Author Topic: Guru Rinpoche  (Read 35136 times)

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #15 on: July 22, 2010, 12:48:26 am »
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The Explanation of the Vajra Verse Supplication, Entitled The Mind Ornament of Padma

Om svasti,
Having paid homage to the lord guru, the wish-fulfilling jewel who dispels misery by thinking of him, I will let my words open up for a small understanding of the meaning of the Vajra Verse Supplication. It is stated in these words :

DUSUM SANGYÉ GURU RINPOCHE
Buddha of the three times, Guru Rinpoche,
NGÖDRUP KUNDAK DEWA CHENPO SHAB
Lord of all siddhis, Great Bliss One,
BARCHÉ KUNSEL DÜDÜL DRAKPO TSAL
Dispeller of all obstacles, Wrathful Tamer of Mara,
SOLWA DEPSO JINGYI LABTU SOL
I supplicate you, please bestow your blessings.
CHINANG SANGWÉ BARCHÉ SHIWA DANG
Pacify the outer, inner and secret obstacles,
SAMPA LHUNGYI DRUBPAR JINGYI LOB
And bless me with the spontaneous fulfillment of my wishes.

I will now clarify a little of the meaning of these vajra words of Guru Rinpoche himself, the quintessence of all supplications revealed in the profound treasures of Orgyen Chokgyur Lingpa, explaining it in accordance with the regular teachings of Kunkhyen Lama Dorje Siji Tsal from the oral instructions of my family lord, Gyurme Ngedon Wangpo.

Buddha of the three times, Guru Rinpoche,
Externally, this means the Precious Buddha among the Precious ones because Orgyen Rinpoche himself is the master who is inseparable from the three mysteries of all the buddhas appearing throughout the past, present and the future.

Internally, it means the guru, the root of blessings, among the Three Roots, because Orgyen Rinpoche himself is the general wisdom form of all the gurus of the Mind, Sign and Hearing Lineages.

Secretly, it means the Dharmakaya among the three kayas because he is primordially present as emptiness endowed with all the supreme aspects possessing the indivisible nature of the kayas and wisdoms.

Lord of all siddhis, Great Blissful One,
Externally, this means the sacred Precious Dharma because all the virtues of the truly high and the definite goodness originate from practicing in accordance with the words of the Guru.

Internally, it means the yidam, the root of siddhis, because all the common and supreme siddhis without exception originate from Guru Rinpoche himself.

Secretly, it means the Sambhogakaya because he enjoys all the phenomena of samsara and nirvana as unconditioned great bliss in the manner of nonduality without moving away from Dharmakaya.

Dispeller of all obstacles,
Externally, this means the Precious Sangha because the dispelling of all the obstacles for the five paths and ten bhumis as well as the origination of all virtues depends upon the sangha,. The companions on the path who, again originate by means of Orgyen Rinpoche.

Internally, it means the dakini. dharmapala, the roots of activity, because they clear away the practitioner's obstacles for the paths and bhumis and accomplish favorable conditions by means of the four activities. They again originate through Orgyen Rinpoche himself because he is the main figure in all mandalas.

Secretly, it means the Nirmanakaya because he emanates in bodily forms, taming by any means necessary within the perceptions of the various higher, inferior or mediocre disciples, and so establishes them on the paths of ripening and liberation after having taught all the essential points of the profound or extensive teachings which suit their intellects.

In this way, the one who externally is the nature of the Three Precious Ones, internally the nature of the Three Roots ands secretly the nature of the three kayas, the chief form of all the buddhas, the source of all the sacred teachings, the crest ornament of all the sangha, and who is the great lord encompassing all families, is the one who bolds the secret name of

Wrathful Tamer of Mara,
Why is that? It is because he spontaneously tamed the terrifying Four Maras, delivered the three secret enemies into dharmadhatu and liberated himself through realization. Since he has attained mastery over the four activities, he liberates others of out loving kindness by means of his unceasing compassion of eliminating and cherishing. Thus, through his power of great wisdom endowed with the twofold purity, he liberates the two obscurations along with habitual patterns into the state of nondual space and awareness.
To the guru who possesses such qualities,

I supplicate you,
Externally one approaches with the intense power of devotion and, longing by supplicating for the desired aim of quickly achieving the supreme and common siddhis.

Internally, one accomplished by acknowledging the fact that one's three doors primordially abide as the mandalas of Body, Speech and Mind.

Secretly, one supplicates in the manner of applying activities by maintaining the unfabricated. continuity of self-awareness in its natural state, the real means of resolving that the guru is nowhere other than in mind-essence endowed with the nature of the four kayas and five wisdoms.
By having supplicated in this way,

Please bestow your blessings.
This means, 'please bless me to accomplish the Vajra Body, the apparent yet empty body, after having been blessed with the guru's Body in my body. Please bless me to accomplish the vajra Speech, the resounding yet empty speech, after having been blessed with the guru's Speech in my speech. Please bless me to accomplish the Vajra Mind, the aware yet empty mind, after having, been blessed with the guru's Mind in my mind. "

Pacify the outer, inner and secret obstacles,
All the conditions adverse to accomplishing enlightenment are called "obstacles". Outer obstacles are the sixteen major fears: the "earth fear" of pride, the "water fear" of desire, the "fire fear" of anger, the "wind fear" of envy, the "lightning fear" of thunderbolts, the "weapon fear" of what is sharp and piercing, the "tyrant fear" of prisons, the "enemy fear" of bandits and thieves, the "ghost fear" of flesh-eaters, the "wrath fear" of elephants, the "beast fear" of lions, the "poison fear" of snakes etc., the "illness fear" of plague etc., the "fear- of untimely death", the "fear of poverty and scarcity", and the "fear of vanishing sense pleasures”. Thus these are the sixteen.

Inner obstacles are the Four Maras; the "Aggregate Mara" of ego-cling, the "Klesha Mara" of desire and attachment, the "Godly Son Mara" of deception, and the "Lord of Death Mara" of snatching one's life away.

Secret obstacles are the kleshas of the five poisons: desire, anger, stupidity, pride and envy.

What do they cause obstacles to? They make obstacles to accomplishing liberation and the state of omniscience. For this reason one supplicates that all outer obstacles may be pacified by the power of realizing sights, sounds and awareness to be the display of deities, mantras and dharmakaya; that all inner obstacles be pacified by liberating- grasping and fixation into the space of egolessness; and that secret obstacles be pacified by the power of realizing the five poisons as the five wisdoms and taking adverse conditions as the path.

And bless me with the spontaneous fulfillment of my wishes.
Concerning wishes, there are temporary wishes and ultimate wishes. As to the first, one supplicates, for as long as enlightenment has not been attained, to accumulate the conditions conducive to accomplishing it. These are stated as follows:
"Long life span, and likewise no sickness,
A handsome form, good fortune and class,
Wealth and intelligence; thus seven."
One supplicates that one may be sustained by these "seven qualities of a high rebirth," and especially that one's being may be enriched by the "seven noble riches". The seven noble riches are: the richness of faith, the richness of discipline, the richness of diligence, the richness of modesty, the richness of learning, the richness of generosity, and the richness of intelligence.

The ultimate wish is called the supreme siddhis of mahamudra. Concerning this, the ground which is the mind-essence of all sentient beings, the sugatagarbha, abides primordially as the nature of buddhahood. Yet, without recognizing it, one's "natural face", one has become veiled by the two obscurations and the habitual patterns and has then wandered through samsara. By means of practicing the path, the unity of the two accumulations or the unity of development and completion as a remedy for these two obscurations, the fruition, realizing the natural state as it is after purifying into dharmadhatu the passing stains of this naturally pure mind-essence endowed with the nature of the four kayas and five wisdoms is called "the attainment of are the supreme siddhis". One therefore supplicates, "quickly and without the being dependent upon effort and struggle, please bless me with the automatic or spontaneous fulfillment of all my temporary and ultimate wishes!"

The supreme of swift paths, the most eminent of all,
Is this excellent guru supplication.
Adhere to it, you who long
For all the goodness and desirable things of this life and of the future.
Through the virtue of endeavoring in this may I and other beings
Be accepted by Guru Rinpoche in all our lives,
And with the fulfillment of the wishes for the two benefits,
May the auspiciousness of welfare and happiness flourish.
Due to the inquiry and request from the qualified knowledge-lady Tseten Yui Dronma, this was freely written in the Wish-fulfilling Lion cave at Paro Taktsang in Bhutan by the vidyadhara aspirant, [Dudjom Rinpoche] Jigdrel Yeshe Dorje. Siddhi Rastu.
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #16 on: July 22, 2010, 12:49:14 am »
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TSOK OFFERINGS TO GURU RINPOCHE

The Benefits of Observing the Great festival of the Tenth Day

OM SVASTI !
May we obtain refuge in all our future rebirths in the Uddiyana Vajradhara who removes all difficulties; the mere recollection of him brings about the bestowing of many desires, siddhis, and blessings, just as does a wish-granting gem, a wish-granting tree, and a precious wish-granting vessel. For anyone who beholds his deeds, the understanding of a disciple will grow within him. As for the several occasions on which he displayed the great deeds of his marvelous career, they came precisely on the Tenth Day (Tshe bchu) of the waxing moon during the twelve months of the year.

There are special benefits accruing to us from observing in the correct order the monthly pujas on each of the Tenth Day great festivals. For example, those evil spirits which cause diseases will be pacified. Our length of life, virtue and wealth will increase, and our happiness of mind, quick courage, and brilliance of personality will likewise increase.

Both human beings and non-human spirits will be gathered under our power, our dominion and prosperity will increase, and the local deities and guardian spirits will heed us as if they were our servants. The harm and injury caused by the Lord of Death and the eight groups of spirits will be mitigated. Our moral precepts will be completely purified, and our wisdom will radiate into every area. The dangers due to unfavorable planets and stars, unlucky days, enemies, and thieves will no longer threaten us; good fortune and well being will increase everywhere at home and abroad.

The mischief due to earth spirits (sa bdag), Nagas, and fierce subterranean beings (gyan) will likewise no longer threaten us; and the Dharma Protectors and Guardians will accomplish those deeds with which they are charged. The damage caused by hindrances, enemies and evil spirits will be ameliorated; and we will gather under our power whatever we desire.

Diseases which cause the body to waste away will be cleansed; body health will increase; and we will obtain whatever object we contemplate. Unlucky periods among the days, months and years, as well as ill omens generally, will be mitigated; and we will fully recover whatever dominion and good fortune we may have lost.

Evil spirits who cause diseases, such as the Bhutas and the eight groups of spirits, as well as the conditions of untimely death, will likewise be pacified. We shall be freed from the ill effects of evil omens, the disabling effects of mantras that impair the function of the intellect and that disturb our peace of mind, as well as elemental spirits evoked to harm us by causing diseases or calamity. Indeed, our own body will become diamond like.

Hypocritical deeds in violation of our precepts, such as any defect of default of the three types of vows, as well as all transgressions of the samaya, will be cleansed and our mind will become pure. Untimely death and other accidental disasters will not arise and immediately upon passing from this life we shall be reborn in the presence of the Guru Himself in the Realm of Lotus Light.

Also, from the practice of reciting the prayers in their proper order particularly at the time of performing puja, we shall become one who possesses infinite benefits. Our accumulated merit shall be inexhaustible.

May this festival of benefit and joy be always observed everywhere, together with the Dharma, in the presence of those who desire liberation. Similarly, may these glad tidings be displayed like a beautiful young maiden, attractively bejeweled and graced with well explained excellent meanings for every word. May the messengers of Padma wander everywhere in every direction.

This text was composed by Jigdral Yeshe Dorje (H.H. Dudjom Rinpoche). May happiness and good fortune come.

A Spontaneous Feast Song

A Ho Ye
In the centre of the Akanishtha palace on the Glorious Copper-Coloured Mountain,
The gathering of vidyadharas, dakas and dakinis assembles.
Thinking of their enticing playfulness, the one hundred expressions of great bliss,
I miss my only father, Padmavajra, in the core of my heart.

Glorious subjugator of appearance and existence, vividly present in the form with major and minor marks,
The tones of your voice, the sound of the Great secret, resound like the melody of a sitar.
Your eminent mind is unconditioned luminosity, the nature of wisdom.
What can compare with the feast of beholding the joyful face of the guru?

Smiling and smiling, with glances of delight,
How melodious are the secret words and symbolic songs of the dakinis.
Moving in flashes, the wondrous spectacle of dance,
One has an overwhelming desire to behold it again and again.

