| The beautiful logo on the left in the banner at the top of the web page ........ was designed by Drupon Rinchen Dorjee. It means: The two horses are Kypbpa Jigten Sumgon's love and compassion. The jewels are the mind of enlightenment: wishing and action bodhicitta. The blue space in the background is ultimate bodhicitta. The caparisons on the horses: saddle, bridle and neck ornament, are the three types of vows. The ocean is the sutra and tantra Dharma teachings. The lotus is freedom from stains. The white AH inside is Manjushrinamosamghiti Sutra, "All beings are born from AH and are all capable of enlightenment." The red and white circle with the HUNG inside: the white moon disk is Tthe Buddha's Nirmanakaya. The red sun disk is the Buddha's Sambogakaya, and the blue HUNG is the Buddha's Dharmakaya. The sun-rays are the blessings of the three Budddha bodies pervading the entire universe. The rainbow is the five primordial wisdoms. The Tibetan writing on the banner says, "Ratna Shri Cho Khor Ling - Jigten Sumgon Wheel-Turning Land," and is the blessings acruing just from saying Khyobpa Jigten Sumgon's very name. The full moon appearing above Drupon la's logo represents the cooling rays of loving kindness, compassion and Bodhicitta, the mind of enlightenment - the wish to protect all living beigs from suffering. | THURSDAY EVENING PRACTICE IS CANCELED FOR NOW. 2012 SCHEDULE NOT YET SET. FOR QUESTIONS PLEASE CALL LINDA AT 608-967-9339 lindaw@mhtc.net WE ARE STILL KEEPING UP OUR EMAIL LIST AND WEBSITE. |
Drikung Kagyu Dharma Circle of Madison In
September of 1991, Khenchen Rinpoche Konchog Gyaltshen was invited by Alexandria Meyers and Paul Gustofson, and the
Drikung Kagyu Dharma Circle of Madison was founded. Our aim is DKDC
is a small group that has had a few members who’ve been part of it from
the beginning and other members who’ve been very committed for as long
as they've lived in the area. During teaching events, attendance can swell to more than sixty. Our group has met once a week In
1982, Khenchen had been asked to come to North America in order to
spread the dharma by His Holiness the Drikung Kyabgon Chetsang– co-head
of the Drikung Kagu Lineage of Tibetan Buddhism, which was almost
extinct. Khenchen Rinpoche founded the In 1994, during his U.S. tour, His Holiness the Drikung Kyabgon Chetsang, came to Madison to give a number of empowerments and teachings. In '95, His Eminence Garchen Rinpoche came here to do the same. Many other great lamas of the Drikung Kagyu lineage have also come here at Khenchen's urging. Around that time, a member of our group purchased land located in rural In October of 2006 Drupon Rinchen Dorjee, resident lama at Garchen Institute in Arizona, arrived in Chicago to act as Spiritual Director for both Ratna Shri, http://chicagoratnashri.org and The Drikung Kagyu Dharma Circle of Madison, www.drikungwisconsin.org He visits us on a regular basis as well as other centers throughout the U.S. His Holiness Chetsang Rinpoche, Venerable Kenchen Konchog Gyaltshen, Drupon Thinley Nyingpo, and Khenpo Sherab Odzer all recommended him to us because of his high degree of realization, and due the heroic efforts of our sister sangha, Chicago Ratna Shri, he is now our spiritual director and has been in the USA for five years. Thus, since 1991, a continual stream of magnificently qualified teachers has come to Wisconsin to share their knowledge with us. We are incredibly blessed and fortunate to have so many realized lamas come to us. HOME |
The Kagyu Lineage began with the great Tibetan saint and yogi, Milarepa (1052-1135)
who attained enlightenment in a single lifetime. His
ceaseless devotion to his teacher Marpa (1012-1096), was
legendary. Marpa Lotsowa, a layperson with a wife and family, was
a great scholar and translator who made several arduous treks to From
Gampopa, four elder Kagyu lineages arose: Barom Kagyu, Tsalpa Kagyu,
Karma (or Kamtsang) Kagyu, and Phagdru Kagyu. One of Gampopa’s
principle disciples was Phagmodrupa, (1110-1170.) From Phagmodrupa came the eight younger
Kagyu schools: Drikung Kagyu, Taklung Kagyu, Drukpa Kagyu, Trophu
Kagyu, Yelpa Kagyu, Martsang Kagyu, Shuksep Kagyu and Yasang
Kagyu. The first lineage is called the Magnificent Blessing Realization lineage. It came directly from Vajradhara, to Tilopa, Naropa, Marpa, Milarepa, and then toright, painting the stupa. Gampopa. The second lineage is called the lineage of Profound View. It came from Buddha Shakyamuni, and was passed to Nagajuna, Chandrakirti, Atisha, and Gampopa. The third lineage is called the Most Excellent Prawww.drikungwisconsin.orgctice lineage. It came from Buddha Shakyamuni to Manjushri, Maitreya, Asanga, Atisha, and Gampopa. Thus,
Gampopa received the entire corpus of sacred transmissions and
teachings of these three lineages, which he passed to Phagmodrupa.
Although Phagmodrupa had thousands of disciples, Kyobpa Jigten
Sumgon was one of his closest. Phagmodrupa prophesied that the
teachings and blessings would be carried on by a Bodhisattva who had
already attained the ten Bhumis: Lord Jigten Sumgon, (who was Arya
Nagarjuna in a previous incarnation.) Kypbpa Jigten Sumgon received the entire body of teachings and empowerments from Phagmodrupa like water pouring into a vase. From
Kyobpa Jigten Sumgon on, all these blessings and teachings have
remained unbroken to the present day. The lineage is carried on
by two heads of the lineage: H.H. Drikung Kyabgon Chungtsang Rinpoche,
the 36th lineage holder, who resides in The
Drikung lineage is renowned for its Great Drikung Phowa Practice and
has produced many great meditators. In the 1980's the greatest
Drikung yogis in His
Holiness the Drikung Kyabgon Chetsang has established the Drikung
Kagyu Institute: Jangchub Ling, in Dehra Dun, India. There are many
ordained persons attending the school and engaged in three-year retreat
there. His Holiness travels to the many Drikung monastaries in
Ladakh, India nad Nepal, and has come to the For some interesting information on two sub-sects of the Kagyu lineage: Shangpa and Dakpo, visit this link at the Tibetan 17th Gyalwa Karmapa's website at: http://www.tibet.com/Buddhism/kagyu.html Kagyu Lineage Leaders to Rotate as Head of all Kagyu Lineages: |
THEIR HOLINESSES CHUNGTSANG, IVTH DALAI LAMA AND CHETSANG  The Drikung Kagyyu lineage has two heads; the Drikung Kyabgon Chungstang lives in Tibet,Chetsang lives in Dhera Dun, India. H.H. D. K.Chungstang was able to visit the United States for the first time after 2000, H. H. D. K.Chetsang Rinpoche has visited here many times. In 1994, with the encouragement of Khenchen Konchog Gyaltshen, the Drikung Kagyu Dharma Circle invited His Holiness the Drikung Kyabgon, Chetsang to give empowerments and teachings in Madison, WI. Over a hundred people came on the weekend on some days. Khenchen Konchog Gyaltshen translated and offered his presence. The event was extremely successful. His Holiness gave many profound teachings and empowerments and it was all followed by a gigantic Lama Chopa Tsok.. We were a radically different group after he left. His Holiness, D. K. Chetsang said that Madison was one of the places he enjoyed the most during his U.S. tour at the time. HOME |
