang Dorje Rinpoche, this accomplished master who had went through a difficult life (but with equanimity) was invited to the monastery where they looked after him as an offering to a most unsurpassed field of merit.  This was the reason that the last 10 years of his life was relatively peaceful and safe.

“Benza Guru Druptop” was not born blind.  It is said that his visual impairment was the result of curses wrought by mantras which his enemies had inflicted upon him.  Before he went blind, he was just a common farmer who belonged to the Bon religion.  At that time, the farmer did not understand the vast qualities of Padmasambhava and had even entertained sacrilegious views towards Guru Rinpoche and slandered him with negative speech.

To recover his sight, the farmer had approached many doctors who were unable to help.  With no other resort, he asked several spiritual friends and masters for advice on what spiritual practice to do in order to recover his sight.

Finally, he listened to some master’s advice and decided to start reciting the Vajra Guru mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), relying on it as his sole practice, and eventually he went on to achieve an astounding level of realization.

When “Drubtop” started to recite the Vajra Guru mantra, his faith in Padmasambhava began to ripen and increase.  Due to his blindness, day or night was not much difference to him and he began to recite the mantra diligently day and night without distinction.

When he completed a hundred million recitations, “Drubtop’s” prayer-wheel, which he rotated as he recited the mantra, began to drip inconceivable nectar.

It is well known that prayer-wheels contain dry paper rolls and it is impossible for water to drip from it out of thin air, yet his prayer-wheel began to manifest such a strange phenomenon.  This demonstrated the authenticity of the results of “Benza Guru Drubtop’s” practice and also showed how wonderful Padmasambhava’s blessings were.  After that, he did not slow down, but instead continued to recite the mantra diligently, praying to Guru Rinpoche with great faith.

When “Benza Guru Drubtop” had completed the mantra 300 million times, in a dream-like state, he personally met the Lotus-Born Guru and received a prophecy, thereby attaining an inconceivable level of realization.

Padmasambhava told “Benza Guru Drubtop”, “If you live on for 7 more years, your eyesight will be recovered.  The reason for you having lost sight in both eyes is that you previously believed in the Bon religion and especially, you had disparaged and despised (noble beings), causing confused inter-dependent phenomenon to arise.  Now although you have seen me, due to that karmic obscuration, you will not be able to immediately regain your eyesight.”

Thus “Benza Guru Drubtop” was not able to recover his eyesight even though he had seen the Guru Rinpoche.

In the mysterious state, Guru Rinpoche also asked “Benza Guru Drubtop” to make a special dharma hat as a auspicious interdependent-arising, which the blind “Benza Guru Drubtop” made himself from bronze pieces without anyone’s help.

In spite of “Benza Guru Drubtop’s” inner realization and his extraordinary clairvoyance due to Guru Rinpoche’s blessings, due to his external visual handicap, no-one was willing to look after him properly.  Thus he wandered around in the region of “Chim” in Bhutan.  The locals called him “Benza Guru Drubtop”.

“Benza Guru Drubtop” knew of a secret method to reverse obstacles which the Lotus-Born Guru had personally transmitted to him.  It could swiftly remove all heavy illnesses or urgent calamities befalling a person.  This method is special but inelegant.  It required that “Benza Guru Drubtop” make a special kind of torma and recite a short ritual, the specifics of it is only known to himself, and then he must strip naked and while totally nude take the torma to a nearby triple-intersect junction.  This method is quite powerful, all the people for whom the “Drubtop” had performed this ritual, recovered from their problems without exception.

Besides this, every-time someone requested the “Benza Guru Drubtop” for any help, his way of divination was also different from others.  He did not need the use of any divination apparatus, nor did he require the person to say much, but would be able to know the intentions of the person and be able to speak out the intimate details of the supplicants’ residence, environment and all other kinds of details, including those personal secrets that the person requesting did not want revealed.  Evidently, the “Benza Guru Drubtop” had attained great clairvoyance of knowing others’ minds due to the blessings of Guru Rinpoche.  He was also widely acknowledged as “Drubtop” due to this.

