The 10th of the lunar month is the day we celebrate Guru Rinpoche each month. (Dates below for this year!)

According to National Today:

“Believers agree that he was born on the tenth day of the sixth lunar moon. However, the specific year of his birth has been lost to history. However, his birth took place during the eighth century, and it is generally acknowledged that it occurred on that day.”

ANNUAL Guru Rinpoche Anniversary

Each month, we also celebrate and honor with Pujas and other celebrations — and Tsok or Tsog offerings — the great Lotus Born Guru Rinpoche. [See section below “Guru Rinpoche Tsok Days.”]

June 16th is the annual Guru Rinpoche anniversary in 2024. The Birth Anniversary of Guru Rinpoche is a public holiday in some countries, observed on the tenth day of the sixth lunar month, which falls on June 16th this year. This day is a celebration of his birth in a lotus. It is also, on the lunar calendar, the monthly (recurring) Guru Rinpoche Day!

The next few annual Guru Rinpoche Anniversary Days are:

Anniversary of Guru Rinpoche dates

Monthly Guru Rinpoche Days are below.

Vajra Mantra is a perfect Guru Rinpoche practice (see meaning of mantra as taught by Guru Rinpoche himself below:

Guru Rinpoche Tsok (Tsog) Days

“The 10th day of the lunar calendar is connected with Guru Rinpoche (Padmasambhava) who is revered as the Second Buddha.” [1]

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2024 western calendar are:

• January 20
• February 19
• March 19
• April 18
• May 18
• June 16 Annual Birthday of Guru Rinpoche: Considered a Buddha Day
• July 16
• August 14
• September 13
• October 12
• November 11
• December 10

Guru Rinpoche’s life embodied miracles

Padmasambhava’s life was a living embodiment of the miraculous. Nothing is impossible to the fully Enlightened and marvelous Guru Rinpoche — and everything about his amazing life is a wonder. Just as Shakyamuni Buddha, the first Buddha of our age, demonstrated extraordinary phenomena, Padmasambhava personified them. Why does an Enlightened Buddha display magical feats? As “Upaya” or skillful means, or upaya-kaushalya meaning “skill in means.” In simplest terms, upaya is any activity that helps others realize enlightenment.

Timeline of Guru Rinpoche

• 717 A.D. Birth of Guru Rinpoche in Oddiyana
• 747 A.D. Guru Rinpoche invited to Tibet by the King Tri Songdetsen
• 810 A.D. Guru Rinpoche enters Bhutan

Important 7 Line Praise Dharani of Guru Rinpoche in Sanskrit, a perfect practice daily:

The Lotus Born

Historically, Guru Rinpoche turned the final wheel of Dharma, popularizing the powerful methods of Buddhist Tantra. Traditionally, he is “Lotus Born” in Oddiyana, by tradition “consciously incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana.” He is the Lotus Born — born fully Enlightened.

Historically, Guru Rinpoche is acknowledged by scholars.[1]

“Scholars agree that Guru Rinpoche was a real person, that he came from Uddiyana, a kingdom possibly located around present-day Swat in Pakistan, and that he arrived in Tibet some time around 760.”

One of the best ways to honor and celebrate Guru Rinpoche Day is with his mantra. Enjoy this beautiful Sanskrit version of the Mantra:

Recommended by National Today:

• View Buddha Weekly’s special section with many Guru Rinpoche features>>

Video chanting of the 7-Line praise to Guru Rinpoche in Sanskrit

Buddha Shakyamuni predicted Guru Padmasambhava

Buddha Shakyamuni predicted Padmasambhava’s coming and activities in 19 Sutras and Tantras, stating he would be an emanation of Amitaba and Avaloketishvara.

“Buddha Shakyamuni actually predicted Guru Padmasambhava’s appearance in several different sutras and tantras contain clear predictions of his coming and activities.In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his parinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this. So Buddha turned to Ananda and told him not to worry. “…After my parinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.’” [5]

Eight Manifestations of Guru Rinpoche

Padmasambhava’s best known manifestation is probably Padma Gyalpo (Peme Gyalpo), the Lotus King, as described in the Wangdu prayer as the Lotus Lord having “all of samsara and nirvana beneath your control.” [4] However, even his life and manifestations provided lessons in Quantum Mechanics and the “illusory nature” of our relative reality. In the film Guru Padmasambhava – Searching for Lotus born Master – Part I, the filmmaker explores a fascinating concept: that each of the eight key manifestations of Guru Rinpoche represent different energies in Quantum Physics.

The Lotus Born’s life can be viewed as a perfect exemplar of Quantum Mechanics, or as a life of miracles. He displayed countless miracles and powers, including eight important manifestations at different stages of his wondrous life:

1. Guru Tsokyé Dorje, ‘Lake-born Vajra’ (birth)
2. Guru Shakya Sengé, ‘Lion of the Shakyas’ (ordination)
3. Guru Nyima Özer, ‘Rays of the Sun’ (subjugating demonic spirits)
4. Guru Padmasambhava, ‘Lotus-born’ (establishing Buddhism in Tibet); Guru Pema Jungné (Wyl. gu ru pad+ma ‘byung gnas)
5. Guru Loden Choksé ‘Wise Seeker of the Sublime’ (mastery of the teachings)
6. Guru Pema Gyalpo ‘The Lotus King’ (kingship)
7. Guru Sengé Dradrok ‘The Lion’s Roar’ (subjugation of non-buddhists)
8. Guru Dorje Drolö ‘Wild Wrathful Vajra’ (concealing terma, binding spirits under oath)

These are not separate Buddhas. Padmasambhava, a fully Enlightened Buddha, could manifest any characteristics suitable to the needs of the world and his followers.

12-Syllable Mantra of Guru Rinpoche

Guru Rinpoche’s mantra is a supreme and profound meditation. It’s benefits are vast, benefiting all beings.

The twelve syllable mantra of Guru Padmasambhava: (in Sanskrit):

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Chanting in melody versus for numbers

In a precious teaching, H.E. Garchen Rinpoche explained that most mantras have melodies. In a teaching on the Guru Rinpoche mantra (embedded below), he explained:

“Guru Rinpoche taught about the benefits of chanting the mantra in melody. It is more beneficial to chant the mantra slowly in melody than to recite many mantras quickly. Reciting mantras purely makes a hundred-fold difference. Reciting them in melody makes a hundred-thousand-fold difference. Thus, chanting it in melody multiples the power of mantra.

“And why is its power multiplied? It is because to the extent that you focus on the meaning of each word in the mantra that much greater will be the blessing that enters your mind stream.

“Some people think about the numbers of mantras accumulated and of course, there is benefit from accumulating a number of mantras, but it is said ‘The recitation should be neither too fast nor too slow, neither too strong nor too soft.’ The elements of each syllable should be pronounced without deterioration. Most important for mantra or any other recitation is that the elements of each syllable are pronounced without deterioration.

“This is important. Pronouncing without deterioration has an outer, inner and secret qualities.”

The meaning of the mantra

Guru Rinpoche himself explained his essence mantra to Yeshe Tsogyal [6]:

“O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

 

Garchen Rinpoche’s excellent 34 minute teaching on the Guru Rinpoche mantra:

The essence mantras multiple aspects

The tightest synopsis of the mantra essence meaning as it relates to the five Buddha Families, taken from a teaching by Lama Tarchin Rinpoche: [6]

• OM AH HUM (or HUNG) are the sublime essence of the principles of enlightened body, speech, and mind
• VAJRA or BENZA is the sublime essence of the indestructible family
• GURU is the sublime essence of the jewel family
• PADMA or PEMA is the sublime essence of the lotus family
• SIDDHI is the sublime essence of the activity family
• HUM or HUNG is the sublime essence of the transcendent family.

From the point of view of the aspects or bodies of a Buddha manifestation

• OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
• AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
• HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
• VAJRA perfects all the heruka deities of the mandalas
• GURU refers to the root and transmission gurus and the holders of intrinsic awareness
• PEMA perfects the assembly of dakas and dakinis
• SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
• HUNG is the life force of the dharmapalas, the protective deities.

From the point of view of the three classes of tantra

• OM AH HUNG are the life force of the three classes of tantra
• VAJRA is the life force of monastic discipline and the sutra class of teachings
• GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
• PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
• SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
• HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

From the point of view of obscuration’s and poison remedies

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

From the point of view of realizations

• Through OM AH HUNG one attains the three kayas
• Through VAJRA one realizes mirror -like pristine awareness
• Through GURU one realizes the pristine awareness of equalness
• Through PEMA one realizes the pristine awareness of discernment
• Through SIDDHI one realizes the all-accomplishing pristine awareness
• Through HUNG one realizes the pristine awareness of basic space
• Through OM AH HUNG gods, demons and humans are subdued
• Through VAJRA one gains power over the malevolent forces of certain gods and demons
• Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
• Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life
• Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

From the point of view of the activities and accomplishments

• OM AH HUNG accomplishes the six spiritual virtues
• VAJRA accomplishes pacifying activity
• GURU accomplishes enriching activity
• PEMA accomplishes magnetizing activity
• SIDDHI accomplishes enlightened activity in general
• HUNG accomplishes wrathful enlightened activity

How to recite according to Guru Rinpoche

“One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

“If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitābha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya” [6]

How to Recite Mantras Video (as taught by Guru Rinpoche):

NOTES and CITATIONS

[1] Encounters with a Badass 8th Century Buddhist Mystic>>

Guru Rinpoche’s teachings to the Lady Tsogyal are as clear and wonderful today as they were centuries ago. Reading the recorded words of the Lotus Born Padmasambhava is almost like sitting at the feet of the great Guru Buddha.

Om Ah Hum Vajra Guru Padma Siddhi Hum

Guru Rinpoche and Yeshe Tsogyal were living examples of the Guru-Student relationship; and also the relationship between Guru and Yidam. One of the most concise, and stimulating exchanges is their session regarding Yidam, Guru and how to choose and practice yidams — including a discussion on many timely issues modern Buddhists still struggle with, such as: one yidam versus many, peaceful yidam versus wrathful, and why wrathful deities trample on noble beings.

 

The Lotus Born, Padmasambhava — as teacher — and the Dakini Yeshe Tosgyal — here, as student — share timeless wisdoms that remain clear and “modern”, absent of the arcane. One reason Vajrayana is known as the “lightening path” (a literal translation of Vajra Yana) is this special teaching guru-student relationship that is participatory and practice-oriented.

By engaging in daily, concise, clear, meaningful — and guided — practice, our progress towards Enlightenment should be exponentially faster — when compared to a student who self-learns through quiet meditation alone.

The sessions between Master Padma, the Lotus-Born, and Yeshe Tosgyal, here excerpted from Dakini Teachings [1], show this intimate and fruitful relationship at its best.

Nowhere is this more obvious than in a famous session between the teacher and his consort, speaking about the role of “guru” and “yidam.” All the questions, below, were asked by Lady Tsogyal:

Which is more important, the master or the yidam deity?

The master replied: Do not regard the master and the yidam as different, because it is the master who introduces the yidam deity to you. By always  generating the master at the crown of your head you will be blessed and your obstacles will be cleared away. If you regard the master and yidam as being different in quality or importance you are holding misconceptions.

Why is it important to practice the yidam deity?