HIS EMANENCE, GARCHEN RINPOCHE
"To me in this world there are only two types of beings: my benefactors of love and my benefactors of patience. The majority are my benefactors of love; they are very kind and help me. Some try to cause harm and create obstacles; these are my benefactors of patience. The kindness of each benefactor is equal, and thus my love for them is equal. Maybe my benefactors of patience are even more kind to me, as they allow me to practice the perfection of patience. I am thus very grateful to all those who do not like me and make me tame my anger. At the same time I feel great compassion for their sorrow, but as they allow me to practice patience and my anger and jealousy to gradually diminish, they are my teachers. Thus, in the end, when I attain enlightenment and all my anger and jealousy are no more, it is due to their kindness. For this reason I love them greatly." Translated by Ina Bieler Rinpoche made his first visit to the United States, the Drikung Kagyu Dharma Circle of Madison invited him to come here. At that time, not too many people had heard of him yet, but word spread like wildfire. The week-long event was awesome. His Emanence was extremely gentle; he saw each one of us as his only dearest child. He would hug us, engage each one of us in smiles and affection, stroke us, rub our heads and play funny jokes on us. He is a living Buddha and we were extremely fortunate to have him in our presence. It's a miracle and a blessing that he is thriving and spreading the Buddhadharma far and wide. He is the epitome of loving kindness and compassion itself.  The Drikung Kagyu Dharnma Circle of Madison in 1997. HOME | KHENCHEN KONCHOG GYALTSHEN RINPOCHE Khenchen Rinpoche Konchog Gyaltshen was born in a province that is sacred to the Drikung Kagyu lineage: In early 1968, he took full monastic ordination from H.E. Kalu Rinpoche http://www.kdk.org/kalu-rinpoche.html, and received teachings from the 16th Gyalwa Karmapa on The Eight Treasures of Mahamudra Songs of the Indian Mahasiddhas. Rinpoche received teachings and instructions the Venerable Khunu Rinpoche; whom the H.H. the 14th Dalai Lama places on the crown of his head for his actualization of Bodhicitta. With Ven. Khunu Lama, Khenchen Rinpoche studied Mahamudra, the songs of Milarepa, and Gampopa’s Jewel Ornament of Liberation and Precious In 1978, under the guidance of the great master Khyunga Rinpoche, Khenchen Konchog began a three-year retreat, wch included the Five-fold Path of Mahamudra and the Six Yogas of Naropa, Kyobpa Jigten Sumgon’s Gong Chik, plus many transmissions from Kyunga Rinpoche. In 1985, Khenchen Konchog Rinpoche traveled to the main seat of the Drikung Kagyu lineage at Wanting the teachings of Dharma to reach as many people as possible, and being a genius at language, Khenchen Rinpoche quickly adapted himself to Western forms of communication. He has been on the media and has given many lectures. The Tibetan calligraphy in the early editions of sadhanas that he’s translated are written in his own hand. He has translated and written many books; Gampopa’s Jewel Ornament of Liberation is one of the works that Khenchen has found most inspiring. Seeing the need for a precise translation of this great text, Khenchen Rinpoche, in order to accomplish this, spent many years working with his editor, Khenmo Konchog Thinley Chödron. They went through the entire text word by word four times, sometimes spending an hour or more on a single phrase or sentence! It has now gone through several reprintings and is often quoted in scholarly works by other authors. Due to decades of unremitting travel and teaching, Khenchen Rinpoche fell ill and now makes his home in Khenchen Rinpoche, in partnership with Khenmo Trinlay, has finished a new book , A Complete Guide To The Buddhist Path." It's a commentary on Drikung Bhande Dharmaradza's Jewel Treasury of Advice, 100 Verses of Advice From the Heart." The text is Khenchen's lucid commentary on Dharmaradza's words and is as applicable today for our modern times as it was centuries ago. Khenchen visited Madison this July, 2010 and gave a wonderful talk on "How to Bring Happiness Into Your Life," and to teach on his new book, A Complete Guide to the Buddhist Path," a commentary on Drikung Bhande Dharmaradza's Jewel Treasury of Advice; One-Hundred Verses of Advice from the Heart. The event was very well attended, with folks driving from as far away as Minnesota! Khenchen just finished more teachings on his "Permissions and Prohibitions" this weekend in Madison, WI. HOME |
DRUPON
RINCHEN DORJE RINPOCHE
Photo by Gretchen Howard, NY, 2007 DKDC-Madison
is incredibly fortunate to have Drupon Rinchen Dorje Rinpoche,
resident lama at Garchen Institute in Arizona, as our Spiritual
Director. His Holiness, D. K. Chetsang, Venerable Khenchen Konchog
Gyaltshen Rinpoche, Khenpo Sherab Odzer
Rinpoche and Drupon Thinley Nyingpo Rinpoche all recommended him
because of his high degree of realization and his gentleness and
kindness. He arrived here In 1984 Drupon Rinchen Dorje stayed in his local monastery for nine years, working hard at its reconstruction. While there, he took novice monk’s vows from Tulku Nyendrak Gyaltsen Rinpoche, receiving many profound teachings from him such as the Five-fold Path of Mahamudra and Dzogchen. From Tulku Thogme Rinpoche he received wang, transmission and pith instructions on Five-Deity Chakrasamvara in the tradition of Drilbupa. In
1990, at Drithil Ogmin Jang Chub Ling monastery, he received Kyobpa
Jigten Sumgon’s Five-fold Mahamudra wang, transmission and teachings
from Master Gelong Tenzin Nyima. He went on pilgrimage to Dhaglha Gampo temple and did retreat there for several weeks. In 1993, he made a pilgrimage to In 1995, during his stay at the Drikung Kagyu Institute, he accomplished the preliminary practices to Mahamudra and the recitation of Chakrasamvara in group retreat in the presence of His Holiness Chetsang Rinpoche, and was ordained as a full bikshu by him. In 1996, in Almora, he received wang on the Six Yogas of Naropa, Five-Fold Path of Mahamudra, Chakrasamvara/Vajarvarahi and the symbolic whispered lineage from H.H. Chetsang Rinpoche, and accomplished a three year retreat in the Drikung Thil tradition under Gelong Yeshe Rinpoche. In 2000, he received Snake Year teachings form H.H. D. K.Chetsang Rinpoche H.E. Garchen Rinpoche. In 2001, he went to Lapchi, in Nepal, the site of many sacred caves where the great yogi Milarepa practiced. In a cave there, he accomplished another three-year retreat on Rechungpa’s whispered lineage of Chakrasamvara and Vajravarahi, the Six Yogas of Naropa and the naked instructions of the bardo. In 2004 he was enthroned as a Drupon – Accomplished Retreat Master. In 2005, he received wang and transmission on the five deities of Hevajra in Marpa’s tradition from H.H. Chetsang Rinpoche, and in 2006 he accomplished a retreat on it at Almora. Thus, our precious teacher has completed some eight years of retreat! Starting in May/June 2009 and from then on, at the time of Saka Dawa in Chicago, Drupon la gives very high teachings for ten days. This year, after giving teachings on Madyamaka and Mahamudra from a text by Kyobpa Jigetn Sumgon, Chicago Ratna Shri will host His Eminence Garchen Rinpoche, who will bestow a One Hundred Peaceful and Wrathfull Deity's Empowerment and Teachngs on the Bardo. During Saka Dawa, 2012, in Chicago, Drupon Rinchen Dorjee and Chicago Ratna Shri will host His Holiness Chetsang to give a Chakrasamvara empowerment and a week of teachings on it! |