“Benza Guru Drubtop’s” inner secret realization did not cause him to try to improve his own living conditions but instead he regarded poverty and suffering as not being any obstacle or problem impeding him.

What did not change was that he continued supplicating Guru Rinpoche day and night, reciting the Guru Rinpoche mantra respectfully and so when he passed into parinirvana, a conservative estimate of the number of Guru Rinpoche mantras he had recited in his life amounts to more than 600 million.

Unlike others, he was not interested in promoting his own diligent efforts at practice or his miraculous responses; instead “Benza Guru Drubtop” benefitted beings in a spontaneous and extemporaneous way.  Thus, most of the people who knew him did not know how profound his inner realization was.

Most people only regarded his external style and occasional obstacle-averting rituals as a sign that he was merely a practitioner with some achievements.  Most of his secret conduct and responses, he would only tell to Urgyen Lama and a few close friends who had faith.

Although he was a siddha, he did not alter his clothes or appearance, but remained like a beggar, allowing others to make offerings and making-shift of whatever they offered to wear.  Although he was invited to stay at Sangngak Thegchog Osel Ling Monastery, and could have chosen to have better living premises and conditions, he only preferred to live in a dilapidated corner of the monastery and sleep in his own old covers, using yellowed and hole-ridden blankets and pillow.

“Benza Guru Drubtop” would only accept others’ clothing and food.  If someone offered his cash notes or coins, he will recite mantras and blow on them as a blessing, before returning them to the offerer, telling him not to use the money but to keep it on the body as a blessed artifact for protection.  When one offered him a khata, it was the same case.  This showed that “Benza Guru Drubtop” has already viewed all wealth as nothing, with no desire or wish for anything.

The author once requested one of the abbots of the monastery, Jamyang Dorje Rinpoche, to make some money offerings, but was instead met with laughter from Rinpoche who said, ‘“Benza Guru Drubtop” does not want money, how to make offerings to him?  If you want to give him clothings or other things, he may not accept, or he may just bless them and return them to you.  If you want to offer food, he is now provided food by the monastery, so he may not enjoy what you offer him.  Apart from his meals, he doesn’t really accept any other food.’  Hearing this, the author felt deeply that this siddha master was truly without needs or wants and was worthy of respect and veneration.

Seven days before he demonstrated impermanence, the “Benza Guru Drubtop” informed the abbot Urgyen Lama, “I am going to leave this world to go and see Padmasambhava.”  At that time, the abbot felt that Drubtop was still healthy and thought that he was merely joking.  He did not pay much attention to this remark.

“Benza Guru Drubtop” then confidently told several monk friends that, “Urgyen Lama does not have freedom over birth and death, but I do.  He will not understand my meaning…  the dharmakaya is beyond death, because I have realized the dharmakaya, there is really no death to speak of for me!”

Totally unschooled and who had not studied any dharma teachings, sutras or commentaries, yet, “Benza Guru Drubtop” was able to make many such statements that utilized the expressions of the Dzogpa Chenpo realizations.

With nothing special happening, apart from those monk-friends who knew about it being worried that “Benza Guru Drubtop” would manifest death, others did not feel that the Drubtop would really be able to predict his own time of death, and be able to leave this world with such ease and freedom.  Seven days later, in the clear gentle light of dawn, “Benza Guru Drubtop” sat in crossed-vajra posture and imperturbably released his intent into the dharmadhatu.  At that moment, a gentle tremor in the earth could be felt.

After his parinirvana, the usually-deserted monastery was thronged by more than 3000 people trying to pay their respects.  After he passed away, everyday at dawn, there were three birds flying in to circumambulate his body three rounds before flying off.  These were said to be dakinis paying their respect.

“Benza Guru Drubtop” passed away exactly 7 years from when he received the vision from Padmasambhava, thus fulfilling the prophecy that he would “recover his sight” because now, he would have nobody to obstruct him from going to the Sangdok Palri Pureland to see Guru Rinpoche.

