Author Topic: Guru Rinpoche  (Read 35101 times)

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #45 on: July 24, 2010, 09:52:16 pm »
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Shower of Blessings: A Guru Yoga Based on the Seven-Line Prayer
 
By Mipham Rinpoche

HUNG / OR GYEN / YUL GYI / NUB JANG TS’HAM //
HUNG On the northwest border of the country of Orgyen,
PAY MA / GE SAR / DONG PO LA //
In the stamens of a lotus flower,
YAM TS’EN / CHHOG GI / NGO DRUB NYEY //
You attained marvelous, most excellent siddhi.
PAY MA / JUNG NAY / ZHEY SU DRUK //
Reknowned as the Lotus Born,
KHOR DU / KHAN DRO / MANG POE KHOR //
You are surrounded by a vast retinue of dakinis.
KHYE KYI / JAY SU / DAG DRUB KYI //
As I practice, following in your footsteps,
JIN GYIY / LAB CHIR / SHEG SU SOEL //
I pray that you approach to confer your blessings!
GURU / PEMA / SIDDHI HUNG //
Guru Pema Siddhi Hung.

Refuge and Bodhichitta:
KYAB NAY KUN DU MA HA GURU LA
In the Mahaguru, the union of all sources of Refuge,
DI ZUNG JANG CHHUB BAR DU KYAB SU CHHI
I go for Refuge from this moment until complete awakening.
KHA KHYAB DRO KUN SANG GYAY SAR GOD CHIR
So that I may place all beings pervading space on the level of buddhahood,
ZAB LAM LA MAY NAL JOR LA TSON JA
I shall exert myself on the profound path of Guru Yoga.
AH: RANG LU T’HA MAL NAY PAY DUN KHA RU
AH: I am in my ordinary form. In the space before me
OR GYEN DRI MEY DHA NA KO SHAY TS’HO
is the stainless Dhanakosha Lake of Orgyen,
TING ZAB YEN LAK GYAY DEN CHHU GANG WAY
Its profound depths filled with water endowed with eight qualities.

U SU RIN CHHEN PAY DONG TAB GYAY TENG
In its center is the stem of a jewel lotus, it’s petals spread and unfolded on the lake’s surface.
KYAB NAY KUN DU OR GYEN DOR JE CHHANG
Atop this is Orgyen Dorje Chhang, Oddiyana Vajradhara, in whom all sources of Refuge converge.
TS’HEN PAY PAL BAR TS’HO GYAL YUM DANG T’HRIL
Radiating with the splendor of the major and minor marks of perfection, he is embracing Tsogyal, the mother consort.
CHAG YAY DOR JE YON PAY T’HOD BUM NAM
In his right hand he holds a vajra, a vase within a skullcup in his left.
DAR DANG RIN CHHEN RU GYEN GYIY DZEY
They are lustrous and charming in their ornaments of silks, jewels, and bone.
OD NGAY LONG NAY DE CHHEN ZI JIN BAR
Within a vast expanse of five-colored light, they blaze in the majesty and blessing of supreme bliss.
KHOR DU TSA SUM GYA TS’HO TRIN TAR TIB
Surrounding them are an ocean of the Three Roots, who gather like clouds as their retinue.
JIN LAB T’HUG JEY CHHAR BEB DAG LA ZIG
They gaze upon me, raining down a shower of blessings and great compassion.
GYAL KUN NGO WO CHHI MEY YE SHE KUR
To the exalted form of deathless pristine wakefulness, the true face of all Victorious Ones,
DUNG SHUG DRAG PO DAY CHAG TAG TU TS’HAL
I constantly offer homage and prostrations of faith, with powerfully intense yearning.
LU DANG LONG CHOD DU SEM GE WAY TS’HOG
My bodies, wealth, enjoyments, and virtue accumulated throughout the three times –
KUN ZANG CHHOD PAY TRIN DU MIG NAY BUL
Out of my imagination, I offer all these in the manner of Samantabhadra: vast clouds of offerings.
T’HOG MEY NAM SAG DIG TUNG MA LU SHAG
I confess, without exception, all destructive actions and ethical downfalls accumulated since beginningless time.

SRAY CHAY GYAL WA KUN GYI YON TEN GYI
Of the positive qualities of all the Victorious Ones and their heirs,
KHYAB DAG CHIG BU GON BUI NAM T’HAR LA
You are the sole and all-encompassing lord. Protector, in your life example
NYING NAY YI RANG DAY PAY SOL DEB SHING
I rejoice from my heart. To you I pray with faith,
ZAB GYAY CHHO KYI CHHAR CHHEN BEB PAR KUL
Beseeching you to shower down a great rain of vast and profound Dharma.
RANG ZHEN GE WAY NGO PO KUN DOM NAY
Through amassing all virtous qualities of my own and others,
DRO KHAM GYA TS’HO JI SRID NAY KYI BAR
For as long as the oceanic realms of beings continues, until then,
GON PO KHYED KYI NAM THAR JEY NYEG TE
Protector, I will swiftly follow in the wake of your example.
KHA KHYAB DRO DREN PAY DON DU NGO
I dedicate all this for the guidance of beings pervading space.
KYAB NAY KUN DU KHYEN TS’HEY TER CHHEN PO
Great treasure of transcendent knowledge and love, in whom all sources of Refuge unite,
DU NGEN NYIG MAY KYAB CHHOG RIN PO CHHE
Precious One, you are the supreme refuge in these negative and defiled times.
NGA DOI GYUD PAY NAR SHING DUNG SHUG KYIY
I am tormented by the spread of the five degenerations, and with intense longing,
SOL DEB BU LA TS’HE BU T’HUG KYIY GONG
I supplicate you: think lovingly of your child out of your innate compassion.
GONG PAY LONG NAY T’HUG JEY TSAL T’HRUNG LA
From the expanse of your awakened intent, summon forth great compassion, and
MO DEN DAG GI NYING LA JIN GYIY LOB
Bestow your blessings into my devoted heart.
TAG DANG TS’HEN MA NYUR DU TON PA DANG
Swiftly reveal to me signs and indications,
CHHOG DANG T’HUN MONG NGO DRUB TSAL DU SOL
And grant me supreme and ordinary spiritual accomplishments!

HUNG / OR GYEN / YUL GYI / NUB JANG TS’HAM //
UNG On the northwest border of the country of Orgyen,
PAY MA / GE SAR / DONG PO LA //
In the stamens of a lotus flower,
YAM TS’EN / CHHOG GI / NGO DRUB NYEY //
ou attained marvelous, most excellent siddhi.
PAY MA / JUNG NAY / ZHEY SU DRUK //
Reknowned as the Lotus Born,
KHOR DU / KHAN DRO / MANG POE KHOR //
You are surrounded by a vast retinue of dakinis.
KHYE KYI / JAY SU / DAG DRUB KYI //
As I practice, following in your footsteps,
JIN GYIY / LAB CHIR / SHEG SU SOEL //
I pray that you approach to confer your blessings!
GURU / PEMA / SIDDHI HUNG //
Guru Pema Siddhi Hung.

Thus, with these words, recite the Seven-Line Prayer as much as you are able.
Due to the devotion of your prayer, five-colored rays of the light of pristine wakefulness extend like filaments from the point of union and the heart-centers of the father and mother gurus.
As these filaments are absorbed into your own heart-center, reflect that the thread of your mindstream is being infused with blessings.
OM AH HUNG BENZA GURU PEMA SIDDHI HUNG
Repeat the Vajra Guru mantra as much as is appropriate.
 [Note: If you are not offering a tsok, proceed to the final part of the practice, which is marked with *** and begins with "At the Close of the Practice Session".]

Tsok Offering
The Noble Vase of Glory: A Tsok Offering Connected with the Vajra Seven-Line Prayer
Arrange whatever samaya substances, such as meat, alcohol, and so on, that you have available.
HUNG AH LAY CHHO YING DANG NYAM KA PA LAR
HUNG From AH, a skullcup equal to the basic space of phenomena;
OM LAY NANG SRID DOD YON TS’HOG SU SHOM
From OM, the sense pleasures of the world of phenomenal experience arranged within as the tsok;
HUNG GIY DE CHHEN YE SHE ROL PAR GYUR
Through HUNG, these become the play of supremely blissful pristine wakefulness;
HRIH YIY TSA SUM LHA TS’HOG GYEY PA KANG
Through HRIH, the hosts of deities of the Three Roots are delighted and fulfilled.
OM AH HUNG HRIH
This consecrates the tsok offerings.

Invitation of the Guests and Offering of the Tsok Substances:
HUNG / OR GYEN / YUL GYI / NUB JANG TS’HAM //
HUNG On the northwest border of the country of Orgyen,
PAY MA / GE SAR / DONG PO LA //
In the stamens of a lotus flower,
YAM TS’EN / CHHOG GI / NGO DRUB NYEY //
You attained marvelous, most excellent siddhi.
PAY MA / JUNG NAY / ZHEY SU DRUK //
Reknowned as the Lotus Born,
KHOR DU / KHAN DRO / MANG POE KHOR //
You are surrounded by a vast retinue of dakinis.

KHYE KYI / JAY SU / DAG DRUB KYI //
As I practice, following in your footsteps,
JIN GYIY / LAB CHIR / SHEG SU SOEL //
I pray that you approach to confer your blessings!
GURU / PEMA / SIDDHI HUNG //
Guru Pema Siddhi Hung.

HUNG LA MA JE TSUN PAY MA T’HOD T’HRENG TSAL
HUNG Holy Guru, Padma T’hod T’hreng Tsal,
RIG DZIN KHA DROI TS’HOG DANG CHAY PA YI
Together with your retinue of Holders of Intrinsic Awareness and Dakinis –
TSA SUM KUN DU GYAL WAY KYIL KHOR LA
To this mandala of Victorious Ones, in which all aspects of the Three Roots unite:
MO GU DUNG SHUG DRAG PO SOL WA DEB
I pray with devotion, and intense and powerful yearning.
DAG ZHEN GO SUM GE TS’HOG LONG CHOD CHA
All virtue accumulated by myself and others through body, speech and mind, together with all wealth and enjoyments,
NANG SRID DOD YONG GU MA TS’HANG MEY
The whole world of phenomenal experience, and all manner of delightful sense pleasures, with nothing left incomplete –
KUN ZANG DE CHHEN TS’HOG KYI KHOR LOR BUL
I offer all this as Samantabhadra’s ganachakra of supreme bliss.
T’HUG TSEY GYEY ZHEY T’HUG DAM KONG GYUR CHIG
Accept this out of your affectionate love, and be delighted! May it fulfill our sacred bond!
SOL WA DEB SO GU RU RIN PO CHHE
I supplicate you, Guru Rinpoche.
JIN GYIY LAB SHIG RIG DZING KHA DROI TS’HOG
Bestow your blessings, you hosts of Dakinis and Holders of Intrinsic Awareness.
MO DEN BU LA TS’HOG T’HUN NGO DRUB TSOL
Grant supreme and ordinary spiritual attainments to your devoted child.
DAM TS’HIG NYAM CHHAG T’HAM CHAY YANG DU DROL
Please purify all impairments of samaya commitment.
CHHI NANG SANG WAY BAR CHHAY YING SU DROL
Liberate outer, inner, and secret obstacles into basic space.
JANG CHHUB BAR DU DREL JEY DZIN ZHING
Hold me inseparable from you until my complete awakening.
TS’HE SO NYAM T’HOG YAR NGOI DA TAR P’HEL
Increase my longevity, merit and positive potential, and meditative experiences and realization like the waxing moon,
SAM PA LHUN GYIY DRUB PAR JIN GYIY LOB
And grant your blessings that my wishes be spontaneously accomplished!
OM AH HUNG BENZRA GURU PEMA SIDDHI HUNG