KHENPO TSULTRIM TENZIN RINPOCHE Khenpo Tsultrim Tenzin was born in 1970. At the age of 14 he took his monk's vows and began his Buddhist studies. In 1987 he traveled to Jangchub Ling in Khenpo Tsultrim arrived at TMC in April 2001. He is the Spiritual Director of TMC in Frederick, Maryland. At the Tibetan Meditation Center, in 2008 and 2009, Rinpoche taught on the Vinaya vows and practices for the ordained sangha. It is his wish to continue to give these teachings to Drikung monks and nuns every year. HOME |
DRUPON THINLEY NYINGPO RINPOCHE (Shown with H.E. Garchen Rinpoche at TMC) Spontaneously Namo Guru! From
an early age, Drupon Thinley Nyingpo Rinpoche has had a natural
inclination towards religion. With his father's encouragement, he
entered Brong-ngur Monastery in In
the year 2000, Drupon Thinley participated in the Drikung Kagyu Snake
Year teachings where he received the entire corpus of
empowerments, transmissions, and instructions in the Drikung Kagyu
lineage. Based on his accomplishments, he was awarded the title
of Drupon, “Master of Spiritual Attainment or Retreat Master”. Khenchen
Konchog Gyaltshen Rinpoche brought Drupon Thinley to |
KHENPO SHERAB ODZER RINPOCHE
Khenpo Sherab Odzer Rinpoche was born in In May, 2004, he established the Drikung Namgyal Ling, Drikung Kagyu Buddhist Center of Tucson, Arizona. www.drikungkagyutucson.org. In
addition to being extremely learned, Rinpoche has a very warm and
peaceful demeanor and a playful, affectionate nature and he is much
loved. He enjoys singing Mila songs to his students! Khenpo Sherab visited us in 2005 and 2006 to teach on Rigdzin Chödrak’s 35 Pieces of Advice, and in 2007 to teach on Geshe Chekawa’s Seven Point Mind Training – Lo Jong. Two
years ago, His Holiness Chetsang Rinpoche intended that Tibetan women
become educated in the Dharma so that in later years, Drupon-ma’s,
Khenmos and female tulkus could emerge. Recently, H.E. Garchen Rinpoche, Khenpo Sherab’s root master, asked him to return to
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Khenmo Konchog Chodron Trinley Khenmo Thinley Chodron met Khenchen Rinpoche in the mid 1980’s, and felt a very strong connection to him. She began studying and practicing with deep devotion. She was one of the main forces in getting TMC off the ground, and has tirelessly donated her time to TMC ever since. In 1992, the then Ani la began assisting Khenchen Rinpoche in translation projects for publication, most notably, The Jewel Ornament of Liberation, by Gampopa. They worked together closely on the project for many years, so that eventually Khenchen Rinpoche authorized her to give teachings on the classic text. She has worked with Khenchen on many other volumes, including the 100 Verses from the Heart, by Drikung Dharmaradza, with a commentary by Khenchen Rinpoche. After importuning Khenchen for some years, Khenmo Trinley joyfully received ordination in 1997 . She said that when she was ordained it felt like coming home. In 2005, she took full Bikshuni vows. In 2007, Khenchen Khonchog Rinpoche asked His Holiness D. K. Chetsang if Ven. Bikshuni Thinley could be enthroned as a Khenmo. Her enthronement took place in May 2007, during TMC’s 25th anniversary. DKDC invited Kenmo Trinley to come to Sky Heart to lead the first retreat on the land when there were only the roof, floor, and beams of a rough cabin. The next year she lead a Chod retreat in the Dodgeville area. In 2000 and 2001, she came again to give teachings on Gampopa’s Jewel Ornament of Liberation. During the 2008 Spring Retreat at TMC, Khenmo gave teachings on the 4 Noble Truths and the 12 Links of Interdependant Origination. People loved her scholarship and warm-hearted approach. Her faultless devotion and rigorous scholarship are inspiring and her sense of humor and gentle warmth endear her to us. Recently, Khenmo has worked in partnership with Khenchen Rinpoche, Konchog Gyaltshen, editing his book, A Complete Guide to the Buddhist Path," a commentary on Drikung Bhande Dharmaradza's text, A Jewel Treasury of Advice: 100 Verses of Advice from the Heart. This July, 2010, Khenmo lead a discussion with us on the text that was extremely creative and thougt-provoking. With Khenchen, she is working on a commentary to Khenchen's Prayer Flags, scheduled to be published within the next year or two. |
TEACHINGS & MP3'S HOME |
Dharma Aids
Drikung Kagyu Prayer Book For Your Downloadable Convenience: OPENING AND CLOSING PRAYERS FROM THE DRIKUNG KAGYU DHARMA CIRCLE OF MADISON PRAYER BOOK HOMEOPENING PRAYERS: ALTRUISTIC MOTIVATION – 3 X DAG LA DANG WAR JE PE DRA NÖ PAR JE PE GEG/ THAR PA DANG THAMCHE KHYEN PE BARDU / CHÖ PAR JE PA THAM CHE KYI TSO JE PE / MA NAM KHA DANG NYAM PE SEM CHEN TAMCHE DE LA WANG DEN / DU NGEL DANG DREL NYUR DU LA NA ME PA YANG DAG PAR DZOG PE JANG CHUB RINPOCH THOB PAR JA / DE CHE DU SANG MA GYE KYI BARDU LU NGAG YI SUM GE WE LA KOL / MA SHEI BARDU LU NGAG YI SUM GE WA LA KOL / DU DE RING NE ZUNG TE NYI MA SANG DA TSAM GYI BARDU LU NGAG YI SUM GE WE LA KOL / LONG REFUGE PRAYER – 3 X
YIDAM KYIL KHOR GYI LHA TSOG DAM PE CHÖ PAWO KHANDRO CHÖ KYONG SUNG ME TSOG YESHE KYI CHEN DANG DEN PA TAKING THE BODHISATTVA VOW – 3 X JANG CHUB NYING POR CHI KYI BAR / SANGYE CHÖ DANG JANG CHUB SEM PA YI / TSOG LAYANG DE SHIN KYAB SU CHI / JI TAR NGON GYI DE SHEG KYI / JANG CHUB THUG NI KYE PA DANG / JANG CHUB SEM PE LAB PA LA / DE DAG RIM SHIN DE ZHIN DRO LA PHEN DON DU / RIM PA ZHIN DU LAB PAR GYI / SHORT REFUGE PRAYER – 3 X SANGYE CHÖ DANG TSOG KYI CHOG DAG GI JIN SOG GYI PE SÖNAM KYI / DRO LA PAN CHIR SANGYE DRUB PAR SHOG / THE FOUR IMMEASURABLES – 3 X MA DUGNEL DANG DUGNEL GYI GYU DANG DREL WAR GYUR CHIG / DUGNEL NYE RING CHAG DANG NYI DANG DREL WE TANG NYOM LA NE PAR GYUR CHIG / SEVEN LIMB PRAYER 1 – X JI NYE SU DAG CHOG DAG GI MA LÜ DE DAG THAMCHE LA / LU DANG NGAG YI DANG WE CHAG GYI O / ZANGPO CHÖ PE MONLAM TOB DAG GI / GYEL WA THAMCHE YI KYI NGON SUM DU / ZHING GI DUL NYE LÜ RAB TU PA YI / GYEL WA KUN LA RAB TU CHAG TSEL LO / DUL CHING THENG NA DUL NYE SANGYE DE TAR CHÖ KYI YING DE DAG NGAG PA MI ZE GYATSO GYEL WA KYN GYI YONTEN RAB JÖ CHING / DE WAR SHEG PA THAMCHE DAG GI TÖ / METOG DAM PA TRENG WA DAM