The author wishes that this extraordinary account of a recent Guru Rinpoche siddha would encourage all sentient beings to give rise to faith and supplicate Guru Rinpoche, ultimately attaining the same state as him.

COLOPHON:

As the English translator was himself inspired by this account of the Vajra Guru Siddha, he decided to render it into English so that it would be accessible to more people.  It is his sincere request that if there are those who have read this account and felt that it benefitted them, to please circulate it to others and do a recitation of a 100,000 of the Vajra Guru mantra for the benefit of all beings.  By this translation, may more people come to know the benefits of reciting the Vajra Guru mantra, do its practice and quickly attain realization.

Original article here

Note: With all due respect, I took it upon myself to correct the typos and grammatical errors to adorn this wonderful story.

Light,
Neo

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The Hidden Land


The sacred region of Besyul Pema Köd is known as “The Hidden Land,” which is located on a secluded plateau in the Himalayan Mountains.  This earthly paradise is often referred to as Pemakö or Pemako.  It is literally translated as ‘Lotus Array’, a region in the North-Eastern Province of Upper Siang of Arunachal Pradesh that is viewed as a Pure Realm by many Buddhists.

rainbowoverPemaKod

The word “hidden” is significant and has three meanings in the context of Pema Köd.

  1. First, the secret meaning of the word implies that the infinite realms of Buddhas and Bodhisattvas, by their nature, are hidden, or beyond this dualistic mind, from the beginning.
  2. The second, or inner meaning of this word implies that this is a place where maha yogis and yoginis gathered to practice secret tantras and gana chakras.  Thus, except to such highly realized beings, this place is hidden.
  3. The third, outer meaning of this word refers to Guru Padmasambhava, who specially blessed this land, protecting and setting it aside in this degenerate time for only those fortunate beings who are karmically connected to it, ordaining that it remain “hidden,” unavailable, to others.

Pema Köd was very much cherished by Padmasambhava.  In many texts, he refers to it as the king of all other sixteen of his hidden lands.  In the Tsa Sum Gongdus, he said:

“In this hidden land, all mountains are like blooming flowers.  All rivers spontaneously recite mantras and flow with nectar; rainbows are arched on trees and bushes.  All the oath-bound protectors watch closely and protect true practitioners and punish those who merely pretend to be.  Those who practice sincerely will attain enlightenment in this lifetime.

Pure samadhi will spontaneously arise just by being in this land.  One session of practice in this blessed land is equal to a year of practice in other places.  Those who make three prostrations here will never take lower rebirth.  Those who die after seven steps taken with the intention of arriving here will definitely be reborn in this land.

Those who build stupas and temples, and perform other works of virtue in this land are my messengers.  Therefore, my fortunate sons and daughters, keep devotion to this land.  You will soon realize its significance.” — Guru Padmasambhava

In degenerate times, Guru Rinpoche’s blessings are very powerful.  One of the eight manifestations of Guru Rinpoche is Dorje Drolo.  Dorje Drolo brings Guru Rinpoche’s enlightened power to liberate beings to their utmost intensity.  So by constructing a Dorje Drolo stupa in Guru Rinpoche’s Hidden Land, we are ensuring that the blessings are very swift and radiating to every direction.  The power, swiftness and profundity of Guru Rinpoche’s blessings in holy places like Pemakod is amplified tremendously.

Palyul Temple at Pemakod:

At the request of his root teacher His Holiness Penor Rinpoche, and with the blessing and encouragement of His Holiness the Dalai Lama, Khenpo Tsering Dorjee Rinpoche built a Palyul Temple called “Negsang Dongak Jangchub Dharje Ling Nyingma” Monastery in Tuting, Pemakod.  On February 6-8, 2011, the Temple was consecrated by His Holiness Karma Kuchen Rinpoche, Supreme Head of the Palyul Lineage.

Many other high dignitaries attended (including the Chief Minister of Arunachal Pradesh and the Representative of the Tibetan Government in Exile) as did Khenchen Rinpoche’s disciples from Taiwan, Hong Kong, and elsewhere, and thousands of people from Arunachal Pradesh and other parts of India.