At the close of the practice session:
LA MAY NAY SUM YI GE DRU SUM LAY
From the Guru’s three places are the three seed syllables, and from these
OD ZER KAR MAR T’HING SUM JUNG NAY SU
Emerge three rays of white, red, and dark blue light.
RANG GI NAY SUM TH’IM PAY GO SUM GI
As these are absorbed into my own three places, my three doors
DRIB JANG KU SUNG T’HUG KYI DOR JER GYUR
Are purified of obscurations, and transform into vajra body, vajra speech, and vajra mind.
T’HAR NI LA MA KHOR CHAY OD DU ZHU
Finally, the Guru together with his retinue
KAR MAR T’HIG LE HUNG GIY TS’HEN PA RU
Melts into a white sphere tinged with red and marked with HUNG.
RANG GI NYING GAR T’HIM PAY LA MAY T’HUG
As this is absorbed into my own heart-center, the Guru’s awakened mind
RANG SEM YER MEY LHEN KYEY CHHO KUR NAY
And my mind become inseparable. I rest in co-emergent Dharmakaya.
AH AH:
With these words, confront your own mind’s very nature, which is, from the beginning, beyond all artifice and contrivance, all acceptance and rejection. Primordially, it is supreme Dharmakaya — your own true face.
Then, once again, viewing all illusory appearances as being of the nature of the Guru, dedicate the virtue and formulate auspicious wishes.
On the eighth day of the waxing moon, in the month of Drozhin, in the year known as “Subduing Everything” [that is, the seventh month of the Fire Female Pig Year, 1887], this arose from the mind-lake of one who prays that he may serve the Lotus Guru in all lifetimes, Mipham Nampar Gyalwa. May there be virtue! Sarva Mangalam — May everything be auspicious!
Dedication:
DIY TS’HON DU SUM SAG PAY PAY GE TS’HOG KUN
All accumulations of virtue gathered throughout the three times:
MA LU DRO NAM SANG GYAY T’HOB CHHIR NGO
I dedicate these so that all beings without exception may attain buddhahood!
KEY KUN OR GYEN CHHEN PO JEY ZUNG NAY
In all lifetimes, through following the Great Orgyen,
RIM NYIY NGON GYUR DON NYIY T’HAR SHOG
May I actualize the two stages and bring the two benefits to culmination!
Auspicious Verses:
CHHOG SUM TSA SUM JIN LAB GE LEG PAL
The blessings, virtue, auspiciousness, and glory of the Three Jewels and the Three Roots:
CHHOG DU DRO KHAM KHYAB PAY TRA SHIY SHOG
May there be good fortune throughout the realms of beings, in all directions and times!
Dedication and Auspicious Verses composed by Chagdud Tulku Rinpoche.

Condensed Tsok Offering:
Set out the tsok offerings.
OM AH HUNG HO
This consecrates the tsok offerings.
TSA SUM LHA TS’HOG LA TREN DREN SHEG
Hosts of deities of the Three Roots, come! We invite you to this tsok gathering.
CHHI NANG SANG WAY DE CHHEN TS’HOG CHHOD BUL
We present these tsok offerings as outer, inner, and secret supreme bliss.
DAM TS’HIG NYAM CHHAG T’HAM CHAY THOL LO SHAG
We confess all impairments of samaya commitments.
NYIY DZIN DRA GEG CHHO KYI YING SU DROL
Liberate the enemies and hindrances caused by dualistic fixation into the basic space of phenomena.
NYAM NYID DE CHHEN PAY T’HUG DAM KANG
Fulfill the sacred bond of supremely blissful equanimity.
CHHOG DANG T’HUN MONG NGO DRUB TSAL SU SOL
I pray: grant supreme and ordinary spiritual attainments!

This abridged tsok offering, which is useful for accumulating numbers of repetitions [of tsok offering prayers], was composed by Jampal Dorje.

Translated by Erick Sherab Zangpo.