PA DANG / SILNYEN MARME CHOG DANG DUGPÖ DAM PA YI / GYELWA DE DAG LA NI CHÖ PAR GYI / NAZA DAM PA KÖ PE KYE PAR PHAG PE CHOG KUN GI / GYELWA DE DAG LA NI CHÖ PAR GYI / CHÖPA GANG ZANGPO CHÖ LA DE PE TOB DAG GI / GYEL WA KUN LA CHAG TSEL CHÖ PAR GYI / DÖ CHAG ZHE DANG TI MUG WANG GI NI / LÜ DANG NGAG DANG DE ZHIN YI KYI DANG / DIGPA DAG GI PA CHI CHI PA / DE DAG THAMCHE DAG GI SO SOR SHAG / CHOG CHU GYELWA KUN DANG SANGYE SE / RANG GYEL DRO WA KYN GI SÖNAM GANG LA YANG / DE DAG KYN GYI JE SU DANG YI RANG / GANG GON NYA NGEN DE TON GANG SHIG DE TAG LA / DRO WA KUN LA PHEN ZHING DE WE CHIR / KALPA ZHING GI DUL NYE ZHUG PAR YANG / DAG GI THEL MO RAB JAR SOL WAR GYI / CHAG TSEL WA DANG CHÖ CHING SHAG PA DANG / JE SU YI RANG KUL ZHING SOL WA YI / GEWA CHUNG ZE DAG GI CHI SAG PA / THAMCHE ZOG PE JANG CHUB CHIR NGO-O / SUPPLICATION TO KYOBPA JIGTEN SUMGÖN KYAB-DREN-GYI DO ME ZAM LING GYEN / DRAG PE TONG SUM YON LA KYAB / TSÖ ME GYELWA DORJE CHANG / PA-JIGTEN GON PE SHAG LA DÜ / DÜ-TAG-TU SAM GYU KHYÖ LE ME / JIN GI LOB SHIG THUG JE CHEN / NYING GI MUN PA SEL NE KYANG / SEM-TRÖ-DREL DU-TOG-PAR JIN GYI LOB / SHORT MANDALA OFFERING SA ZHI PÖ KYI CHÜ JUG ZHING METOG TRAM / RIRAB LING ZHI NYI DE GYEN PA DI / SANGYE ZHING LA MIG TE BUL WA YI / DRO KUN KU SUM YONG ZOG LAME TSOG DAG LÜ LONG CHÖ NANG SI YON SHE LA / LAME CHOG GI NGÖ DRUB TSEL DU SOL / CHAG TSEL WA DANG CHÖ CHING SHAG PA DANG / JE SU YI RANG KUL ZHING SOL WA YI / GE WA CHUNG ZE DAG GI CHI SAG PA / THAMCHE ZOG PE JANG CHUB CHIR NGO O / REQUEST FOR TEACHINGS 1 – X SEMCHEN NYAM KYI SAM PA DANG / LÖ YI JE DAG JI TA WA / CHE CHUNG THUN MONG THEG PA YI / CHÖ KYI KHORLO KOR DU SOL / DEITY PRACTICES FROM THE DKDC-M PRAYER BOOK SHORT CHENRIZI PRACTICE JOWO CHON GYI MA GÖ KU DOG KAR / DZOG SANGYE KYI U LA GYEN / THUGJE CHEN GYI DRO LA ZIG / CHENREZI LA SOL WA DEB / GE WA DI YI NYUR DU DAG / CHENREZI WANG DRUB GYUR CHIG / DRO WA CHIG KYANG MA LÜ PA / DE YI SA LA GÖ PAR SHOG / SHORT MANJUSHRI PRACTICE SHON NÜ KU LU CHANG WA JIGTEN TI MUG MUN SEL WA / JAMPEL YANG LA CHAG TSEL TO / TSE DEN KYO KYI KHYEN RAB O SER GYI / DAK LÖ MUG MUN PA RAB SEL NE / KA DANG TEN CHO HUNG LUG TOG PA YI / LO DRO POB PE NANG WA TSEL DU SOL / SHORT VAJRAPANI PRACTICE DE SHEG THU TOB CHIG DU SHING / SHAG WA NGAK KYI DZO DZIN CHOG / DU GEG MA LÜ DUL DZE PA / DORJE DZIN LA CHAG TSEL TO / HUNG BADZA PHAT! GEWA DI YI NYUR DU DAG / SANG WE DAG DRO WA CHIG KYANG MA LÜ PA / DE YI SA LA GÖ PAR SHOG / SHORT GREEN LHA DANG LHA MIN CHÖ PEN GYI / ZHAB KYI PEMO LA TU NE / PONG PA KUN LE DRÖL DZE MA / DRÖLMA YUM LA CHAG TSEL TO /
GEWA DI YI DANG KHOR DE SAG YO KYI / KHA NYAM MA GEN DRO WA YO DO CHOG / DUG NGA RANG DROL YESHE CHENPÖ LONG / GAG DRUP DRÖL WE PHAG ME KU THOB SHOG / SHORT AMITAYUS PRACTICE JIGTEN DREN PE TSO WO TSEPAGME / DU MIN CHI WA MA LÜ JOM DZE PE/ GON ME DUNGEL GYUR PA GEWA DI YI NYUE DU DAG / TSEPAGME GON LHA TSOG DRUB GYUR NE / DRO WA CHIG KYANG MA LÜ PA / DE YI SA LA GÖ PAR SHOG / SHORT MEDICINE BUDDHA PRACTICE THUG JE KUN LA NYOM PE CHOM DEN DE / TSEN TSAM THÖ PE NGEN DRÖ DUGNEL SEL / DUG SUM NE SEL SANGYE-MEN GYI LA / BE DUR YE I WÖ LA CHAG TSEL LO / TADYATHA GEWA DI YI NUYR DU DAG / SANGYE MENLA DRUB GYUR NE / DRO WE CHIG KYANG MA LÜ PA / DI YI SALA GÖ PAR SHOG / ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ SHORT VAJRASATTVA PRACTICE DORJE SEMPA SEMPA CHE / DORJE DE ZHIN SHEG PA KÜN / DORJE DANG LONG MANTRA: OM BADZA SATTO SAMAYA MANU PALAYA BADZA SATTO TENOPA TISHTA DRIDO ME BHAWA GE WA DE YI NYUE DU DAG / DORJE SEMPA DRUB GYUR NE / DRO WA CHIG KYANG MA LÜ PA / DE YI SA LA GO PAR SHOG / SUPPLICATION TO THE LAMA – CALLING THE LAMA FROM AFAR PELDEN LAMA – JIN GYI LOB SHIG / KUSHI WANG CHUG – DAGPO KAGYU / YONG KYI TSUG GYEN – DRO WE DE PON / DAM PE LAM TON – THUG JE NGA DAG / GYEL WE GYEL TSHAB – KA GON NGÖ DRUB HOME ~Visualize a white ~After the mantra recitation, the white ~The blue HUNG disappears slowly from the bottom, up through the top, and disappears into emptiness. Now just relax, rest the mind without any investigation or discrimination and be aware. PRAYER TO BE REBORN IN THE BLISSFUL PURE EH MA HO / NGO TSAR SANGYE NANG WA THA YE DANG/ YE SU JOWO THUG JE CHENPO DANG / YON DU SEMPA THUBCHEN THOB NE KYI NGO TSAR PAG TU ME PA YI / DEWACHEN ZHE CHA WE SHING KHAM DER / DAG ZHEN DI NE TSE PHO GYUR MA THAG / KYE WA ZHEN GYI BAR MA CHÖ PA RU / DE RU KYI NE NANG TE ZHEL THONG SHOG / DE KE DAG GI MONLAM TAB PA DI / CHOG TAYATHA PANTSA DRIYA AWA BODHANAYA SOHA / DEDICATION 3 – X JANG CHUB SEM CHOG RINPOCHE / MA KYE PA KYE PA NYAM PA ME PAR YANG / GONG NE GONG DU PHEL WAR SHOG / PRAYER OF USING WISDOM AND COURAGE - USING OBSTACLES ON THE PATH I rely on you, Buddhas and Bodhisattvas until I achieve enlightenment. If I am supposed to get sick, let me get sick and I’ll be happy. If I am supposed to be healed, let all my sickness and confusion be healed, and I’ll be happy. If I am supposed to die, let me die, and I’ll be happy. If I am supposed to have a long live, let me be have a long life and I’ll be happy. If my life is to be cut short, let it be cut short and I’ll be happy. KHENCHEN’S WORDS OF ADVICE ABOUT THIS PRAYER Repeat this often without expectation or fear in order to train the mind. This
is one of the most well known verses that was practiced by many great
Bodhisattvas, through which they achieved excellent results. This
is a special method to free ourselves from hope and fear, so that we
can transmute suffering into the path of enlightenment. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ FOOD OFFERING PRAYERS TONPA LAME SANGYE RINPOCHE / KYOBPA LAME DAM CHÖ RINPOCHE / DEN PA LAME GENDUN RINPOCHE / KYAB ZHEL ZE TO GYA DEN ZHING YI TROG PA / LEG JAR DI NI GYEL WA SE CHE LA / DE PE BUL WE DRO WA DI DAG KUN / JOR DEN TING DZIN ZE LA CHÖPAR BUL / KHA ZE MAN DANG DRA WAR RIGPA YI / DO CHAG ZHE DANG ME PAR TEN GYI TE / GYAG CHIR MA LAG MYEM PE CHIR MA LAG / TSAG CHIR LAG LU NE PAR ZHI CHIR --- / ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ KHENCHEN RINPOCHE’S GUIDELINES FOR DHARMA PRACTITIONERS The Four Foundations or Four Thoughts that Turn the Mind: ~Recollecting the blessedness and possibilities of a precious human rebirth. The Four Seals of Dharma: ~All composite phenomena are impermanent. The Four Noble Truths: The Four Immeasurables: ~The friendliness of loving kindness. Practitioners should contemplate these four by directing them sincerely toward all sentient beings. The Three Refuges: These three are the goal to be achieved as well as the path toward the goal – the gateway to be entered in order to be free from samsara. The Two Accumulations: ~To actualize bodhicitta, [method]. ~To experience emptiness. Four-Fold Statement of Emptiness: ~Dependent origination – ~its nature is declared to be emptiness. Four Practices of a Bodhisattva: ~Contemplating the above topics. The Six Perfections: ~Giving The Purity of Deity Yoga – Four Points: ~Having the mind of enlightenment for all sentient beings, [without exception.]