Important Links:

Support the Pema Kod Stupa Project (link broken)

Donate here: Pemakod Dharma wheel

Photos of the Palyul Temple consecration

Many Blessings!
Neo

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Padmasambhava Project for Peace


Padmasambhava (Guru Rinpoche) is perhaps the most universally cherished saint in all of Tibetan Buddhism.  An accomplished Buddha, Padmasambhava came to Tibet from India in the 8th Century and helped establish a pure lineage which is still practiced today around the world by all four major schools of Tibetan Buddhism.  Prayers to Padmasambhava remove obstacles on the path, prevent harm, create peace in the world, and help us accomplish all we wish on the spiritual path.

“Building Guru Rinpoche statues will bring immeasurable benefit, peace, happiness, and freedom to the world.  They will have immeasurable impact.”  –Lama Zopa Rinpoche

Lama Zopa Rinpoche says: “Due to Padmasambhava’s great compassion, Tibetan Mahayana Buddhism flourished in Tibet and now has spread throughout the entire world.  Because of that, so many people have experienced the path to enlightenment and achieved enlightenment.  Due to his great compassion, the lives of infinite number of sentient beings have become meaningful.”

To help create peace and happiness for all beings, Lama Zopa Rinpoche is building 100,000 large statues of Padmasambhava all around the world. Building statues of Padmasambhava is a long tradition in Tibetan Buddhism.

Padmasambhava himself said:

Listen, beautiful one having the form of a goddess,
For those sentient beings who have not met me,
Statues of me in the future
Will become the light eliminating the darkness
of ignorance.

Whoever builds such statues of me,
Which become objects of offering and so forth,
All their future lives will become meaningful
And they will establish the banner of the teachings.

Until now, the funds needed to build these statues have been provided by private sponsors.  Now, we invite you to join Lama Zopa Rinpoche in building these exquisite beacons of peace and freedom in the world.  As Rinpoche says, “Anyone who contributes will create unbelievable merit!”

Click here to become a sponsor:  Padmasambhava Project for Peace

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The Great Samye Monastery


Samye Monastery was founded in the 8th century during the reign of King Trisong Detsen with the help of the Indian Buddhist masters Padmasambhava and Shantarakshita, whom the king had invited to Tibet to help spread Buddhism.  Padamasambhava is credited with subduing the local spirits and winning them over to Buddhism.

The importance of Samye to Tibetan Buddhism cannot really be overstated.  Since its establishment in the eighth century, Samye has been the central point from where Tibetan Buddhism began to spread through Central Asia and beyond.  It was also the place where many meditation practices were taught, translated, edited, maintained, and preserved, thus upholding and propagating the glorious Dharma.

It was in Samye Monastery that Vairocana, 108 scholars, and other Padmasambhava’s disciples first translated into Tibetan many of the texts that would make up Tibet’s vast Buddhist literature.

Padmasambhava performed the Vajrakilaya Dance and enacted the rite of ‘thread cross’ or Namkha to assist King Trisong Deutsen and Shantarakshita clear away obscurations and hindrances in the building of Samye.  He performed this dance in order to prepare the ground for the Samye Monastery and to pacify the malice of the local mountain god spirits and malevolent spirits in order to create the most perfect conditions for the authentic dharma to be practiced.

In one of his teachings, the great master Longchenpa explained the great importance of Samye Monastery.  He said you can measure whether Tibetan Buddhism will stay or be lost and gone forever by observing the condition of Samye Monastery.  In this way, Samye is really the measure: if Samye is gone, Tibetan Buddhism will disappear.

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Heartbeat of the Dakini


The following was taken from the Jnanasuka newsletter:

Tsogyal Latso, in the valley of Drak on the north shore of the Tsangpo-Brahmaputra River in southern Tibet, is the birthplace of Khandro Yeshe Tsogyal, the mother of Tibetan Buddhism.  Yeshe Tsogyal was the speech emanation of Vajra Varahi.  She lived in the eighth and ninth centuries as the disciple and consort of Padmasambhava, the great Indian master who brought Secret Mantra (Vajrayana) Buddhism to Tibet.