"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 #46 on: July 24, 2010, 09:53:36 pm »
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1
Naturally peaceful abode of Padmasambhava,
Naturally-liberating, supreme essence of enlightened intent for all motherly sentient
beings,
Naturally-arising glorious qualities perfected in the infinite clear light ---
May this sacred gathering place of sublime teacher and humble disciples be victorious!
After many prior incarnations since the time of Murub Tsaypo, the prince of the King
(Trisong Duetsen), came his radiant display of wisdom. Terton Sangye Lingpa, who
immediately reincarnated as the great treasure revealer, Orgyan Chogyur Dechen Lingpa.
His coming was prophesized in the Synthesis of Interdependence Sutras:
The Profound termas, which were hidden in the treasury of space, were put away for a
sublime individual, the result of the aspirations of Guru Rinpoche and Murub Tsaypo,
who will come as the future reincarnation of you, the Sublime Son. At that time, the
translators, panditas, king and followers will likewise gather around. In particular, the
meeting of the majesties, the sublime father and son, mutually supporting each other will
gradually awaken their karmic fortune. Then they will be able to encounter my ultimate
instructions. In pure vision, they will meet with the reality that is myself. They will teach
the fresh, sublime practice of the Mantrayana. If one practices one will attain
accomplishment without very much effort. Also, there will be many disciples who will
obtain siddhis.
Similarly, concerning out contemporary main Lord Protector, Orgyan DudjomDrodul
Lingpa, the following is found in the terma texts of Orgyan Dechen Lingpa:
In the future, in the nine peaked eastern snowy mountains of Tibet,
In the self-arising secret pure realm of Dorje Phagmo,
There will appear an emanation from the royal family of Drogben.
Part of his name will be Jñana; he will hold the yogic conduct of Mantrayana.
His life style will not be fixed; his intelligence will be extraordinary.
He will reveal new termas, and maintain the teachings of the old ones.
Whoever has connection to him will be led to Ngayab Palri (Guru Rinpoche’s pure-land)
The Ornament of the Enlightened Wisdom Mind of Guru Rinpoche Explaining the
Verses of the (6 Line) Vajra Prayer.
Om Svasti.
Just remembering the wish-fulfilling jewel dispels all longing. (I) Prostrate with devotion
to the Lord Guru, (author) of the verses of the vajra prayer, (and offer) a condensed
explanation. Thus:
2
ÉÊ Ê¸¥<-#<ß0-<$<-{<-?¥-9ß-9Ü,-ýë-&èÊ Ê
DU SUM SANG GYAY GU RU RIN PO CHHE
+$ë<-iá/-´¥,-/+#-/+è-/-&è,-ýë7Ü-5/<Ê Ê
NGO DRUP KUN DAK DE WA CHHEN POI ZHAP
/9-&+-´¥,-<è:-/¸¥+-7¸¥:-l#-ýë-I:Ê Ê
BAR CHHAD KUN SEL DÜD DUL DRAK PO TSAL #<ë:-/-7+è/<-<ë-eÜ,-bÜ<-/x/-·¦-#<ë:Ê Ê
SOL WA DEB SO JYIN GYIY LAP TU SOL
dÜ-,$-#<$-/7Ü-/9-&+-5Ü-/-+$-Ê Ê
CHHYI NANG SANG WAI BAR CHH?D ZHI WA DANG
/<0-ý-T©,-bÜ<-7iá/-ý9-eÜ,-bÜ<-xë/<Ê Ê
SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB
This six line Vajra prayer, which came from the profound treasure of Orgyan Chogyur
Dechen Lingpa, is the quintessence of all supplications. It is the blessing filled Vajraspeech
of Guru Rinpoche. I will explain a little meaning for this prayer according to the
omniscient Lama Dorje Ziji Tsal’s Vajra speech as explained in my supreme Lord
Gyurmé Ngédön Wangpo’s precious oral transmission.
In the first place:
¸¥<-#<ß0-<$<-{<-?¥-9ß-9Ü,-ýë-&èÊ Ê
DU SUM SANG GYAY GU RU RIN PO CHHE
Precious guru, the embodiment of all Buddhas of the Three Times;
Outwardly, (the first line expresses the essence & meaning of) the Buddha, (the first)
from among the 3 jewels; (this is so because) all the Buddhas of the three times manifest
as the inseparable three secrets, body, speech and mind, of the sublime Orgyen Guru.
Inwardly, the sublime lama is the source of blessings of the three roots. Because the
lineage of mind to mind transmission, the lineage of symbolic transmission, and the
lineage of oral transmission are without exception the embodiment of all the wisdom
body of the most precious Guru Rinpoche.
3
Secretly, from among the 3 kayas he is the dharmakaya. Because he possesses the
complete and perfect qualities of the kaya of inseparable wisdom and form-emptiness;
(he is) the primordially accomplished master.
+$ë<-iá/-´¥,-/+#-/+è-/-&è,-ýë7Ü-5/<Ê Ê
NGO DRUP KUN DAK DE WA CHHEN POI ZHAP
Great Bliss, the lord of all accomplishments;
Outwardly, (the second line expresses the essence and meaning of) the profound holy
dharma from among the three jewels; (it is essential because) the practitioner can take
rebirth in the higher realms and realize all the great qualities of enlightenment in the
ultimate excellence by practicing the Guru’s precious dharma instruction.
Inwardly, the source of (all desired) siddhis is the yidam (deity); (because) all ordinary
and extraordinary siddhis without exception are received through Guru Rinpoche.
Secretly, (Guru Rinpoche) is the essence of sambhogakaya, the body of perfect
enlightened rapture; because from dharmakaya without the least separation (from
dharmakaya) he displays and enjoys all the dharmas of samsara and nirvana in a non-dual
manner undefiled by any negative emotions for the blissful enjoyment of (all beings)
/9-&+-´¥,-<è:-
BAR CHHAD KUN SEL
The one who dispels all hindrances
Outwardly, (the third line expresses the essence and meaning of) the sublime jewel of the
sangha; because it is based on the arising of all the qualities of the unobstructed five paths
and ten bhumis – the path of the sangha that you can depend on as excellent practitioner
friends. This is also accomplished through Guru Rinpoche.
Inwardly, the dakinis along with the dharmapalas are the source of the enlightened
activity of Guru Rinpoche; because by means of that purity they clear all obstacles to the
accomplishment of the paths and bhumis by means of the favorable conditions (that help)
accomplish the 4 enlightened activities. Again, accomplishment is through Guru
Rinpoche who is the essence of all the supreme mandalas.
Secretly, Guru Rinpoche is the essence of nirmanakaya because his emanation body
tames each (of his) disciples according to whether their individual vision, capacity,
ability, etc., is supreme, low, or intermediate. (He) leads them on the path that ripens and
4
liberates through invaluable teachings and most precious pith instructions that are secret,
vast, and profound.
Thus, outwardly, (he is) the three jewels. Inwardly, (he is) the three roots. Secretly (he is)
the three kayas of enlightenment.(He is) the embodiment of all the Buddhas. (He is) the
source of all sublime dharmas. (He is)the essential leader of all the sangha like a jewel
ornament on the crown of the head.
/¸¥+-7¸¥:-l#-ýë-I:Ê Ê
DÜD DUL DRAK PO TSAL
Wrathful power, subdues demons;
Because (He is) the great sovereign of all the (Buddha) families, (he is) the bearer of the
secret name. Because (of Guru Rinpoche’s supreme realization of himself) the fearful
four maras tame themselves in their own state and the three secret enemies (the 3
poisons) are liberated into the space (of dharmadhatu). Through Guru Rinpoche’s total
empowerment of the four aspects of Buddha activity, (he) liberates rather than defeats (all
nihilists); (he) cares for his followers through his continuous great compassion and love
and he liberates others. Like this, by means of great wisdom’s power, the two
obscurations and all habitual tendencies are liberated as the display of the state of nondual
awareness space. (So he is: Wrathful power…subdues demons)
In this way (I) make supplication and pray to the guru of great qualities:
#<ë:-/-7+è/<-<ëÊ
SOL WA DEB SO
Pray ……………..
Outwardly, with fierce and powerful longing and devotion, (I) supplicate and pray to
quickly receive the supreme and ordinary siddhis, the accomplishment of the approach
stage of practice (nyenpa). Inwardly the three doors are the mandalas of Enlightened
body, speech and mind; their primordial true nature itself is recognized and stabilized as
luminous clarity. (I) supplicate and pray to achieve the accomplishment stage of practice
(drupa). Secretly, the true nature of mind (is the inseparable essence of) the 4 kayas and
the 5 wisdoms; through making a resolute decision to merge one’s self-nature with the
guru’s heart (essence, one) abides in the nature of awareness not fixating on anything;(I)
supplicate and pray please grant the accomplishment of the (spontaneous and effortless)
activity stage of practice (leyjor).
5
Thus: (we) make supplication:
eÜ,-bÜ<-/x/-·¦-#<ë:Ê
JYIN GYIY LAP TU SOL
bestow your blessings.
By the blessings of the guru’s body to (my) body, (may all) the phenomena of (my) body
be (blessed as) vajra emptiness-body. By the blessings of the guru’s speech to (my)
speech, (may all) speech sounds (be blessed as) vajra emptiness-speech. By the blessings
of the guru’s mind to (my) mind, please grant that mind awareness be (blessed as) vajra
emptiness-mind.
Thus:
dÜ-,$-#<$-/7Ü-/9-&+-5Ü-/-+$-Ê Ê
CHHYI NANG SANG WAI BAR CHH?D ZHI WA DANG
Please remove the outer, inner and, secret obstacles and
Thus, since all adverse conditions are obstacles to accomplishing Enlightenment,
generally (we should know) the outer obstacles which are the 16 great fears:
1. Fear of arrogance like earth;
2. Fear of desire - attachment like water;
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.
Inner obstacles are the 4 maras:
(a) Skandha mara (which is) clinging to a (solid) self.
(b) Klesha mara (which is) grasping to desire–attachment.
(c) Devaputra mara (which is) cheating (ourselves) through pride, inattentiveness,
and carelessness.
(d) Myrtu mara (which is the obstacle) of death and theft of life force.
6
Secret obstacles are the afflictive emotions:
1. Desire; 2. Hatred; 3. Ignorance; 4. Pride; and 5. Jealousy.
Because all of the above make obstacles to accomplishment of liberation and the ultimate
Enlightened state, (it is necessary) to pacify outer obstacles by fully realizing that
appearance, sound, and awareness are the display of deity, mantra and dharmakaya. Inner
obstacles are pacified by liberating grasping and clinging in the space of no-self or
dharmadhatu. Secret obstacles are pacified by realizing that the 5 poisons are the nature
of the 5 wisdoms (from the beginningless beginning) and by transforming negative
circumstances into positive circumstances. (I) Supplicate and pray that by the power of
Guru Rinpoche’s three secret blessings all obstacles are pacified.
/<0-ý-T©,-bÜ<-7iá/-ý9-eÜ,-bÜ<-xë/<Ê Ê
SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB
Grant your blessings to accomplish wishes spontaneously.
(There are) 2 (kinds) of wishes, temporary wishes and ultimate wishes. Temporary
wishes are such that they abide until (I) attain Enlightenment by the accomplishment of
all harmonious conditions through practice. (Thus I) continually supplicate and pray (to
Guru Rinpoche)
It is (in the sutras) such as:
Long life, as well as, freedom from illness,
Beautiful form, good fortune, noble family,
Abundance, and wisdom (these) 7 (qualities).
Thus it is written. In general, by means of these 7 noble qualities (one achieves) rebirth
and stable life in the higher realms. (I) supplicate and pray to be empowered by the 7
noble qualities entering my mind stream. The 7 noble qualities are:
The noble human quality of faith;
The noble human quality of discipline;
The noble human quality of diligence;
The noble human quality of modesty and shame;
The noble human quality of learning;
The noble human quality of generosity; and
The noble human quality of wisdom.
(Then,) the ultimate wish is to receive the siddhis of the supreme mahamudra.
Furthermore, the ground of all sentient beings is Buddha nature (sugatagarbha) which is
primordially the true nature of mind. But because of not recognizing my own true nature
due to the veils of the incidental obscurations and habitual propensities, (I) wander in
samsara. The antidote for the two obscurations is practicing by means of the union of the
two accumulations and the union of the creation stage and the dissolution stage (kyerim
and dzogrim).
7
As a result of (this) practice (we realize) the true nature of mind, which is the essence of
the four Kayas and the five wisdoms; the incidental obscurations are exhausted into the
space of dharmadhatu; thus, (one) realizes the true nature of ‘the way it is’ and achieves
the ultimate siddhis. (In this way) the temporary and ultimate wishes are swiftly,
effortlessly, and spontaneously accomplished.
(Dedication)
The sublime swift path of vajrayana is the supreme path of all paths. Supplication to the
lama is the supreme practice of all practices. (Therefore) it is the cause for all excellent
exalted objects of desire (in this and in future lives). So just remain close to the sublime
teacher! By these my virtuous effort here, may all beings, myself and others, be embraced
by Guru Rinpoche in all of our lifetimes.
Thus this son of noble family, wisdom holder Tseten Yutron requests and exhort (beings
to practice the holy dharma).
(I) Rigdzin Nyugu, Jigdral Yeshe Dorje, at the place called Mon Pa Dro Tak Tsang Seng
Ge Sam Drup spontaneously and uninterruptedly wrote this down.
May this accomplish the benefit of all!
Thus, the profound terma: the Six-Line Vajra Prayer of the Great Treasure Revealer
Dechen Chogyur Lingpa is a commentary by the main Lord Protector Dudjom Drodul
Lingpa. The essential meaning of the sutras and tantras is explained and he lays the basis
for the precious field of accumulation-the nine–fold refuge. With great compassionate
caring for all sentient beings who pervade space, he explains the supplication in terms of
outer, inner and secret meaning. This very synthesis of the essence of the profound oral
instructions is more precious than a wish-fulfilling jewel. If our faith, diligence, and so
forth are unerring, there is absolutely no need to have doubt, for the supplication and its
commentary will never deceive us. If we practice at all times by way of the authentic
three, namely: preparation, main practice and conclusion, and if we also remember the
meaning while reciting the words, then there is no doubt that all temporary and long term
obstacles will be pacified in there own state, and we will swiftly obtain ordinary and
extraordinary siddhis.
As for the basis, namely reliance upon extremely stable faith, devotion and pure vision, it
is said in the Sutra of the Ten Bhumis:
In those people who lack faith
No positive Dharma can arise,
Just as from a burnt seed
No green shoot will ever sprout.
Likewise, it will get butter or oil from churning milk or squeezing a sesame seed.
However, one will never get butter or oil from squeezing dry sand.
8
Thus the frail and weak person, Ta-De offers a sincere reminder that it is important to
strive as mush as possible supplicating and praying with a single pointed mind of faith
and devotion.
The wisdom of all the Victorious Ones (Buddhas)
Is everlastingly endowed with the most supreme qualities,
Thus, for the lineage-holders endowed with pure faith and samaya,
May fully-perfected positivism, virtue, and goodness excellently increase.
As aspired, may it bring fruitful accomplishment (Siddhi Rastu)!
If one has still not seen the unchanging nature of mind,
Which has always been with one since beginningless time,
Then, immediately, having just begun to mediate on visualization,
How can one expect to see amazing, miraculous appearances seen by Mahasiddhas?
These are the sacred words of the great scholar and accomplished master Gedun Chophel.
"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 #47 on: July 24, 2010, 09:55:06 pm »
Quote
GSOL 'DEBS BAR CHAD LAM SEL BZHUGS SO
BARCHEY LAMSEL
THE SUPPLICATION TO GURU RINPOCHE CLEARING THE OBSTACLES ON THE PATH A TERMA OF CHOKGYUR LINGPA
Om ah hung benza guru pema siddhi hung
Chöku nangwa taye la solwa deb
Longku tukje chenpo la solwa deb
Trülku pema jungney la solwa deb
Daggi lama ngotsar trülpey ku
Gyagar yüldu kutrung tösam dzey
Böyül üsu zheljön drekpa dül
Orgyen yüldu kuzhuk drodön dzey
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
1
BARCHEY LAMSEL
om ah hung vajra guru padma siddhi hung
Dharmakaya Amitabha, I supplicate you.
Sambhogakaya Great Compassionate One, I supplicate you,
Nirmanakaya Padmakara, I supplicate you.
My guru, wonderful nirmanakaya,
In the land of India, you were born, you studied and contemplated.
Journeying in person to Tibet, you tamed the demonic forces.
Residing in the land of Uddiyana, you acted for the welfare of beings.
Through your kindness, bestow your blessings upon me.
Through your affection, guide myself and others on the path.
Through your realization, grant me the siddhis.
Through your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Kuyi ngotsar tongwey tse
Yepey raldri chagya dzey
Yönpey gukpey chagya dzey
Zheldrey chetsik gyenla zig
Gyalwey dungdzin drowey gön
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When seeing the wonder of bodily forms,
2
BARCHEY LAMSEL
You make the sword mudra with your right hand.
With your left, you make the summoning mudra.
With gaping mouth, bare fangs, and upward gaze,
Gyalwey Dungdzin, Lord of Beings,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Damchö rinchen senpey tse
Kusel özer dangdang den
Chakye denö lekbam nam
Yönpey phurpey puti nam
Zabmöi chönam tuksu chü
Yangle shökyi pandi ta
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When receiving the precious and sacred teachings
Your radiant body is endowed with a luminous complexion.
Your right hand holds the scriptures of the tripitaka.
Your left holds a volume of Kilaya.
3
BARCHEY LAMSEL
You comprehend all the profound teachings.
Pandita of Yanglesho,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Damchen damla takpey tse
Drimey neychok nyamre gah
Gyagar böyül satsam su
Jingyi labney jönpey tse
Drisung pö-ngey denpey ri
Metog pema günyang kye
Chumig jangchub dütsi chu
Deden deyi neychog tu
Kyechog tsülzang chögö sol
Chakye dorje tsegu nam
Yönpey rinchen zama tog
Rakta dütsi nangdu tam
Khandro damchen damla tak
Yidam zhelzik ngödrub nye
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
4
BARCHEY LAMSEL
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When binding the vow holders under oath,
At the beautiful and immaculate supreme place,
At the borderline between India and Tibet,
You bestowed your blessings, on the moment of arrival,
At the mountain endowed with enveloping fragrance.
Even in winter time lotus flowers bloom
At this supreme and blissful place,
The Spring of Enlightenment with nectar-like water.
Kyechok Tsulsang, dressed in the robes of the Dharma,
Your right hand holds the nine pronged vajra
Your left holds a jewel casket
Filled with rakta nectar.
You bound under oath the dakinis and vow holders.
Seeing the yidam face to face, you accomplished the siddhis.
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Gyalwey tenpa tsukpey tse
Yari nakla drubpa dzey
Nyenphur namkhai yingsu phang
Dorjei chagye langshing dril
Drilzhing tsenden nagsu phang
Mebar trukshing tsoyang kem
Sibkyi mutek sagang sek
5
BARCHEY LAMSEL
Yaksha nagpo düldu lag
Drengyi domey dükyi shey
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When establishing the doctrine of the Victorious One,
You performed sadhana in the forest of the Slate Mountain.
Throwing your recitation dagger into the sky’s expanse,
You caught it and rolled with your vajra mudra.
Rolling, you threw it into to the sandalwood forest,
The fire blazed and the lake dried up.
Instantly you burned away all the places of the tirthikas
And reduced the black yakshas to dust.
Matchless Slayer of Demons,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Srinpö khanön dzepey tse
Khyeuchung trülküi chaluk chen
Yamtsen zukzang khadog lek
6
BARCHEY LAMSEL
Tsemdrik utra serla dzey
Gunglo chudrug lönpey tsül
Rinchen gyencha natsok sol
Chakye kharwey phurpa nam
Düdang sinpö khanön dzey
Yönpey sengdeng phurpa nam
Möpey bula sungkyob dzey
Gülna chakyi phurpa nam
Yidam lhadang nyisu mey
Nyimey trülku dzamling gyen
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When you subjugate the rakshas,
Young boy in nirmanakaya attire,
Wondrous form of goodness with magnificent color,
With even teeth and beautiful golden hair,
In the manner of a sixteen year old youth,
You wear various kinds of jewel ornaments.
With your right hand you hold the bell-metal dagger,
Subjugating the maras and rakshas.
With your left you hold the teak dagger,
Protecting your devoted disciples.
Around the neck your wear the iron dagger,
Indivisible from the yidam deity.
Nondual nirmanakaya, Ornament of Jambudvipa,
7
BARCHEY LAMSEL
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Dreyi yüldu gongpey tse
Mepung shökyi sazhi la
Da-gyang ganggi tsonang du
Pemey tengdu silsil dra
Pemey nangdu gongpa dzey
Tsenyang pema jungney zhey
Dzogpey sangye ngösu jön
Dendrey trülku yamtsen chen
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When intending to go to the land of ghosts,
In the area of Mass of Fire,
Within a lake the expanse of an arrow shot,
Upon a lotus you were cooled and refreshed.
Meditating within a lotus flower,
Known as Padmasambhava,
8
BARCHEY LAMSEL
You appeared as the perfect buddha in person.
Such a wondrous nirmanakaya,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Bökyi nyima dzepey tse
Deden drowa drenpey pal
Gangla gangdül kuryen ney
Tsangkha layi latog tu
Dralhai genyen damla tak
Yülni tsawey tsashö du
Lhayi genyen drekpa chen
Nyishu tsachig damla tak
Mang-yül deyi jamtrin du
Gelong zhila ngödrub nang
Kyepar phakpey rigdzin chok
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When becoming the sun of Tibet,
9
BARCHEY LAMSEL
Glorious guide of devoted beings,
You manifested in different forms to tame beings according to their needs.
At the Khala pass in Tsang,
You bound Dralha Genyen under oath.
At the district of Tsawey Tsasho,
The twenty-one Haughty Deva Genyens
You bound under oath.
At Jamtrin of Mangyul,
You bestowed siddhis on the Four Monks.
Supreme Eminent Vidyadhara,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Palmo tanggi paltang du
Tenma chunyi damla tak
Böyül khalai latog tu
Gangkar shamey damla tak
Damshö lhabü nyingdrung du
Tanglha yarzhur damla tak
Hepo riyi yanggong du
Lhasin tamchey damla tak
Chewey lhadrey tamchey kyi
Laley sokgi nyingpo phül
Laley tenpa sungwar jay
Laley drendu kelang jay
Tudang dzutrül tobpo chey
10
BARCHEY LAMSEL
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
At the glorious plain of Palmotang,
You bound the twelve Tenma goddesses under oath.
At the Khala pass of Central Tibet,
You bound Fleshless White Glacier under oath.
At Damsho Lhabu Nyingdrung,
You bound Thangla Yarshu under oath.
At the very summit of Hepori,
You bound all the devas and rakshas under oath.
Of all these great devas and demons,
Some offered the core of their life-force,
Some undertook guarding the teachings
And some pledged to be servants.
Mighty one with powers and miracles,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Dampa chökyi tenpa ni
11
BARCHEY LAMSEL
Gyaltsen tabur tsukpey tse
Samye mazheng lhüngyi drub
Gyalpöi gongpa tarchin dzey
Kyechok sumgyi tsenyang sol
Chigni pema jungney zhey
Chigni pema sambha va
Chigni tskye dorje zhey
Sangtsen dorje drakpo tsal
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
When establishing the doctrine of the sacred Dharma,
Like a banner of victory,
Samye, without being erected, was spontaneously accomplished
And you fulfilled the wishes of the king.
You were endowed with the names of three great beings.
One was Padmakara,
One was Padmasambhava,
And one was Lake-born Vajra.
Your secret name was Dorje Drakpo Tsal.
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
12
BARCHEY LAMSEL
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Samye chimphur drubpa dzey
Kyenngen dogching ngödrub nang
Jelön tarpey lamla kö
Dönzuk böngyi tenpa nub
Chöku drimey rinchen ten
Kalden sangye sala kö
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
At Samye Chimphu, when practicing sadhana
You repelled negative conditions and bestowed the siddhis.
You established the king and ministers on the path of liberation
And caused the Bon doctrine, negativity in manifest form, to wane.
You showed the precious and immaculate dharmakaya
And placed the destined ones in buddhahood.
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
13
BARCHEY LAMSEL
Om ah hung vajra guru padma siddhi hung
Deney orgyen yüldu jön
Danta sinpöi khanön dzey
Miley lhaggyur yamtsen chey
Chöpa mejung ngotsar chey
Tudang dzutrül tobpo chey
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
Having left for the land of Urgyen,
You now subdue the rakshas.
Your great qualities surpass any human being.
Your actions are wonderful and amazing.
Mighty one with powers and miracles,
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
om ah hung vajra guru padma siddhi hung
Kusung tukden drowa drenpey pal
Dribpa künpang khamsum saley khyen
Ngödrub chognye dechen choggi ku
14
BARCHEY LAMSEL
Jangchub drubpey barchey ngepar sel
Tukje dagla jingyi lob
Tsewey dagsok lamna drong
Gongpey dagla ngödrub tsol
Nüpey dagsok barchey sol
Chiyi barchey chiru sol
Nanggi barchey nangdu sol
Sangwey barchey yingsu sol
Güpey chaktsal kyabsu chi
Om ah hung benza guru pema siddhi hung
Om ah hung benza guru pema tötreng tsal benza samaya dzah siddhi phala hung ah
Possessing the body, speech and mind, you are the glorious guide of beings.
Having discarded all obscurations, you perceive the three realms vividly.
Having achieved the supreme siddhi, sublime body of great bliss,
You surely dispel the obstacles to attaining enlightenment.
With your kindness, bestow your blessings upon me.
With your affection, guide myself and others on the path.
With your realization, grant me the siddhis.
With your powers, dispel the obstacles of myself and others.
Clear the outer obstacles externally.
Clear the inner obstacles internally.
Clear the secret obstacles spontaneously.
Respectfully I bow down and take refuge in you.
Om ah hung vajra guru padma siddhi hung
Om ah hung vajra guru padma thotreng tsal vajra samaya jah siddhi phala hung ah
The is extracted from the External Practice in the Manner of Supplication included in the Sheldam Nyingjang of Lamey Thukdrup Barchey Kunsel that was discovered by the undisputed and timely incarnated great treasure revealer, Orgyen Chokgyur Dechen Lingpa, from beneath the foot of the Great Glorious One at Danyin Khala Rongo. May (repeating) this be a cause for utterly pacifying all hindrances and decline, for the buddhadharma as well as for beings, and a cause for completely fulfilling all wishes of self and others. Sarva mangalam!
15
BARCHEY LAMSEL
This supplication is the blessed words spoken by Padmasambhava before departing from Tibet. It was revealed by Terchen Chokgyur Lingpa as part of the Guru Sadhana called Tukdrub Barchey Kunsel. Translated by Erik Pema Kunsang and Ward Brisick, Boudhanath, 1989.
Filename: ryta025b
Can be freely photocopied when not for sale.
Rangjung Yeshe Translations & Publications
www.rangjung.com
16
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline Bodhicandra