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ DKDC-M BOOK LONG LIFE PRAYERS HIS HOLINESS, THE FOURTEENTH DALAI LAMA KANG RI RA WE KORWE SHING KAM SU / PEN DANG DEWA MA LÜ JUNG WE NE/ CHENREZI WANG TENZIN GYATSO YE / ZHAP PE SER TI BARDU TEN GYUR CHIG/ KONCHOG RINCHEN SUM GYI NGO WO KYI / GYEL TEN DZIN PA TRUL PEI PE KAR CHANG / DÖN KUN SANGPO CHEN GYI SIG DZE PA / THINLE LHUNDRUP KYEL GYAR SHAB TEN SHOG / HIS HOLINESS THE DRIKUNG KYABGON CHUNGTSANG KONCHOG SUM GYI TEN PA DZIN PA LA / NGAG GI WANG CHUG JETSUN JAMPE YANG / THUBTEN RINCHEN DRONME DEG DZE PA / CHÖ KYI NANG WA KEL GYAR SHAP TEN SHOG / HIS EMINENCE GARCHEN RINPOCHE PHAG PE YÜL NA ARYADEWA ZHE / DO KHAM CHOG SU GAR GYI RIG SU TRUL / JIGTEN GONPO THUG SE CHÖDING PA / PELDEN GARCHEN KU TSE KEL GYAR TEN / KHENCHEN RINPOCHE KONCHOG GYALTSHEN DZUNG MANG THÖ PE NOR GYI PEL CHUG CHING / SAM DANG GOM PE RANGRIG NYAG CHIG TOG / GYEL TEN TSUTRIM Ö BUM GYE DZE CHE / KHENCHEN KONCHOG GYALTSEN SHAP TEN SOL / DORJE CHANG CHEN TILI NARO DANG / MARPA MILA CHÖJE GAMPOPA / PHAGMO DRUPA GYELWA DRIKUNG PA / KAGYU LAMA SÖNAM DI YI THAMCHE ZIG PA NYI / THOB NE NYE PE DRA KYE GA NI CHI BA LONG TRUG PA YI / SI PE TSO LE DRO WA DROL WAR SHOG / JANG CHUB SEM CHOG RINPOCHE / MA KYE PA KYE PA NYAM PA ME PAR YANG / GONG NE GONG DU PEL WAR SHOG / LAMA KU KHAM ZANG WAR SOL WA DEB / CHOG TU KU TSE RING WAR SOL WA DEB / THINLEY DAR SHING GE PAR SOL WA DEB / LAMA-DANG DREL WA ME PAR JIN GYI LOB / JAMPEL PAWÖ JI TAR KHYEN PA DANG / KUNTO ZANGPO DE YANG DE SHIN TE / DE DAG KUN GYI JE SU DAG LOB CHING / GE WA DI DAG THAMCHE RAB TU NGO / SANGYE KUSUM NYE PE JIN LAB DANG / CHÖ NYI GYUR DEN PE JIN LAB DANG / GENDUN ME CHE DÜ PE JIN LAB KYI / JI TAR NGÖ SHIN MONLAM DRUP PAR SHOG / DEDICATION PRAYER BY KYOBPA JIGTEN SUMGÖN Glorious, holy, venerable, precious, kind root and lineage lamas, divine assembly of yidams and assemblies DAG DANG KHOR DE THAMCHE KYI / DU SUM DU SAG PA DANG / YÖ PE GEWE TSAWA DI / DAG DANG SEMCHEN THAMCHE NYUR DU LA NA ME PA YANG-DAG-PAR DZOG PE / JANG CHUB RINPOCHE THOB PAR GYUR CHIG / SHE JA KUN ZIG KUN KHYEN CHÖ KYI JE / TEN DREL NE LA WANG THOB DRIKUNGPA / RICNHEN PELGYI TEN PA SI TE BAR / SHE DRUB THÖ SAM GOM PE ZIN GYUR CHIG /
THE PRAYER TO SAMANTABHADRA, TRANSLATED BY ARI KIEV, THANKS TO THE GARCHEN INSTITUTE http://www.garchen.net/resources.html#prayers HO! NANG SI KOR DE THAMCHE KÜN/ ZHI CHIK LAM NYI DREBU NYI/ RIG DANG MA RIG CHO TRUL TE/ KÜNTU ZANGPÖ MONLAM GYI/ THAMCHE CHÖ YING NGÖN PAR DZOG TE TSANG GYA SHOG/ KÜN GYI ZHI NI DÜ MA JE/ RANG JUNG LONG YANG JÖ DU ME/ KHOR DE NYI KE MING ME DO DE NYI RIG NA SANGYE TE/ MA RIG SEMCHEN KOR WAR KYAM/ KAM SUM SEMCHEDN THAMCHE KYI/ JÖ ME ZHI DÖN RIG PAR SHOG/ KÜNTU ZANGPÖ NGA YI KYANG/ GYU KYEN ME PA ZHI YI DÖN/ DE NYI ZHI LA RANG JUNG RIG/ CHI NANG DRO KUR KYÖN MA TAG/ DREN ME MÜN PE DRIB MA GÖ/ DE CHIR RANG NANG KYÖN MA GÖ/ RANG RIG SO LA SI SUM JIG KYANG NGANG TRAG ME. There
is no attachment to the five desirable qualities of sense objects. In
self-arising consciousness free of thoughts, there is neither solid
form nor the five poisons. In the unceasing clarity of awareness, singular in essence, there yet arises the display of the five wisdoms. From
the ripening of these five wisdoms, the five original Buddha families
emerge, and through the expanse of their wisdom, the 42 peaceful
Buddhas appear. Through the arising power of the five wisdoms, the 60 wrathful Herukas manifest. Thus the ground awareness is never mistaken or wrong. I,
Kuntuzangpo, am the original Buddha of all, and through this prayer of
mine, may all you beings who wander in the three realms of samsara
realize this self-arising awareness, and may your great wisdom
spontaneously increase. From
that wavering there arises a separation of self and the perception of
others as enemies. Gradually the tendency of separation strengthens,
and from this the circle of samsara begins. Then
the emotions of the five poisons develop - the actions of these
emotions are endless. You beings lack awareness because you are
unmindful, and this is the basis of your going astray. Through
my prayer, may all you beings recognize your intrinsic awareness!