The master replied: It is essential to practice a yidam deity because through that you will attain siddhis, your obstacles will be removed, you will obtain powers, receive blessings, and give rise to realization. Since all these qualities result from practicing the yidam deity, then without the yidam deity you will just be an ordinary person. By practicing the yidam deity you attain the siddhis, so the yidam deity is essential.

When practicing a yidam deity, how should we meditate and practice in order to attain accomplishment?

The master replied: Since means and knowledge are to practice the spontaneously present body, speech, and mind through the method of yoga sadhana, they will be accomplished no matter how you carry out the sadhana aspects endowed with body, speech, and mind. They will be accomplished when the sadhana and recitation are practiced in a sufficient amount.

How should we approach the sugata yidam deity?

The master replied: Realize that you and the yidam deity are not two and that there is no yidam deity apart from yourself. You approach the yidam deity when you realize that your nature is the state of nonarising dharmakaya.

Which yidam deity is better to practice, a peaceful or a wrathful one?

The master replied: Since means and knowledge are practicing the spontaneously present body, speech, and mind through the method of yoga sadhana, all the countless sugatas, peaceful and wrathful, chief figures and retinues, manifest in accordance with those to be tamed in whichever way is necessary — as peaceful and wrathful, chief figures and retinues.

But as they are all of one taste in the state of dharmakaya, each person can practice whichever yidam he feels inclined toward.

If we practice one yidam deity, will that be the same as practicing all the sugatas?

The master replied: The body, speech, and mind of all deities are manifested by the three kayas in accordance with the perception of those to be tamed. In fact, no matter how they appear, if you practice one you will be practising them all. If you accomplish one you will have accomplished them all.

Is there any fault in practicing one yidam deity and then practicing another?

The master replied: Although the sugatas manifest as various kinds of families and forms, out of skillful means to tame beings, they are in actuality inseparable, the state of equality.

If you were to practice all the Buddhas with this realization of their inseparability, your merit would be most eminent. But if you were to do so while regarding the yidam deities as having different qualities which should be either accepted or rejected, you would be immeasurably obscured.

It is inappropraite to regard the yidams as good or bad, and to accept or reject them. If you do not regard them like that, it will be excellent no matter how many you practice.

Through performing the approach to one Tathagata, will we accomplish the mind of all sugatas?

The master replied: By practicing with a vast view and remaining in the innate nature, you will attain stability in a yidam deity. When you complete the recitation, you will accomplish the activities of all the victorious ones without exception by simply commencing them.

NOTES

[1] Excerpt from Padmasambhava Guru Rinpoche. Dakini Teachings (p. 104). Rangjung Yeshe Publications. Kindle Edition.

CONTENTS of VIDEO:

00:00-01:50 Introducing Malas and the questions we ask

01:50-04:41 “Mala should follow you like your shadow”

04:41-05:26 Guru Rinpoche’s Instructions

05:26-06:45 How many beads should a Mala have?

06:45-8:52 Care, Dos and Do Nots of Mala Practices

08:52-11:40 Gyaltrul Rinpoche and Padmasambhava: Materials and Protocols

11:40-12:35 Blessing your mala

12:35-14:23 How to Use for Different Activities

14:24-15:24 Sealing the Merit of Recitations

15:24-16:07 Commitments for Practice: Root Commitments

16:07-16:54 If your Mala breaks

Why did the great Guru Rinpoche Padmasambhava teach that your mala “should accompany you like your shadow.” What else did Guru Rinpoche teach regarding Malas.

 

What is a mala in Buddhism? Why is a mala special? What difference does it make how many beads, the size of beads or the color? Does a mala have to be blessed? How do you use it

Ask a Zen or Chan Buddhist, and the practitioner might casually say, “A mala is just for counting, nothing special. Just count.”

Ask most devotional Mahayana Buddhists and the language would be one of sacred and precious respect: “It’s a Dharma object.”

All the rules that apply to Dharma objects apply, such as do not place on the floor, do not step over a mala, treat it with reverence, and so much more. And, then there’s the whole question of, can you wear a mala?

Inquire of a serious Vajrayana Buddhist, and the likely answer will be more nuanced. “It’s none other than the deity itself.” This is the meaning behind Guru Rinpoche’s advice that  “If your mala has been repeatedly blessed… it should accompany you like your shadow.”

Vajrayana Buddhists also emphasize the practice of chanting mantra to bless our speech. In this practice malas are the main practice support, and considered blessed and sacred.

Gyatrul Rinpoche, in his book The Generation Stage in Buddhist Tantra, writes:

“Your mala represents not only the form of the deity but the speech of the deity as well. For example, if you recite the One-Hundred­ Syllable mantra, the guru bead represents the syllable Om and the other beads represent the remaining syllables.”

At this level a mala is not just sacred, but deity itself.

So, which view is right? “Just for counting” or sacred object that should “accompany you like your shadow”? As with any skillful teaching in Buddhism, both views could be considered correct.

If the mala is sacred, but, as Padmasambhava taught “should follow you like a shadow” it begs the question, can you wear your mala? As a sacred object, how do we care for it and respect it?

Gyatrul Rinpoche taught, “It is appropriate to either wear one’s mala around one’s neck, or keep it in a pocket on one’s upper body. It is inappropriate to keep it in a pants pocket.”

Normally, if you wear on your wrist, you wear on your passive hand. If you’re right handed, wear on your left and if you’re left handed on your right.

Believe it or not, the question most often asked about malas, is, “If you wear your mala into the toilet, have you ruined your merit on that blessed mala?”

The answer is no. There is no such instruction or prohibition. It’s more a state of mind. If you feel a toilet is impure, then just re-bless your mala when you exit, by saying a mantra and blowing on the mala. But, there is nothing impure about going to the toilet.

On the other hand, Guru Rinpoche did instruct “It is very important to protect your mala from contamination by non-virtuous persons.” This basically means, don’t show off your shiny mala to people who don’t understand.

Keep your practice private. It’s not about defiling by touch alone. It’s about your own mind being defiled by a superficial need to show off. For this reason, most of us wear our mala under a shirt, or in a carry bag, when in public, fulfilling the requirement to treat your mala like your own shadow while not showing it off.

The next top mala question is “how many beads should your mala have?” Or, the question “Why 108 beads?”

In Buddhism, the number 108 connects us to our place in the Dharma. By tradition, the heart chakra is formed of 108 lines of energy or nadis and 108 pressure points or marmas.

On a cosmic level, the distance between the sun and the Earth is 108 times the diameter of the sun. The number 108 connects us both to ourselves and to the world around us.

In Buddhism, there are 108 delusions to be purified.

Twenty-seven beads on a mala, a so-called “quarter mala’, requires four times around to fulfil the standard one hundred and eight. It is used for larger beaded malas.

For longer mantras such as Vajrasattva’s 100-syllable mantra, many teachers advise students to do 27.

The third most often asked question is how do we care for our malas if they are sacred objects, but we have to carry it with us like our shadow.

Khenpo Gyaltsen in the book “A Lamp Illuminating the Path to Liberation: An Explanation of Essential Topics for Dharma Students” has this advice:

When reciting the essence mantra of your deity, do not use another mala. Never place your mala on the bare ground, leave it lying around, let it pass under one’s feet and so on.

Do not let others touch it, and in particular keep it away from the hands of people with damaged sacred commitments, people who are obscured, or who do not share the same sacred commitments as oneself. Do not pass it excessively slowly through your hands while counting mantras.

You should not use a mala with uneven sized beads, with crooked beads, cracked beads, the wrong number of beads, beads of inferior color or shape, or malas that are of a different type or mixed.

Do not use a mala that comes from a very negative person.

Do not use your mala for mundane calculating, and other such things. Do not hold it with pretense or to show off. Do not use a mala that has not been consecrated.

Ideally you ask your teacher to bless and consecrate your mala, but if you’re doing it yourself, prior to each practice follow Padmasambhava’s advice. He taught:

Recite the mantra that transforms all dharmas into the awareness of their true nature:

OM SVABHAVA

SHUDDO SARVA

DHARMA SVABHAVA

SHUDDO HAM

In the book The Generation Stage in Buddhist Tantra, by Gyatrul Rinpoche, he cites the advice of Padmasambhava regarding materials and practice protocols. Don’t despair, however, if you can’t afford a “ruby” mala!

The Bodhi Seed mala is relatively inexpensive and good for all practices! Here is a quote of the advice from Guru Rinpoche:

A mala made from seashells, earth, wood or seeds from trees or fruit is meant to be used to accomplish peaceful sadhanas and peaceful action.

A mala made from gold will accomplish expansive karmas. A red coral mala is best for accomplishing powerful sadhanas.

A steel or turquoise mala is good for wrathful activity. A mala made from precious stones can be used to accomplish any of the karmic activities you are doing.

A mala made from apricot stones will accomplish expansive activity. A mala made from raksha beads accomplishes wrathful practices. A mala made from bodhi seeds accomplishes all dharmas.

Malas of bodhi tree wood accomplish peaceful karmas. A mala of mulberry beads accomplishes powerful karmas.

Malas of mahogany wood accomplish wrathful practices.

Beads made of stone are good for expansive practice. Beads made of medicine are good for wrathful practice.

An iron or steel mala multiplies the virtue that is accumulated with each recitation in a general way. A copper mala multiplies each recitation four times.

A raksha mala multiplies each recitation by 20 million, and a pearl mala by 100 million.

A silver mala multiplies by 100,000 and a ruby mala by 100 million.

A bodhi seed mala manifests limitless benefits for any form of practice, be it peaceful, expansive, powerful or wrathful.

You should constantly bless your mala yourself by imbuing it with energy. You must put energy into your mala before counting recitations with it, to produce real benefit.

You should clean your mouth and hand, and then your mala, before using it. You may also scent it with sandalwood oil.

Next, generate yourself as your deity, place the mala in your left hand and arrange the beads with the guru bead placed vertically in the center. Recite the mantra that transforms all dharmas into the awareness of their true nature:

OM SVABAVA SHUDDO SARVA DHARMA SVABAVA SHUDDO HAM.

This mantra cleanses and transforms impure perceptions into the awareness of emptiness.

Whenever you recite peaceful mantras of Pacifying or White Deities, place the mala on your top finger and use the tip of your thumb to count the mala by pulling it towards you clockwise.

When reciting expansive mantras of Enriching or yellow deities, place the mala on your third finger and use your thumb to count by pulling it towards you clockwise.

When reciting magnetizing mantras of Powerful red deities, place the mala on the ring finger and use the thumb to count by pulling it towards you clockwise.

When reciting the mantras of Wrathful black or blue deities, place the mala on the little finger and use the thumb to count by pulling it towards you clockwise.

Use only your left hand to count mantras. The right hand is rarely used except for some wrathful practices.

Finally, be sure not to cross the Guru Bead. This means when you finish a mala round and reach the Guru Bead, instead of crossing the bead, it is vital to flip the mala over and continue back the other way. Try to turn the mala slowly and gracefully in your one hand. All you are trying to do is turn the mala around to the other side.

You’re still pulling clockwise, but because you turned the mala around, the beads are going back the opposite direction. It is considered a fault to cross the Guru bead. It’s like symbolically stepping over your Guru or Yidam.

After your practice for the day is finished, you seal the merit in two ways. It’s important to always verbally dedicate the merit of your recitation to the benefit of all sentient beings. This is part of the all-important Bodhichitta Intention. You can say something like, “I dedicate the merit of my mantra recitation to the cause for Enlightenment for the benefit of all sentient beings.”