The material eyes of this wretched young lad
Are covered with dense cataract – the defilement of dualistic thinking.
I have no fortune to offer you; deep is my despair!
Padmakara, do you hear my wailing cry?

If you hear me, extend the golden scalpel of your wisdom compassion
And remove the dense cover, the obscuration of ignorance.
Take hold of the fingers of my hand, only father,
And lead me to the beautiful gardens of your dwelling place.

If I lack the good fortune to be taken there right now,
Send the vidyadharas, dakas and dakinis to console me.
I will then gladly partake of the splendid feast of unconditioned great bliss
And gradually follow in the footsteps of the father.

When the body, the virtuous plain, is in full bloom of youth – the triple faith,
The wings of united view and conduct are possessed.
The power of pure samayas is perfected
And the citadel of Lotus Light does not lie far away.

You, gathering of sacred brothers and sisters of harmonious karma and fortune,
Make an aspiration, in the manner of the vidyadharas,
With the clear, resounding, joyful laughter of experience.
Do not leave me, but let us go together to the terrestrial pure land.

Like the cry of the young cuckoo bird,
This yearning song was spontaneously sung with the playfulness of the wheel of enjoyment.
May it be a messenger invoking the mind of Guru Rinpoche.
Bestow the gentle nectar rain of your blessings this very moment.

This was uttered spontaneously in the valley of Pemakö by Jigdral Yeshe Dorje, a fortunate youngster of nineteen years of age, on the tenth day of the waxing moon of the first month of summer.

LÉ MÖN TENDREL PAKSAM JÖN SHING GI TENG DU
On the wish-fulfilling tree of karma and aspiration,

GYAGAR SHAR GYI MA CHA SHYÖN NU YANG PEP JUNG
The youthful peacock of East India has arrived.

MA CHÉ DUK KOR DAMPÉ CHÖ CHOK LA GYUR DANG
Turn your tail parasol to face the sacred Dharma,

SHYÖN PA NGATSÖ TARPÉ LAM NA SHIK ZIN YONG
So we youthful ones can be set onto the path of liberation.

SÖNAM YI KYI GYALMÖI SHING TA LA PEP PÉ
On the Queen of Spring’s chariot of merit,

LHO MÖN SHING LOI TSEL GYI KHU JUK GI SUNG NYEN
The melodious voice of the cuckoo bird of Mön has arrived,

YA GI DRI ZÉ BUMÖI LINGBU LÉ NYEN PA
With a song sweeter than the flutes of the daughters of the gandharva above.

YAR SUM NAM DA SOWÉ TENDREL LA YAK JUNG
How good the excellent coincidence of the flourishing three months of summer!

DIR DÜ LÉ MÖN TUN PÉ DORJÉ YI PUN DROK
Gathered here are vajra brothers and sisters whose karma and aspirations are in accord.

NGA TSÖI LAMA SHUK PÉ CHÖ RA LA PEP DANG
Please come to this Dharma assembly where our guru dwells.

MIN DROL DÜDTSI TUNGWÉ GATÖN KYI NGANG NÉ
At this festival we drink the amrita that ripens and frees,

NYAM GA LU RU LEN PÉ KHYÉ CHÖ SHIK YÖ DO
And from that comes the special Dharma of singing the songs of joyful experience.

DÉCHEN PO GYURMÉ PÉ SHYUK DRAL GYI Ü NÉ
Amidst this gathering of unchanging great bliss

LHA DANG LAMÉ SHYEL RÉ MA GOM KYANG TONG JUNG
Even when not meditating, we behold the faces of the yidam and the guru.

MA DANG KHANDROI NYINGTHIK ÖSEL GYI TEK PÉ
By means of the yana of luminosity, the heart-essence of the mother and dakinis,

JA LÜ CHÖ KUR DRUP PÉ NGÖDRUP CHIK SHYUO
Please grant me siddhi – the rainbow body, the Dharmakaya!
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #17 on: July 22, 2010, 12:49:55 am »
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A Yearning Song of Prayer to Invoke the Wisdom Mind
of the Compassionate Teacher Padmasambhava

by His Holiness the Dalai Lama

The absolute, which is beyond all limits and extremes is the fundamental nature of clear light,

The perfect sambhogakaya is resplendent with the spontaneously present major and minor marks,

And the nirmanakaya manifests in various forms to suit the different characters of beings—

You who are the mighty Lord of Sages, guard us at all times with your infinite compassion!


As the miraculous display of the wisdom, love and power of all the victorious buddhas,

Glorious and resplendent, for all living beings in the land of Tibet, you appeared,

Supremely accomplished and gracious master, Lake-born Vajra (Tsokyé Dorje)—

Now we cry out to you with this, our heartfelt plea: hold us in your compassion!


Embodiments of the five kayas, those who have reached perfect realization and abandonment,

View all with equanimity, and are entirely beyond all forms of partiality;

Even so, as a result of interdependent factors, such as the temperaments of beings,

You came to be the lord and protector over all who live within the Land of Snows.


In particular, when King Trisong Detsen and his son, the prince,

Urged you to care for the land of Tibet with your compassion,

You gave them your word, your unfailing pledge, that you would always work for our benefit,

And so now we call upon you: care for us with your compassion!


Destitute, forced into meaningless and worthless labours and reduced to misery,

The people live in constant fear of accusation, violence and other threats to life,

And the land itself has become like the terrible realm of Yama, Lord of Death—

O Dharma practitioners of the Land of Snows, where did we go wrong?


As a result of the impure actions we have committed in the past,

For decades now, we have endured so many sufferings, hard to even think about,

And we are worn down by all our experiences—such is our plight, our desperate situation.

Now we call out to you: look upon us with your special care, you who are a treasury of love and compassion!


Alas! The force of negative actions is powerful indeed!

Yet do not faith, positive intentions, concern for others and the force of blessings

Also have their power? So help us now to create the right circumstances,

In which our virtues will swiftly bear their fruit and bring us the fulfilment of our wishes!


Through the power and blessings of the Guru, the Three Jewels and all the oath-bound guardians of Tibet,

Together with the force of the devotion and commitment of the people of this Land of Snows,

And the strength of the infallible truths of cause and effect, appearance and emptiness,

May all our deepest wishes and aspirations swiftly be fulfilled!

This “Yearning Song of Prayer to Invoke the Wisdom Mind of the Compassionate Teacher Padmasambhava” was composed in response to requests made by members of the Cabinet (kashag) and the Department of Religious Affairs on the tenth day of the monkey month in the year of the Iron Monkey (1980). I, the buddhist monk Tenzin Gyatso, also saw the need for a prayer such as this, to the great Master Padmasambhava, in order to overcome those forces opposed to the Dharma within the Land of Snows by means of compassion and love, and so I made this prayer of aspiration on the 14th day of the 10th month of the same year with intense faith and longing.


 


Prayer to Guru Rinpoche, Union of All the Buddhas

TRULPé GURU TSENGYé TANG

Guru with eight manifestations

DROUPé RINDZIN TCHENPO GYè

And You, Eight great accomplished vidhyadaras

TCHANGSEM NYéWé Sè GYè TANG
Eight boddhisattvas close disciples

DROUPCHEN KAGYè LHATSO LA
And eight deities with great acccomplishments!

SEUL WA DEPSO TCHINGYI LOP
I Invoque You: Bless Us!

TCHIWANG SANGWé BARTCHè SEUL
Dispel our external, internal and secret obsctacles!

SAMPA YISHIN DROUPA TANG
Graznt us the realization of all our wishes

TCHOK TANG THUMMONG NGEUDROUP SEUL
The supreme accomplishment and the ordinary accomplishments!

OM AH HOUNG VAJRA GURU PADMA SIDDHI HOUNG

This an extract from KYABJE TRULSHIK Rinpoche "Homage to some Buddhas and Bodhisattvas with their names" (a teaching given by Rinpoche when he came to Europe in November 1999)

Padmakara editions France, 1999
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #18 on: July 22, 2010, 12:50:48 am »
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SANGYE KUN DU GURU RINPOCHÉ
The embodiment of all Buddhas, Guru Rinpoche,

ORGYEN PEMA JUNGNÉ LA SOLWA DEP
Orgyen Pema Jungné, we pray to you;

MI TUN GAL KYEN BARCHÉ SHIWA DANG
Pacify disharmony, adverse circumstances and obstacles.

SAMPA LHUN GYI DRUP PAR JIN GYI LOP
Bestow your blessings so that our wishes are spontaneously accomplished.

Teachings on the Seven Line Prayer
(Part 1 – The Relative Level)

By Ven. Khenchen Palden Sherab Rinpoche and Ven. Khenpo Tsewang Dongyal Rinpoche
The Seven Line Prayer is a powerful and blissful prayer that is chanted to Guru Padmasambhava and other Buddhas as well. Because it has these qualities it is known as the Seven Indestructible Lines or the Seven Vajra Lines. The history of the Seven Line Prayer is plentiful. We begin with the question, “Who is Guru Padmasambhava? He is a fully Enlightened being whose existence was predicted in a number of ways by Buddha Shakyamuni. Because of his total Enlightenment, he appears in various realms and forms. In the realm of Dharmakaya he appears as Buddha Samantabahdra and in the Sambhogakaya as Vajradara or Vajrasattva. In the Nirmanakaya Pureland this Buddha is known as Shakyamuni or Guru Padmasambhava. It is because Guru Rinpoche is enlightened from both aspects – the relative and absolute - that he is seen as totally Enlightened.


The prayer itself, has meanings on the outer, inner, and secret levels. These levels can be summarized into the absolute and relative. Of course, you may already know, but what is the actual meaning of relative and absolute truth? The relative level is the perception of our own vision. Nothing changes or goes beyond our six senses. What we perceive and experience through these senses is the relative truth. It also means that what we perceive is not beyond our imagination or conception. What you see, I see. What you hear, I also hear. It is the common ground that we share. If there is broken glass before me, you also see it is broken. It is not necessary to use any special language or course in logic to convey this information; The relative level is common and simple.

The second state–the absolute–is known in Buddhist philosophy as the Absolute Truth. This level is quite beyond our conception or territory of the imagination. In order to have an understanding of the Absolute, we must employ many different teachings and forms of reasoning. This may serve to give us a glimpse, but still we are quite limited in our understanding. We continue to hang out with our imaginations and our limited thoughts. This limited thought cannot judge or perceive the limitless experience or limitless truth. In our present state, our perception is full of judgments and is quite regimented. In this relative state, we cannot understand the absolute state. We have heard of the Great Equanimity, the Absolute Truth. This is the state in which everything is equal, permanent and impermanent,, good and bad, high and low-all are equal. Everything is within one great state of equanimity. Even though we have heard this many times, it is difficult to catch the meaning because we remain in this territory of conflict and judgement.

Garab Dorje, an illustrious Dzogchen master, explained that it is quite difficult to understand this Great Equanimity with our obscured thoughts. These obscured thoughts are based upon our totally limited view and experiences. It looks like many pieces all put together and the pieces cannot fully understand this Absolute. This limited knowledge cannot measure or perceive the totality of the Absolute Truth. Why do we have a mentality that cannot perceive the vastness of the Pure Nature? Why is our view in so many pieces? Wherever our mind looks, wherever we focus, is all that we see. We do not see anything else at the same time. When we look to the east, we do not see west, north and south. When we look forward, we do not see behind us and when we look up, we do not see down. This is the way our fragmented mind perceives.

On the other hand, the Buddhas-the totally Enlightened beings-have thoughts that are fully realized. They can see everything clearly and perfectly. That is why Buddhas can see the three times at one time. How, you may ask, can a person perceive the three times, past, present, and future in one instant? We may have doubts about this from the relative level. The Buddha can also perceive the ten directions at the same time. How can he see in all directions spontaneously with no obscuration? That is why this state is said to be beyond us. It is also difficult to understand many aspects of Vajrayana view, the highest of Buddha Shakyamuni’s teachings. For example, Vajrayana expounds that everything and every being is in a totally Enlightened state. The external world is the Pure Land and all of its beings are fully Awakened. Unless we are beings with very high capabilities, this is very difficult to understand. Possibly while we are meditating, we can have some understanding of these truths, but in the post-meditation, our habitual way of viewing the world, quickly comes into play, blocking our understanding. So now I just want to say that it is important for us to understand that there are many other things that exist beyond what we can see now. There are many things to see and know until we reach Enlightenment. For example, if we use a torch at night, we can see as far as the light goes. It doesn’t mean that nothing exists beyond the light. Similarly there are more things to develop and attain beyond what we see now.