She was entrusted with all of Padmasambhava’s teachings which she committed to memory.  She was also the chosen custodian of his treasure transmission or terma.  Her biography is available in English as Mother of Knowledge and Lady of the Lotus Born.

At the time of her birth, a nearby small lake that had existed in antiquity and had been frequented by the goddess Sarasvati, increased in size and overflowed.  Seeing this remarkable event, her father declared:

Since, when she was born the lake expanded, she shall have the name Tsogyal, Queen of the Lake.

The sacred site of Tsogyal Latso has always been a revered place of worship and pilgrimage.  In the 18th century, Rikdzin Jigme Lingpa stayed overnight at Tsogyal Latso. He slept leaning against a tree and in the morning, he saw the impression of his back on the tree.  Then in the next moment, he saw, rippling in its waters, a vision of Yeshe Tsogyal in the form of Yumkha Dechen Gyalmo.  His mind was imprinted with a secret dakini script he later decoded into the Longchen Nyingtik Yumkha Dechen Gyalmo.

“Master Padmakara took as his consort and support for sadhana the sixteen-year-old goddesslike daughter of Palgyi Wangchuk of Kharchen with the name Lady Tsoygal of Kharchen.  She was endowed with the nature of a wisdom dakini.  They remained in the profound meditation practice of Secret Mantra in the gathering hall of dakinis at the Tregu Cave of Chimphu.”  — The Lotus-Born: The Life Story of Padmasambhava

Tsogyal Latso is a revered sacred site for the Nyingma.  In the eighth century, Khandro Yeshe Tsogyal was born there and a long, long time ago, it was the abode of Vajra Varahi and Saraswati.  At Tsogyal’s birth, a spring-fed lake spontaneously expanded in size and a naga chief offered her a pillar from a sandalwood tree grown with special elixirs.

In time, the lake became known as a visionary lake. Both the lake and the tree are called la in Tibetan culture–natural forces that sustained and continue to sustain Yeshe Tsogyal’s vitality and presence in the world.  Hence the name of her birthplace–Tsogyal Latso, Life-Supporting Lake of Tsogyal.  We should also mention the two springs that flow with her secret breast milk  and are banked with white flowers that bloom in winter.  Unbelievably, all this has survived the trials of time and tragedy!

It should be no surprise that Tsogyal’s birthplace is so extraordinary.  Ultimately, she is the mother or source of enlightenment, great emptiness herself.  And on the path to enlightenment, she is the enlightened feminine principle, the wisdom dakini who is our direct line to Guru Padmasambhava’s teachings.  Furthermore, in these deeply troubled times, she is the force behind inconceivable activities that benefit beings.

The Tsogyal Latso Fund:

$22,326 raised since 2009
135 donors

To see more beautiful photos click here:  2010 Tsogyal Latso

Please bring the benefit of the nuns into your life by supporting theirs!  Make a Connection

It’s now possible to connect with Tsogyal Latso in Tibet and the nuns living there.  Whether you shop, donate, or stay in touch — you ensure that the birthplace of Khandro Yeshe Tsogyal and the nuns are cared for.

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Pilgrimage to Zabbulung


From the Jnanasukha community:

When we visited Shang Zabbulung in western Tibet in 2009, the abbot requested that we translate the Pilgrimage Guide to Zabbulung.  This Tibetan text is a compilation of three texts.

A preliminary translation is now complete and we have 35 pages of wonderful information that we look forward to publishing later this year.  The following is an excerpt from the first text, which itself was extracted from the 60th chapter of Prophesies for Future Practice Places.  The speaker is Guru Rinpoche himself, advising King Drisong Detsen to practice in Shang Zabbulung:

Zabbulung-web

“The sublime sacred place of Zabbulung is meaningful merely to see, hear about, think of, and touch … just seeing this place increases one’s happiness and virtuous practice.  One’s experiences and realization of meditative concentration are enhanced, positive conditions manifest spontaneously, wealth and good fortune increase, and one has numerous devoted celestial attendants.