Traditionally, when finished a recitation, you seal the merit also by coiling your mala in your two hands, cradling it like a precious object, then blow on it with your breath, which has been purified by the mantras you chanted. Visualize the merit and energy flowing into your mala. You then wear or put away your mala.

The most important commitments of practice of a Yidam, as quoted from the book: A Lamp Illuminating the Path to Liberation by Khenpo Gyaltsen is:

“An individual striving for liberation and enlightenment should maintain their sacred commitment of engaging in the practice and recitation of their yidam deity. And while continuously striving for that deity’s blessings and siddhis they should keep a genuine mala on their body at all times. This is the root commitment.”

What happens if your treasured, blessed mala one day breaks, as it inevitably will? This is merely symbolic of the nature of impermanence. The teachings advise us to recover the beads and re-string as soon as possible. You then consecrate and bless as before.

We dedicate the merit of this presentation to the benefit of all sentient beings.

For many Vajrayana Buddhists, nothing is more difficult than generating (creating) a detailed, stable and complete visualization. Yet, at the same time, it is vital, as explained by Kunkhyen Tenpe Nyima:

This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity

Although some teachers reassure us that our skills will increase with experience — and in the mean time to just “know” the deity is there — never-the-less, visualization is so fundamental to the advanced path of Generation Deity Practices, it’s hard to be satisfied with only a glimpse of our Yidam. Visualization is so important that Guru Rinpoche advises us to have “a well-made painting of the yidam deity and place it in front of you.” [1]

Traditionally, if we have difficulties visualizing, this is due to “obstacles” on our path (and in our mindstream). This is one of the reasons for initiation and instruction from the teacher. The great Lotus Born Padmasambhava put it this way:

“Whether you meditate on the deity in front of you or meditate yourself as the deity, after you have received the masters oral instructions, the master should have given you, the disciple, his blessings and protected you against obstructing forces.”

Practical advice from Padmasambhava, the great Guru Rinpoche

The advice from the Lotus Born Padmasambhava, quoted below in translated English, is from His oral instructions to Lady Tsogyal, herself a Dakini. Clearly, then, we can certainly rely on this precious advice. In his oral instructions, He advised Lady Tsogyal, to hone Her skills in this way (after we receive the blessings from our teacher):

“Next, sit on a comfortable seat and be physically at ease. Take a well-made painting of the yidam deity and place it in front of you. Sit for a short time without thinking of anything whatsoever, and then look at the image from head to foot. Look again gradually at all the details from the feet to the head. Look at the image as a whole. Sometimes rest without thinking about the image and refresh yourself. Then in this way, look again and again for a whole day.

“That evening take a full night’s sleep. When you wake up, look again as before. In the evening, do not meditate on the deity but just rest your mind in the state of nonthought.

“Following this, the deity will appear vividly in your mind even without your meditating. If it does not, look at its image, close your eyes and visualize the image in front of yourself. Sit for as long as the visualization naturally remains. When it becomes blurry and unclear, look again at the image and then repeat the visualization, letting it be vividly present. Cut conceptual thinking and sit.”

Five kinds of experiences in visualization: Guru Rinpoche

“When meditating like this you will have five kinds of experiences: the experience of movement, the experience of attainment, the experience of habituation, the experience of stability, and the experience of perfection.

Experience of Movement

“When your mind does not remain settled at this time and you have numerous thoughts, ideas, and recollections, that is the experience of movement. Through that you approach taking control of the mind. This experience is like a waterfall cascading over a steep cliff.”

Experience of Attainment

“Then when you can visualize the deity for a short time with both the shape and color of the deity remaining vivid and clear at the same time, that is the experience of attainment. This experience is like a small pond.”

Experience of Habituation

“Following this, when the deity is clear whether you mediate upon it from a long or short distance, and when it remains for a sixty of your session without any occurence of gross thoughts, that is the experience of habituation, which is like the flow of a river.”

Experience of Stability

“Next, no thoughts move and you are able to maintain the session while clearly visualizing the deity. That is the experience of stability that is like Mount Sumeru.”

Experience of Perfection

“Following this, when you can remain for a full day or more without losing the vivid presence of the deity’s arms and legs even down to the hairs on its body and without giving rise to conceptual thinking, that is the experience of perfection.

Instructions to Lady Tsogyal from the Lotus Born

“Practioner, apply this to your own experience!

“If you sit too long with an unclear visualization of the deity, your physical constitution will be upset. You will become weary and consequently unable to progress in your concentration. You will have even more thoughts, so first refresh yourself, then continue meditating.

“Until you attain a clear visualization, do not meditate at night. In general it is important to visualize in short sessions. Meditate while there is sunlight, when the sky is clear, or with a butter lamp. Do not meditate when you just have woken up or when you feel sluggish or hazy.

“At night, get a full night’s sleep and meditate the next day in eight short sessions.

“When meditating, if you leave the session abruptly, you will lose concentration, so do it gently.

“When your visualization becomes vivid the moment you meditate, you can also practice at nighttime, during dusk, and at early dawn.

“In general do not weary yourself. Focus your mind on the visualization, grow accustomed to it with stability and visualize the complete form of the deity.”

Video visualization advice from H.E. Zasep Rinpoche

In a short video, H.E. Zasep Rinpoche offers suggestions for students on visualization:

Excerpt from video teaching:

It helps achieve good visualizations faster… if you have strong faith, devotion and passion. You have to have a passion. Some people have this passion. Some people don’t have the passion, but can develop it.

When I say passion, it doesn’t mean attachment. It’s more like devotion. Devotion, joy and excitement. You can call it passion.

So, when you have that, it’s like a child, a little child, fantasizing about toys. You go to the toy shop, and all you think about are toys. Like a little boy with his toy truck.

Automatically, boom, your mind is gone. Drawn in. Because you want this, you like this, you are so excited. Yogis, or Yoginis, should have this kind of excitement or passion.

Advice on Visualizing the Deity from Kunkhyen Tenpe Nyima

“Start out by placing a painting or statue before you, using one made by a skilled artisan and with all the appropriate characteristics. Next, arrange offerings before it an practice the preliminaries. You can do the latter in a brief form, or a more etensive one; either is acceptable…” [2]

“Once this is finished, gaze at the painting or statue placed before you. Then close your eyes and visualize the image immediately, transferring it to your own body. Train by alternating between these two steps. Once you’ve gotten used to the visualization, you can refine your ability by changing its size, increasing or decreasing the number of figures, visualizing the central deity and then the retinue, and so forth. You can alternate periods of simultaneously visualizing the complete form of the deity with periods where you only focus on certain parts or ornaments.

“Whichever you do, start out by focusing solely on the central deity. Starting at the tip of its crown and working your way down to the lotus seat, try to develop a clear visualization of each element: the color of its body, its face, hands and ornamentation, its clothing, the pupils of its eyes, the shape of its arms and legs, the appearance of the marks and signs, the radiation and absorption of light rays, and so on… work at visualizing all of these in minute detail.

The figure you are visualizing should not be a corporeal entity. It shouldn’t be flat like a painting or protrude like a carving, in other words. On the other hand, it should not be a mindless entity either, like a rainbow. Rather, it should be clearly defined in every respect — its front and back, left and right sides, proportions and so forth. Yet at the same time it should be devoid of any sense of materiality…

“The term “clear appearance” refers to the point at which every aspect of the supporting and supported mandala circles arise in your mind with a sense of vivid clarity. This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity.”

NOTES

[1] Quoted from Dakini Teachings by Padmasambhava, as revealed by Nyangral Nyima Ozer with translation by Erik Pema Kunzang.

[2] Excerpt from Notes on Development Stage, found in the appendix in Deity Mantra and Wisdom: Development Stage Meditation in TIbetan Buddhist Tantra by Jigme Lingpa, Patrul Rinpoche, and Getse Mahapandita, translated by the Dharmachaki Translation Committee (on Amazon>>)

We are fortunate that the great Dakini Lady Tsogyal, princess of Kharchen, recorded many of Guru Rinpoche’s teachings and trainings, much as Ananda recorded in Sutra the teachings of Shakyamuni Buddha.

The Lotus Born, the Enlightened Padmasambhava, is a great light for Tibet. He brought the teachings north from India, thus preserving the Dharma in the land of the Snows.

“The Ten Foundations of Secret Mantra” are among the most important teachings from Guru Rinpoche. Lady Tsogyal, as student, asked the Master Padma questions, much as we do today with our own teachers. The precise, short, wonderful answers are enough to illuminate anyone’s advanced practice

Eminently practical, they sound very contemporary — nuggets of timeless wisdom. These are among the best, most concise and most practical teachings of the great Master Padma.

The Ten Foundations of Training

Padmasambhava cautioned his consort, “When practicing the Dharma you must train perfectly in the ten foundations of training.

The lady asked: What are these ten foundations of training?

The master said:

1

You must resolve through the view, gaining understanding of all the teachings, like the garuda bird soaring in the skies.

2

You must find certainty through the conduct, without being intimidated by anything whatsoever, like an elephant entering the water.

3

You must practice through the samadhi, clearing away the darkness of ignorance, like lighting a lamp in a dark room.

4

You must accomplish the aim through the instructions, liberating all phenomena in your nature, like finding a wish-fulfilling jewel.

5

You must progress gradually through the empowerments, being free from the fear of falling into samsara, like a prince ascending the royal throne.

6

You must keep the basis through the samayas, not letting any of your actions be wasted, like fertile ground.

7

You must liberate your being through learning, becoming adept in all aspects of the Dharma, like a noble steed freed from its chains.

8

You must compare all sources, understanding all the philosophical schools of the Dharma, like a bee seeking a hive.

9

You must condense them into a single point, understanding that all the numerous teachings are of one taste, like a trader adding together his profits.

10

You must reach eminence in knowledge, understanding clearly and distinctly the meaning of all the teachings, like arriving at the summit of Mount Sumeru.

The people of Tibet who desire to be learned without training themselves in these points are not learned in the essential meaning, but become practitioners with much sectarianism. This is due to the fault of not having become adept in these ten foundations of training.”

The Ten Faults

Guru Rinpoche then explained to the Lady the Ten Faults of Dharma practice — the causes of failing in one’s practice.

1

“If you do not resolve through the view, you will have the fault that where you may fare lies uncertain.

2

If you do not find certainty through the conduct, you will have the fault of being unable to unite view and conduct.

3

If you do not know how to practice by means of samadhi, you will not perceive the nature of dharmata.

4

If you do not accomplish the aim through the oral instructions, you will not know how to practice.

5

If you do not progress gradually through the empowerments, you will not be suitable to practice the Dharma.

6

If you do not keep the basis through the samayas, you will plant the seeds for the hell realms.

7

If you do not liberate your being through learning, you will not taste the flavor of the Dharma.

8

If you do not compare all sources, you will not cut through the sectarianism of philosophical schools.

9

If you do not condense them into a single point, you will not comprehend the root of the Dharma.

10

If you do not reach eminence in knowledge, you will not perceive the nature of the Dharma.

The so-called spiritual teachers who have not trained themselves in Dharma practice do not comprehend that the Dharma is free from sectarian confines. They attack each other with great prejudice. Since all the vehicles are valid in themselves, do not get involved in bickering. Rest at ease.”