I am going to teach about The Seven Line Prayer in terms of the relative and absolute. It is simple to understand this translation for the prayer on the relative level. And yet, even on the relative level, the first syllable, HUM, is the word of the Vajrayana and the True Nature. It is a most powerful word on the secret level. Even on this relative level you may not understand this word so I am going to talk a little more here. The syllable represents our Pure Awareness or our Self-Born Awareness Wisdom. Every sentient being has this awareness, this nature. This awareness is totally identified with our present mind. This Self-Born awareness is totally pure from beginningless time and in that aspect it is known as the Great Emptiness State. That Emptiness is not a black hole, it is not simply voidness, rather it contains spontaneously arising luminosity or clarity. This clear light is always in union with emptiness as one nature. On the relative level we can understand that this is the heart or the realization state of Guru Padmasambhava. On the Absolute level this nature is contained within our own nature. Therefore, Guru Padmasambhava is not outside of ourselves, he is our own Self Born Awareness. I intend to speak further on the relative level of the Seven Line Prayer, but keep in mind that even though we are praying from this relative level, we should maintain our mind in a perfectly pure state of awareness-the absolute state of Guru Padmasambhava. This understanding of the Absolute through Guru Rinpoche also has another aspect. In the Vajrayana system the Lama is especially important. The Lama represents all the Buddhas of the ten directions, the Three Times and the Three Jewels. Therefore, to understand the nature of the Lama is to understand every nature. Lama is a Tibetan word which means Guru.

Let us again focus on the syllable HUM. Actually, the syllable has five parts which represent five different wisdoms. In the center is HA, second is AH and third is OO or the sound of a long U. The forth is a half moon and the fifth is a circle. The five wisdoms symbolized are as follows: Dharmadahtu Wisdom, Mirror-like Wisdom, All-Accomplishing Wisdom, Great Equanimity Wisdom, and Discriminating Awareness Wisdom. Through these Five Wisdoms one can attain Enlightenment. We all have these Five Wisdoms within our Self-Born Awareness even though they may not be active. In brief summation then, the moment that we chant the HUM syllable, it reminds us of and re-establishes the understanding of the Pure Nature State of our own awareness.

As for the remaining lines of the prayer, they are not difficult to understand in a relative or outer level. The first line tells us where Guru Padmasambhava was born, the Northwest border of Odiyana. Actually, in Buddhist cosmological systems, the area where Buddha Shakyamuni attained Enlightenment in Bodhgaya is considered a central location. Guru Rinpoche was born in the northern part of Odiyana. The ancient country of Odiyana is quite famous for its claim to many Vajrayana teachings. Most Vajrayana teachings appeared there and therefore, Odiyana is known as the Secret Dakini Land. This heart center of Odiyana is called Dhummatala and is considered to be a most powerful spot, the northwest border where Guru Padmasambhava was born.

The Tibetan word for Odiyana is Orgyen. It is still considered to be a Sanskrit word with a change in the dialect. Khenpo Rinpoche would like to give you a little example of the change in the word. In English you say milk while in India the word is pronounced millik when they speak English. When the Nepalese or Hindus speak this way, they are convinced they are speaking English! They never think that they are speaking Nepalese or Hindu. Similarly the Tibetans think they are speaking Sanskrit when they say Orgyen.

The second line of the prayer tells in which manner that Guru Rinpoche appeared. Although he did not have parents as we would, it tells of his unique form of origination in the center of a lotus. This is why his birth is considered to be miraculous. It was sudden appearance rather than a growth in the lotus, the lotus did not serve as a womb. Among the four ways of taking birth then, Guru Rinpoche experienced the miraculous birth; The others are egg, moist, and womb birth.

The third line of the prayer evinces the Realization of Guru Padmasambhava. If he attained this miraculous birth in the center of a lotus, then what realizations and qualities does he carry? The third line tells of his Supreme Attainments. He is totally free from the two obscurations and is the direct emanation of the three Kaya Buddhas. Therefore, he is the equal of Buddhas Vajradara, Shakyamuni, Samantabahdra and Amitabha. In a brief recap them, the first line tells of his birthplace. The second describes the manner of his birth and the third extols his many Realizations. Who is this miraculous being and by what name is he to be known?

The forth line tells us that he is hailed as Guru Padmasambhava throughout all the Pure Lands. Actually, he has other names as well which have the same essential meaning. In Tibetan he is sometimes called Pema Jugne. In Sanskrit that translates to Pema Kara, meaning source of the flower or nature essence of the lotus.

The fifth line exalts his retinue of students. He is sometimes known as the Lord of the Dakinis or the Brother of the Dakinis. In that sense his retinue or sangha is seen as great Vidyadaras. Vidyadaras is a Sanskrit word which means those who have realized the Perfect Awareness Wisdom, or those who maintain a perfect state of awareness throughout all activities for the benefit of all sentient beings. Guru Rinpoche is surrounded by hundreds and hundreds of these female Wisdom Dakinis and male Vidyadaras. Dakini is also a Sanskrit word which literally means Skywalker or one who walks in space. The deeper meaning of Dakini is one who understands perfectly the nature of Dharmadhatu or the Absolute Primordial Nature. Or, it can also be said that the Perfect Awareness Wisdom is walking over the Pure Vastness State of Dharmadhatu free of hindrances. Then of course, if you have achieved this level of awareness, you can walk in the sky; you reside within Great Equanimity.

Lines one through five all describe Guru Rinpoche as the Object of Refuge. The sixth line then describes the student, each individual, following in the footsteps of the Guru or taking Refuge in Him. This line is also the essence of Bodhicitta as well as Refuge practice. It not only signifies your confidence in following in the footsteps of the Guru, it also means that you wish to follow His steps in the Thought of Enlightenment. For what does Guru Rinpoche hold? He holds this Limitless Compassion, Limitless Wisdom, and Limitless Loving Kindness for all sentient beings. Therefore, I will walk in your path according to what capabilities I have to help all beings. And so, Refuge and Bodhicitta is taken in the sixth line. When you take Refuge in the Guru, you are taking Refuge in the Three Roots: the Root of Blessing, or the Guru. Next is the Root of Accomplishment which are the Deities, and the Root of Action or Activities, which are the Dakinis. When you take Refuge in Guru Padmasambhava, he is the Guru. His Realization State is known as the Deity which is surrounded by many Dakinis. Therefore, according to the Vajrayana system, you are taking Refuge in the Three Roots as well.

Finally, according to Sutra Mahayana or general Buddhism, Guru Padmasambhava is known as the Three Jewels. His body is the Sangha, His speech is the Dharma and his Realization , or mind, is the Buddha. The seventh line asks for the Guru’s blessings. You have taken Refuge and Bodhicitta in the Object of Refuge-the Precious Guru. What results do you seek? It is Enlightenment or Buddhahood that we are seeking through the support and kindness of the Guru. We have this Buddha Nature. It is only a question of bringing out these qualities through the practice and blessings of the Guru. It also means that you are asking for His assistance in attaining the same qualities that He possesses. Assistance in this instance means that we want His help in achieving His qualities identically. We want to be molded or blended perfectly with His qualities.

The last part of the seventh line, Cheg Su Sol, , means Sugata in Sanskrit. In English, it is sometimes translated as come; the actually meaning is praying for Realization. It also means totally Enlightened One or Gata, Thus Gone, Thus Gone. So we are asking or imploring: Come, Enlightenment! Come, Buddhahood! We do not want Buddhahood to be far from us. We do not want to actualize Buddhahood at some future time but right here and now; this is the completion of the prayer on this level.

Then we have the GURU PEMA SIDDHI HUM which is the mantra of Guru Padmasambhava. In essential form it is the Three Kayas. GURU is a Sanskrit word which means heaviest or highest one. This is the Buddha of Dharmakaya, the highest and the immeasurable, therefore the heaviest one. The Sanskrit meaning of PADMA is lovely one, perfect one, free from stains and obscurations. It is also the Buddha of Sambhogakaya, the Appearance Buddha or the Rupakaya. It has major and minor marks symbolizing beauty, freedom from obscurations, fully enriched with all the qualities of Enlightenment. He is also known as the Buddha of great wealth or luxury. SIDDHI means accomplished one-activities and actions are completed. This is the Buddha of Nirmanakaya, who fully accomplishes the activities of assisting all sentient beings. HUM has the same meaning that it holds at the beginning of the prayer. The Three Kayas though are none other than one’s own Primordial Awareness. To understand our own Awareness then, is to understand perfectly the Three Kayas. Therefore, the prayer ends with HUM to re-establish or confirm the Perfect Realization of the Three Kayas-one’s own Self-Born Awareness. ¨

- Transcribed by Pema Dam Choe Drön Ma from a talk given at the Padmasambhava Buddhist Center in West Palm Beach during the mid-1980’s. Edited by Pema Tingdrön. In the next issue of Pema Mandala the Khenpos continue these teachings with the Absolute View of the Seven Line Prayer.
 
Teachings on the Seven Line Prayer
(Part 2 – the Absolute Level)

By Ven. Khenchen Palden Sherab Rinpoche and Ven. Khenpo Tsewang Dongyal Rinpoche

Last issue we taught from the point of view of the relative level according to Tibetan Buddhism. We said that the Seven Line Prayer is a powerful and blissful prayer that is chanted to Guru Padmasambhava and other Buddhas as well. Because it has these qualities it is known as the Seven Indestructible Lines or the Seven Vajra Lines. It was not composed by anyone; It is the Self-Voice of True Nature, Dharmadhatu or Pure Wisdom. That is why it is called indestructible speech. Historically the prayer manifested when Guru Rinpoche appeared in the lotus. He was surrounded by many Wisdom Dakinis who chanted or sang the prayer to him.

There are stories throughout history extolling the virtue and power of the Seven Line Prayer. While there are a number of teachings and practices in Vajrayana Buddhism in Tibet, all of the great masters have had these teachings on the Seven Line Prayer. They remain intact without change over hundreds of years until today and many beings have become enlightened through this prayer and its practices.

Now we shall go to the Absolute Level of understanding…

Why do we think of the Seven Line Prayer on two levels? We are not trying to divide the prayer here, rather it is our obscurations that prevent us from seeing or understanding the prayer on its higher level. That is why Nagarjuna said that in order to understand the Absolute Truth, we must pass through the system of the Relative Truth. It is like the key or door to the Palace of the Absolute Truth. Passing through the explanation on the Relative and then learning about the meaning on the Absolute Level, we bring the prayer into a single state of understanding.

The meaning of the HUM at the beginning of the prayer does not change. It is still our Self-Born Awareness, unobscured and free from any notions. It means that each thought we have is Primordial Awareness. This very Primordial Nature of the mind is the Absolute Guru Padmasambhava. And, as I said earlier, in order to have a Perfect understanding and view, we should maintain our minds in this Primordial Nature throughout the practice. In order to bring up or re-establish our minds with this view, the Prayer begins with the syllable HUM.

The first line begins with Orgyen which is the location that all the secret teachings or mantras are radiating from. This location is known as Odiyana. Why are these teachings or mantras secret, you might ask? It is not that there is anything to hide. The level or capacity of our understanding naturally keeps the Absolute as secret. Our ignorance prevents us from seeing the face of Reality Nature. This Perfect Nature is Buddha and the Absolute Guru Padmasambhava. Until the teachings, we are not aware of this Buddha Nature we possess, even though this nature is not separate from us for even a moment. This meaning of Odiyana as the source of secret mantras applies to one’s own mind. One’s own Primordial Awareness is the source of these secrets--these radiating Wisdom and Realizations: In this very moment, are minds are the radiating source.

Another meaning of Odiyana is to hover and fly. The beings that can fully understand this True Nature state can also fly and hover within the Dharmakaya realm, free from obstacles.

Moving along to the rest of the first line, what is the meaning of Northwest in the prayer? In Mahayana Buddhism, the North symbolizes Nirvana, where there is emptiness. The North is free from the movement of a rising or setting sun and moon. The West is a symbol of Samsara, of darkness, the setting sun. That is why Buddha walked seven steps to the West when he was born and said that this was his last birth in Samsara. Then he walked seven steps to the north and said, “In this lifetime I will open the door of Nirvana.”