Distractions are few, so one’s meditative concentration improves.  One is free of the eight fears, attendants gather, and all one’s wishes are fulfilled in accordance with the Dharma.  Like a fabulous wish-fulfilling jewel, whatever one needs and desires showers down like rain from the sky, and one’s fine qualities expand like the waxing moon.

The assemblies of outer and inner peaceful and wrathful deities dwell here, so it is equal to the twenty-four sacred lands.  Dakas and dakinis always gather here, so it is equal to the eight great charnel grounds.  All the buddhas of the three times watch over and bless this place, and its solid and enduring rocks are immutable, so it is the same as the center of the world, Bodhgaya.

Beings born here are noble Mahayana heroes and heroines, so it is equal to the Oddiyan Vajra Cave and to Mount Potala, which formed from light issuing from the ring of hair between the eyebrows of the Mighty Lord of the World, Avalokitesvara.  Numerous assemblies of Secret Mantra deities dwell there, making it equal to the actual Glorious Drepung.  The Wheel of Mahayana Dharma was turned there, so it is equal to the actual Vulture Peak Mountain.

The mountains are shaped like stupas, so it is equal to the actual Swayambunath.  At its center, there is a five-peaked white snow mountain, so it is equal to the actual Wu Tai Shan.  All classes of deity come before one to make offerings, so it is a spontaneously-accomplished Heaven of the Thirty-Three.

Mahayana Dharma activities are constantly maintained, so it is equal to Tushita Heaven.  Resouces and treasures are bountiful here and the local deities are strict, so it is equal to the Palace of Changlochen, the buddhafield of Vajradhara.

I, Padma, practiced here, so when beings of the future practice here, they will reach accomplishment . . . Surrounded by protective foothills and rocky mountains . . . it is a sacred hidden land. . . Water, wood, and resources are bountiful; whatever one needs abounds in this supreme sacred place. . . Awareness is clear and boundless.  This is the king of all practice places, and the banner of its renown pervades the ten directions.  If you stay at this supreme sacred place for SEVEN DAYS, you will be inseparable from me, Padma, so you will reach the Realm of Bliss in actuality.

MERITS THROUGH THE SENSES:

  1. If you HEAR about the supreme sacred place of Zabbulung, you will be reborn having brought an end to cyclic existence.
  2. If you TOUCH the soil, stones, or wood from Zabbulung, you will be released from harm caused by minor elemental spirits.
  3. If you LAY EYES on the supreme sacred place of Zabbulung even once, you will perceive the truth of the first bodhisattva level.
  4. If you THINK of glorious Zabbulung, the mamos and dakinis will grant their accomplishments.

MERITS OF DURATION:

If you spend THREE days in glorious Zabbulung, you will be liberated from harm caused by subtle elemental spirits.  If you stay for FIVE days, psychotic episodes and fits will be dispelled.  If you stay for SEVEN days, leprosy and skin infections will be cured.  If you stay for NINE days, evil spells will be averted.  If you stay for ELEVEN days, subjugating activities will be accomplished.  If you stay for FOURTEEN days, magnetizing activities will be accomplished.  If you stay for SEVENTEEN days, enriching activities will be accomplished.  If you stay for TWENTY-FOUR days, pacifying activities will be accomplished.

If you stay for an ENTIRE MONTH, as soon as you cast off this body made of the four elements, you will reach buddhahood in the Realm of Bliss (Dewachen).  If you stay for a WHOLE YEAR, even if you were able to weigh them on a scale with Mt. Meru, the positive effects would be impossible to measure.

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Even if you were able to count all the drops in the ocean, the positive effects of staying here would still be impossible to count.  The supreme sacred place of glorious Zabbulung is a palace of victorious great bliss.  Its fine qualities are difficult to describe or fathom—Sovereign King, do your practice here!”

All photos taken in 2009 at Shang Zabbulung; last photo is the Enlightenment Cave of Yeshe Tsogyal where she attained the rainbow body, as did her consort Atsara Sale.