Other features on Guru Rinpoche

• Special Feature: The Quantum Buddha Guru Rinpoche: the Second Buddha who turned the Vajrayana Wheel of Dharma: extensive commentary on mantras and practice
• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava Guru Rinpoche’s condensed “all teachings into one — which is concise and easy to practice”at the time of death: as requested by Lady Tsogyal
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

The Ten Key Points of Practice

Having given the Lady the foundations and the faults, Master Padma then explained the ten key points necessary for successful Dharma practice.

1

“You must possess the key point of faith free from fluctuation, like a river.

2

You must possess the key point of compassion free from enmity, like the sun.

3

You must possess the key point of generosity free from prejudice, like a spring of drinking water.

4

You must possess the key point of samaya free from flaws, like a crystal ball.

5

You must possess the key point of the view free from partiality, like space.

6

You must possess the key point of meditation free from being clarified or obscured, like the sky at dawn.

7

You must possess the key point of conduct free from adopting or avoiding, like dogs and pigs.

8

You must possess the key point of fruition free from abandonment or attainment, like arriving at an island of precious gold.

9

You must yearn for the Dharma like a starving person yearning for food or a thirsty man seeking water.

10

In any case, it seems that people only avoid practicing the Dharma as the main point, taking instead wealth as their focus. You cannot bring your wealth along at the time of death, so make sure not to go to the lower realms.”

NOTES

[1] Padmasambhava Guru Rinpoche. Dakini Teachings (pp. 60-61). Rangjung Yeshe Publications. Kindle Edition.

The 10th of the lunar month is the day we celebrate Guru Rinpoche each month. (Dates below for this year!)

According to National Today:

“Believers agree that he was born on the tenth day of the sixth lunar moon. However, the specific year of his birth has been lost to history. However, his birth took place during the eighth century, and it is generally acknowledged that it occurred on that day.”

ANNUAL Guru Rinpoche Anniversary

Each month, we also celebrate and honor with Pujas and other celebrations — and Tsok or Tsog offerings — the great Lotus Born Guru Rinpoche. [See section below “Guru Rinpoche Tsok Days.”]

June 28th is the annual Guru Rinpoche anniversary in 2023. The Birth Anniversary of Guru Rinpoche is a public holiday in some countries, observed on the tenth day of the sixth lunar month, which falls on June 28th this year. This day is a celebration of his birth in a lotus. It is also, on the lunar calendar, the monthly (recurring) Guru Rinpoche Day!

The next few annual Guru Rinpoche Anniversary Days are:

Anniversary of Guru Rinpoche dates

Monthly Guru Rinpoche Days are below.

Guru Rinpoche’s life embodied miracles

Padmasambhava’s life was a living embodiment of the miraculous. Nothing is impossible to the fully Enlightened and marvelous Guru Rinpoche — and everything about his amazing life is a wonder. Just as Shakyamuni Buddha, the first Buddha of our age, demonstrated extraordinary phenomena, Padmasambhava personified them. Why does an Enlightened Buddha display magical feats? As “Upaya” or skillful means, or upaya-kaushalya meaning “skill in means.” In simplest terms, upaya is any activity that helps others realize enlightenment.

Timeline of Guru Rinpoche

• 717 A.D. Birth of Guru Rinpoche in Oddiyana
• 747 A.D. Guru Rinpoche invited to Tibet by the King Tri Songdetsen
• 810 A.D. Guru Rinpoche enters Bhutan

The Lotus Born

Historically, Guru Rinpoche turned the final wheel of Dharma, popularizing the powerful methods of Buddhist Tantra. Traditionally, he is “Lotus Born” in Oddiyana, by tradition “consciously incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana.” He is the Lotus Born — born fully Enlightened.

Historically, Guru Rinpoche is acknowledged by scholars.[1]

“Scholars agree that Guru Rinpoche was a real person, that he came from Uddiyana, a kingdom possibly located around present-day Swat in Pakistan, and that he arrived in Tibet some time around 760.”

One of the best ways to honor and celebrate Guru Rinpoche Day is with his mantra. Enjoy this beautiful Sanskrit version of the Mantra:

Recommended by National Today:

• View Buddha Weekly’s special section with many Guru Rinpoche features>>

Video chanting of the 7-Line praise to Guru Rinpoche in Sanskrit

Buddha Shakyamuni predicted Guru Padmasambhava

Buddha Shakyamuni predicted Padmasambhava’s coming and activities in 19 Sutras and Tantras, stating he would be an emanation of Amitaba and Avaloketishvara.

“Buddha Shakyamuni actually predicted Guru Padmasambhava’s appearance in several different sutras and tantras contain clear predictions of his coming and activities.In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his parinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this. So Buddha turned to Ananda and told him not to worry. “…After my parinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.’” [5]

Eight Manifestations of Guru Rinpoche

Padmasambhava’s best known manifestation is probably Padma Gyalpo (Peme Gyalpo), the Lotus King, as described in the Wangdu prayer as the Lotus Lord having “all of samsara and nirvana beneath your control.” [4] However, even his life and manifestations provided lessons in Quantum Mechanics and the “illusory nature” of our relative reality. In the film Guru Padmasambhava – Searching for Lotus born Master – Part I, the filmmaker explores a fascinating concept: that each of the eight key manifestations of Guru Rinpoche represent different energies in Quantum Physics.

The Lotus Born’s life can be viewed as a perfect exemplar of Quantum Mechanics, or as a life of miracles. He displayed countless miracles and powers, including eight important manifestations at different stages of his wondrous life:

1. Guru Tsokyé Dorje, ‘Lake-born Vajra’ (birth)
2. Guru Shakya Sengé, ‘Lion of the Shakyas’ (ordination)
3. Guru Nyima Özer, ‘Rays of the Sun’ (subjugating demonic spirits)
4. Guru Padmasambhava, ‘Lotus-born’ (establishing Buddhism in Tibet); Guru Pema Jungné (Wyl. gu ru pad+ma ‘byung gnas)
5. Guru Loden Choksé ‘Wise Seeker of the Sublime’ (mastery of the teachings)
6. Guru Pema Gyalpo ‘The Lotus King’ (kingship)
7. Guru Sengé Dradrok ‘The Lion’s Roar’ (subjugation of non-buddhists)
8. Guru Dorje Drolö ‘Wild Wrathful Vajra’ (concealing terma, binding spirits under oath)

These are not separate Buddhas. Padmasambhava, a fully Enlightened Buddha, could manifest any characteristics suitable to the needs of the world and his followers.

12-Syllable Mantra of Guru Rinpoche

Guru Rinpoche’s mantra is a supreme and profound meditation. It’s benefits are vast, benefiting all beings.

The twelve syllable mantra of Guru Padmasambhava: (in Sanskrit):

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Chanting in melody versus for numbers

In a precious teaching, H.E. Garchen Rinpoche explained that most mantras have melodies. In a teaching on the Guru Rinpoche mantra (embedded below), he explained:

“Guru Rinpoche taught about the benefits of chanting the mantra in melody. It is more beneficial to chant the mantra slowly in melody than to recite many mantras quickly. Reciting mantras purely makes a hundred-fold difference. Reciting them in melody makes a hundred-thousand-fold difference. Thus, chanting it in melody multiples the power of mantra.

“And why is its power multiplied? It is because to the extent that you focus on the meaning of each word in the mantra that much greater will be the blessing that enters your mind stream.

“Some people think about the numbers of mantras accumulated and of course, there is benefit from accumulating a number of mantras, but it is said ‘The recitation should be neither too fast nor too slow, neither too strong nor too soft.’ The elements of each syllable should be pronounced without deterioration. Most important for mantra or any other recitation is that the elements of each syllable are pronounced without deterioration.

“This is important. Pronouncing without deterioration has an outer, inner and secret qualities.”

The meaning of the mantra

Guru Rinpoche himself explained his essence mantra to Yeshe Tsogyal [6]:

“O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

 

Garchen Rinpoche’s excellent 34 minute teaching on the Guru Rinpoche mantra:

The essence mantras multiple aspects

The tightest synopsis of the mantra essence meaning as it relates to the five Buddha Families, taken from a teaching by Lama Tarchin Rinpoche: [6]

• OM AH HUM (or HUNG) are the sublime essence of the principles of enlightened body, speech, and mind
• VAJRA or BENZA is the sublime essence of the indestructible family
• GURU is the sublime essence of the jewel family
• PADMA or PEMA is the sublime essence of the lotus family
• SIDDHI is the sublime essence of the activity family
• HUM or HUNG is the sublime essence of the transcendent family.

From the point of view of the aspects or bodies of a Buddha manifestation

• OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
• AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
• HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
• VAJRA perfects all the heruka deities of the mandalas
• GURU refers to the root and transmission gurus and the holders of intrinsic awareness
• PEMA perfects the assembly of dakas and dakinis
• SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
• HUNG is the life force of the dharmapalas, the protective deities.

From the point of view of the three classes of tantra

• OM AH HUNG are the life force of the three classes of tantra
• VAJRA is the life force of monastic discipline and the sutra class of teachings
• GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
• PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
• SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
• HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

From the point of view of obscuration’s and poison remedies

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

From the point of view of realizations

• Through OM AH HUNG one attains the three kayas
• Through VAJRA one realizes mirror -like pristine awareness
• Through GURU one realizes the pristine awareness of equalness
• Through PEMA one realizes the pristine awareness of discernment
• Through SIDDHI one realizes the all-accomplishing pristine awareness
• Through HUNG one realizes the pristine awareness of basic space
• Through OM AH HUNG gods, demons and humans are subdued
• Through VAJRA one gains power over the malevolent forces of certain gods and demons
• Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
• Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life
• Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

From the point of view of the activities and accomplishments

• OM AH HUNG accomplishes the six spiritual virtues
• VAJRA accomplishes pacifying activity
• GURU accomplishes enriching activity
• PEMA accomplishes magnetizing activity
• SIDDHI accomplishes enlightened activity in general
• HUNG accomplishes wrathful enlightened activity

How to recite according to Guru Rinpoche

“One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

“If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitābha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya” [6]

Guru Rinpoche Tsok (Tsog) Days

“The 10th day of the lunar calendar is connected with Guru Rinpoche (Padmasambhava) who is revered as the Second Buddha.” [1]

In addition, we celebrate the important annual celebration on the anniversary of Guru Rinpoche Padmasambhava. In 2022, this will be celebrated on July 9 (which is also a monthly Tsog day — doubly auspicious!)

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2023 western calendar are:

• January 1, 2023
• January 31, 2023
• March 1, 2023
• March 31, 2023
• April 30, 2023
• May 30, 2023
• June 28, 2023
• July 28, 2023
• August 26, 2023
• September 24, 2023
• October 24, 2023
• November 22, 2023
• December 22, 2023
• For other lunar Dharma practice dates in 2023, see>>

NOTES and CITATIONS

[1] Encounters with a Badass 8th Century Buddhist Mystic>>

One of the most wonderful teachings of Padmasambhava, the Lotus Born, Guru Rinpoche was written down by the Lady Tsogyal — from a request she made just as the master was about to leave — and she, herself, was worried about death. Although she was a accomplished Dakini, she requested:

“This old woman has no confidence about the time of death. So I beseech you to kindly give me an instruction condensing all teachings into one, which is concise and easy to practice.”