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Re: Guru Rinpoche
« Reply #48 on: August 26, 2010, 04:15:33 pm »
At e-sangha there was a thread dedicated to practices inpraise of or written by everybody's favorite Guru Padmasambhava.

Due to my affinity with this great teacher (I happen to be born on the cusp of a protector day and one of the eight days celebrating one of guru rinpoches manifestations) I happened to download and save all the posts in the thread.  As I was posting all the info on the 35 confession Buddhas I remembered that I had this info and so I decided, for everybodies benefit, to post all the info from this thread (minus all the comments made by site members) and call on all members here to add whatever info they may also have.


Wow! What a wonderful collection, Greg. I marvel at the punya thus accumulated.

I recently typed up part of a Guru Rinpoche 'Natural Liberation' practice as part of a response to Ron.  I'm planning to extend it and post it in the Dzogchen section, where it belongs, but I'll add a cross-link from here, so it can form part of this wonderful collection.
"Your first task on the path is to learn to stop being a nuisance to the world"
adapted from Chögyam Trungpa Rinpoche

Offline humanitas

  • buddha's om-girl
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Re: Guru Rinpoche
« Reply #49 on: August 26, 2010, 04:35:51 pm »
Please do Bodhicandra, I've learned so much of this wonderful practice because of the wealth of material Greg has been so generous with in posting.

There is no gift like the dharma.