The last word, TSAM, means boundary. Guru Rinpoche was free from both the boundaries of Samsara and Nirvana. The word PEMA in the second line means free from obscurations: from attachment and grasping. It is void and luminous in this freedom. This is the Kadak state, pure from the beginning and totally open. GESAR is like the pistil of a flower. It is the clarity aspect of True Nature, the wisdom, loving kindness, compassion, and skillful means reflecting from this True Nature. This display is known as Gesar. The third word, DONGPO means stalk. It unites the lotus and the pistil, Clarity and Emptiness. They function differently, but they are never separate. In this practice of the Absolute Truth upon Guru Padmasambhava, we are not searching externally; everything is contained within our own inner state, our Primordial Nature. This Primordial Nature has two aspects, the aspect of Clarity or Skillful Means and Wisdom. These two qualities are in union within ourselves.

This is the Great Blissfulness Practice of Mahamudra. It is free from all extremes, known as the Middle Path or Madyamika View. It is the source of every display, of all our activities. It is the display of the Perfect Five Wisdoms. In that view, this is known as the Great Dzogchen teachings. The third line applies to the inner Realization states. “How wonderful to attain these Supreme Realizations,” the prayer exclaims. This is strictly a view of the inner state. We are not looking outwardly at Buddhahood, Guru Padmasambhava, Vajrasattva or Samantabahdra. They are all within the nature of our minds; this Primordial Nature is all of these Buddhas. And therefore, the third line sings of how marvelous it is to recognize the Guru Padmasambhava within oneself, the very highest and most precious Awareness that we can achieve.

This is the highest realization of any teachings. According to the Nyingma tradition there are three lineage Realizations. This is the Mind-to-Mind Transmission Lineage. As an example, Naropa asked Tilopa for teachings many, many times. Tilopa, however, refused to give even a single discourse. Instead, he gave Naropa 24 ascetic practices to follow. At one point in the practices he grabbed Naropa by the collar shouting, “What do you expect from me?” He struck him three times in the forehead with his sandal and,-- when Naropa gained consciousness--he clearly saw his True Nature, his Mahamudra state. This type of teaching is known as Mind-to-Mind Transmission Lineage. Without words, the student comes to understand the truth in that moment. That is the nature of understanding Absolute Truth--it is beyond words and conception.

The fourth line proclaims the name of Guru Rinpoche. Once you understand this Primordial State of Awareness, free from conceptions and duality thoughts, this Realization is known as Guru Padmasambhava. You discover Him within you own heart or state of mind.

The fifth line is about the Dakini or display of all accomplishing activities of Wisdom free from obscurations and duality thoughts. It is the perfect and pure understanding of Wisdom which means Yeshe or Kandroma. Once the Primordial Nature State is realized, it is surrounded by many Dakinis. Whatever one sees is the movement of Primordial Nature. Every activity radiates from that state and becomes the surrounding retinue, much like rays of light radiating from the sun. Therefore, in this instance the Dakini is the Wisdom emanation of one’s own mind.

The sixth line proclaims to follow in the steps of the precious Guru. On the Absolute level, once Primordial Nature is recognized, one vows to follow that path and not separate from it. You are committed to follow His steps because you do recognize Absolute Guru Padmasambhava, you are not following blindly. You will not separate yourself from the view of working to assist all sentient beings.

The seventh line implores the Guru to come with his blessings. On the inner level, once we recognize the Absolute Guru Padmasambhava, we seek his blessing, not for ourselves, but rather to transform all external phenomena into the one state of Guru Padmasambhava. There are many sentient beings suffering in ignorance, this has to be transmuted into the Primordial Wisdom which they also possess. We invoke the inner Absolute Guru Padmasambhava to remove the darkness of sentient beings and to bring up the Realizations that we all have. At the same time we want to transform the universe to its Pureland state. That is the Reality; we are not attempting to create something that doesn’t exist here. We want to bring up that which already exists. This is our Absolute Bodhicitta Practice and commitment. Even though our obscurations prevent us from seeing clearly, in the Absolute level everything is pure. It is similar to a person with visual defects. Even though a man with an astigmatism may perceive that everything around him is blurred, there is nothing wrong with those objects. If we can correct the vision of the individual, the objects then look clear and normal to him. The same is true of our view of the Pureland.

This is our teaching on the inner practice of the Seven Line Prayer. Generally we practice externally first by doing the visualization of Guru Padmasambhava in front of us. Then we invoke his blessing and maintain our mind on the Absolute Padmasambhava. In this state we should accomplish our daily work for the benefit of all sentient beings. So we do the outer and then the inner practice. Generally, the inner practice will come spontaneously and without effort or force as devotion to Padmasambhava and faith increases. The meaning of the mantras GURU PADMA SIDDHI HUM is similar to the rest of the prayer. It is also the Three Kayas and reaffirms the Absolute Guru Padmasambhava with the syllable letter HUM. ?

- Transcribed by Pema Dam Choe Dr?n Ma from a talk given at the Padmasambhava Buddhist Center in West Palm Beach during the mid-1980’s. Edited for newsletter format by Pema Tingdrön.
Reprinted from Pema Mandala Spring 1999 Winter 2000© Padmasambhava Buddhist Center, 1999
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #19 on: July 22, 2010, 12:51:24 am »
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From the Book:  The Wish Fulfilling Jewel:
The Practice of Guru Yoga According to the Longchen Nyingthig Tradition.

The “Seven-Line Prayer” carries very great blessings. Among all the termas, or rediscovered spiritual teachings, found in ancient or recent times that address Guru Rinpoche, there is not a single one in which the “Seven-Line Prayer” is not found. As Guru Rinpoche said: “When a disciple calls upon me with devotion and the yearning song of the ‘Seven-Line Prayer’, I shall come at once from Sangdokpalri, like a mother who cannot resist the call of her child.”

The prayer begins with the letter H?NG, which is the seed syllable of the heart-wisdom of all the buddhas. It continues, saying, “Urgyen yul gyi nup chang tsam”, which means, “At the northwest border of the land of Oddiy?na.” In this land there are four lakes, one in each of the four directions. It is in the lake situated in the northwest corner, know as Dhanako?a, that Guru Rinpoche manifested in this world. In Sanskrit, dhana means “wealth”, and ko?a means “treasury.”

The second line, “Pema gesar dong po la”, means “On the pistil of a lotus blossom.” In Dhanako?a Lake there are innumerable lotuses of the five colours. Since Guru Rinpoche belongs to the speech or lotus family, the family of Amit?bha, whose colour is red, he manifested in the middle of the lake upon the pistil of a red lotus.

The third line, “Yam tsen chok kyi ngödrup nye”, means “The marvellous one who has attained the supreme accomplishment.” Guru Rinpoche was not born from causes and conditions or from the seeds of a mother and father, but, as we have said, arose suddenly from the centre of a red lotus in the form of the seed syllable HR?H, as a manifestation of pure awareness from the heart of Amit?bha. The HR?H then melted into light, transforming into the aspect of an ever-youthful eight year-old child with radiant countenance and the thirty-two major and eighty minor marks of a Buddha. He thus appeared in our universe amid rainbows, a rain of flowers thrown by all the buddhas of the ten directions, celestial music, and melodious songs of praise sung by the countless d?kas and d?kin?s who filled the sky.

The fourth line, “Pema Jungne shey su drak”, means “Renowned as the Lotus-Born.” Guru Rinpoche, the ultimate and undeceiving object of refuge, is renowned throughout the infinity of buddha-fields as the Guru Born from the Lotus.
The fifth line, “Khor du khandro mang po kor”, means “Surrounded by a retinue of many d?kin?s.” Wherever Guru Rinpoche manifests, he unfolds and expounds the teachings of the secret Mantray?na and Vajray?na. Since the d?kin?s are thise who both hear and hold these teachings, Guru Rinpoche is always surrounded by a gathering of d?kin?s.

In the sixth line, “Kye kyi jesu da drup kyi”, we pray, “Following in your footsteps, I myself will become accomplished”. At present, owing to our ignorance, we are wandering helplessly among the delusions and sufferings of sams?ra; the only way out of this situation is to receive the profound instructions of the secret Mantray?na and put them into practice. Thus, in order to clear away our ignorance, we invite Guru Rinpoche with our supplications to come and give us the blessings, empowerments, and instructions we need to enable us to follow him on the path and accomplish, as he has, the supreme realisation. Obscured by karma and the force of negative emotions and submerged in ignorance, we are at this moment drowning in the ocean of suffering. If we fail to rely on an extraordinary being like Guru Rinpoche who is himself free from this ocean, then there is no way for us to be delivered from this misery and confusion.

The seventh line is “Chin gyi lop chir shek su sol”, or “Please come and bless me.” When, through our entreaties, Guru Rinpoche comes and bestows upon us the blessings of his body, speech and mind, we are enabled to achieve realisation. As the gilding of a statue makes it even more beautiful and precious, so our own body, speech and mind, when blessed by the body, speech and mind of Guru Rinpoche, become better able to achieve the supreme accomplishment.

The prayer closes with the mantra “Guru pema siddhi hung.” Guru is a Sanskrit word that literally means “heavy.” It was translated into Tibetan as lama, which literally means “unsurpassable.” “Heavy” shows that the guru is heavy with good qualities and that to transgress his instructions will bring heavy consequences. Guru Rinpoche is the quintessence, the complete union, of all the wisdom, loving-kindness, and abilities of the buddhas of the three times. Thus, as he is full of innumerable enlightened qualities, we call him “guru”, heavy. The Sanskrit word padma (used also in Tibetan and pronounced pema) means “lotus.” It refers to Padmasambhava’s name. As an emanation of the heart of the Buddha Amit?bha, Guru Rinpoche belongs to the lotus or speech family of buddhas and is himself a vidy?dhara or awareness-holder of this buddha family; also, he was born in the heart of a lotus. The Sanskrit siddhi or Tibetan ngödrup can be understood in English as “true accomplishment”. H?NG is the seed syllable of the mind of all the buddhas, and, as all buddhas are embodied in him, it is especially the seed syllable of Guru Rinpoche. Thus, when at the end of the prayer we say “SIDDHI H?NG”, we are asking him to grant us all the accomplishments, both common and supreme.

If we recite this prayer with deep devotion again and again, there is no doubt that we will receive the blessings. We should develop unshakable confidence that, in answer to our invocation and invitation, Guru Rinpoche will actually come to us from the Glorious Copper-Coloured Mountain.

The Seven Line Prayer
Accomplishing the Lama through the Seven Line Prayer:
A Special Teaching from the Lama Sangdü the Terma Revelation of Guru Chöwang

Homage to the yidam deity!

Fortunate men and women of the future,

Sons and daughters of an enlightened family,

When you turn to me, the guru of Orgyen, for refuge,

Take yourself to an isolated place, and

Make deep feelings arise of melancholy at impermanence,

And disgust with samsara—this is vital.

Then rely on me completely, heart and soul.

Reflect how every kind of refuge, all your hopes,

Are all fulfilled and complete within me, the guru of Orgyen.

Whether in happiness or in sorrow,

Have total trust and confidence in me.

No need to make offerings or praise;

Set aside all accumulating;

Simply let devotion flood your body, speech and mind, and

Pray, pray with these seven lines:

HUNG

ORGYEN YUL GYI NUB JANG TSAM

In the north-west of the land of Orgyen,

PEMA KESAR DONGPO LA

In the heart of a lotus flower,

YATSEN CHOK GI NGÖ DRUP NYÉ

Endowed with the most marvellous attainments,

PEMA JUNG NÉ SHYÉ SU DRAK

You are renowned as the Lotus-born,

KHOR DU KHANDRO MANGPÖ KOR

Surrounded by many hosts of dakinis.

KHYÉ KYI JÉ SU DAK DRUP KYI

Following in your footsteps

CHIN GYI LAP CHIR SHEK SU SOL

I pray to you: come and bless me with your grace!

GURU PEMA SIDDHI HUM

Pray in this way, over and over again.

Create a feeling of yearning and longing

So intense that tears spring from your eyes.

If the rapture of devotion overwhelms you,

Breathe out strongly, and then leave everything as it is.

Clear and awake, focused and undistracted, look within.

For children of mine who pray like this,

It goes without saying that they will have my protection,

For they will be the sons and daughters of the buddhas of past, present and future.

They will receive complete empowerment into the awareness of their own enlightened mind.

Their samadhi will be so powerful and stable, that wisdom will naturally blossom and expand.

This great blessing, which arises of its own accord,

Will dispel all the suffering that will ripen on you, or be experienced by others.

When your mind is transformed, others’ perceptions will simultaneously change,

You will accomplish enlightened activity,

And all noble qualities will be complete within you.