Out of his bountiful kindness and love, Guru Rinpoche taught her, delivering one of the most wonderful and concise oral teaching, now known as:

The Refined Essence of Oral Instructions

Although this teaching is a concise teaching focused on “the time of death” and therefore clearly for advanced students — particularly with its focus on the true nature of reality, of emptiness, of the disolution and death process and completion — the teaching itself is resoundingly inspirational. We can imagine Lady Tosgyal, about to be separated from her beloved teacher — having been with her master since the age of eight — having doubts, and then, the serene Guru emphasizing the essence of practice.

Lady Tsogyal’s Plea

This  oral teaching, and the Lady’s hearfelt plea, resonates with both beginning and senior Tibetan Buddhist students: if the great Lady can have doubts — despite years of accomplishments — then we need not feel embarrrassed to ask questions of our teachers at all stages of our learning. We need not feel bad about going back to our notes and videos of past retreats; we should not worry if our question seems too basic.

The Lotus Born, kindly instructing even the most accomplished Lady in the basics, is an example for us all. In Tibetan Buddhism, teachers always invite questions.

When the great master was about to leave Tibet, the Lady implored:

“Oh, Great Master! You are leaving to tame the rakshas. I am left behind here in Tibet. Although I have served you for a long time, master, this old woman has no confidence about the time of death. So I beseech you to kindly give me an instruction condensing all teachings into one, which is concise and easy to practice.”

Although every teaching of Padmasambhava, the second Buddha, the Lotus Born is precious, this concise teaching is a wonderful “refresher” for all devoted practitioners.

Guru Rinpoche’s Concise Instructions

The great master replied: “Devoted one with a faithful and virtuous mind, listen to me. Although there are many profound key points of body, rest free and relaxed as you feel comfortable. Everything is included in simply that.

Although there are many key points of speech such as breath control and mantra recitation, stop speaking and rest like a mute. Everything is included in simply that. Although there are many key points of mind such as concentrating, relaxing, projecting, dissolving, and focusing inward, everything is included in simply letting it rest in its natural state, free and easy, without fabrication.

The mind doesn’t remain quietly in that state. If one wonders, Is it nothing?, like haze in the heat of the sun, it still shimmers and flashes forth. But if one wonders, Is it something? it has no color or shape to identify it but is utterly empty and completely awake—that is the nature of your mind.

Having recognized it as such, to become certain about it, that is the view. To remain undistracted in the state of stillness, without fabrication or fixation, that is the meditation. In that state, to be free from clinging or attachment, accepting or rejecting, hope or fear, toward any of the experiences of the six senses, that is the action.

Whatever doubt or hesitation occurs, supplicate your master. Don’t remain in places of ordinary people; practice in seclusion. Give up your clinging to whatever you are most attached to as well as to whomever you have the strongest bond with in this life, and practice. Like that, although your body remains in human form, your mind is equal to the buddhas’.

At the time of dying, you should practice as follows. By earth dissolving in water, the body becomes heavy and cannot support itself. By water dissolving in fire, the mouth and nose dry up. By fire dissolving in wind, body heat disappears. By wind dissolving in consciousness, one cannot but exhale with a rattle and inhale with a gasp.

At that time, the feelings of being pressed down by a huge mountain, being trapped within darkness, or being dropped into the expanse of space occur. All these experiences are accompanied by thunderous and ringing sounds. The whole sky will be vividly bright like an unfurled brocade.

Moreover, the natural forms of your mind, the peaceful, wrathful, semiwrathful deities, and the ones with various heads fill the sky, within a dome of rainbow lights. Brandishing weapons, they will utter “Beat! beat!” “Kill! kill!” “Hung! Hung!” “Phat! phat!” and other fierce sounds. In addition, there will be light like a hundred thousand suns shining at once.

At this time, your innate deity will remind you of awareness, saying, Don’t be distracted! Don’t be distracted! Your innate demon will disturb all your experiences, make them collapse, and utter sharp and fierce sounds and confuse you.

At this point, know this: The feeling of being pressed down is not that of being pressed by a mountain. It is your own elements dissolving. Don’t be afraid of that! The feeling of being trapped within darkness is not a darkness. It is your five sense faculties dissolving. The feeling of being dropped into the expanse of space is not being dropped. It is your mind without support because your body and mind have separated and your breathing has stopped.

All experiences of rainbow lights are the natural manifestations of your mind. All the peaceful and wrathful forms are the natural forms of your mind. All sounds are your own sounds. All lights are your own lights. Have no doubt about that. If you do feel doubt, you will be thrown into samsara. Having resolved this to be self-display, if you rest wide awake in luminous emptiness, then simply in that you will attain the three kayas and become enlightened. Even if you are cast into samsara, you won’t go there.

The innate deity is your present taking hold of your mind with undistracted mindfulness. From this moment, it is very important to be without any hope and fear, clinging and fixation, toward the objects of your six sense faculties as well as toward fascination, happiness, and sorrow. From now on, if you attain stability, you will be able to assume your natural state in the bardo and become enlightened. Therefore, the most vital point is to sustain your practice undistractedly from this very moment.

The innate demon is your present tendency for ignorance, your doubt and hesitation. At that time, whatever fearful phenomena appear such as sounds, colors, and lights, don’t be fascinated, don’t doubt, and don’t be afraid. If you fall into doubt for even a moment, you will wander in samsara, so gain complete stability.

At this point, the womb entrances appear as celestial palaces. Don’t be attracted to them. Be certain of that! Be free from hope and fear! I swear there is no doubt that you will then become enlightened without taking further rebirths.

At that time, it is not that one is helped by a buddha. Your own awareness is primordially enlightened. It is not that one is harmed by the hells. Fixation being naturally purified, fear of samsara and hope for nirvana are cut from the root.

Becoming enlightened can be compared to water cleared of sediments, gold cleansed of impurities, or the sky cleared of clouds.

Having attained spacelike dharmakaya for the benefit of oneself, you will accomplish the benefit of sentient beings as far as space pervades. Having attained sambhogakaya and nirmanakaya for the welfare of others, you will benefit sentient beings as far as your mind pervades phenomena.

If this instruction is given three times to even a great sinner such as one who has killed his own father and mother, he will not fall into samsara even if thrown there. There is no doubt about becoming enlightened.

Even if you have many other profound teachings, without an instruction like this, you remain far away. Since you don’t know where you may wander next, practice this with perseverance.

You should give this oral instruction to recipients who have great faith, strong diligence, and are intelligent, who always remember their teacher, who have confidence in the oral instructions, who exert themselves in the practice, who are stable-minded and able to give up concerns for this world. Give them this with the master’s seal of entrustment, the yidam’s seal of secrecy, and the dakini’s seal of entrustment.

Although I, Padmakara, have followed many masters for three thousand six hundred years, have requested instructions, received teachings, studied and taught, meditated and practiced, I have not found any teaching more profound than this.

I am going to tame the rakshas. You should practice like this. Mother, you will become enlightened in the celestial realm. Therefore persevere in this instruction.”

Having spoken, Guru Rinpoche mounted the rays of the sun and departed for the land of the rakshas. Following that, Lady Tsogyal attained liberation. She committed this teaching to writing and concealed it as a profound treasure. She made this aspiration: In the future, may it be given to Guru Dorje Lingpa. May it then benefit many beings. This completes the Sacred Refined Essence Instruction, the reply to questions on self-liberation at the moment of death and in the bardo.

SAMAYA. SEAL, SEAL, SEAL.

Other features on Guru Rinpoche

• Special Feature: The Quantum Buddha Guru Rinpoche: the Second Buddha who turned the Vajrayana Wheel of Dharma: extensive commentary on mantras and practice
• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

NOTES

[1]  From Dakini Teachings by Padmasambhava Guru Rinpoche.  (p. 153). Rangjung Yeshe Publications. Kindle Edition.

• For a special section on Guru Rinpoche with many features and articles and videos, see>>

Guru Rinpoche taught extensively on Taking Refuge and its fundamental importance. Any practices undertaken always begin with Taking Refuge.

In the amazing book, Dakini Teachings, A Collection of Padmasambhava’s Advice to Lady Yeshe  Tsogyal (found here on Amazon, affiliate link>>), an entire chapter is dedicated to Taking Refuge.

The Master taught:

“Taking refuge is the basis for all Dharma practice. The Three Jewels are the support for all Dharma practice. The means that brings an end to birth and death is to take refuge along with its subsidiary aspects.” [1]

Lady Tsogyal asked for clarification on the essential meaning of Taking Refuge, to which Guru Rinpoche replied:

“The essential meaning of taking refuge is to accept the Buddha, Dharma, and Sangha as your teacher, path, and companions for practicing the path, and then to pledge that they are the fruition you will attain. Thus taking refuge means a pledge or acceptance. Why is such an acceptance called taking refuge? It is called taking refuge because of accepting the Buddha, Dharma, and Sangha as the support, refuge, and protector or rescuer for being freed from the great fear of the sufferings and obscurations. That is the essential meaning of taking refuge.

The definition of taking refuge is to seek protection from the terrors of the three lower realms and from the inferior view of believing in a self within the transitory collection1 as is held by non-Buddhist philosophers.

When divided, there are the three types: the outer way of taking refuge, the inner way of taking refuge, and the secret way of taking refuge.”

Guru Rinpoche’s mantra, beautifully chanted with visualized images:

Outer Refuge

Regarding the Outer Refuge, Guru Rinpoche taught:

“The cause of wanting to take refuge is fear of the miseries of samsara, trusting in the Three Jewels as the place of refuge, and, moreover, accepting the Three Jewels to be the objects of refuge and the protectors of refuge. Through these three you give rise to the intention of taking refuge. In general, one wants to take refuge due to fear of death. There are many people who do not even notice that half of their life has passed and who do not think of their future lives for even an instant. They have no refuge. If you were not going to die or if you were certain of a human rebirth, you would not need to take refuge. However, after dying and transmigrating, there are the overwhelming miseries of the lower realms.

In what object does one take refuge? You should take refuge in the Three Jewels. Who can bring an end to birth and death? It is exclusively the omniscient Buddha who is free from all defects and who has perfected all virtues. Therefore, only the Dharma he has taught and the sangha who uphold his doctrine are able to bring an end to the cycle of birth and death of self and others. Since these are the sole objects of refuge, you should take refuge in them.

With what particular attitude does one take refuge? You should take refuge with a sense of responsibility for the welfare of others. You should take refuge with this attitude, as you will not attain the true and complete enlightenment simply by renouncing samsara and desiring the result of nirvana. In order to free all sentient beings from the miseries of samsara, I will take refuge until I and all the sentient beings of the three realms have achieved supreme enlightenment!” [4]

According to Guru Rinpoche, our Refuge is damaged or destroyed if we engage in killing, damaging, hurting others, and so on.

A short documentary on Guru Rinpoche:

All Dharma practices are included in Taking Refuge

The glorious Padmasambhava also taught:

“All Dharma practice is included within taking refuge. People with wrong views do not have this understanding.” [5]

NOTES

[1] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 10). Rangjung Yeshe Publications. Kindle Edition.

[2] Padmasambhava Guru Rinpoche. Dakini Teachings (pp. 10-11). Rangjung Yeshe Publications. Kindle Edition.

[3] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 11). Rangjung Yeshe Publications. Kindle Edition.

[4] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 11-12). Rangjung Yeshe Publications. Kindle Edition.

[5] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 13). Rangjung Yeshe Publications. Kindle Edition.