Innate unawareness means unmindfulness and distraction. Imputing
unawareness means dualistic thoughts towards self and others. Both kinds of unawareness are the basis for the delusion of all beings. Through
Kuntuzangpo's prayer, may all you beings wandering in samsara clear
away the dark fog of unmindfulness, clear away clinging thoughts of
duality! May you recognize your own intrinsic awareness! Dualistic thoughts create doubt. From subtle attachment to this dualistic turn of mind dualistic tendencies become stronger and thicker. Food,
wealth, clothes, home and friends, the five objects of the senses and
your beloved family - all these things cause torment by creating
longing and desire. These are all worldly delusions. The activities of grasping and clinging are endless. When
the fruition of attachment ripens, you are born as a hungry ghost
tormented by coveting and desiring, miserable, starving and thirsty. Through
Kuntuzangpo's prayer, may all you desirous and lustful beings who have
attachments neither reject longing desire, nor accept attachment to
desires. Let your consciousness relax in its own natural state. Then your awareness will be able to hold its own. May you achieve the wisdom of perfect discernment! When external objects appear, the subtle consciousness of fear will arise. From this fear, the habit of anger becomes stronger and stronger. Finally, hostility comes, causing violence and murder. When the fruition of this anger ripens, you will suffer in hell by boiling and burning. Through Kuntuzangpo's prayer, you beings of the six realms, when strong anger arises for you, neither reject nor accept it. Instead relax in the natural state and achieve the wisdom of clarity! When your mind becomes full of pride there will arise thoughts of competition and humiliation. As this pride becomes stronger and stronger, you will experience the suffering of quarrels and abuse. When
the fruition of this karma ripens, you will be reborn in the god realms
and experience the suffering of change and falling to the lower
rebirths. Through Kuntuzangpo's prayer, may you beings who developed pride let your consciousness relax in the natural state. Then your awareness will be able to hold its own. May you achieve the wisdom of equanimity! By
increasing the habit of duality, by praising yourself and denigrating
others, your ompetitive mind will lead you to jealousy and fighting,
and you will be reborn in the jealous god realm, where there is much
killing and injury. From the result of that killing, you will fall into the hell realm. Through Kuntuzangpo's prayer, when jealousy and competitive thoughts arise, do not grasp them as enemies. Just relax in ease. Then consciousness can hold its natural state. May you achieve the wisdom of unobstructed action! By being distracted, careless and unmindful, you beings will become dull, foggy and forgetful. By
being unconscious and lazy, you will increase your ignorance and the
fruition of this ignorance will be to wander helplessly in the animal
realm. Through Kuntuzangpo's prayer, may
you beings who have fallen into the dark pit of ignorance shine the
light of mindfulness and thereby achieve wisdom free from thought. All you beings of the three realms are actually identical to Buddhas, the ground of all. But your misunderstanding of the ground causes you to go astray, so you act without aim. The six karmic actions are delusion, like a dream. I am the primordial Buddha here to train the six kinds of beings through all my manifestations. Through Kuntuzangpo's prayer may all you beings without exception attain enlightenment in the state of dharmadhatu. Ah Ho! Hereafter, whenever a very powerful yogin with awareness radiant, and free from delusion recites this very powerful prayer, then all who hear it will achieve enlightenment within three lifetimes. During a solar or lunar eclipse, during an earthquake or when the earth rumbles, at the solstices or the New Year you should visualize Kuntuzangpo. And if you pray loudly so all can hear, then beings of the three realms will be gradually liberated from suffering, through the prayer of the yogin and will finally achieve enlightenment. The Thirty-Seven Practices of Bodhisattvas By Ngülchu Thogme Zangpo, From the Garchen Institute http://www.garchen.net/resources.html#prayers Homage to Lokeshvaraya! At all times I prostrate with respectful three doors to the supreme guru and the Protector Chenrezig who, though realizing that all phenomena neither come nor go, strive solely for the welfare of migrators. The perfect buddhas, source of benefit and happiness, arise from accomplishing the sublime Dharma; and as that [accomplishment] depends on knowing the [Dharma] practices, I will explain the bodhisattvas’ practices. 1) At this time when the difficult-to-gain ship of leisure and fortune has been obtained, ceaselessly hearing, pondering and meditating day and night in order to liberate others and oneself from the ocean of cyclic existence is the bodhisattvas’ practice. 2) [The mind of] attachment to loved ones wavers like water. [The mind of] hatred of enemies burns like fire. [The mind of] ignorance that forgets what to adopt and what to discard is greatly obscured. Abandoning one’s fatherland is the bodhisattvas’ practice. 3) When harmful places are abandoned, disturbing emotions gradually diminish. Being without distraction, virtuous endeavors naturally increase. Being clear-minded, certainty in the Dharma arises. Resorting to secluded places is the bodhisattvas’ practice. 4) Long-associated companions will part from each other. Wealth and possessions obtained with effort will be left behind. Consciousness, the guest, will cast aside the guesthouse of the body. Letting go of this life is the bodhisattvas’ practice. 5) When [evil companions] are associated with, the three poisons increase, the activities of listening, pondering and meditation decline, and love and compassion are extinguished. Abandoning evil companions is the bodhisattvas’ practice. 6) When [sublime spiritual friends] are relied upon, one’s faults are exhausted and one’s qualities increase like the waxing moon. Cherishing sublime spiritual friends even more than one’s own body is the bodhisattvas’ practice. 7) What worldly god, himself also bound in the prison of cyclic existence, is able to protect others? Therefore, when refuge is sought, taking refuge in the undeceiving Triple Gem is the bodhisattvas’ practice. 8) The Subduer said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds, even at peril to one’s life, is the bodhisattvas’ practice. 9) The pleasure of the triple world, like a dewdrop on the tip of a blade of grass, is imperiled in a single moment. Striving for the supreme state of neverchanging liberation is the bodhisattvas’ practice. 10) When mothers who have been kind to one since beginningless time are suffering, what is the use of one’s own happiness? Therefore, generating the mind of enlightenment in order to liberate limitless sentient beings is the bodhisattvas’ practice. 11) All suffering without exception comes from wishing for one’s own happiness. The perfect buddhas arise from the altruistic mind. Therefore, completely exchanging one’s own happiness for the suffering of others is the bodhisattvas’ practice. 12) Even if others, influenced by great desire, steal all one’s wealth or have it stolen, dedicating to them one’s body, possessions and virtues [accumulated in] the three times is the bodhisattvas’ practice. 13) Even if others cut off one’s head when one is utterly blameless, taking upon oneself all their negative deeds by the power of compassion is the bodhisattvas’ practice. 14) Even if someone broadcasts throughout the billion worlds all sorts of offensive remarks about one, speaking in turn of that person’s qualities with a loving mind is the bodhisattvas’ practice. 15) Even if, in the midst of a public gathering, someone exposes faults and speaks ill of one, humbly paying homage to that person, perceiving him as a spiritual friend, is the bodhisattvas’ practice. 16) Even if someone for whom one has cared as lovingly as his own child regards one as an enemy, to cherish that person as dearly as a mother does an ailing child is the bodhisattvas’ practice. 17) Even if, influenced by pride, an equal or inferior person treats one with contempt, respectfully placing him like a guru at the crown of one’s head is the bodhisattvas’ practice. 18) Though one may have an impoverished life, always be disparaged by others, afflicted by dangerous illness and evil spirits, to be without discouragement and to take upon oneself all the misdeeds and suffering of beings is the bodhisattvas’ practice. 19) Though one may be famous and revered by many people or gain wealth like that of Vaishravana, having realized that worldly fortune is without essence, to be unconceited is the bodhisattvas’ practice. 20) If outer foes are destroyed while not subduing the enemy of one’s own hatred, enemies will only increase. Therefore, subduing one’s own mind with the army of love and compassion is the bodhisattvas’ practice. 21) However much sense pleasures are enjoyed, as [when drinking] salt water, craving still increases. Immediately abandoning whatever things give rise to clinging and attachment is the bodhisattvas’ practice. 22) Appearances are one’s own mind. From the beginning, mind’s nature is free from the extremes of elaboration. Knowing this, not to engage the mind in subject-object duality is the bodhisattvas’ practice. 23) When encountering pleasing sense objects, though they appear beautiful like a rainbow in summertime, not to regard them as real and to abandon clinging attachment is the bodhisattvas’ practice. 