May the sons and daughters of my heart meet with this extraordinary skilful means, one which ripens and liberates into the dharmakaya realization of my enlightened being.

A practice with a uniquely powerful blessing, the seven line prayer is exceptionally profound; so let this instruction be an extremely secret treasure of my enlightened mind. May it meet with one who possesses a mind of wisdom, and is endowed with great compassion, called Chökyi Wangchuk.

© Rigpa Translations
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #20 on: July 22, 2010, 12:54:29 am »
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E Ma Ho

To the south-west, in the continent of Ngayab, land of rakshasas,
Lies the ocean of Sindhu, where, on an island
Above the palace of Takshaka, king of nagas,
You were born, upon the heart of a shimmering lotus blossom.
To you, wondrous and self-arising, we pray.
To the Lotus-born Guru of Orgyen, we pray.

With no father, no mother, you manifested as a child,
With no causes, no conditions, you appeared in the vast ocean,
Awe inspiring guide for sentient beings led astray by ignorance.
Emanation of the body, speech and mind of all the sugatas,
To the nirmankaya Tsokyé Dorjé, we pray.
To the Lotus-born Guru of Orgyen, we pray.

Because of his karmic destiny, the fortunate King Indrabodhi
Came to find you on that island in the vast ocean.
Out of his devotion he invited you and enthroned you as king,
And with the law of Dharma you established the whole kingdom in happiness.
To the sovereign Torchokchen, the ‘Turbaned King’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In the southern charnel ground, the Cool Grove, Sitavana,
Once you had renounced the kingdom, you practised yogic discipline,
And with the realisation gained from the practice of union and liberation,
You bought all the mamos and dakinis under your power.
To Shantarakshita, ‘Guardian of Peace’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

East, south, west and north – in every charnel ground you practised,
Where the wisdom dakinis infused you with their blessing.
Vajravarahi appeared to you, face to face, and you obtained the siddhis,
Making all the great planetary forces in space your servants.
To Dorjé Drakpo Tsal, ‘Powerful Vajra Wrath’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In red rock cave, Garuda Grove,
You met master Prabhahasti,
And trained in the teachings of yoga tantra,
Until the whole assembly of Yoga deities appeared before your eyes.
To the perfect form of Shakya Sengé, ‘Lion of the Shakyas’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In India’s great places of power; in the east, south, west and north,
You studied with countless vidyadharas and siddhas,
And trained in the teachings of the three inner yogas,
Cutting all doubts about the causal Dharma of characteristics.
To the learned Loden Choksé, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In the rock cave of Maratika,
Where you accomplished the stage of vidyadhara of immortal life,
Lord Amitayus granted you his blessing,
And you attained the indestructible vajra body, free from birth and death.
To Padmakara the deathless, we pray.
To the Lotus-born Guru of Orgyen, we pray.

When you went to tame the kingdom of Zahor,
To bring the Dharma to sentient beings deluded by ignorance,
The miracle you performed was wondrous and amazing,
And filled the entire kingdom with the Buddhadharma.
To Padmasambhava, ‘the Lotus-born’, we pray.
To the Lotus-born Guru of Orgyen, we pray.


When you went to tame the kingdom of Orgyen,
And executioners sought to burn you on a pyre,
You displayed the miracle of transforming the inferno into a lake,
And set King Indrabodhi on the path to enlightenment.
To the supreme Padma Gyalpo, ‘the Lotus King’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In the realm of Akanishtha, and the charnel grounds of ‘Great Bliss’,
‘Spontaneous Mound’, ‘Lotus Mound’ and the others,
When you stayed in these naturally arising sacred places,
Mamos, dakinis and Dharma protectors thronged around you.
To Guru Nyima Özer, ‘Rays of the Sun’, to you we pray,
To the Lotus-born Guru of Orgyen, we pray.

When you went to the south, in the land of India,
You were blessed by the dakini ‘Mistress Who Subjugates Negativity’,
You defeated five hundred tirthika teachers in debate,
And brought down lightning to liberate their masters of sorcery.
To the noble Sengé Dradok, ‘Lion’s Roar’, we pray.
To the Lotus-born Guru of Orgyen, we pray.

In the rock cave of Yangleshö in Nepal,
You accomplished the practice of Yangdak, ‘Essence of Great Bliss’,
Liberating all obstacles and obstructers through Vajrakilaya;
And, in this sacred place, you attained the siddhi of Mahamudra.
To Dorjé Thötreng Tsal, we pray.
To the Lotus-born Guru of Orgyen, we pray.

When you travelled north to help the king,
You bound all the harmful forces of Tibet under oath,
Consecrating Samyé, you fulfilled the vision of the king,
Filling every corner of Tibet with the Dharma,
To the nirmanakaya Padmakara we pray.
To the Lotus-born Guru of Orgyen, we pray.

In the Red Rock Cave of Samyé Chimpu,
You matured those fortunate ones, the king and subjects,
Empowering them into the mandala of the secret mantrayana, the great sadhanas of Kagyé.
You made the resultant vehicle of the secret mantras spread far and wide.
To you, whose kindness is beyond all imagining, we pray.
To the Lotus-born Guru of Orgyen, we pray.

At the Tiger’s Lair, in a cave called ‘Fulfilment of the Lion’s Wishes’,
You subjugated malicious tirthikas, maras and damsi demons.
In power places, amid snow and rock, you hid the great termas,
Gazing in compassion on sentient beings still to come in this degenerate age.
To Dorjé Drolö Tsal, we pray.
To the Lotus-born Guru of Orgyen, we pray.

On the four great snow mountains of Tibet, you made your hermitages,
In the eight great rock caves, you went into isolated retreat,
On stone in the four directions, you left your footprint,
And at the four famous lakes, you left your handprint.
To you who purify the obscurations of beings in the six realms, we pray.
To the Lotus-born Guru of Orgyen, we pray.

To the south in Bhutan, you left the imprint of your body in solid rock.
To benefit Tibet, you left the five terma statues to be your representatives,
You made the Buddha’s teaching spread to the ends of the land,
Sole deity of Tibet, glorious inspiration of all beings:
To you whose compassion is unique, we pray.
To the Lotus-born Guru of Orgyen, we pray.




Southwest of here, in Ngayab Ling, on the peak of the Mountain of Glory,
You rule as sovereign among countless vidyadharas and dakinis,
Binding all the cannibal rakshasas under oath.
Ceaselessly you turn your compassionate gaze on Tibet and on the world.
To you, the nirmanakaya, and to your kindness, we pray.
To the Lotus-born Guru of Orgyen, we pray.

During this final era of five hundred parts, whatever we sentient beings, in Tibet or anywhere in the world,
Suffer with no relief, oppressed by our negative karma –
When we remember your life, when we pray to you,
Look on us and all sentient beings in the six realms with your compassion,
Inspire us with your blessings.

Precious guru, the embodiment of all Buddhas of the Three Times;
Great Bliss, the lord of all accomplishments;
The one who dispels all hindrances
Wrathful power, subdues demons;
Pray outwardly, with fierce and powerful longing and devotion
bestow your blessings.
Please remove the outer, inner and, secret obstacles

The outer obstacles which are the 16 great fears:
1. Fear of arrogance
2. Fear of desire
3. Fear of anger like fire;
4. Fear of jealousy like wind;
5. Fear of meteorites and lightning;
6. Fear of sharp pointed weapons;
7. Fear of royal prisons;
8. Fear of enemies, (thieves, and robbers);
9. Fear of flesh eating evil spirits;
10. Fear of enraged elephants;
11. Fear of wild lions, (tigers, and beasts);
12. Fear of poisonous snakes, etc.;
13. Fear of plagues, illness, etc.;
14. Fear of untimely death;
15. Fear of being poor and in need;
16. Fear of unwanted circumstances.

The Inner obstacles are the 4 maras:
1. Clinging to a solid self.
2. Grasping to desire–attachment.
3. Cheating ourselves through pride, inattentiveness and carelessness.
4. Death and theft of life force.
1. Desire; 2. Hatred; 3. Ignorance; 4. Pride; and 5. Jealousy.

GYAL KUN KYE YUM CHÖYING KUNZANGMO
Dharmadhatu Kuntuzangmo, mother of all victorious ones,

BÖ BANG KYOB PAI MACHIK DRIN MO CHÉ
Kindest sole mother who protects the Tibetan people,

NGÖDRUB CHOK TSOL DECHEN KHANDROI TSO
Bestower of most excellent siddhi sovereign of the Dakinis of Great Bliss,

YESHE TSOGYAL SHAB LA SOLWA DEP
Yeshe Tsogyal, at your lotus feet I pray:

CHYI NANG SANGWAI BARCHÉ SHIWA DANG
Confer your blessings, which pacify outer, inner and secret obstacles,

LAMAI KU TSE TEN PAR JYIN GYI LOB
And stabilise the longevity of our gurus.

NÉ MUK TSÖN KAL SHIWAR JYIN GYI LOB
Confer your blessings, which pacify this era of disease, hunger and warfare,

JYÉ PHUR BÖ TONG SHIWAR JYIN GYI LOB
Confer your blessings, which pacify sorcery, hexes and curses,

TSE PAL SHÉ RAB GYÉ PAR JYIN GYI LOB
Confer your blessings, which increase longevity, splendour and transcendent knowledge,

SAMPA LHUNGYI DRUB PAR CHIN GYI LOB
Confer your blessings, which spontaneously accomplish all wishes.

Written by the fifteenth Karmapa, Khakhyab Dorje, the boy nursed by the wisdom dakini. May virtues and goodness spread.

Jamgon Kongtrul says of the Lady Yeshe Tsogyal:

In this snowy land (of Tibet) she took rebirth as a qualified dakini into the family line of the Kharchen clan and became a consort accepted by Guru Rinpoche.

By the power of her immense training, she accomplished perfect recall. Traversing the secret path of Vajrayana, right to the letter, she achieved the supreme vajra abode of the twelfth bhumi. Perfecting the great power of realization of the natural Great Perfection, she arrived at the stage at the end of the four visions.

Acting as the compiler of all Guru Rinpoche’s words, she visited everywhere in the central and surrounding lands of Tibet and concealed innumerable major and minor termas.

At present she resides in the indestructible form of the rainbow body in the Palace of Lotus Light on (the continent of) Chamara where she is indivisible from the ‘never-ending adornment wheels of Guru Rinpoche's body, speech, mind, qualities, and activities, pervading as far as the reaches of space to benefit beings for as long as samsara exists."
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #21 on: July 22, 2010, 12:55:20 am »
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Training in the Pure Realms of the Three Kayas: An Aspiration and Prayer
by Rigdzin Jigme Lingpa

Kyema Kyihü! O Lotus-born, master of pure awareness,

Sentient beings like me in this degenerate age possess evil karma.

When I yearn for happiness, yet contrive to create only suffering,

When my every effort is completely wrong, who can I turn to?

Look on me with compassion, you who live in Ngayab Ling—

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


Even an enlightened being, compassionate as you,

Left the Tibetans behind, and departed for Ngayab Ling.

Yet for the children of Tibet, descendants of the monkey,

You are our only refuge, in this life and the next: so who can I turn to?

Look on me with compassion, you who live in Ngayab Ling,

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


Life is precarious, like a chick perched on the edge of a cliff.

There’s no certainty that death will not come tonight.

Planning to live forever, I am caught by the demon of distraction,

And when the henchmen of the lord of death come by, who will I turn to then?

Look on me with compassion, you who live in Ngayab Ling—

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


We sentient beings in samsara are addicted to actions that bring suffering:

Any intention to practise the Dharma fades like the stars at dawn,

And our lives are wasted, squandered in slavery to trivial things.

When death, the greatest foe of all, arrives, who then can I turn to?

Look on me with compassion, you who live in Ngayab Ling—

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


We ordinary people have the mentality of infants,

The older we get, our study, contemplation and meditation steadily grow more feeble.

And the eyes of the six perfections go blind.

But when the elements dissolve, one by one, who can I turn to then?

Look on me with compassion, you who live in Ngayab Ling—

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


We might aspire to the path of virtue and devote ourselves to it,

And yet if we look, we’ll see our practice is a sham, riddled with the eight worldly obsessions.

The results of our harmful acts are ripening, without our even noticing, and because of this,

In the bardo state, our decision is made—we are bound for the hell-realms. Who can I turn to then?

Look on me with compassion, you who live in Ngayab Ling—

Care for me, guide me, inspire me, make me one with you.

Lead me, right now, to the Copper-Coloured Mountain of Glory!