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Benefits of Vajra Guru Mantra


The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava.  This is a draft translation of a treasure text which explains the Vajra Guru Mantra.  It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold.

It is simply known as “The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra.”  It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, the spiritual consort of Padmasambhava, and Padmasambhava himself.

Yeshe Tsogyal:

In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds.  Their characters will be rough and difficult to tame.  They will develop many wrong views towards the sacred Dharma.  In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra.  At that time, all sentient beings will suffer heavily from disease, famine, and war.  Because of the spread of these three calamities, in particular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant’s nest when it is destroyed, and the time will come for the people of Tibet to suffer greatly.

Though you have spoken at length of many skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice.  Even though they may have some slight inclination to practice, they will encounter many great obstacles.  Sentient beings will experience a great deal of disharmony.  They won’t be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure.  Bad times such as this will be very difficult to avert.

That being the case, what kinds of benefits and advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice?  I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them.

Pema Jungne replied:

Oh faithful lady, what you have said is so very true.  In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt.  Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth.  In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings.  It will be difficult to bring together the necessary circumstances for these teachings to be revealed.  This is a sign that the collective merit of beings is on the wane.

However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who possess faith in the teachings, if they give rise to bodhicitta on a grand scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable.

This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions.

If you would like to download the Adobe file and read all this rare treasure text then click on:  The Syllable by Syllable Commentary discovered by terton Karma Lingpa.

Here is a sample of some of the benefits of the vajra guru mantra:

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance
VAJRA purifies obscurations which stem from anger
GURU purifies obscurations which stem from pride
PEMA purifies obscurations which stem from desire/attachment
SIDDHI purifies obscurations which stem from envy/jealousy
HUNG in a general way purifies obscurations which stem from all emotional afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG

Through OM AH HUNG one attains the three kayas
Through VAJRA one realizes mirror-like pristine awareness
Through GURU one realizes the pristine awareness of equalness
Through PEMA one realizes the pristine awareness of discernment
Through SIDDHI one realizes the all-accomplishing pristine awareness
Through HUNG one realizes the pristine awareness of basic space

The merits of accumulation:

Guru Rinpoche said, “If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me.  All the gods and demons of existence will attend to one and offer their praises.  In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime.  On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet.  At the very least, individuals will behold my face in the bardo state…”

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All the matter in the world


Padmasambhava Wylie: padma ‘byung gnas; Mongolian lovon Badmajunai, Chinese: (pinyin: Liánhuāshēng)

The Lotus Born, was a sage guru from Oddiyāna who is said to have transmitted Vajrayana Buddhism to Bhutan and Tibet and neighboring countries in the 8th century.  In those lands he is better known as Guru Rinpoche (“Precious Guru”) or Lopon Rinpoche, or, simply, Padum in Tibet, where followers of the Nyingma school regard him as the second Buddha.

He said: “My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. Kuntuzangpo).  My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. Kuntuzangmo).  I belong to the caste of non-duality of the sphere of awareness.  My name is the Glorious Lotus Born.  I am from the unborn sphere of all phenomena.  I consume concepts of duality as my diet.  I act in the way of the Buddhas of the three times.”

All the Matter in the World

by

Padmasambhava

All the matter of the world, living and not living,
Appear as objects to my eyes.
Let me rest in the appearance of things, without seeing them as things.
Empty clarity without fixation is the deity form.
I pray to my guru — naturally releasing empty appearance.

All the sounds of the world, pleasant or unpleasant,
Resound as objects in my ears.
Let me rest in silence in sound, inconceivable and inexpressible.
Silence in sound, without beginning or end, is the speech of the awakened.
I pray to my guru — naturally releasing sound-emptiness.

Whatever thoughts arise from the five poisons, emotional reactions,
Move as objects in my mind.
Let me rest, letting go of control, not awaiting or chasing them.
When I let movement settle naturally, it releases into true presence.
I pray to my guru — naturally releasing awareness.

This translation was made by Ken McLeod.

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