“The Dakini Yeshe Tsogyal had a vision in which she saw a manifestation of Guru Rinpoche called Immense Vajra Ocean in the direction to the east. Each of the pores in his body held one billion realms and in each realm there were one billion world systems. In each of these world systems there were one billion Guru Rinpoches, who each created one billion emanations. Each of these emanations carried out the activity of taming one billion disciples. She then saw the same display in each of the other directions and in the center.” [2]

Many devotees of the great Lotus Born Buddha chant the supplication for the fulfillment of wishes. So many people chant it daily, how is it possible for Guru Rinpoche to realize all of these aspirations? If you wonder, remember the vision of Dakini Yeshe Tosggyal. There are countless emanations of the Lotus Born Buddha. Do we take this literally? Not necessarily, literally, but there is no doubt that the scale of Guru Rinpoche’s teachings are vast, as large as a billion galaxies.

Guru Rinpoche’s supplications in Seven Chapters are recited daily at “Monasteries, retreat centers, and homes where Guru Rinpoche’s presence is invoked ring daily with the sounds of these supplications.” [1]

They remain a vital and living spiritual legacy from the great Padmasambhava, the Lotus-Born. Perhaps the best known of the Seven Supplications is “The Supplication for the Spontaneous Fulfillment of Wishes, a text that was revealed by treasure revealer Tulku Zongpo Drakpa, and translated by Rikzin Godem Chen (1337-1408) into Tibetan.

It is said that the faithful supplication of Guru Rinpoche with this supplication can bring the fulfillment of wishes.

The Supplication for the Spontaneous Fulfillment of Wishes

“Namo Guru!

When Master Lotus-Born was about to depart for the southwest land of the cannibal demons, he arrived at Goung-tong. There, Son of Heaven Mutri Tsepo prostrated before the Master and circumambulated him. He touched the Master’s foot to his head, then clutched the edge of the Master’s robe. Tears welled up in his eyes and he wept as he addressed these mournful words to the Master:

Alas, Guru Rinpoche!

In the final five hundred years

My family’s home is established here

At Mong-youl, on the Goung-tong plain,

Beside the range of snow mountains.

If we lords lose rank, find suffering,

How pitiful, Tibetan kings!

To whom can my family turn!?

 

Wars and battles: the nation’s life.

Hills and dales are with bandits rife.

If hermitages empty stand,

No time for practice through the land,

Both the masters and their patrons

Will be totally disheartened.

To whom can the future faithful turn!?”

 

The woeful verses continue, with terrible descriptions of sickness, famine, and demons who plague the Tibetans. Finally, he collapses into a faint. The Logus Born revived the king, and gave  exhorts him: “My compassion responds quickly and is very potent. It will appear at that time. Pray continually to me!”

He gives him the most famous and popular of supplications, for the Spontaneous Fulfilment of Wishes:

E Ma Ho!

In the western Blissful Pure Land,

Buddha Infinite Light’s compassionate blessing stirred

To bless manifest enlightenment, Lotus Born,

Who came to this world to aid the beings of Tibet

Compassionate one, who unceasingly aids the world,

Master Lotus-Born, please bless me —

Grant my wish spontaneously

From King Trisong Detsen

Until the end of the royal lineage of Buddhist kings,

You bless each ruler continuously,

Sole friend of Tibet’s religious kings.

Compassionate one who lovingly protects spiritual sovereigns,

Master Lotus-Born, please bless me-

Grant Grant my wish spontaneously.

Your body subdues cannibal spirits in the southwest

While your compassion turns toward Tibet.

Glorious leader of sentient beings lost in ignorance,

You skillfully guide beings with deep-rooted emotions.

Compassionate one whose loving affection never ceases,

Master Lotus-Born, please bless me-Grant Grant my wish spontaneously.

In evil times, when degeneration reaches its depths,

You will come to Tibet at dawn and dusk,

Riding the sunlight’s brilliant rays.

On the tenth days of the waxing and waning moons you’ll visibly appear.

Compassionate one who works forcefully for others’ benefit,

Master Lotus-Born, please bless me-

Grant my wish spontaneously.

In the degenerate time of conflict, the final five hundred years,

All sentient beings’ five poisonous emotions will coarsen.

When those poisons churn within me,

Be loving toward me, Guru!

Compassionate one, who leads the faithful to higher realms,

Master Lotus-Born, please bless me

Grant my wish spontaneously.

When I am surrounded by hordes

Ready to destroy Buddhist insitutions,

To you I pray with no doubt or hesitation:

Master from Oddiyana, circled by gods and demons’ eight groups,

You’ll turn back the ruthless armies

Master Lotus Born, please bless me —

Grant my wish spontaneously.

When disease strikes sentient beings’ illusory form,

Bringing overwhelming intense pain,

To you I pray with no doubt or hesitation:

Inseparable from the Medicine Buddha of Oddiyana,

You’ll surely dispel these obstacles and ensure that my life does not end.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When the elements rise as enemies and the earth is polluted,

Bringing danger of sickness and famine,

To you I pray with no doubt or hesitation:

Divine Wealth God of Oddiyana with your assembly,

You’ll surely dispel hunger, thirst, and poverty.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When destined persons reveal treasures for beings’ benefit,

Armed with the fierce confidence of having kept their commitments guilelessly,

To you I pray with no doubt or hesitation:

Master from Oddiyana, inseparable from the deity,

Your children will surely retrieve their father’s wealth.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When I wander in hidden, densely forested, isolated regions

And raging blizzards block my way,

To you I pray with no doubt or hesitation:

Master from Oddiyana with your circle of powerful local deities,

You’ll surely guide practitioners on the path

Master Lotus-Born, please bless me —

Grand my wish spontaneously.

When I encounter wild animals, such as tigers, leopards, bears, or poisonous snakes,

In the fearful wilderness on open plains,

To you I pray with no doubt or hesitation:

Master from Oddiyana with ging warriors and guardians,

You’ll surely chase savage beasts away.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When obstacles of the elements — earth, water, fire, or wind —

Threaten to destroy this illusory body of mine,

To you I pray with no doubt or hesitation:

Master from Oddiyana, with the four elements’ gods,

You’ll surely calm the elements within themselves.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When I walk along a narrow, fearful passage

And murderous thieves and bandits threaten me,

To you I pray with no doubt or hesitation:

Master from Oddiyana, skilled in the four gestures,

You’ll surely destroy those savage men’s greed.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When I am surrounded by killers

Who will strike me with sharp weapons,

To you I pray with no doubt or hesitation:

Master from Oddiyana with a vajra tent,

You’ll surely make the killers drop their weapons and flee.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When my life ends and death arrives,

And the intense suffering of my extinction torments me,

To you I pray with no doubt or hesitation:

Master from Oddiyana, emanation of Buddha Infinite Light,

You’ll surely lead me to Blissful Pure Land.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

Once this borrowed illusory body has died

And I suffer from delusionary appearances after death,

To you I pray with no doubt or hesitation:

Master from Oddiyana, compassionate knower of the three times,

You’ll surely free delusion within itself.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

At any time, when karma or conditions

Lead me to suffer from overt attachment to delusionary appearances,

To you I pray with no doubt or hesitation:

Master from Oddiyana, essence of the king of great bliss,

You’ll uproot my suffering caused by delusion.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

When suffering overwhelms the six realms’ beings

And, in particular, when Tibet’s ruler and people suffer,

To you I pray with no doubt or hesitation:

When I pray with intense faith, respect, and devotion,

Master from Oddiyana, continually watch over me with compassion.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

Master from Oddiyana, your disciples who wish to leave the wheel of life

Turn to you with single-minded devotion;

Like children calling their parents with heartfelt songs,

We pray to you during the six times of the day and night.

Master Lotus-Born, please bless me —

Grant my wish spontaneously.

 

 

 

 

NOTES

[1] Ngawang Zangpo. Guru Rinpoche: His Life and Times (p. 216). Kindle Edition.

[2] Padmasambhava Guru Rinpoche. Dakini Teachings . Rangjung Yeshe Publications. Kindle Edition.

What was Guru Rinpoche’s advice to his beloved consort disciple Lady Tsogyal on how to achieve enlightenment in this very lifetime? Seclusion, discipline, hard work, and the guru are among the most important. What advice would he have for us today, in this age of smart phones?

Padmasambhava, Guru Rinpoche, the Enlightened Padmakara, once taught Lady Tsogyal how to practice perfectly with self-discipline — basically, the message: I can’t do it for you. In the teaching, “The Crystal Garland of Faultless Practice”, the great and perfect Buddha taught the importance of overcoming laziness and “practicing incessantly” and — preferably — in seclusion during sessions.

“If you wish to attain enlightenment within one lifetime but do not enter the path of self-discipline, the practice will not be taken to heart. It is therefore essential to engage in self-discipline.” Guru Rinpoche [1]

The teaching to the Lady Tsogyal, delivered at the hermitage Pearl Crystal of Pamagong, also stressed the importance of meditations in seclusion — away from distractions. Today that would mean a closed door and a turned-off cell phone. A handy meditation cave would be nice, too.

Other features on Guru Rinpoche

• Special Feature: The Quantum Buddha Guru Rinpoche: the Second Buddha who turned the Vajrayana Wheel of Dharma: extensive commentary on mantras and practice
• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava Guru Rinpoche’s condensed “all teachings into one — which is concise and easy to practice”at the time of death: as requested by Lady Tsogyal
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

To begin the teaching — classically, the student always asks the teacher for the teaching — the Lady Tsogyal asked Guru Rinpoche: “How does one enter the path of self-discipline?”

No success for the lazy and pretentious

The great master replied, ” When first practicing the Dharma, if you do not practice with self-discipline but are indolent, lazy, and pretentious, you will have no success.” Among other things, he strongly discouraged the daytime nap: “Do not sleep during the daytime. This will bring numerous defects so give it up by all means.

“In general, if you desire happiness, carry through with your Dharma practice, undertaking self-discipline and accepting unpleasant conditions. Divide your days and nights into parts and practice in measured sessions. Your happiness will then be long-lasting. Keep that in mind!”

In answer to a follow up question from the Lady, he answers: “give up idling. Engage instead in Dharma activities such as making offerings to the master and the Precious Ones, making supplications and presenting tormas to the yidam, dakinis, and Dharma protectors.”

“No useless chatter”

In this day of social media, his advice to avoid “useless chatter” will likely not resonate, although clearly for someone in retreat it’s a must:

“Of all the distractions, the greatest is useless chatter. Consequently, unconnected empty talk is fatal to spiritual practice.”

Of course, in today’s culture, this would mean turning off the cell phone and computer when doing  daily practice — even if you are not in retreat — and letting the family know not to disturb during your meditations.

Practice purification and offering “incessantly”

Even the most advanced of practitioners can never submit to laziness and give up the basics of daily purification and offerings. He advises:

“You should do what is called “taking Dharma activities as one’s path.” That is, you should transform into an unconditioned path the Dharma activities of meditation, making offerings, circum-ambulation, making tsa-tsa and tormas, reading aloud, chanting, copying texts, and so forth. Perform these activities incessantly. Through clinging, tiredness, and so forth, you do not accomplish the main objective.”

Importance of mantra recitation

When not in retreat, he stressed that during practice-time itself, silence from non-Dharma chatter is imperative, and advised the minimum sessions of mantra

recitations to keep uninterrupted from daily chatter: “When doing recitations, designate each of the three or four parts of the day a session, and vow to recite both day and night, at best one thousand, at the second best five hundred, or at least one hundred and eight recitations. Until completing that number, keep silence and do not interrupt your recitation with ordinary talk. In this way no obstacles will arise.”