Kyéma! When my life force is spent,

The vital glow slips from my body, and breath comes in gasps, one upon the other,

When the inner supporting air withdraws, and my weak and groaning corpse severs

The links between me and loved ones in their grief,

Let me not suffer the fiercest agony, at the final moment of death,

But instead behold the dakinis come to bid me welcome.


Kyihü! Earth, water, fire, air and space: as the five elements

Dissolve one by one, the visions of smoke, mirages,

Sparks and lamps becomes clear, and thereupon unfolds

The subtle dissolution of appearance, increase and attainment.

And so, as consciousness dissolves into appearance,

Like an eclipse in a cloudless sky,

The red experience dawns, and red essence rises to the heart.


In turn, as appearance dissolves into increase,

Like moonbeams slanting through a sky-light,

The white experience unfolds, and white essence descends.

Then, as increase dissolves into near attainment,

Like the darkness at dusk on a clear and cloudless night,

The black experience draws in, and I sink into the alaya, the ground of all.


Once again, with the eight-fold separation of the life-supporting wind,

I awaken slightly from unconsciousness, and the original primordial radiance dawns,

Clear and unobstructed, like a limpid autumn sky.

While I rest in this state of empty cognizance, free from all obscuring veils,

In this moment, may I realize the primordial purity of nowness,

the space that is free from conceptual mind,

As 'ordinary' awareness, fresh, vast and boundless.

And through the power of meditating in that state,

In that very instant may I seize the stronghold of

The space of the primordial ground, the secret depth of inner luminosity,

The vast expanse of the wisdom mind of Samantabhadra,

Endowed with its six special qualities!


If I am not liberated in this, the first bardo,

The appearances of space dissolve into spontaneously present luminosity,

And when sound, light, rays, mandala patterns and the like arise—

The visions of the eightfold process of unfolding—

May I recognize them as my own appearances in the bardo of dharmata,

And be liberated, like a child leaping into its mother’s lap.


Yet if I am shocked by the sounds, terrified by the rays,

Frightened by the appearances of deities, and liberation eludes me,

Then by the truth of the nature of reality, and through the blessing of the master,

At the moment of awaking from this dream of delusion,

May I be inspired and liberated, miraculously born

In the heart of a lotus flower in a natural nirmanakaya realm!


Through the power of entering the path of the Clear Light Dzogpachenpo,

The truth that surpasses all the nine graded vehicles,

After I enter the womb of the primordial,

May all the signs of liberation: sounds, lights, earthquakes,

Relics of the five families, forms of the peaceful and wrathful deities, and the like

Become visible for all to see.


By the power of the extraordinary pure intention I possess as a vidyadhara,

By the power of the truth of the nature of reality, which is free from being anything in and of itself,

May sentient beings of the three realms of existence, and especially

All who are connected in any way with me,

Be liberated, altogether, all at once

In the wondrous pure realms of the four kayas, full of joy!


Once I was alone in solitary retreat in ‘The Akanishtha Vajra Cave’, a hermitage blessed by the naturally arising enlightened speech of Padmasambhava, when early one morning, I caught sight of Mount Hépori and thought: “Wait…It was on that hill-top just over there that Khenpo Shantarakshita, the master Padma, the King and the disciples once walked, subjugated gods and ghosts, and relaxed. Many are the tales that appear to that effect. But now, apart from their names, not a single trace of them remains.” I was gripped by a conviction that in the very same way, everything is transient, impermanent. And although I had reckoned on staying alive, and not dying, for a few years more, what certainty was there that I would not leave for my next life the very next day? This train of thought filled me with haunting sorrow and aching weariness, and a sense of renunciation that was boundless. The memory of Guru Rinpoche, the King and the disciples plunged me into floods of tears. And this was why, at that moment I, Chatral Khyentsei Özer, wrote this ‘Prayer and Aspiration to Training in the Pure Realms of the Four Kayas’: a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for daily recitation based on the root words of the way to attain liberation through the experiences of the bardo states.

Eight Wishes of the Manifestations of the Vajra Guru
Precious Guru, Urgyen Dorje Chang
empowered as the
azure Vajra Holder of Udiyana,
Lord of Pristine Awareness
who acts on behalf of Samtabhadra.
My only wish is to equal you.

Precious Guru, Senge Dradrog
forms a wrathful gesture
to subjugate the sullied minds of sky goers,
while defeating the debaters
with an Almighty Roar.
My only wish is to equal you.

Precious Guru, Pema Gyalpo
on a lotus is this Majesty
reflecting with a mirror
Indrabhuti's palace and leisure as
illusory appearances.
My only wish is to equal you.

Precious Guru, Pema Jungney
has the adamantine scepter
to send flying to those
who call upon him
as a means of liberation.
My only wish is to equal you.

Precious Guru, Nyima Ozer
expels ignorance by
radiating rays of the sun's light,
and transmuting the Tirthaka's toxins
into the sweetest drink.
My only wish is to equal you.

Precious Guru, Dorje Drollo
punctures with a phurba
the ego of the ghastly goblins
of the Tiger's Lair;
exhibiting the true energy of enlightenment.
My only wish is to equal you.

Precious Guru, Sakya Senge
was ordained to be
the ornament of the world;
possessing all the possible abilities
of the Supreme Sugata of the Sakyas.
My only wish is to equal you.

Precious Guru, Loden Chokse
externally is the eternal One of Dewachen
internally is the loving One of the Potala
secretly is Hayagriva; destroyer of demonic havoc,
we delight in the sound of your drum.
My only wish is to equal you.

 
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #22 on: July 22, 2010, 12:56:21 am »
Quote
RANG KYÖN NGO SHE
KYAB YÜL JE DREN GYI SÖL 'DEB
NONG SHAG MÖN LAM
YANG DAG LANG DOR SÄL 'DEB YÖ

A Prayer by which to
Recognise One's Own Faults and
Keep the Object of Refuge in Mind,
A Very Pure Aspiration to be Absolutely Clear
as to What to Adopt and What to Abandon


NAMO GURAWE
Homage to the Guru!

KÄL ZANG SHING GI DREN CHOG SHA KYA'I GYÄL
Supreme Guide of the Universe in this Fortunate Kalpa, Conqueror Shakyamuni,

GYÄL SE JANG SEM DRO 'DÜL P'AG PA'I TS'OG
Noble assembly of Bodhisattvas, Buddha–Sons, you who train beings,

NYIG 'DRO'I KOB PA TS'UNG ME GU RU JE
Revered and Lordly Guru, unsurpassed protector of beings in this degenerate age,

TSA SUM CHÖ KYONG DAM CHEN TS'OG CHE LA
To the Three Roots and hosts of Dharma– and Oath–bound Protectors,

TSE CHIG NYING NE DREN PA'I DUNG YÜ KYI
Thinking of you one–pointedly and with yearning hearts,

YANG YANG SÖL 'DEB T'UG DAM KÜL LA NA
We continually pray, calling for your attention:

TSE WE JE ZUNG T'OG ME T'UG JE'I T'Ü
Holding us with your loving kindness and the power of your peerless and unobstructed compassion,

SAM DÖN CHÖ ZHIN 'DRUB PAR CHIN GYI LOB
Bless us that we attain our aims in accordance with Dharma.

NGÖN LE MA SHEN MI LÜ RIN CHEN T'OB
By means of former acts by no means insignificant we have attained this precious human body;

SÖ NAM MA CHUNG DAM PA'I CHÖ DANG JÄL
Due to merit by no means small we have met with the Holy Dharma;

LA ME JE ZUNG WANG JIN DAM NGAG T'OB
Accepted by a Guru, we have received empowerments, blessings and pith–instructions:

NOR BU RANG LAG NYE PA'I DÜ JUNG YANG
Though we hold such a jewel in our hands at this very time,

CHÖL CHUNG TRE'U 'DRA WA'I RANG SEM 'DI
Our minds, childlike as monkeys,

NAM YENG LU DRI 'GONG PO'I WANG SONG NE
Are continually taken in by the cunning demons of distraction

RANG NOR RANG DAG NYAM LEN MA NÜ TE
And we cannot use this wealth although it is our very own.

DÄL 'JOR DAM NGAG CHAB CHIG CHÜ ZÖ SHOR
Freedoms, opportunities and pith–instructions have simply gone to waste.

DA TA DÖN CHEN 'GAG LA T'UG NYE DÜ
Now we reach the crucial turning–point:

SHÜ TS'E T'OB TS'E NA' WO'I SUNG TAM 'DRA
Everything we have requested and received has become like a story.

LÜ 'DI CHÖ ZUG CHÖ PA YIN LOM YANG
Putting on the appearance of Dharma, we even think we are practitioners

SEM 'DI YANG DAG CHÖ PA'I JE MA ZIN
And yet this mind falls far short of perfect practice.

LHA CHÖ TA CHI MI CHÖ DRI MA GÖ
We do not even understand human Dharma — what need to speak of the Buddhadharma!

MI CHÖ TSANG MA CHU TRUG GO YÜL TSAM
With only the vaguest notion of the sixteen rules of correct human conduct,

RANG TÖ CHÖ NGÄN CHE LA NGO TS'A DRÄL
Examining ourselves, we are without the slightest shame for our own bad deeds.

SHEN TÖ TR'EL SHUNG CH'I T'AG DRA WA'I JUG
When it comes to others, our patience is as short as the tail of the drawa mouse,

LHA CHÖ GE CHU YANG DAG NGO MA T'OG
And yet we are unable to act in accordance with the ten utterly pure virtues of the Holy Dharma.

TÖN PA CHIG GI TEN LA CH'OG SHEN GYI
Full of sectarian bias though there is only the one Teacher and one Teaching,

CHÖ DANG DAM PAR KUR 'DEB LE NGÄN SAG
We criticise Teachings and Sages and thus accumulate evil karma:

CHÖ LA TEN NE DIG PA'I K'UR CHEN KY'ER
Using the Dharma like this is just carrying along a huge burden of sin.

T'Ö PA CHE ZHIN RANG T'ONG NGA GYÄL CHE
We listen to many teachings but it only increases our pride

SAM PE CHE DÖN GO WA'I TING MA POK
And our mental analysis does not penetrate the depths of their meaning.

SO T'AR TS'ÜL TR'IM SUNG WAR LOM NA YANG
Though we think we keep the Pratimoksha disciplines,

GE JONG CHÖ SHI GAR SONG CHA ME TOR
The "Four Dharmas of the Practitioner" are scattered without trace.

CHANG SEM LAB NOR DEN PAR LOM NA YANG
Though we think we possess the Bodhisattva's precious training,

TS'E ME NAM SHI RI MO'I MAR ME 'DRA
The "Four Immeasurables" are like a painted picture of a lamp.

SANG NGAG DAM TS'IG SUNG WAR LOM NA YANG
Though we think we keep the samaya–commitments of the Secret Mantrayana

TSA TUNG DANG POR TSI ME NANG CHUNG SHOR
Taking the first Root Downfall for granted, we slip into underestimating it.

LO DOG NAM SHI K'A NE SHE SHE KYANG
Though we can mouth explanation of the "Four Thoughts that Turn the Mind",

DÖN LA DOG MIN 'DIR NANG SHEN PE TÖN
The fact that we do not turn aside from our intentions shows our attachment to appearances.

LA MA TEN SHIN MÖ GÜ RIM GYI DRI
Though we rely on the Guru, our respect and devotion gradually wane —

DAG NANG TS'AB SU NYAM DROG LOG PAR T'ONG
In the place of pure vision we mistakenly think ourselves his equals.

DOR JE PÜN LA TSE DUNG KUR SEM SHEN
Respect, love and kindness towards Vajra Brothers and Sisters decline —

TS'IG NGÄN TSAM YANG MI ZÖ MÖ CHAR 'BEB
A single bad word on their part seems intolerable and we shower them with curses.

'DRO DRUG P'A MA SHE PA'I JAM NYING JE
The loving compassion that comes from recognising the beings of the six realms as our parents

CHANG SEM TING NE MA 'JONG NA BÜN SHIN
Vanishes like mist when not practiced from the depths of Bodhicitta.

KYE DZOG LAM LA NYAM LEN JE K'ÜL KYANG
Although acting as if we had experienced the development and completion stages

T'A MÄL 'TRÜL 'JAM 'DI LA LA MA NYE
We have not found any alternative to the endless flow of ordinary, confused perception.

DO NGAG CHÖ P'UG TONG NYI NGO SHE KYANG
Though we know that Voidness is the ultimate teaching of both the Sutra and Tantra

TONG GO MA CHÖ RANG GYÜ RA TAR GYONG
We have no decisive understanding of it and our mindstreams have become as hard as horn.