24) Diverse sufferings are like the death of a child in a dream. By apprehending illusory appearances as real, one becomes weary. Therefore, when encountering disagreeable circumstances, viewing them as illusory is the bodhisattvas’ practice. 25) If it is necessary to give away even one’s body while aspiring to enlightenment, what need is there to mention external objects? Therefore, practicing generosity without hope of reciprocation or [positive] karmic results is the bodhisattvas’ practice. 26) If, lacking ethical conduct, one fails to achieve one’s own purpose, the wish to accomplish others’ purpose is laughable. Therefore, guarding ethics devoid of aspirations for worldly existence is the bodhisattvas’ practice. 27) To bodhisattvas who desire the wealth of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the bodhisattvas’ practice. 28) Even hearers and solitary realizers, who accomplish only their own welfare, strive as if putting out a fire on their heads. Seeing this, taking up diligent effort – the source of good qualities – for the sake of all beings is the bodhisattvas’ practice. 29) Having understood that disturbing emotions are destroyed by insight possessed with tranquil abiding, to cultivate meditative concentration that perfectly transcends the four formless [absorptions] is the bodhisattvas’ practice. 30) If one lacks wisdom, it is impossible to attain perfect enlightenment through the [other] five perfections. Thus, cultivating skillful means with the wisdom that does not discriminate among the three spheres is the bodhisattvas’ practice. 31) If, having [merely] the appearance of a practitioner, one does not investigate one’s own mistakes, it is possible to act contrary to the Dharma. Therefore, constantly examining one’s own errors and abandoning them is the bodhisattvas’ practice. 32) If, influenced by disturbing emotions, one points out another bodhisattva’s faults, oneself is diminished. Therefore, not speaking about the faults of those who have entered the Great Vehicle is the bodhisattvas’ practice. 33) Because the influence of gain and respect causes quarreling and the decline of the activities of listening, pondering and meditation, to abandon attachment to the households of friends, relations and benefactors is the bodhisattvas’ practice. 34) Because harsh words disturb others’ minds and cause the bodhisattva’s conduct to deteriorate, abandoning harsh speech that is unpleasant to others is the bodhisattvas’ practice. 35) When disturbing emotions are habituated, it is difficult to overcome them with antidotes. By arming oneself with the antidotal weapon of mindfulness, to destroy disturbing emotions such as desire the moment they first arise is the bodhisattvas’ practice. 36) In brief, whatever conduct one engages in, one should ask, “What is the state of my mind?” Accomplishing others’ purpose through constantly maintaining mindfulness and awareness is the bodhisattvas’ practice. 37) In order to clear away the suffering of limitless beings, through the wisdom [realizing] the purity of the three spheres, to dedicate the virtue attained by making such effort for enlightenment is the bodhisattvas’ practice. Following the speech of the Sublime Ones on the meaning of the sutras, tantras and their commentaries, I have written The Thirty-Seven Practices of Bodhisattvas for those who wish to train on the bodhisattvas’ path. Due to my inferior intellect and poor learning, this is not poetry that will please scholars, yet as I have relied upon the sutras and the speech of the Sublime Ones, I think the bodhisattva practices are not mistaken. However, because it is difficult for one of inferior intellect like myself to fathom the depth of the great deeds of bodhisattvas, I beseech the Sublime Ones to forbear my errors such as contradictions and incoherent reasoning. By the virtue arising from this may all migrators become, through excellent conventional and ultimate bodhicitta, like the Protector Chenrezig who does not abide in the extremes of existence or peace. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ This was written for the benefit of himself and others by the monk Thogme, an exponent of scripture and reasoning, in a cave in Ngülchu Rinchen. At the request of Garchen Triptrül Rinpoche, this translation was completed in 1999 by the disciple Ari-ma.Additional revisions were made by her in the spring of 2002. English translation copyright Ari Kiev 2002. This text is for free reproduction and distribution. It’s copyright is solely for the purpose of authentication. ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ A Visualization
Manual for the Five-fold Path of Mahamudra TEACHINGS BY DRUPON RINCHEN DORJEE, TRANSLATED BY V. BLUM @ SKY HEART, 8-2011 RINPOCHE SAYS THAT HE DOES THIS THE FIRST THING UPON AWAKENING IN THE MORNING. LA MA DAM PA NGA DEN GOM PAR DÖ PE / KYAB SU DRO WA DANG TONG NYI
NYING JE GYUR CHE PE JANG CHUB TU SEM KYE / RANG NYI CHEN RE ZIG KYI KU SHIN DU CHE WA
NANG LA RANG SHIN ME PA ME LONG NANG GI ZUK NYEN TA BU / KOR DE KYI PAL YON TAM CHE KYI DAK NYI NGA YIN NYAM DU SAM LA / LUNG
CHIR DRO WA NA DAK GI DE GE SEM CHAN TAM CHE LA MIN / SEM CHEN TAM CHE DE GE
TAM CHE DANG DEN PE CHÖ KU GYUR NYAM DU CHUNG ZE NYAM PAR SHAK [NOW I’M NOT CHENREZI
ANYMORE.]
DRO KUN DIG DUK TAM CHE DANG DRAL WE CHÖ KUR GYUR PAR GOM
/ JIG CHE DANG DU TSEN GYI TENG DU / RANG NYI HE RU KA NGON
DANG LON PA NGA CHU’I DO SHAL / PA DZIN PA CHAK GYA NGE GYEN PE KYU PE HE RU KA YAB YUM
NANG LA RANG SHIN ME PA ME LONG NANG GI ZUG NYEN TA BU / DE SHIN SHEK PA KUN DU
PE DAK NYI NGA YIN NYAM PA DANG / NANG WA TAM CHE LHA / DRAK PA TAM CHE NGAK
Perceiving it as the play of dharmata, meditate. DEN LA / TSA WE LA MA HE RU KA YAB YUM GYI NAM PA CHEN
SOR ZHI PA TSAM ZHIG SAL WAR MIK LA /
PE LA MA YI DAM KUN DU KYI NGO WO/ ZHUG PA LA / They dissolve into the body of the Lama, and abide as the
all-inclusive enlightened essence of the Lama and Yidam. MA After supplicating as many times as you can, RECITE: WA CHI NU SU TAB PE JE SU / DAK SOK SEMCHAN TAMCHE KYI
SEM GYU LE SU RUNG WAR JIN GYI LOB / SU DRO WAR / CHÖ LAM DU DRO WAR / LAM TRUL WAR ZHIG PAR /
TRUL PA YESHE SU CHAR WAR JIN GYI LOB TU SOL / TU SOL ZHE SOL WA TAB PE LAMA YABYUM NYAM PAR ZHUG PE
JANG CHUB KYI SEM KAR LA MAR WE DANG CHAG PE LU KYI NANG TAM CHE GANG / LU NGAG YI SUM GYI DRIB PA BAG CHAK DANG
CHE PA JANG / Reflect
on that in meditation. DZOG PAR TOB NYAM DU GOM SHING / DE’I NGANG NE NA ÜK YON
PA GAG PA / From within that state, block your left nostril and
exhaling rays of light from your right nostril, (think) that the NA ÜK YON SAN GYE TAM CHE KYI NGO WO LA ME TUK DANG RANG GI SEM SEM
CHENTAM CHE KYI DAK PE SEM NAM DON DAM PAR NGO WO CHIG PA LA Rest in meditative absorption. NYAM PAR ZHAG
TE / CHUNG ZE NE NA / NGO WO JI TA BUR DUK TAK / SEM TRO NA TRO WA DE NYI DANG
POR GANG NE JUNG / SHE KYE WE / RIG TONG NYI SU ME PE YE SHE DE NYI CHYA GYA
CHEN POR SHE PAR CHE LA / NE GYU GANG SHAR GYI TENG DU MA YENG PAR RECITE: KYONG / DE YI JE SU DAK DANG KHOR DE TAMCHE KYI DU SUM DU SAK PA DANG Close with prayers of dedication. This was composed by Lapchi Namkha
Gyaltsen at the request of Lady Chöpal Zangmo, mistress of the sky and earth. Five-Fold Mahamudra Practice of Khenpo Sherab Odzer Khenpo Odzer’s Teachings, March 19th, 2005 How to Combine All Dharma on a Single Cushion, from Kyobpa Jigten Sumgon’s Gong Chik/ Single Intention. Gong Chik means Single Intention. This is a complete practice that could take a few minutes or a few hours. Jigten Sumgon gives five general teachings to apply within this practice. This practice has five parts: 1. Compassion for all sentient beings. 2. Self-arising as Chenrezi, or your chosen Yidam Deity. 3. Visualizing the lama on top of your head. 4. Meditation on Mahamudra. 5. Dedicating all the merit. 1. Generating the Bodhicitta mind of love and compassion. 2. Meditating on the physical body as the deity or yidam: This is the essence of Vajrayana which counteracts the impure clinging to appearances. 3. Imagine that from the crown of your head, a tigle or essential drop - actually your root lama, descends to your heart. This practice is common to Vajrayana. The lama at your heart is the essential question or nature that is always present. Contemplating the master at your heart enables you to receive all the blessings of the lineage. 4. Dzog Chen/Mahamudra meditation is the heart of Dzog Rim or completion stage of Vajrayana. The ultimate heart essence is Mahamudra or Dzog Chen. Contemplation on this is the ultimate essential practice to realize the ultimate nature of reality. 