Guru Rinpoche advises “do not allow your lips to be idle but continuously gather even single syllables of mantra. This is most important. Then at some point there will be accomplishment.”

If you do not have any other mantra, or as an appendix to your mantras, the great teacher recommends OM AH HUNG: “Of all types of recitation, recite the three syllables, OM AH HUNG, which are the essence of body, speech, and mind of all the sugatas. They are the most profound and all-inclusive. Therefore it brings great blessings to pledge to recite them or to append them at the head of all other mantra recitations.”

Bringing practice into daily life

To help avoid excuses, laziness and to further progress in understanding, Guru Rinpoche explains the importance of making daily life a Dharma activity:

“If you cannot mingle the Dharma with daily life activities, you will be fettered by the meditation session.”

When the Lady Tsogyal asked for clarity, he answered: “The dharmata devoid of constructs that you experience in your being while resting evenly in meditation should be put into practice in every situation during postmeditation; whether walking, moving around, lying down, or sitting. By never separating from this Dharma practice no matter what daily activity you perform, you will always remain in the state of dharmata. Thus your meditation will transcend sessions. In general, the meditator who imprisons his body and mind without applying the vital points of meditation is fettered by a chain. Keep that in mind!”

Importance of solitary time and retreat

To progress on the path, it is important to take some time for solitary retreat as well. Most Vajrayana teachers today advise at least one major retreat before we die, and ideally one retreat a year for serious practitioners — even if they are home retreats.

Guru Rinpoche explains, during retreat in particular: ” In general, much talk that is not Dharma practice or concerning Dharma is meaningless. There is no need for that. If you do not strive toward unexcelled enlightenment with your voice engaged in reciting and chanting after stopping ordinary talk, you are anyway like a mute. Keep that in mind!”

This is why, the master explained, the successful student who develops realizations seek out seclusion. For those who can, he recommends ” go to a retreat place such as a charnel ground, a highland area, a snow mountain, a remote hermitage, the dwelling place of a siddha, or a forest in auspicious months such as the seasons of summer and autumn, or on auspicious days such as the eighth day or the new and full moon days.”

He explains the normal methods of creating a retreat space, such as sweeping, making the seat, preparing a mandala and offerings and a shrine with “representations of enlightened body, speech and mind.” This is followed by preventing tormas.

“Giving up idling”

The point of retreat is, perhaps, more valid today than ever. In a private, alone-time retreat space, you give up the excuses to be lazy, to put off practice, and all the distractions of samsara.

“In the daytime you should train in regarding your perceptions as being dreams. That is to say, rest naturally and relaxed without correcting what appears. Leave your experience spontaneously free and open. Rest wide awake and without fixation. During evening time you should take awareness as the path. That is to say, heighten awareness at the close of day and rest alertly and wakefully without falling subject to drowsiness and stupor. At midnight mingle the state of deep sleep with dharmata and sleep in the state of nonthought. Apply the strong determination of thinking, I will recognize my dreams to be dreams! Through that you will be able to remember dharmata while dreaming and be liberated from elation or nightmare. At morning time you should take dharmata as path. That is to say, when you awake from sleep and your body feels at ease, bring dharmata to mind and practice this self-existing mindfulness without fixating, meditating, or slipping away into drowsiness. Do not give in to indulging in sloth and indolence, but practice wide awake while keeping the right measure of self-discipline.”

NOTES

[1] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 138). Rangjung Yeshe Publications. Kindle Edition.

“It is necessary to cut the misconception of thinking that it is enough to take refuge once in awhile. You should take refuge again and again, both day and night.” — Guru Rinpoche

The ultimate protector practice in Buddhism is Taking Refuge in the Three Jewels. We take refuge in the Buddha, Dharma and Sangha for three key reasons, according to the great Theravadan teacher Bhikkhu Bodhi: “the dangers pertaining to the present life; the dangers pertaining to future lives; the dangers pertaining to the general course of existence.” In short — danger. Practicing Dharma can help free us from fears. When you understand the true nature of existence, and the true source of fear — that of clinging to our egos — all dangers suddenly seem harmless.

Taking Refuge in the Three Jewels

The practice of the “Buddha’s teaching starts with taking refuge, wrote Bhikkhu Bodhi. [1] We always take refuge in the Three Jewels as a base:

Buddham saranam gacchami
I go for refuge to the Buddha;

Dhammam saranam gacchami
I go for refuge to the Dhamma;

Sangham saranam gacchami
I go for refuge to the Sangha.

In Vajrayana Buddhism, we additionally take refuge in the Inner Jewels of Refuge: Guru, Yidams and Dakinis.

Padmasambhava: Karmic Obscurations are Brought to an End

The great Buddha Padmasambhava, Guru Rinpoche, taught: “Having taken refuge in the Three Jewels, you are called a Buddhist. Without having taken refuge, you are not included among the Buddhist group, even though you may claim to be a holy person, a great meditator, or the Buddha in person.” [2]

Beautiful chanting of the Refuge by the amazing Yoko Dharma:

This was the first “good quality” Padmasambhava outlined in his teaching to Lady Tsogyal, on the “eight good qualities of taking refuge.” The eight qualities — which assume you have great faith and perfect practice of Refuge — are, in the Buddha Padmasambhava’s words:

1. “You are called a Buddhist.”
2. “Taking refuge is known as that which causes you to become a suitable basis for all types of vows.”
3. “When a genuine feeling of taking refuge has arisen, karmic obscurations are utterly brought to an end.”

4. “You will possess vast merit. The mundane merits of long life, good health, splendor, and majestic dignity, great wealth and so forth, result from taking refuge.”
5. “You will be immune to attack by humans and non humans, and immune to the obstacles of this life.”
6. “When genuine taking refuge has arisen in your being, it is impossible not to accomplish whatever you intend.”
7. “You will not fall into evil destines or perverted paths.”
8. “The final benefit is that of swiftly attaining true and complete enlightenment.”

“How is One Protected by Having Taken Refuge?”

When Lady Tsogyal asked great Padmasambhava to explain how one is protected by refuge, he answered:

“Whoever practices the trainings correctly, having taken the refuge as explained, will definitely be protected by the Three Jewels… You will definitely also be protected from the fears of this life.”

The great teacher explained that the ultimate refuge is the Dharma: “You may then argue, if one is protected by taking refuge in such a way, does it mean that the Buddhas appear and lead all sentient beings? The reply is that the Buddhas cannot take all sentient beings out of samsara with their hands. If they were able to do that, the Buddhas with their great compassion and skillful means would have already freed all beings without a single exception.

“Well then, you may ask, how is one protected? The answer is that one is protected by the Dharma. When taking refuge has arisen in your being, you do not need to practice other teachings. It is impossible that you will not be protected by the compassion of the Three Jewels.”

What the Teachers Say about Taking Refuge:

The Dalai Lama and eight other teachers explain how to avoid taking Refuge in the wrong things and why Refuge can help us overcome obstacles

The Method of Taking the Refuge Vow

A Buddhist takes Refuge daily, and throughout the day. At some point, the Buddhist will typically make an initial vow in front of his teacher — at least in Vajrayana schools.

When Lady Tsogyal asked the Nirmanakaya master Padmakara: “What is the method of taking the refuge vow?” the great master replied that in addition to prostrating and circumambulating one’s teacher, and presenting him with offerings, one should state the vow, out loud:

“Master, please listen to me. Buddhas and Bodhisattvas in the ten directions, please listen to me. From this very moment until attaining supreme enlightenment, I, (your name), take refuge in the Supreme of all humans, the truly perfected Dharmakaya Buddhas.

“I take refuge in the Supreme of all peace, devoid of attachment, the Dharma of Mahayana.

“I take refuge in the Supreme of all assemblies, the Sangha of noble Bodhisattvas who are beyond falling back.”

After repeating three times, the vow is taken. Usually, this vow, is included in most formal empowerments and initiations.

Venerable Zasep Rinpoche teaching on the importance of Refuge (with a guided meditation on Shakyamuni Buddha):

Other features on Guru Rinpoche

• Special Feature: The Quantum Buddha Guru Rinpoche: the Second Buddha who turned the Vajrayana Wheel of Dharma: extensive commentary on mantras and practice
• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava Guru Rinpoche’s condensed “all teachings into one — which is concise and easy to practice”at the time of death: as requested by Lady Tsogyal

NOTES

[1] “Going for Refuge & Taking the Precepts” by Bhikkhu Bodhi 1994

[2] Dakini Teachings, Padmasambhava’s Oral Instructions to Lady Tsogyal, Chapter “Taking Refuge 592

The Vajrayana Wheel of Buddhist Dharma that Guru Rinpoche brought to Tibet was more than simply another lineage of Buddhist philosophy. Vajrayana teachings, and especially Guru Rinpoche’s teachings and manifestations, framed a view of reality, of the Universe, more akin to Quantum Physics than religion.

Guru Rinpoche, the Lotus-Born — Padmasambhava or Pema Jungné —  is honored as the second living Buddha of our age, who turned the final wheel of Dharma, Vajrayana, and brought Buddha Dharma to Tibet.

“Guru Rinpoche’s teaching is the science of the mind,” said Tulku Pasang Rinpoche.

“Padmasambhava was in touch with Quantum reality, ” explained Professor of Quantum Physics Dana Zou. “He lived the Quantum reality. He manifested the Quantum reality.” [13]

His miraculous birth was prophesied in texts by the first Buddha, Shakyamuni, the original Quantum pioneer. Padmasambhava’s teachings remain vitally relevant today, especially as the world spins from one crisis to another.

“In degenerate times, it is very important to practice Guru Rinpoche.” — The Gyalwang Karmapa, December 2010, Bodhgaya [1]

A recent, wonderfully-produced documentary even proposes that the “eight manifestations” of Guru Rinpoche are none other than the “Eight Manifestations of Quantum Energy.” The entire film, produced by Shambhala Film Studios, (part 1 in full embedded below) sets out to prove this extraordinary, yet not far-fetched, theme.

Guru Rinpoche, the Quantum Physics Explorer

In what way does an ancient living Buddha manifest quantum energy? Padmasambhava formalized and popularized meditation methods to help us understand the true nature of reality — the ultimate nature underlying the illusory “physical world.” Shunyata (Emptiness or Oneness of all phenomenon) is very much a theme in Quantum Physics. [For a feature on Shunyata and Quantum Physics, see>>]

Guru Rinpoche, the Great Lotus Born, was none other than the original Quantum Physics explorer. He didn’t just theorize — he experienced. He also taught us how we could likewise peel away the trap of “ordinary appearances” and experience for ourselves.

In the intriguing film Guru Padmasambhava — Searching for the Lotus-Born Master by Shambala Film Studios (embedded below) the narrator says:

“He lived in the eighth century and travelled across many regions of the Himalayas, where he appeared as different manifestations… Images of these eight manifestations are often depicted in murals, Thangkas, statues and dances across the Himalayas… Each manifestation represents a different stage in his journey to Enlightenment and spreading Tibetan Buddhism across the Himilayas.

“Is it possible that behind each manifestation there may be a coded language revealing the laws of quantum physics?”

The film (part 1 below) sets out to show how the manifestations, activities and symbols are Padmasambhava illustrate advanced Quantum theories — over a thousand years ago.