NE LUG GOM GYI RANG TS'UG MA ZIN PAR
Unable to rest in the self–arisen meditation on Reality As It Is,

K'A KY'ER TA WE GYU 'DRE LUNG LA KUR
We pay mere lip–service to the View, throwing cause and effect to the wind.

CH'I TAR TS'ÜL 'CHÖ CHÖ LAM ZANG NA YANG
Although outwardly we appear disciplined and well–behaved,

NANG DU CHAG SE 'DÖ NGAM ME TAR 'BAR
Inwardly attachment, craving, desire and greed blaze like a fire.

LÜ 'DI WEN PA'I RI LA NE K'ÜL KYANG
Though we keep this body of ours secluded in mountain retreats,

SEM 'DI NYIN TS'ÄN BAR ME DRONG YÜL 'DRIM
Day and night, our minds are incessantly roaming the cities.

RANG GO T'ÖN PA'I DING TS'E MA LONG SHIN
We don't really trust our own experience in practice

SHEN GO 'DÖN PA'I SAM JOR JI PA'I DRUNG
And yet, like children telling stories, we give guidance and advice to others.

KÖN CHOG T'UG JE LU WA MI SI KYANG
Though the Compassion of the Three Jewels is unfailing and undeceiving,

MÖ GÜ SHEN PE RANG GI RANG LÜ DOG
Through failing devotion, we harm and cheat ourselves.

'DI TAR DAM PA'I CHÖ DANG LA MA LA
Thus, though we do not have wrong beliefs born from lack of trust and faith

YI MA CHE PA'I LOG TA ME MÖ KYANG
Concerning the Holy Dharma and the Lama,

DÜ NGÄN SEM CHEN LE NGÄN K'A MA GANG
We sentient beings of this degenerate age perform wrong actions and always remain unfulfilled.

GO ZHIN SHE ZHIN BAG ME WANG DU SHOR
Knowing full well what we are doing, we give in to self–destructive carelessness.

DREN SHE JA RA MA T'ONG GYONG CHEN DAB
Not protecting mindfulness, we suffer great loss.

DA TA RANG LÖ RANG LA CHE NYIN MO
Now it is time for mind to examine itself:

JE TS'E T'AM CHE 'TRÜL PA'I K'A NÖN SONG
Everything we have done has only added to the confusion.

SAM TS'E T'AM CHE NYÖN MONG 'DZIN PAR SONG
Everything we think is tainted by emotional affliction.

GE WA'ANG DIG PE MA LE ME T'ONG WE
Since it is clear that all our virtuous actions are mixed with sin,

T'AR T'UG 'DRO SA NGÄN SONG LE SHEN CHI
Where else is there to go, ultimately, but to the lower realms?

DE TAR RANG GI CHÖ TS'ÜL JA SHAG NAM
As to our actions and patterns of behaviour,


DREN NE RANG GI RANG LA YI CHE CHING
When we call them to mind we lose confidence in ourselves.

SHEN LA TE KYANG YI MUG K'A NÖN LE
Examining others only increases alienation

P'EN DROG LO PAG P'AB K'EN SU MA JUNG
And we find no one trustworthy to reassure and help us.

DA NI RANG GO RANG GI MA TÖN NA
If we do not take ourselves in hand right now,

SHIN JE'I P'O NYA'I LAG TU TS'Ü ZIN DÜ
When we are caught by the messengers of the Lord of Death

SHEN PA SÜ KYANG KYOB PA'I RE WA ZE
There will be no one to protect us when hope is at an end.

RE TONG GUG PE LÜ PA MA TS'OR RAM
Is not waiting with such empty hopes just deceiving ourselves?

DE NA RANG KYÖN NGÖ ZIN NONG 'GYÖ KYI
With remorse and regret let us recognise our own faults —

CHÖ 'GÄL NYE TUNG NYAM CHAG CHI CHI PA
Wherever we have failed in the Dharma because of error, lapse or transgression

MI 'CHAB MI BE YE SHE CHEN DEN DRUNG
Let us not now increase it by concealing it. In the presence of all those who have the Eye of Wisdom

NYING NE SHAG SO TSE WE ZÖ SHE LA
We confess from the depths of our hearts. Of your compassion, forgive us

LAM LOG YANG SA'I 'JIG LE KYAB NE KYANG
And protect us from the terrifying abyss of the wrong path,

YANG DAG T'AR LAM ZIN PAR UG YUNG SÖL
Reviving us so we attain to the perfect path of liberation.

JE JE DRUB DRUB MI TS'E KYÄL NA YANG
Having busily spent this life doing this and that,

DÖN NYING LAG TU LÖN PA CHIG MA JUNG
We have not laid hold of the essential meaning.

DA NI KÜN SHE CHIG DUG LAM BOR NE
Now, giving up the path on which we know so much but miss the one, essential point,

CHIG SHE KÜN DRÖL LAM LA CHI MI 'JUG
Should we not enter the path of knowing the one thing that will liberate all?

MI LU NGE PA'I RE TÖ CHIG CHOG GÖN
Supreme and undeceiving protector, sole certainty and support,
TSA WA'I LA MA KYAB NE KÜN 'DÜ LA
Root Lama, embodiment of all Refuge,

TSE CHIG GÜ PA'I SÖL WA 'DEB LA NA
We pray to you with one–pointed devotion:

T'UG JE ZIG SHIG KYAB CHOG DRIN CHEN JE
Look upon us with compassion, Kindly Lord of Supreme Refuge!

RANG KYÖN RANG GI T'ONG WAR CHIN GYI LOB
Bless us that we see our own faults.

SHEN KYÖN TA 'DÖ ME PAR CHIN GYI LOB
Bless us not to want to look for the faults in others.

SAM NGÄN DUG TSUB SHI WAR CHIN GYI LOB
Bless us that we pacify harmful, scheming and violent thought.

SAM ZANG K'ONG NE 'CHAR WAR CHIN GYI LOB
Bless us that good thoughts arise from deep within.

'DÖ CHUNG CHOG SHE DEN PAR CHIN GYI LOB
Bless us so that we have little desire and know how to be satisfied.

NAM 'CHI CHA ME DREN PAR CHIN GYI LOB
Bless us so that we remember that the time of death is uncertain.

'CHI DÜ LO LHAG ME PAR CHIN GYI LOB
Bless us so we have no plans left over when the moment of death arrives.

CHÖ LA YI CHE KYE WAR CHIN GYI LOB
Bless us to generate great confidence in the Dharma.

DAG NANG CH'OG ME 'JONG WAR CHIN GYI LOB
Bless us that we practice impartial pure perception.

CHÖ MIN MÖ GÜ KYE WAR CHIN GYI LOB
Bless us so that we develop uncontrived respect and devotion.

LONG ME LO NA T'UNG WAR CHIN GYI LOB
Bless us that we reduce dwelling on unattainable goals.

LO P'UG CHÖ LA TE NÜ CHIN GYI LOB
Bless us with the power to establish the Dharma in the depths of our hearts.

CHÖ P'UG DRUB LA TSÖN NÜ CHIN GYI LOB
Please bless us with the ultimate point of the Dharma — the effort put into practice.

DRUB P'UG RANG GYÜ DRÖL WAR CHIN GYI LOB
Bless us with the ultimate point of the practice — the liberation of our own mind–streams.

DRUB LA BAR CHE ME PAR CHIN GYI LOB
Bless us that our practice be free of obstacles.

DRUB DRE NYUR DU MIN PAR CHIN GYI LOB
Bless us that its fruits quickly ripen.

'DRÄL TS'E DÖN DANG DEN PAR CHIN GYI LOB
Bless us that we liberate all things with which we come into contact.

RE DOG NYI 'DZIN SHIG PAR CHIN GYI LOB
Bless us that we destroy the duality of hope and fear.

NYI ME YE SHE T'ONG WAR CHIN GYI LOB
Bless us that we may see non–dual primordial wisdom.

YE SHE RANG NGO SHE PAR CHIN GYI LOB
Bless us that we recognise our own primordial wisdom.

RANG T'OG TSEN SA ZIN PAR CHIN GYI LOB
Bless us that we reach firm ground.

TSÖL ME DING CHEN T'OB PAR CHIN GYI LOB
Bless us so that we gain absolute and effortless certainty.

YE NE YE SHE DOR JE'I TS'ÖN CHEN GYI
With the great vajra weapon of primordial wisdom, present since beginningless time,

'KOR 'DE TONG SOG DÜ CHIG CHE NE KYANG
May the empty existence of samsara and nirvana be cut with a single stroke.

MA 'GAG DE CHEN NYEM MA'I GA' TÖN LA
In the unobstructed bliss of the celebration of Nyema

'DU 'DRÄL ME PAR CHÖ PE TAG TSEN SHOG
May we ever enjoy an activity that transcends coming together and separating.

NYAM DÄL LONG NA DUG NGÄL MING TSAM ME
In the expanse of all–pervasive equalness even the word "suffering" does not exist.

DE NA DE WAR TS'ÖL K'EN SU SHIG CHI
Who, then, could there be still searching for happiness?

DE DUG RO NYAM 'DZIN ME RANG DRÖL GYI
Where happiness and suffering have one taste and grasping is self–liberated,

KÜN ZANG GYÄL SI TS'E 'DIR T'OB PAR SHOG
This is the Kingdom of Samantabhadra. May we attain it in this very lifetime!

Concerning this work, a combination of prayer, confession of wrong–doing and aspiration, my wife, Sherabma Rig'dzin Wango, dreamed on the night of the waxing of the moon of the tenth month of the Water Pig Year, that a girl who had been in her dreams before appeared and said, "Please now ask Rinpoche to write a prayer" and then departed.

Moreover, later, on the night of the tenth day of the same month, the girl appeared again and said, "You must immediately help to request the writing of a prayer," and then vanished.

I was told of the dreams the next morning, but said that not many could recite the many prayers that already exist. However my wife then requested me to quickly write a prayer without being too concerned about the length. Since there seemed to be a need for a prayer requesting protection from the sickness, famine, weapons and war so prevalent in these times, I conceived the idea of writing one but it remained only an intention as other things intervened and it no longer seemed so pressing.

Later on, however, during the night of the tenth day of the eleventh month, the girl again appeared in my wife's dreams and said, "My request for a prayer is not a thing of little importance. There is great need!". Hearing of this dream, on the morning of the fifteenth day of that month, I got an idea of what it was I would compose.

On the evening of the fourteenth day of the next month I prayed one–pointedly to Guru Rinpoche and made an aspiration for a very meaningful blessing.

At cock's–crow the following morning I had a dream in which I was sitting inside a large, temple–like building when suddenly a white man appeared. Young, dressed in white clothing and with long, flowing locks, he was softly playing the cymbals and dancing in the clockwise spiraling steps of the Ging as he came through the door and approached me, closer and closer, chanting the following words:

If you wish to establish the Dharma, plant it in the heart.
In the depths of the heart Buddhahood is found.

To enter the Buddha–land, purify ordinary and confused grasping.
Happily, the perfectly pure Buddha–land is not far away.

Generate diligence in practicing the essence of the Teachings.
Without practice, who can obtain results?

To perceive one's own worst faults oneself is most difficult.
Laying bare one's own faults is the essential point.

All defects slowly purify themselves
As good qualities gradually flourish.
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #23 on: July 22, 2010, 12:57:35 am »
Quote
[NOTE: In phonetic Tibetan these verses would be more or less as follows:

TEN PA 'DZUG NA RANG GI SEM LA TS'UG
SEM KYI TING NE SANG GYE NYE YONG NGO

SHING K'AM NYÜL NA TA MÄL TR'ÜL SHING JONG
NAM DAG SHING K'AM KYI PO DRAM NA YÖ

TEN PA'I NYING PO DRUB LA TSÖN 'DRÜ KYE
DRUB PA MA JE DRUB PA SU YI T'OB

RANG KYÖN NGEN PA RANG GI T'ONG WAR KA'
RANG KYÖN T'ER 'DÖN DAM PA'I NE CHIG YIN

NAM SHIG KYÖN GYI CHA NAM SANG RIM SHIN
YÖN TEN CHA SHE 'PEL SHING GYE PAR 'GYUR]

At the end of each line he gradually increased the volume of the cymbals and at the end he departed playing very loudly which roused me. Immediately upon awakening I remembered his words and knew that their meaning had to do with the training in what to abandon and what to adopt.