:headbow:
Ogyen.
This post was made with 100% recycled karma

Offline Bodhicandra

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Re: Guru Rinpoche
« Reply #50 on: August 27, 2010, 08:49:50 am »

I recently typed up part of a Guru Rinpoche 'Natural Liberation' practice as part of a response to Ron.  I'm planning to extend it and post it in the Dzogchen section, where it belongs, but I'll add a cross-link from here, so it can form part of this wonderful collection.


Here is that cross-link to "The nature of 'mind'" in the Dzogchen section:

http://www.freesangha.com/forums/index.php?topic=1798.0
"Your first task on the path is to learn to stop being a nuisance to the world"
adapted from Chögyam Trungpa Rinpoche

Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #51 on: September 29, 2010, 11:48:29 am »
A teaching attributed to Guru Rinpoche himself from here http://www.tibetanclassics.org/Jinpa_Translation.html
Quote
THE GARLAND OF VIEWS: AN INSTRUCTION
Attributed to Padma Sambhava
Tibetan title: man ngag lta ba’i phreng ba
A note summarizing the different views, vehicles and so on.
Homage to the Blessed Manjushrikumara and Vajradharma!
The Worldly paths
The countless erroneous views that exist in the realms of the world may be subsumed into four
categories: (i) the unreflective, (ii) the materialists, (iii) the nihilists and (iv) the extremists.
The unreflective do not understand whether or not all things and events have causes and conditions;
they are thoroughly ignorant. The materialists do not understand whether or not there exist previous
and subsequent lives and, relying upon the words of mundane secrets, they acquire wealth and power
[only] for this one life. The nihilists view all phenomena to be devoid of cause and effects and
maintain all elements of existence that have come about in this one life as having done so
accidentally. Thus they uphold nihilism. The extremists uphold the existence of an eternal self for
they reify all phenomena through conceptual imputation. [The extremists comprise of] those who
view the presence of effects where there is no cause; those who view cause and effects erroneously;
and those who view the absence of effects where there is a cause. All of these are views of ignorance.
The Path Transcending the World
The path that transcends the world too consists of two categories: (i) the dialectical vehicle and (ii)
the indestructible vehicle [of Vajrayana]. The dialectical vehicle in turn is threefold: (a) the vehicle of
the Disciples, (ii) the vehicle of the Self-Realised Ones, and (iii) the vehicle of the bodhisattvas.
DIALECTICAL VEHICLE
Disciple’s Vehicle
Of these the view of those who have entered the vehicle of the Disciples is as follows. They maintain
that the nihilistic view denying everything and the eternalistic view asserting the existence of eternal
realities, which are postulated by the extremists by means of reification and denigration, are as untrue
as perceiving a [coiled] rope as a snake. [In contrast] they view the aggregates, the elements and the
sources, [which are composed of] the four great elements, as well as the consciousness to be
ultimately real. [And] it is by means of meditating on the four Noble truths that, in due course, the
four kinds of results are realized.
Self-Realized One’s Vehicle
The view of those who have entered the vehicle of the Self-Realized Ones is as follows. With respect
to viewing the eternal self and so on that are postulated by the extremists by means of reification and
denigration to being non-existent, they are similar to the Disciples. The difference is that they
understand the aggregate of form and one aspect of the reality-element to be devoid of self-existence.

Also, at the time of attaining the fruit of Self-Realized One’s state, unlike Disciples, they do not
depend upon a spiritual mentor. [Rather] due to the force of their past habituation, they realize the
profound ultimate reality (dharmata) by means of the twelve links of dependent origination and attain
the fruit of Self-Enlightenment.
Bodhisattva Vehicle
The view of those who have entered the vehicle of the bodhisattvas is as follows. All phenomena of
thoroughly afflicted and enlightened classes are on the ultimate level devoid of intrinsic nature while
on the conventional level they possess their individual characteristics in clearly distinctive manner.
The bodhisattvas aspire to seek the unexcelled enlightenment, which is the culmination of traversing
the ten levels and the fruit of practicing the six perfections one by one.
INDESTRUCTIBLE VEHICLE OF VAJRAYANA
The indestructible vehicle [of Vajrayana] has three classes: (i) the vehicle of Kriya-tantra, (ii) the
vehicle of Ubhaya-tantra and (iii) the vehicle of Yoga-tantra.
Kriya-tantra Vehicle
The view of those who have entered Kriya-tantra is as follows. Whilst there are no origination and
cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form of a
deity and cultivates the deity’s image, the attributes - the hand implements - and the mantra
repetitions on the basis of the power of the coming together of the necessary ritual articles and other
conditions, such as observance of purity laws, performance of rituals on specific days and
[auspicious] star constellations and so on.
Ubhaya-tantra Vehicle
The view of those who have entered the vehicle of Ubhaya-tantra is as follows. Whilst there are no
origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in
the form a deity. This is cultivated on the basis of both the practice of meditative absorption
endowed with four aspects as well as the [necessary] ritual articles and conditions.
Yoga-tantra Vehicle
The view of those who have entered the vehicle of Yoga-tantra is twofold: (i) the view of outer yoga,
the tantra of the Sages, and (ii) the view of inner yoga, the method tantra.
Outer Yoga Vehicle
The view of those who have entered outer yoga, the Sage’s tantra, is as follows. Not holding the
external [ritual] articles to be of primary importance, they cultivate [their goal] on the basis of
emphasising the yoga of visualising male and female deities that are devoid of ultimate origination
and cessation and the form body of the Noble One that share resemblance with them, which is the
meditative absorption endowed with the four seals of a thoroughly purified mind.
Inner Yoga Vehicle
The view of those who have entered the vehicle of inner yoga, the method tantra, is threefold: (1) the
mode of generation, (2) the mode of completion, and (3) the mode of great completion [or
perfection].

1. MODE OF GENERATION
The mode of generation is achieved by means of the meditative practice of gradual development of
the three meditative absorptions and [gradual] creation of the mandala.
2. MODE OF COMPLETION
The mode of completion is achieved by abiding unwaveringly within [the visualization of] male and
female deities that are ultimately devoid of origination and cessation as well as the middle way of
ultimate expanse, which is the non-conceptual truth, while on the conventional level cultivating in
[perfect] equanimity and un-muddled manner the form of the Noble deity with clear visualization.
3. THE MODE OF GREAT PERFECTION
Presentation of the meaning of Great Perfection
The mode of Great Perfection is to meditate on the basis of understanding all mundane and
supramundane phenomena as being devoid of any differentiation and to recognize as having always
been present as the mandala of body, speech and mind.
It is stated in the tantra:
As for the limbs of the Vajra body,
They are known as the five Buddhas.
The sources and the numerous elements,
They are the mandala of the bodhisattvas.
Earth and water are Locana and Mamaki;
Fire and wind are Pandaravasin and Tara;
The space is Dhateshvari.
[So] the three worlds are primordially pure.
So all phenomena of cyclic existence and nirvana are primordially unborn yet they have the capacity
for illusory function as they have always been in the nature of the ten Tathagatas and their consorts.
All phenomena are therefore naturally transcendent of sorrow: The great [elements] are in the nature
of the five consorts; the five aggregates, the nature of the five Buddha families; the four
consciousness, the nature the four great bodhisattvas; the four objects, the four beautiful goddesses;
the four senses, the bodhisattvas; the four temporal stages, the four goddesses; the bodily organs, the
consciousnesses; the sensory fields and the bodhicitta drops arising from them, the four wrathful
deities; the four extremes of eternalism and nihilism, the four wrathful female deities; the mental
consciousness, the nature of Samandrabhadra, namely the indestructible bodhicitta; the objects [of
both] conditioned and unconditioned phenomena are in the nature Samandrabhadri who is the
receptacle [of the creation] of [all] phenomena. All of these in turn have already been in the nature of
complete enlightenment; they are not acquired now by means of the path. Thus all phenomena -
conditioned and unconditioned - such as the ten directions, the three temporal stages, the three
worlds, and so on do not exist apart from one’s own mind. It is stated:
The clear understanding of one’s own mind -
This is the buddhas and the bodhisattvas;
This constitutes the three worlds;

This constitutes the great elements as well.
Thus it has been stated:
All phenomena dwell in the mind; the mind dwell in space, while space dwells
nowhere.
Furthermore:
All phenomena are devoid of intrinsic nature; all phenomena are thoroughly pure
from the very beginning; all phenomena are thoroughly radiant; all phenomena are
naturally transcendent nirvana; all phenomena are manifestly enlightened.
This [then] is the [meaning of] Great Perfection. (The mode of Great Perfection means the
perfection of the accumulations of merit and wisdom and the spontaneous realization of the resultant
goal.)
PRESENTATION OF THE MODE OF GREAT PERFECTION
The four understandings
Conviction in this mode of Great Perfection [arises] by means of four understandings: (i)
understanding the oneness of cause, (ii) understanding through the mode of syllables, (iii)
understanding through the blessings, and (iv) direct understanding.
Understanding the oneness of cause refers to this: Since all phenomena are on the ultimate level
unborn, they are not different [from each other]; they are not different in sharing the characteristics
of illusions on the conventional level; what is unborn itself appears as diverse illusory forms just like
reflections of moon in water; since illusion is devoid of intrinsic nature and is unborn and since the
ultimate and the conventional are indistinguishable one understands the oneness of cause.
Understanding through the mode of syllables is as follows. The unborn nature of all phenomena is
AH, which is the nature of enlightened speech; that the unborn nature itself appearing as causally
efficacious illusion is O, which is the nature of enlightened body; and that the awareness that
cognises this, the illusory wisdom devoid of centre and peripheries, is OM, which is the nature of
enlightened mind.
Understanding through blessing refers to the understanding that just as, for example, the power to
change a white sheet of cloth into a red sheet lies in the dye, the power to transform all phenomena
into enlightened Buddhas is obtained through understanding the oneness of cause and
[understanding the mode of] the syllables.
Direct understanding is, [understanding] that the abiding of all phenomena primordially as fully
enlightened is not contrary to [the intention of] the scriptures and the quintessential instructions and
that it does not depend upon the words of the scriptures and quintessential instructions alone. This is
understood directly as one has gained conviction from the depth of one’s mind by means of one’s
own intellect. “Gaining conviction through the path” refers to the comprehension of the meaning of
the four understandings, which is the path of a yogi. However this is not like the practice in which
the cause depends upon temporal process for its effect to arise; rather, one comprehends it directly
by oneself through faith.