5. Skillful means: dedication is the essence of skillful means, accumulating all the merit in order to liberate all sentient beings. Putting merit in the "merit bank" accumulates interest!! The first and last of these five are common to both Mahayana and Vajrayana vehicles. The middle three are common only to Vajrayana. Thus both sutra and tantra are encompassed in the 5-fold practice of Mahamudra. This men ngak or 5-fold instruction is the legacy of Je Jigton Sumgon, his ultimate lineage transmission of Drikung Kagyu down to us this present day. Furthermore, this 5-fold practice is common to all five schools of Tibetan Buddhism. It is unique only in the way it’s transmitted or explained. Regarding the yidam, or meditational deity, in a Drikung Kagyu 3-year retreat, it is Chakrasamvara. Still, this practice does not only apply to Chakrasamvara. For us, any yidam is ok. We can apply this 5-fold instruction to that. One: First imagine: “May I deliver all sentient beings to Buddhahood.” Just that thought is OK. Two: Your yidam, be it Guru Rinpoche, Jetsun Milarepa, etc, instantly arises when you say the mantra: OM SWABHAVA SHUDDO SARVA DHARMA SWABHAVA SHUDDO HANG. Three: The imagining your root lama on your crown is accompanied by a supplication prayer and a mudra. The prayer could be “Oh Lama Dorje Chang, ( Lord Jigten Sumgon, Guru Rinpoche, etc.), please shower your blessings upon me so that I realize the profound state of samadhi.” Then the guru dissolves into light at my crown and descends to my heart. It’s important to imagine your lama in the form of one of the three kayas. As the Dharmakaya, he would be Dorje Chang/Vajradhara, or Samantabhadra Yab Yum. As the Sambhogakaya it would be Vairochana, Tara, Chakrasamvara or another yidam. As the Nirmanakaya it would be Guru Rinpoche, Lord Jigten Sumgon, Milarepa, Lama Je Tsong Kapa, Sakya Pandita, Ma Chik Lapdron, or whatever lineage master you choose. If you visualize you lama in ordinary form, it could be a little ‘off’. It’s very auspicious to visualize your lama as a deity image. It’s more sublime, more non-material. Regarding guru devotion, devotion also means surrender. In this context, ordinary thought ceases. There are no neurotic patterns. The wisdom mind of the teacher dissolves into the crown of your head and into your heart and you are so happy. The guru is no particular thought, not a sham, but the state of Mahamudra/Dzog Chen. Four: Mahamudra meditation: When you meditate, Jetsun Milarepa said “be like a small child in a temple,” (seeing everything for the first time). A tiny baby or toddler has no conceptual fixation, judgment or dualistic apprehension of things. There is no preference, no "better," no "worse." The Dzog Chen term chog cha means imperturbable rest, like an ocean that’s still, reflective, all profundity. But the ocean isn’t making choices or evaluations. All sights, sounds, smells... no matter what, it doesn’t disturb us. There are no harmful appearances. Tilopa said to his student Naropa, “ You’re not bound by expanse. You’re bound by clinging. Appearances and experiences are not the problem, nor is our perception of them. It’s our fixation on a particular one, clinging to it.” Mila said, “Remain like a waveless ocean.” Waves = neuroses. Let go of the waves. Being imperturbable, the waves will subside. Mila also said," Remain in a state of candle-like lucidity.” This is a distinct state. (Don’t mistake subtle sinking for clarity.) Genuine clarity is uninterrupted, spotless and continuous. You must experience this to know what it is, and then it’s unmistakable and indescribable like a pubescent girl having an orgasm for the first time. She can’t explain it and she had not known what would happen until she experienced it. Equipoise in ecstasy. Another analogy is this; “Remain without anticipation, just like a corpse, with no hope or fear, unconcerned if something doesn’t happen nor fearful if it does.”, a state of choice-less awareness, a corpse-like state. Mila said, “Be undisturbed like a river.”, physically and mentally still, the senses aren’t actively engaging in any object. Mila said, “Yogin, remaining thus, you will no longer experience consciences. Instead it will be a timeless awareness. Instead of timeless awareness, once things appeared, but now it’s primordial wisdom appearing instead, the essential nature of things.” Even one moment of this state is incredible merit! In part four, with Mahamudra and Dzog Chen meditation ultimate Bodhicitta is fulfilled. All samayas or promises and pledges are included in both. Five: When we emerge from meditation, we dedicate the merit equally, rejoicing and extending the value of the merit. We are sealing our practice with dedication. You might ask, “What’s the point? How does this one practice fulfill all my commitments?” In part one, Bodhicitta mind of enlightenment, loving kindness and compassion equal relative or striving Bodhicitta, common to the sutra and tantra vehicles. In part two, arising as the yidam, the 5 samayas of Mantrayana are fulfilled. For part two, meditating on one deity fulfills the samayas for all deities. Even if you’ve received the Rinchen Ter cycle of initiations which includes over 1,000 deities, this practice would fulfill the samaya for that, because when you see the deity as the inspiration of love and compassion, this encompasses all deities. So focus on one deity. Similarly in part three, no matter what lineage you follow, one root lama encompasses all root lamas. The guru at your crown fulfills your commitments to your guru no matter what school of Tibetan Buddhism. But don’t try to visualize all of your teachers at once. One is enough. Maintaining a pure perception of one fulfills all. Thus all samayas to the lama are contained in this practice. The teacher, beaming with delight, melts into a drop into the crown of your head and goes down to your heart, and you and the lama merge inseparably. It is at this moment that we complete our samaya with the teacher. In part five, dedicating fulfills the samaya of generosity, giving. Giving, itself, contains all 6 paramitas, (the 6 perfections or paramitas are: giving, ethics, patience, perseverance, meditation and wisdom,) so they are all fulfilled. Thus the entire path and all Bhodisattva and Vajrayana vows are encompassed and fulfilled with this profound practice. These days there are many practitioners who’ve been to all sorts of teachings and empowerments, but who don’t really know how to practice. We need to commit to a practice. This is the key. There are two different approaches called “Rime”, or non-sectarian. One is to learn many constructive teachings and use this to build a house and stay put there by committing oneself to a path. The second is the Dharma bum approach without commitment. Basically fear is stopping you, so commit and just do it. Then it’s okay to go to all sorts of teachings and wangs. His Eminence Garchen Rinpoche is a Drikung Kagyu lama but will give all sorts of Nyingma empowerments and teachings. Kunu lama, one of the Dalai Lama’s root teachers, has a personal practice, but is ecumenical in his attitude. You must really be Rime by committing to a practice even if you go to all sorts of teachings, or else your picking and choosing becomes a form of rejecting all of Buddhist teachings and can be a heavy downfall. So with this brief practice, even if you were told you’ll die in two days, you wouldn’t need to have regrets because you have the right tool for the job and there’s no need to fear. This is a core practice, and if you apply it, you’ll have personal experience of it at the time of death. You could experience the first Bardo stage of luminosity, or the second Bardo of remembering your yidam practice. These are Dharmakaya or Sambhogakaya Phowa states. Or through your own Phowa practice or that of a lama at death, you could be reborn in a Nirmanakaya state inside of a closed or opened lotus in Amitabha Buddha’s pure land. If you’re born in a closed lotus, you’ll be listening to Amitabha’s teaching for eons. It’s more lucky if the lotus is open. The 5-fold Mahamudra is the same as Dzog Chen. For ordained or laypersons, it’s no matter. It really doesn’t matter whether or not you’re ordained anyway if you wish for the other to get there first. (Notes on John Whitney Petit’s translation of Khenpo Sherab’s oral teachings, March 19th, 2005, taken by Ani Konchog Tsondru Pelmo.) HOME |
The sky here is big... "Dharma is one of the most important things in our lives and we wanted to provide a space that Buddhism was influenced by the cultural milieu in which it was born. Much iconography was absorbed from the already ancient Hindu tradition, which included incredibly elaborate and sophisticated temples, the geometry of which reflected exactly the characteristics of the deities and their celestial mansions. From this sacred geometry came the architecture of the Buddhist reliquary or Stupa – Chorten in Tibetan. A stupa is an actual embodiment of the body, speech and mind of the Buddha. These three can be condensed into mind. It is considered to be the actual Dharmakaya. "Circumambulation around it, doing work, maintenance or painting a stupa.can result in, Incredible positive merit for many, many lifetimes to come." Lama Zopa Rinpoche. http://www.fpmt.org/projects/stupa/ Before a stupa is built, the ground must be ritually consecrated. Inside the square that will become the stupa’s base, an image of a protector goddess is drawn. A geometrical grid is laid out, and a ceremony is performed in order to appease the local deities that were on the land first. This will delight and please them and they will be devoted aids and protectors of the Dharma. A specially chosen and blessed cedar pole will go straight up from the ground to the very top of the golden rings of the stupa’s spire. The first level of the stupa is poured, and the sides built up. In this level, precious offerings of dream-like samsara are placed. The level is sealed and another level is added where precious relics, and tsa tsas, (molded images of the Buddhas and Yidam deities) - www.tsatsastudio.org/practice.htm are placed inside. The dome or (bumpa - vase,) holds more precious relics and statues of the deities. The pole goes in, and the rings, sun and moon complete the spire. Finally the Gau or niche for a statue of the Buddha is put in place, and the precious stupa is painted and consecrated a final time. A korwa or walkway for circumambulation of the stupa is made, and the final landscaping is done. The stupa is an inspiration of awesome beauty for many beings. Many, many persons helped to make the stupa at Sky Heart arise. Folks from all over the world donated relics, money, tsa tsa’s and labor to make this miracle come to be. We thank you all from the bottom of our hearts. |
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