Thus, with regret at having seen my only father, Guru Padmasambhava, directly in front of me without having recognised him, with longing devotion, this old father of the Nyingma, Jigdräl Yeshe Dorje, wrote this down in accordance with his own experience. May it be beneficial!

SARWA DA MANGALAM — May all be perfectly auspicious!
Translation by Mike Dickman
Source: http://www.tersar.org/Recognizing.html


Quote
When I, the Lotus that Upholds All Things,
Was resting in absorption in the vast, primordial expanse,
I was invoked by the vajra sound, the play of ultimate reality,
A self-arisen melody in seven lines.

I rose then in the boundless majesty of the samboghakaya,
Revealing an array of Buddhas and their space-pervading fields
Endowed with fivefold certainty.

Then the five exalted mothers of the ultimate expanse
Implored me with a seven-line song to work for all beings’ good.
And therefore on a lotus blossom raised upon its stem,
Within the milky ocean in the field of supreme bliss,
I was made manifest,
Renowned as Thötreng, Garlanded with Skulls,
In fivefold lineage.
My life and deeds are past imagining.

And then a hundred million wisdom d?kin?s
With one voice called to me
That I might propagate the doctrine of Secret Mantra,
Entreating me with seven-lined song
To come to this world,
The field that Shakyamuni tamed.

And so in Orgyen’s land, the cradle of the mantras,
On Dhanakosha Lake, upon a wondrous lotus raised upon its stem,
Appearing from the field of bliss I came.
As “Lake-Born Vajra” I am therefore known.
Revealing marvels inconceivable,
My wondrous forms are infinite.

For d?kin?s and d?kas of the lake,
The secret essence of greatly secret teachings I set forth:
One hundred million tantras, agamas, and upadeshas
Of the Magic Net of Padma,
To help the living and those yet to come,
According to their different inclinations.
These doctrines all have been distilled
In sadhanas upon myself, the Guru –
Myself, embodiment of the three roots.

The prayer in seven lines is the root of all these sadhanas.
Within the ground, these lines denote
The seven kinds of consciousness;
Upon the path, they represent
The seven branches of enlightenment;
And when the fruit is won, they are perfected
As the seven sacred riches of the ultimate.

If thus you simply call upon me
With this melody of vajra sound,
I, Padma, cannot help but come to you.
I will give you my blessings and will grant
Empowerment of great primordial wisdom.
The multitudes of deities
Of the three roots will gather like clouds,
To grant, unhindered, common and supreme accomplishments.
And in your waking life, or in your meditation,
Or in the visions of your dreams, you will encounter me.
Swirls of rainbow light you’ll see, and smell sweet scents,
And hear celestial airs and gentle tapping of the damaru.
Your body, speech and mind with blessings drenched,
You will gain realisation in a single leap.
By virtue of the strength of your awareness,
Eight classes of proud spirits will be subject to your word.

All you thus linked with me will gain my blessing’s power,
And, swift to gain attainment as vidyadharas,
You will never part from me, the Lotus-Born.
Samaya!

The three roots I myself personify,
The vajra form arisen from the lake,
Appearing as a magic net of emanations.
If you pray to me according to your aspirations,
I will grant accomplishments that correspond to them.

For you, who are now king and subjects,
And for the sake of my disciples yet to come,
I teach with love the essence of my heart.
Not divulged, but as deep treasure it must now be hid.
In evil times to come, my own disciple will appear;
And at that time, endowed with wisdom,
Through the power of Vairotsana's prayer,
He will reveal this means for taming beings,
Gleaming with symbolic lettering of light.
Thus far and wide will spread a source of help for wanderers.
Samaya!

"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #24 on: July 22, 2010, 12:58:17 am »
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Envision a large lotus bloom emerging from a lake, populated by an assembly of deities. Padmasambhava, the head of the Nyingma lineage, is located in the center as a paired deity with his primary consort Yeshe Tsogyal. They are surrounded by books, which represent not only the many texts that Padmasambhava had translated into Tibetan from Sanskrit, but also the terma teachings that he and Yeshe Tsogyal sealed throughout Tibet. In his left hand, Padmasambhava holds a kapala, or skull drum, filled with white flowers. The three points of the trident on the khatvanga, or monk's staff, leaning against his left shoulder symbolize entity, nature and compassion. The three heads beneath symbolize the three realms, as well as the three stages, which are human, bodhisattva, and Buddha. Padmasambhava holds a vajra in his right hand, representing the adamantine nature of absolute truth, and his upraised right index finger signifies that he has subdued all the elements.

Padmasambhava wears a special hat with many levels of interpretation. It consists of two layers, symbolizing the generation and completion of Tantric practice, and is arranged in five colors, which signify the five bodies: Nature, Wisdom, Enjoyment, Emanation, and Immutable Vajra Bodies. Above his head are the sun and moon, which represent wisdom and skillful means, joining together to form enlightenment. Also on his hat are an eagle's feather and vajra ornament.

Above Padmasambhava is the transmission lineage of teachers. Centrally located at the top of the middle row is the Adi Buddha Samantabhadra as a paired deity with Samantabhadri, and directly below him is Vajrasattva. The refuge tantra also names Garap Dorje, the teacher Manjusrimitra, Shrisimha, and Jnanasutra, and personal lamas as being present.

Flanking Padmasambhava are a field of bodhisattvas on the left, symbolizing compassion, and a corresponding assembly of monks on the right, who represent wisdom. These two ideals, wisdom and compassion, conflate centrally in the figure of Padmasambhava and Yeshe Tsogyal as the embodiment of enlightenment.

On the far left of the top row of deities beneath Padmasambhava is standing Sadakshari Avalokiteshvara. He is followed by the five jina, or victor, Buddhas with their respective prajnas. From left to right, Buddha Ratnasambhava is paired with Mamaki, Buddha Aksobhya in union with Locana, Buddha Vairocana with Prajnaparamita, Buddha Amitabha with Pandura, and Buddha Amogasiddhi is paired with Shymatara. An unidentifiable red dakini finishes out the first row of figures.

The second from the top row begins with Guru Drakpo, a fierce form of Padmasambhava, followed by five herukas on lotuses. The condition of the painting makes discernment of the heruka's attributes very difficult, and any positive identification is speculative. Simhamukha, the lion-faced dakini, is depicted at the far right of the second row.

The next row contains the five jina Buddhas with their prajnas, standing on lotuses in a dancing posture. Seen from left to right are Buddha Aksobhya, Buddha Amitabha, Buddha Ratnasambhava, Buddha Amogasiddhi, and Buddha Vairocana. Centrally depicted are the Buddhas of the three times, Amitabha as the Buddha of the past, Shakyamuni as the Buddha of the present, and Miatreya as the Buddha of the future. On the right of these three Buddhas is a series of five dakinis wearing human skins.

The row nearest the edge of the main field contains a series of protectors of the Nyingma sect. These figures are difficult to identify due to the condition of the painting. An unidentified bodhisattva holds a parasol on the far right side. To the left of the lotus stalk is Rahu, a Nyingma protector, contained within a triangular iron jail. He is half serpent, and his entire body is covered with eyes. A dam-can, or vow-bound deity, rides a white lion on the other side of the stalk.

All figures present in the field are to be imagined as active, offering their energy and strength to the practitioner as he or she takes refuge. In the meditation process, all the deities dissolve into Padmasambhava, who in turn dissolves into your personal guru, who then dissolves into the meditator. The meditator then achieves an equivalent identity with all the figures of the refuge field, and has all the strengths therein.



Explanation on the Meaning of Chamara
Chamara (rnga g.yab) is one of the eight sub-continents surrounding Mount Sumeru as well as the support for the terrestrial pure land of Guru Rinpoche known as the Glorious Copper Colored Mountain.

Since we usually chant the long Mandala offering in Tibetan we don't say the Sanskrit word Chamara. The Tibetan is pronounced Nga yab
NGA YAB DANG NGA YAB ZHEN
flanking Dzambuling in the south are Ngayab and Ngayabzhen

LONG MANDALA OFFERING

OM VAJRA BHUMI AH HUM Great, pow'rful golden base.
OM VAJRA REKHE AH HUM Diamond-hard fence.
This iron fence encircles the outer ring.
In the center Mount Meru, king of all the mountains,
in the East is the continent Purva-Videha,
in the South Jambudvipa,
in the West Apara-Godaniya,
and in the North Uttarakuru.
In the East, are the islands Deha and Videha,
in the South, are Chamara and Apara-Chamara,
in the West, are Satha and Uttara-Mantrina,
in the North, are the islands Kurava and Kaurava.
In the East is the treasure mountain,
in the south the wish-granting tree,
in the west the wish-granting cow,
in the north is the unsown harvest.
Here are the precious wheel, precious jewel, precious queen, precious minister, precious elephant, precious horse, precious general and the great treasure vase.
Here are the beauty goddess, garland goddess, song goddess, dance goddess, flower goddess, incense goddess, light goddess and the goddess of perfume.
Here are the sun and the moon.
Here is the precious parasol, the banner of victory in every direction.
In the center all treasures of both gods and men.
This excellent complete collection, I offer this base to You, Great Compassionate One, together with your deity-entourage.
Please accept with your compassion, these off'rings made by all suff'ring beings and bestow your loving blessings, on me and my countless mothers.

This ground I offer, as Buddha-fields,
resplendent with flowers, incense and perfume
in the center Mount Meru, four lands, sun and moon,
may all sentient beings enjoy this Pure Land.

IDAM GURU RATNA-MANDALAKAM NIRYATAYAMI
http://www.fpmt-osel.org/meditate/mandala.htm

"The Pure Land of Guru Padmasambhava is the Glorious Copper Mountain Paradise which is located on a continent to the southwest of India. He is said to reign here until the end of time, protecting beings of the southern continent from the harmful influences of sky demons and jungle trolls. The paradise is said to be on the Chamara (meaning "Yak-Tail") Island, one of two said to be flank India, and it is known as the domain of the rakshasas. In the centre of the continent is a great sea from which rises a mountain with a palace on top, where Guru Padmasambhava in various forms teaches the sutras, reveals the tantras, performs initiations, and explains the deeds that bind being to evolution and those that set them free. In this palace, it has three stories, (while in some other lineages, it has four stories instead). This three-storied palace is called the Three-Buddha-Body Mansion or Trikaya Mansion, as the ground floor represents the Nirmanakaya (Guru Padmasambhava), the first floor represents the Sambhogakaya (Bodhisattva Avalokiteshvara) and the top floor represents the Dharmakaya (Buddha Amitabha). Thus, Guru Padmasambhava is the mind emanation of Buddha Amitabha, the speech emanation of Bodhisattva Avalokiteshvara and the body emanation of Buddha Shakyamuni."

http://www.pemakoproject.org/ney_yig.htm#_ftnref1

"Within the inner heart of this sublime holy land is the navel of spontaneously accomplished great bliss. Whatever actions that beings perform there are absolved of gradations of good or bad as it is identical to the terrestrial pure land of lotus light, Chamara - the heavenly realm of Guru Padmasambhava himself. It is here that the two obscurations of mind and emotions are cleansed, the state of the three Kayas is achieved and all the primary Siddhis of natural liberation are matured."

"Moreover, in this supreme of sacred lands, in accordance with ones longing, if, while sojourning to this supreme of sacred lands, one dies upon the road, then solely through the power of ones devotion, one would be prevented from falling into the lower realms. Similarly, even if one takes seven steps in the direction of this supreme of sacred lands, then solely through the power of ones devotion, the two obscurations of mind and emotions would be wiped clean and one would be reborn in the celestial pure realm of Chamara - the heavenly pure land of Guru Padmasambhava himself."

http://www.lotsawahouse.org/cdguruyoga.html
"When your life is at an end, at the moment of death, your whole perception should be the heaven of Ngayab Ling or Chamara, which is one of the eight sub-continents, and is also renowned as the “island of rakshasa demons”."

http://www.unfetteredmind.com/translations/devotion.php
Guru Padmakara, think of me
Look upon me from your palace, Lotus Light, in Chamara.
In these dark times I am weary and without refuge.
Quickly, out of your compassion, shelter me.
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #25 on: July 22, 2010, 01:01:52 am »


The Copper Coloured Mountain
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #26 on: July 22, 2010, 01:03:25 am »
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #27 on: July 22, 2010, 01:04:31 am »
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #28 on: July 22, 2010, 01:07:10 am »
Yeshe Tsogyal
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #29 on: July 22, 2010, 01:11:40 am »
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

 


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