The Three Characteristic Marks
It is by means of [understanding] the three characteristic marks successful realization of the goal will
take place. The comprehension of the four modes of understandings is the characteristic mark of
knowledge; constant cultivation of familiarity is the characteristic mark of engagement; and its
actualisation due to the force of habituation is the defining characteristic of the result.
[These three characteristic marks also] present the correlations, the purpose, and the ultimate
purpose. As for “correlations,” it refers to relating the characteristic marks of the knowledge of the
cause - the understanding of all phenomena labelled as afflicted or enlightened as being, right from
the beginning, embodiments of enlightened body, speech and mind and as the expanse of natural
Buddhahood, which is the meaning of blessing - to being the cause for achieving the unexcelled
enlightenment.
As for the purpose, it is the comprehension of all phenomena - those that are imputed as afflicted
factors or factors belonging to the enlightened class - as the five medicines as well the five nectars
and so on, within the great equanimity of primordial Buddhahood, with no [evaluative judgement of]
affirmation and negation. This is the characteristic mark of engagement and, since it is the cause of
achieving the unexcelled Buddhahood, it is the purpose.
The ultimate purpose is as follows. Given that all phenomena that are imputed as distinct realities,
such as, as afflicted factors, as factors of enlightened class, as five medicines, as five nectars and so
on, have spontaneously come into being within the great equanimity of unexcelled Buddhahood with
no [evaluative judgement of] affirmation and negation, the wheel of existence itself has existed right
from the beginning as the nature of unexcelled Buddhahood, sharing the characteristics of nirvana. It
is therefore the characteristic mark of the result and the manifest actualisation of this wheel of
adornment of inexhaustible body, speech and mind is the ultimate purpose.
The Four Branches of the Yogic Practice
To achieve this one must strive in the yoga that brings about spontaneous realization of
approximation, near approximation, attainment and great attainment. “Approximation” refers to the
knowledge of the awakening mind, which is the understanding that it is by means of the path that all
phenomena are realized as primordially in the nature of Buddhahood and that they cannot be altered
by means of their counter-forces. “Near approximation” refers to the knowledge of oneself as a
deity, which in turn is the understanding that since all phenomena are primordially the nature of
Buddhahood oneself too is primordially in the nature of a deity and that this is not something that
has been cultivated at present. “Attainment” refers to the generation of the mother. As for the great
mother, it is within the expanse of space the space itself appears as the great mother, namely as [the
four great elements of] earth, water, fire and wind. One recognizes these as the mother who is the
receptacle [of the creation of all phenomena]. The “great attainment” refers to the relating of method
and wisdom, which is the primordial uniting of the wisdom of the five great consorts - the space of
the consorts and emptiness - with the father of all the Buddhas of the five aggregates, free of
aspiration. From this [union] the bodhicitta drops appear as emanations whose nature is such that
within the truth of primordial Buddhahood, illusions play on illusions. And at this blissful moment of
illusory supreme bliss continuum one achieves spontaneously the truth of signlessness with the nonobjectified
space into a single stream. The four classes of mara are [thus] subdued and one achieves
the final objective.
The procedure for entering the mandala of Great Perfection
[This is achieved in the following manner:] With respect to entering the primordially unexcelled
mandala, which is the undifferentiated celestial wish-granting mansion wherein all phenomena are
primordially pure, hearing the scriptures of method vehicle is the opening of one’s eyes.
Understanding the meaning [of these teachings] is seeing the mandala; cultivating its familiarity
following its understanding is entering the mandala, while actualising it after entering it is the
obtainment of the great siddhi attainment. This procedure signifies the final stage of Great Perfection
- that is one arrives spontaneously on the level of great accumulation, which is the wheel of syllables.
Demonstrating that this mode of Great Perfection is not suitable for everyone
The persons of excellent mental faculty understand what are primordially enlightened as primordially
enlightened and the familiarity of this [knowledge] enhances with firm steps. This is not a pursuit of
the ordinary person. As for the ordinary person, even though he contemplates, he will have no
conviction in its truth and profundity. Relating to this fact of the mind of the ordinary person not
gaining conviction, having difficulty in comprehending it and accepting its truth and profundity,
there is the danger of thinking that this must be the same for everyone. [One might then] denigrate
the excellent persons as all liars and thereby engender thoughts of refuting them. Because of this it is
being kept hidden as such it is taught as the “secret vehicle.” Therefore until the mind understanding
the truth of all phenomena as being primordially enlightened has arisen, if one engages in other’s
welfare on the basis of the lower vehicles, one will not undermine the spiritual trainees. So extensive
statements are found [in the scriptures] that the master must be versed in [the knowledge of] the
defects of cyclic existence, the excellent qualities of nirvana, as well as in all the vehicles, and that a
master who is ignorant of some aspects [of the teachings] must not hold [the position of a teacher].
DIFFERENCES OF ASCETIC PRACTICES AND THE CONDUCTS
Due to the difference of views differences exist too in the ascetic practices and conducts. Those
devoid of ascetic practice are the unreflective worldly and the nihilists. There are four kinds that have
ascetic practices: (i) the mundane ascetic practice which the materialists and the extremists have, (ii)
the ascetic practice of the disciples, (iv) the ascetic practice of the bodhisattvas, and (iv) the
unexcelled asceticism.
Of these the unreflective is ignorant of cause and effects and is therefore devoid of ascetic practice.
The nihilists uphold nihilistic view and are devoid of ascetic practice. The materialists seek qualities
characteristic of this life so they possess ascetic practices, such as observance of purity laws and so
on. The extremists, with the goal of purifying the eternal self, engage in such asceticism as abusing
the body, keeping themselves in the five types of fire and so on; they engage in the conducts in a
distorted manner.
As for the ascetic practice of the Disciple, the Discipline scripture states:
Do not commit any evil;
Engage in virtues as best as you can;
Thoroughly tame your own mind -
This is the doctrine of the Buddha.
Thus they view all factors of existence, virtuous or non-virtuous, as existing separately and
respectively belonging to [the categories of] ultimate and conventional truths. They engage in the
conduct of practising the virtues and relinquishing non-virtues.
As to the ascetic practice of the bodhisattvas, the Bodhisattva Vows states:
Not effecting the means when circumstances call for;
Not employing supernatural powers, threats and so on;
He who has compassion and out of loving kindness,
And those of virtuous mind, there is no fault [in these acts].
So if it is sustained by great compassion, regardless of whatever acts one might engage in, be it
virtuous or non-virtuous, one’s vows will not degenerate. For the bodhisattva vow is, in brief, to act
with taking great compassion as its ground.
As for the unexcelled asceticism, the Great Pledge Sutra states:
If one is thoroughly affirmed in the Buddha’s vehicle,
Even if one indulges in all the afflictions and the five senses,
Just like a lotus [growing] in muddy water,
In him morality remains pure and perfect.
Since all phenomena are in perfect equanimity from the very beginning, no compassion is to be
cultivated and no hatred to be eliminated. It does not mean, however, that enlightened compassion
does not arise for those who failed to understand this way. Just as they comprehend by means of the
view that [all phenomena are] primordially pure, they engage also in the ascetic practices and the
conducts with thorough purity.
This secret [instruction], a garland of views,
If there are persons who posses skills of wisdom and method,
May such excellent beings encounter this [instruction],
Just as the blind who opens his own eyes and recovers his sight.
The instruction entitled A Garland of Views is complete. It was composed by the great master
Padmasambhava.
© English translation. Geshe Thupten Jinpa, 2004. This translation is based on the version of the root text
found in The Collected Works of Rongzom Chösang, vol.1 (pp.291-300). All section headings introduced here in the
translation are mine; they are based on Rongzom Pandita’s commentary (The Collected Works of Rongzom Chösang,
vol.1, pp.301-351).

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

GoGet

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Re: Guru Rinpoche
« Reply #52 on: September 29, 2010, 12:34:21 pm »
An outSTANDING contribution Greg!

Thanx :namaste:


Offline gregkavarnos

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Re: Guru Rinpoche
« Reply #53 on: September 30, 2010, 01:00:14 am »
Another teaching by Guru Rinpoche
Quote
Self Liberation through Seeing with Naked Awareness

By Padmasambhava

________________________________________


1.

Here is contained "Self-Liberation through Seeing with Naked Awareness," this being a Direct Introduction to the State of Intrinsic Awareness, From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."


2.

Homage to the Trikaya and to the Deities who represent the inherent luminous clarity of intrinsic awareness.


3.

Herein I shall teach "Self-Liberation through Seeing with Naked Awareness," which is a direct introduction to intrinsic awareness From "The Profound Teaching of Self-Liberation in the Primordial State of the Peaceful and Wrathful Deities."

Truly, this introduction to your own intrinsic awareness should be contemplated well, O fortunate sons of a noble family!

SAMAYA! Gya! Gya! Gya!


4.

Emaho!
It is the single (nature of) mind, which encompasses all of Samsara and Nirvana.
Even though its inherent nature has existed from the very beginning, you have not recognized it;
Even though its clarity and presence has been uninterrupted, you have not yet encountered its face.
Even though its arising has nowhere been obstructed, still you have not comprehended it.
Therefore, this (direct introduction) is for the purpose of bringing you to self-recognition.
Everything that is expounded by the Victorious Ones (Buddhas) of the three times
in the eighty-four thousand Gateways to the Dharma.
Is incomprehensible (unless you understand intrinsic awareness).
Indeed, the Victorious Ones do not teach anything other than the understanding of this.
Even though there exist unlimited numbers of scriptures, equal in their extent to the sky,
yet with respect to the real meaning, there are three statements that will introduce you to your own intrinsic awareness.
This introduction to the manifest Primordial State of the Victorious One
is disclosed by the following method for entering into the practice where there exists no antecedent or subsequent practices.


5.

Kye-ho!
O my fortunate sons listen!
Even though that which is usually called "mind" is widely esteemed and much discussed,
still it is not understood or it is wrongly understood or it is understood in a one-sided manner only.
Since it is not understood correctly just as it is in itself,
there come into existence inconceivable numbers of philosophical ideas and assertions.
Furthermore, since ordinary individuals do not understand it,
they do not recognize their own nature,
and so they continue to wander among the six destinies (of rebirth) within the three worlds and thus experience suffering.
Therefore, not understanding your own mind is a very grievous fault.
Even though the Sravakas and the Pratyekabuddhas wish to understand it in terms of the Anatman doctrine,
still they do not understand it as it is in itself.
Also there exist others who, being attached to their own personal ideas and interpretations,
Become fettered by these attachments and so do not perceive the Clear Light.
The Sravakas and the Pratyekabuddhas are (mentally) obscured by their attachments to subject and object.
The Madhyamikas are (mentally) obscured by their attachments to the extremes of the Two Truths.
The practitioners of the Kriya Tantra and the Yoga Tantra are (mentally) obscured by their attachments to seva-sadhana practice.
The practitioners of the Maha-yoga and the Anuyoga are (mentally) obscured by their attachments to Space and Awareness.
And with respect to the real meaning of non-duality, since they divide these (Space and Awareness) into two, they fall into deviation.
If these two do not become one without any duality, you will certainly not attain Buddhahood.
In terms of your own mind, as is the case with everyone, Samsara and Nirvana are inseparable.
Nonetheless, because you persist in accepting and enduring attachments and aversions, you will continue to wander in Samsara.
Therefore, your active dharmas and your inactive ones both should be abandoned.
However, since self-liberation through seeing nakedly by means of intrinsic awareness is here revealed to you,
You should understand that all dharmas can be perfected and completed in the great total Self-Liberation.
And therefore, whatever (practice you do) can be brought to perfection within the Great Perfection.
SAMAYA! Gya! Gya! Gya!


6.

As for this sparkling awareness, which is called "mind,"
Even though one says that it exists, it does not actually exist.
(On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara.
And as for it΅―s being something desirable; it is cherished alike in the Eleven Vehicles.
With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers).
Some call it "the nature of the mind" or "mind itself."
Some Tirthikas call it by the name Atman or "the Self."
The Sravakas call it the doctrine of Anatman or "the absence of a self."
The Chittamatrins call it by the name Chitta or "the Mind."
Some call it the Praj?¨Άp¨Άramit¨Ά or "the Perfection of Wisdom."
Some call it the name Tathagata-garbha or "the embryo of Buddhahood."
Some call it by the name Mahamudra or "the Great Symbol."
Some call it by the name "the Unique Sphere."
Some call it by the name Dharmadhatu or "the dimension of Reality."
Some call it by the name Alaya or "the basis of everything."
And some simply call it by the name "ordinary awareness."


7.

Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
awareness, at that moment, in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.


8.

Within this (intrinsic awareness), the Trikaya (Triple Bodies) are inseparable and fully present as one.
Since it is empty and not created anywhere whatsoever, it is The Dharmakaya (Dharma-Body).
Since its luminous clarity represents the inherent transparent radiance of emptiness, it is the Sambhogakaya (Reward-Body / Utility-Body).
Since its arising is nowhere obstructed or interrupted, it is the Nirmanakaya.
These three (the Trikaya) being complete and fully present as one are its very essence.


9.

When you are introduced in this way through this exceedingly powerful method for entering into the practice,
(You discover directly) that your own immediate self-awareness is just this (and nothing else),
and that it has an inherent self-clarity, which is entirely un-fabricated.
How can you then speak of not understanding the nature of the mind?
Moreover, since you are meditating without finding anything there to meditate upon,
how can you say that your meditation does not go well?
Since your own manifest intrinsic awareness is just this,
how can you say that you cannot find your own mind?
The mind is just that which is thinking:
And yet, although you have searched (for the thinker), how can you say that you do not find him?
With respect to this, nowhere does there exist the one who is the cause of (mental) activity.
And yet, since activity exists, how can you say that such activity does not arise?
Since merely allowing (thoughts) to settle into their own condition, without trying to modify them in any way, is sufficient,
How can you say that you are not able to remain in a calm state?
Since allowing (thoughts) to be just as they are, with out trying to do anything about them, is sufficient,
How can you say that you are not able to do anything with regard to them?
Since clarity, awareness, and emptiness are inseparable and are spontaneously self-perfected,
how can you say that nothing is accomplished by your practice?
Since (intrinsic awareness) is self-originated and spontaneously self-perfected without any antecedent causes or conditions,
How can you say that you are not able to accomplish anything by your efforts?
Since the arising of discursive thoughts and their being liberated occur simultaneously,
how can you say that you are unable to apply an antidote?
Since your own immediate awareness is just this,
how can you say that you do not know anything with regard to it?


10.

It is certain that the nature of the mind is empty and without any foundation whatsoever.
Your own mind is insubstantial like the empty sky.
You should look at your own mind to see whether it is like that or not.
Being without any view that decisively decides that it is empty,
It is certain that self-originated primal awareness has been clear (and luminous) from the very beginning,
Like the heart of the sun, which is itself self-originated.
You should look at your own mind to see whether it is like that or not.
It is certain that this primal awareness or gnosis, which is one's intrinsic awareness, is unceasing,
like the main channel of a river that flows unceasingly.
You should look at your own mind to see whether it is like that or not.
It is certain that the diversity of movements (arising in the mind) are not apprehend-able by memories,
they are like insubstantial breezes that move through the atmosphere.
You should look at your own mind to see whether it is like that or not.
It is certain that whatever appearances occur, all of them are self-manifested,
like the images in a mirror being self-manifestations that simply appear.
You should look at your own mind to see whether it is like that or not.
It is certain that all of the diverse characteristics of things are liberated into their own condition,
Like clouds in the atmosphere that are self-originated and self-liberated.
You should look at your own mind to see whether it is like that or not.


11.

There exist no phenomena other than what arises from the mind.
Other than the meditation that occurs, where is the one who is meditating?
There exist no phenomena other than what arises from the mind.
Other than the behavior that occurs, where is the one who is behaving?
There exist no phenomena other than what arises from the mind.
Other than the samaya vow that occurs, where is the one who is guarding it?
There exist no phenomena other than what arises from the mind.
Other than the fruition that occurs, where is the one who is realizing (the fruit)?
You should look at your own mind, observing it again and again.


12.

When you look upward into the space of the sky outside yourself,
If there are no thoughts occurring that are emanations being projected,
And when you look inward at your own mind inside yourself,
If there exists no projectionist who projects thoughts by thinking them,
Then your own subtle mind will become lucidly clear without anything being projected.
Since the Clear Light of your own intrinsic awareness is empty, it is the Dharmakaya;
and this is like the sun rising in a cloudless illuminated sky.
Even though this light cannot be said to possess a particular shape or form, nevertheless, it can be fully known.
The meaning of this, whether or not it is understood, is especially significant.


13.

This self-originated Clear Light, which from the very beginning was in no way produced by something antecedent to it,
is the child of awareness, and yet it is itself without any parents--amazing!
This self-originated primordial awareness has not been created by anything--amazing!
It does not experience birth nor does there exist a cause for its death--amazing!
Although it is evidently visible, yet there is no one there who sees it--amazing!
Although it has wandered throughout Samsara, it has come to no harm--amazing!
Even though it has seen Buddhahood itself, it has not come to any benefit from this--amazing!
Even though it exists in everyone everywhere, yet it has gone unrecognized--amazing!
Nonetheless you hope to attain some other fruit than this elsewhere--amazing!
Even though it exists within yourself (and nowhere else), yet you seek for it elsewhere--amazing!


14.

How wonderful!
This immediate intrinsic awareness is insubstantial and lucidly clear:
Just this is the highest pinnacle of all views.
It is all encompassing, free of everything, and without any conceptions whatsoever:
Just this is the highest pinnacle among all meditations.
It is un-fabricated and inexpressible in worldly terms:
Just this is the highest pinnacle among all courses of conduct.
Without being sought after, it is spontaneously self-perfected from the very beginning:
Just this is the highest pinnacle among all fruits.


15.

Here is the teaching of the four great vehicles that are without error:
(First) there is the great vehicle of the unmistaken view.
Since this immediate awareness is lucidly clear,
and this lucid clarity is without error or mistake, it is called "a vehicle."
(Second) there is the great vehicle of the unmistaken meditation.
Since this immediate awareness is that which possesses clarity,
and this lucid clarity is without error or mistake, it is called "a vehicle."
(Third) there is the great vehicle of the unmistaken conduct.
Since this immediate primal awareness is that which possesses clarity,
and this lucid clarity is without error or mistake, it is called "a vehicle".
(Fourth) there is the great vehicle of the unmistaken fruit.
Since this immediate awareness is lucidly clear,
and this lucid clarity is without error or mistake, it is called "a vehicle."


16.

Here is the teaching on the four great unchanging (essential points called) "nails."
(First) there is the great nail of the unchanging view:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called "a nail."
(Second) there is the great nail of the unchanging meditation:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called "a nail."
(Third) there is the great nail of the unchanging conduct:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called "a nail."
(Fourth) there is the great nail of the unchanging fruit:
This immediate present awareness is lucidly clear,
because it is stable in the three times; it is called "a nail."


17.

Then, as for the secret instruction, which teaches that the three times are one:
You should relinquish all notions of the past and abandon all precedents.
You should cut off all plans and expectations with respect to the future.
And in the present, you should not grasp (at thoughts that arise) but allow (the mind) to remain in a state like the sky.
Since there is nothing upon which to meditate (while in the primordial state), there is no need to meditate.
And since there does not exist any distraction here, you continue in this state of stable mindfulness without distraction.
In this state, which is without meditation and without any distraction, you observe everything with a naked (awareness).
Your own awareness is inherently knowing, inherently clear, and luminously brilliant.
When it arises, it is called the Bodhicitta, "the enlightened mind".
Being without any activity of meditation, it transcends all objects of knowledge.
Being without any distraction, it is the luminous clarity of the Essence itself.
Appearances, being empty in themselves, become self-liberated; clarity and emptiness (being inseparable) are the Dharmakaya.
Since it becomes evident that there is nothing to be realized by means of the path to Buddhahood,
at this time you will actually behold Vajra-sattva.


18.

Then, as for the instruction for exhausting the six extremes and overthrowing them:
Even though there exist a great many different views that do not agree among themselves,
This "mind" which is your own intrinsic awareness is in fact self-originated primal awareness.
And with regard to this, the observer and the process of observing are not two different things.
When you look and observe, seeking the one who is looking and observing,
since you search for this observer and do not find him,
At that time your view is exhausted and overthrown.
Thus, even though it is the end of your view, this is the beginning with respect to yourself.
The view and the one who is viewing are not found to exist anywhere.
Without it΅―s falling excessively into emptiness and non-existence even at the beginning,
At this very moment your own present awareness becomes lucidly clear.
Just this is the view (or the way of seeing) of the Great Perfection.
Therefore understanding and not understanding are not two different things.


19.

Although there exist a great many different meditations that do not agree among themselves,
your own ordinary present awareness is directly penetrating.
The process of meditation and the one who meditates are not two different things.
When you look for the meditator who is meditating or not meditating,
since you have searched for this meditator and have not found him anywhere,
at that time your meditation is exhausted and overthrown.
Thus, even though it is the end of your meditation, this is the beginning with respect to yourself.
The meditation and the meditator are not found to exist anywhere.
Without it΅―s falling under the power of delusion, drowsiness, or agitation,
your immediate un-fabricated awareness becomes lucidly clear;
and this unmodified state of even contemplation is concentration.
Therefore remaining in a calm state or not remaining in it are not two different things.


20.

Although there exist a great many different kinds of behavior, which do not agree among themselves,
your own self-originated primal awareness is the Unique Sphere.
Behavior and the one who behaves are not two (different things).
When you look for the one it is who behaves with action or without action,
Since you have searched for the one who acts and have not found him anywhere,
At that time your behavior is exhausted and overthrown.
Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.
From the very beginning neither behavior nor the one who behaves have existed (as separate realities).
Without its falling under the power of errors and inherited predispositions,
your immediate awareness is an un-fabricated inherent clarity.
Without accepting or rejecting anything, just letting things be as they are without trying to modify them,
such conduct or behavior alone is pure.
(Therefore) pure and impure action are not two (different things).


21.

Although there exist great many different fruits that do not agree among themselves,
the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.
What is realized and the one who realizes it are not two (different things).
When you look for the fruit and for the one who has realized it,
since you have searched for the realizer (of the fruit) and have not found him anywhere,
at that time your fruit is exhausted and overthrown.
Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.
Both the fruition and the one who has attained the realization are found to not exist anywhere.
Without its falling under the power of attachments or aversions or of hopes and fears,
your immediate present awareness becomes spontaneously perfected inherent clarity.
Understand that within yourself the Trikaya is fully manifest.
(Therefore) this itself is the fruition of primordial Buddhahood.


22.

This intrinsic awareness is free of the eight extremes, such as Eternalism and nihilism, and the rest.
Thus we speak of the Middle Way where one does not fall into any of the extremes,
and we speak of intrinsic awareness as uninterrupted mindful presence.
Since emptiness possesses a heart that is intrinsic awareness,
therefore it is called by the name of Tathagata-garbha, that is, "the embryo or heart of Buddhahood."
If you understand the meaning of this, then that will transcend and surpass everything else.
Therefore, it is called by the name of Praj?¨Άp¨Άramit¨Ά, that is, "the Perfection of Wisdom."
Because it cannot be conceived of by the intellect and is free of all (conceptual) limitations from the very beginning,
therefore it is called by the name of Mahamudra, that is, "the Great Symbol."
Because of that, in accordance with whether it is specifically understood or not understood,
Since it is the basis of everything, of all the bliss of Nirvana and of all the sorrow of Samsara,
Therefore it is called by the name of Alaya, that is, "the foundation of everything."
Because, when it remains in its own space, it is quite ordinary and in no way exceptional,
this awareness that is present and lucidly clear
is called by the name of "ordinary awareness."
However many names may be applied to it, even though they are well conceived and fancy sounding,
With regard to its real meaning, it is just this immediate present awareness (and nothing else).


23.

To desire something other than this
Is just like having an elephant (at home), but searching for its tracks elsewhere.
Even though you may try to measure the universe with a tape measure, it will not be possible to encompass all of it.
(Similarly) if you do not understand that everything derives from the mind, it will not be possible for you to attain Buddhahood.
By not recognizing this (intrinsic awareness for what it is), you will then search for your mind somewhere outside of yourself.
If you seek for yourself elsewhere (outside of yourself), how can you ever find yourself?
For example, this is just like an idiot who, going into a crowd of many people,
And having let himself become confused because of the spectacle,
Does not recognize himself; and, even though he searches for himself everywhere,
He continually makes the error of mistaking others for himself.
(Similarly) since you do not see the natural condition of the real disposition of things,
you do not know that appearances come from mind, and so you are thrust once again into Samsara.
By not seeing that your own mind is actually the Buddha, Nirvana becomes obscured.
With respect to Samsara and Nirvana, (the difference is simply due) to ignorance or to awareness respectively.
But at this single instant (of pure awareness), there is in fact no actual difference between them (in terms of their essence).
If you come to perceive them as existing somewhere other than in your own mind, this is surely an error.
(Therefore) error and non-error are actually of a single essence (which is the nature of the mind).
Since the mind-streams of sentient beings are not made into something that is divided into two,
the unmodified uncorrected nature of the mind is liberated by its being allowed simply to remain in its own (original) natural condition.
If you are not aware that the fundamental error or delusion comes from the mind,
you will not properly understand the real meaning of the Dharmata (the nature of reality);


24.

You should look into what is self-arising and self-originated.
With respect to these appearances, in the beginning they must arise from somewhere,
In between they must remain somewhere, and at the end they must go somewhere.
Yet when you look (into this matter), it is, for example, like a crow gazing into a well.
When he flies away from the well, (his reflection) also departs from the well and does not return.
In the same way, appearances arise from the mind;
they arise from the mind and are liberated into the mind.
The nature of the mind which (has the capacity) to know everything and be aware of everything is empty and clear;
As is the case with the sky above, its emptiness and its clarity have been inseparable from the very beginning.
Self-originated primal awareness becomes manifest,
And becoming systematically established as luminous clarity, just this is the Dharmata, the nature of reality.
Even though the indication of its existence is all phenomenal existence (which manifests externally to you),
You are aware of it in your own mind, and this latter is the nature of the mind.
Since it is aware and clear, it is understood to be like the sky.
However, even though we employ the example of the sky to indicate the nature of the mind,
this is in fact only a metaphor or simile indicating things in a one-sided fashion.
The nature of the mind, as well as being empty, is also intrinsically aware; everywhere it is clear.
But the sky is without any awareness; it is empty as an inanimate corpse is empty.
Therefore, the real meaning of "mind" is not indicated by the sky.
So without distraction, simply allow the mind to remain in the state of being just as it is.


25.

Moreover, as for this diversity of appearances, which represents relative truth,
not even one of these appearances is actually created in reality, and so accordingly they disappear again.
All things, all phenomenal existence, everything within Samsara and Nirvana,
Are merely appearances (or phenomena) which are perceived by the individual's single nature of the mind.
On any particular occasion, when your own (internal) mind-stream undergoes changes,
then there will arise appearances, which you will perceive as external changes.
Therefore, everything that you see is a manifestation of mind.
And, moreover, all of the beings inhabiting the six realms of rebirth perceive everything with their own distinct karmic vision.
The Tirthikas who are outsiders see all this in terms of the dualism of Eternalism as against nihilism.
Each of the nine successive vehicles sees things in terms of its own view.
Thus, things are perceived in various different ways and may be elucidated in various different ways.
Because you grasped at these various (appearances that arise), becoming attached to them, errors have come into existence.
Yet with respect to all of these appearances of which you are aware in your mind,
Even though these appearances that you perceive do arise, if you do not grasp at them, then that is Buddhahood.


26.

Appearances are not erroneous in themselves, but because of your grasping at them, errors come into existence.
But if you know that these thoughts only grasp at things which are mind, then they will be liberated by themselves.
Everything that appears is but a manifestation of mind.
Even though the entire external inanimate universe appears to you, it is but a manifestation of mind.
Even though all of the sentient beings of the six realms appear to you they are but a manifestation of mind.
Even though the happiness of humans and the delights of the Devas in heaven appear to you, they are but manifestations of mind.
Even though the sorrows of the three evil destinies appear to you, they are but manifestations of mind.
Even though the five poisons representing ignorance and the passions appear to you, they are but manifestations of mind.
Even though intrinsic awareness, which is self-originated primal awareness, appears to you, it is but a manifestation of mind.
Even though good thoughts along the way to Nirvana appear to you, they are but manifestations of mind.
Even though obstacles due to demons and evil spirits appears to you, they are but manifestations of mind.
Even though the gods and other excellent attainments appear to you, they are but manifestations of mind.
Even though various kinds of purity appear to you, they are but manifestations of mind.
Even though (the experience) of remaining in a state of one-pointed concentration without any discursive thoughts appears to you, it is but a manifestation of mind.
Even though the colors that are the characteristics of things appear to you, they are but manifestations of mind.
Even though a state without characteristics and without conceptual elaborations appears to you, it is but a manifestation of mind.
Even though the non-duality of the one and the many appears to you, it is but a manifestation of mind.
Even though existence and non-existence, which are not created anywhere, appear to you, they are but manifestations of mind.
There exist no appearances whatsoever that can be understood as not coming from mind.


27.

Because of the unobstructed nature of the mind, there is a continuous arising of appearances.
Like the waves and the waters of the ocean, which are not two (different things),
Whatever arises is liberated into the natural state of the mind.
However many different names are applied to it in this unceasing process of naming things,
With respect to its real meaning, the mind (of the individual) does not exist other than as one.
And, moreover, this singularity is without any foundation and devoid of any root.
But, even though it is one, you cannot look for it in any particular direction.
It cannot be seen as an entity located somewhere, because it is not created or made by anything.
Nor can it be seen as just being empty, because there exists the transparent radiance of its own luminous clarity and awareness.
Nor can it be seen as diversified, because emptiness and clarity are inseparable.
Immediate self-awareness is clear and present.
Even though activities exist, there is no awareness of an agent who is the actor.
Even though they are without any inherent nature, experiences are actually experienced.
If you practice in this way, then everything will be liberated.
With respect to your own sense faculties, everything will be understood immediately without any intervening operations of the intellect.
Just as is the case with the sesame seed being the cause of the oil and the milk being the cause of butter,
But where the oil is not obtained without pressing and the butter is not obtained without churning,
So all sentient beings, even though they possess the actual essence of Buddhahood,
Will not realize Buddhahood without engaging in practice.
If he practices, then even a cowherd can realize liberation.
Even though he does not know the explanation, he can systematically establish himself in the experience of it.
(For example) when one has had the experience of actually tasting sugar in one's own mouth,
one does not need to have that taste explained by someone else.
Not understanding this (intrinsic awareness), even Panditas can fall into error.
Even though they are exceedingly learned and knowledgeable in explaining the nine vehicles,
it will only be like spreading rumors of places, which they have not seen personally.
And with respect to Buddhahood, they will not even approach it for a moment.
If you understand (intrinsic awareness), all of your merits and sins will be liberated into their own condition.
But if you do not understand it, any virtuous or vicious deeds that you commit
will accumulate as karma leading to transmigration in heavenly rebirth or to rebirth in the evil destinies respectively.
But if you understand this empty primal awareness, which is your own mind,
the consequences of merit and of sin will never come to be realized,
just as a spring cannot originate in the empty sky.
In the state of emptiness itself, the object of merit or of sin is not even created.
Therefore, your own manifest self-awareness comes to see everything nakedly.
This self-liberation through seeing with naked awareness is of such great profundity,
and, this being so; you should become intimately acquainted with self-awareness.
Profoundly sealed!


28.

How wonderful!
As for this "Self-Liberation through Seeing with Naked Awareness" which is a direct introduction to one's own intrinsic awareness,
It is for the benefit of those sentient beings belonging to the later generations of those future degenerate times
That all of my Tantras, Agamas, and Upadesas,
Though necessarily brief and concise, have been composed.
And even though I have disseminated them at the present time, yet they shall be concealed as precious treasures,
So that those whose good karma ripens in the future shall come to encounter them.
SAMAYA! Gya! Gya! Gya!

This treatise which is an introduction to one's actual intrinsic awareness or state of immediate presence
Is entitled "Self-Liberation through Seeing with Naked Awareness."
It was composed by Padmasambhava, the Master from Uddiyana.
Until Samsara is emptied of living beings, may this Great Work of liberating them not be abandoned!

(On the full moon day of the eight-month of the Wood-Ox year, this Terma text entitled the Rig-pa ngo-sprod gcer mthong rang-grol, belonging to the Zab-chos zhi-khro dgongs-pa rang-grol cycle of Rigdzin Karma Lingpa, was translated by Vajranatha in the hope that it will enlighten and benefit all beings.

Sarva Mangalam!

(Translated into English by John Myrdhin Reynolds)
"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 #54 on: October 15, 2010, 12:35:41 am »
Seeing how it is Sangye Menla day today here are some icons of Guru Rinpoche as Sangye Menla
« Last Edit: October 15, 2010, 12:38:27 am by gregkavarnos »
"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 #55 on: October 15, 2010, 12:37:45 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 #56 on: October 15, 2010, 12:40:05 am »
"A genius is a person who, on a beach full of nudists, can remember peoples faces!"  Arka

Offline t

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Re: Guru Rinpoche
« Reply #57 on: October 15, 2010, 02:15:43 am »

Offline Lobster

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Re: Guru Rinpoche
« Reply #58 on: December 20, 2011, 05:30:37 am »
Thanks kindly for the resources. Here is a page I did a while back, which I hope adds something to the garland

http://web.archive.org/web/20070210031618/http://pages.britishlibrary.net/lobster/buddha/rinpoche.htm

OM HA HUM VAJRA GURU PEMA SIDDHI HUM

Offline t

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Re: Guru Rinpoche
« Reply #59 on: December 20, 2011, 08:41:26 am »

 


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