Guru Padmasambhava – Searching for Lotus born Master – Part I:

Dancing in Emptiness

In the preface to Quantum Emptiness: Dancing in Emptiness[15] by Graham Smetham, cites Buddhist scholar Mu Seong:

“In the paradigm of quantum physics there is ceaseless change at the core of the universe; in the paradigm of Mahayana wisdom too there is ceaseless change at the core of consciousness and the universe.”

Later, he quotes Professor Vlatko Vedral, a Professor of Quantum Information Theory (Decoding Reality):

“Quantum physics is indeed very much in agreement with Budhistic Emptiness.”

Although these concepts are Mahayana, introduced by Shakyamuni Buddha, they were exemplified in the Vajrayana teachings of Padmasambhava. The Second Buddha was the “explorer” and revealer of Quantum mysteries. His methods remain relevant and powerful today.

The Buddha for modern, dangerous times

Guru Rinpoche remains very “relatable” in our century. He remains a living Buddha to Tibetan Buddhists. Even amongst non-Buddhists, his reputation is well known. He is described as a “badass 8th century mystic” on one travelogue website. Non-Buddhist Westerners often describe him as a all-powerful wizard.

At Changri Monastery in Thamphu, Butan, there is a sign designed to discourage curious “tourists” who follow the footsteps of the great Master Padmasambhava as fans of his wizardly reputation as “mystic-missionary-magician” [Johnathan Mingle, note 7], rather than as devoted practitioners:

“Demon Subjugated Monastery. Foreigners without permission letter from the special commission and Bhutanese without national dresses are kindly requested not to enter the monastery.”

Supernatural hero reputation aside, one of the key reasons so many of us rely on the Precious teacher Padmasambhava is that Tantra is perfectly suited to hectic modern times. Many people lack the time and the discipline to undertake months of solitude in silent contemplation. Typically, we also lack the patience. The dangers of today’s world — pandemics, strife, environmental devastation — makes it difficult to concentrate on Sutra teachings sufficiently to attain realizations.

Tantra is an active practice, incorporating guided visualizations, imagination, concentrated chanting, inner body completion practices and other “dynamic” methods suited to a world of billions of suffering beings. It was Guru Rinpoche who introduced and taught Tantra — Vajrayana Buddhism — in Tibet, later to spread around the world. His teachings remain Perfect and relevant in modern times.

Magnetic Family: Amitabha, Hayagriva, Chenrezig, Padmasambhava

As the second Buddha, “all of samsara beneath your control” Padmasambhava demonstrated with his teachings and life the Magnetizing Power of Vajrayana. As Padma Gyalpo (Pema Gyalpo) he is described in the Wangdu prayer honoring the Padma Buddha family:

པདྨ་རྒྱལ་པོས་འཁོར་འདས་མངའ་དབང་བསྒྱུར། །

pema gyalpö khordé ngawang gyur

Padma Gyalpo, all of saṃsāra and nirvāṇa beneath your control [10]

• For a feature on the Wandu “Magnetizing” Padma family and prayer, see>>

In fact Guru Rinpoche was a physical manifestation of Amitabha and Chenrezig (Avalokiteshvara). It is to the Lotus Buddha Family —  and especially Guru Rinpoche — that we turn in degeneration times.  Magnetizing acitivity — and the Discriminating Wisdom of the Padma Amitabha Buddha family — is the most relevant in difficult times.

For example Padmasambhava’s own core Yidam (Heart Deity) practice was Hayagriva, the wrathful emanation of Amitabha (seen in the Wandu Thanka above top right.) Lady Tsogyal recorded:

Guru Rinpoche “arose in the form of Padma Heruka, ferocious and strong, the heruka of the secret sign.” [9]

Padma Heruka is Hayagriva, the wrathful emanation of Amitabha and the Pdama (Lotus) family. [For a feature on Hayagriva, see>>]

In addition to practicing Padmasmbhava, many modern teachers highly recommend Hayagriva in difficult, modern times. Lama Jigme Rinpoche taught:

“In today’s age, it is a degenerate time where the five poisons and negative emotions are very strong. So we need a deity like Hayagriva to empower ourselves. Also negative influences today are so strong as well, like the coronavirus.” [8]

Guru Rinpoche’s appearance

Guru Rinpoche manifested in many forms, but his “main” appearance is iconic and well-known. From the Himalayan Art art description:

“With a steady gaze looking on all beings, one face adorned with a moustache and small goatee, the right hand holds to the heart an upright gold vajra. The left hand placed in the lap holds a white skullcup filled with nectar. The ornate katvanga staff of a Vajrayana mendicant rests against the left shoulder. Adorned with gold earrings and various ornaments, the head is covered with a lotus hat, a gift of the King of Zahor, with silk brocade topped with a half-vajra and vulture feather. Attired in various robes of different colours reflecting the disciplines of the Vinaya, Bodhisattva and Mantra Vehicles, in a relaxed posture with the right foot extended resting on a lotus cushion, he is seated on a sun and moon disc above a pink lotus.”

Guru Rinpoche’s main manifestations

His other main manifestations are, as described on Himalayan Art are [11]:

1. Padmakara
2. Shantarakshita
3. Dorje Dragpo Tsal
4. Shakya Sengge
5. Loden Chogse
6. Padma Totreng Tsal
7. Padma Raja
8. Powerful Garuda Youth
9. (Padmavajra, Saraha, Virupa, Dombhi Heruka, Kalacharya)
10. Nyima Ozer
11. Sengge Dradog
12. (King Ngonshe Chen, Yogi Tobden, Tapihritsa – Mongolia, China, Zhangzhung)
– In Tibet: bound the twelve Tenma, thirteen Gurlha and twenty-one Genyen
13.Dorje Drollo (at the 13 Tiger’s Nests)- taught the Twenty-five disciples, intermediate twenty-five disciples, later seventeen and twenty-one disciples. Eighty students achieved rainbow body at Yerpa, one hundred and eight meditators at Chuori, thirty tantriks at Yangdzong, fifty-five realized ones at Sheldrag, twenty-five dakini students and seven yoginis.
14. Drowa Kundrol (emanation at the time of Maitreya)

Relatable manifestations for modern times

Psychologist Preece clarifies wrathful practice with an amusing Western ‘Hell’s Angels’ example, comparing peaceful meditations (as the metaphorical pinstripe-suited man) and wrathful practices (Schwarzenegger):

“If we think of a gang of Hell’s Angels that has become totally wild and anarchic, how might their energy be brought under control? If a man dressed in a pinstriped suit with good intentions said to them, ‘Now look, you fellows, this just won’t do,’ we can imagine how predictably derisory their response would be. On the other hand, if they were addressed as a Schwarzenegger-like figure, who looked powerful and tough, dressed like a wild man, dishevelled and scarred, carrying chains, knives and other weapons, the response would be different. They might develop respect or interest and be drawn into some kind of relationship, even to the point where becoming their leader, he could change the direction of their behaviour… and their aggression would be gradually channelled.” [10]

It was the great second Buddha Padmasambhava who channeled this powerful energy, popularizing and teaching Tantric Buddhism with practices still psychologically and spiritually valid today. (Perhaps more so.) [For a full feature on the importance and power of Wrathful Deities in Vajrayana Buddhism, see>>]

Wrathful, magnetizing, active energy

Hayagriva as Yidam, and Padmasambhava as Buddha are especially powerful for removing obstacles — the most important practice for modern Buddhists. [See the Barché Lamsel—The Prayer that Removes All Obstacles from the Path at the end of this feature for a helpful practice.] [For an entire library of wonderful Padmasambhava practices in PDF form, visit Lotsawa House>>  ]

Guru Rinpoche taught a complete path, but is especially famous for his active and irresistibly wrathful methods — much like his Yidam Hayagriva. It is for this reason Padmasambhava and his many emanations remain valid and desirable in difficult, modern times.

Wrathful does not mean mean or angry. It connotes activity. What Tibet needed in the 8th century — and what many of us need in difficult, modern times — was, and is, powerful, active practices.

Guru Rinpoche’s life embodied miracles

Padmasambhava’s life was a living embodiment of the miraculous. Nothing is impossible to the fully Enlightened and marvelous Guru Rinpoche — and everything about his amazing life is a wonder. Just as Shakyamuni Buddha, the first Buddha of our age, demonstrated extraordinary phenomena, Padmasambhava personified them. Why does an Enlightened Buddha display magical feats? As “Upaya” or skillful means, or upaya-kaushalya meaning “skill in means.” In simplest terms, upaya is any activity that helps others realize enlightenment.

History Channel documentary on the “miracles” of Padmasambhava:  

The Lotus Born

Historically, Guru Rinpoche turned the final wheel of Dharma, popularizing the powerful methods of Buddhist Tantra. Traditionally, he is “Lotus Born” in Oddiyana, by tradition “consciously incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana.” He is the Lotus Born — born fully Enlightened.

“Scholars agree that Guru Rinpoche was a real person, that he came from Uddiyana, a kingdom possibly located around present-day Swat in Pakistan, and that he arrived in Tibet some time around 760.” [7]

There is no contradiction in describing Padmasambhava’s historical versus legendary birth stories. As explained by Khenchen Palden Sherab Rinpoche:

“There are many stories explaining how Guru Padmasambhava was born. Some say that he instantly appeared on the peak of Meteorite Mountain, in Sri Lanka. Others teach that he came through his mother’s womb, but most accounts refer to a miraculous birth, explaining that he spontaneously appeared in the center of a lotus. These stories are not contradictory because highly realized beings abide in the expanse of great equanimity with perfect understanding and can do anything. Everything is flexible, anything is possible. Enlightened beings can appear in any way they want or need to.” [2]

Buddha Shakyamuni predicted Padmasambhava’s coming and activities in 19 Sutras and Tantras, stating he would be an emanation of Amitaba and Avaloketishvara.

“Buddha Shakyamuni actually predicted Guru Padmasambhava’s appearance in several different sutras and tantras contain clear predictions of his coming and activities.In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his parinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this. So Buddha turned to Ananda and told him not to worry. “…After my parinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.’” [5]

Eight Manifestations of Guru Rinpoche

Padmasambhava’s best known manifestation is probably Padma Gyalpo (Peme Gyalpo), the Lotus King, as described in the Wangdu prayer as the Lotus Lord having “all of samsara and nirvana beneath your control.” [4] However, even his life and manifestations provided lessons in Quantum Mechanics and the “illusory nature” of our relative reality. In the film Guru Padmasambhava – Searching for Lotus born Master – Part I, the filmmaker explores a fascinating concept: that each of the eight key manifestations of Guru Rinpoche represent different energies in Quantum Physics.

The Lotus Born’s life can be viewed as a perfect exemplar of Quantum Mechanics, or as a life of miracles. He displayed countless miracles and powers, including eight important manifestations at different stages of his wondrous life:

1. Guru Tsokyé Dorje, ‘Lake-born Vajra’ (birth)
2. Guru Shakya Sengé, ‘Lion of the Shakyas’ (ordination)
3. Guru Nyima Özer, ‘Rays of the Sun’ (subjugating demonic spirits)
4. Guru Padmasambhava, ‘Lotus-born’ (establishing Buddhism in Tibet); Guru Pema Jungné (Wyl. gu ru pad+ma ‘byung gnas)
5. Guru Loden Choksé ‘Wise Seeker of the Sublime’ (mastery of the teachings)
6. Guru Pema Gyalpo ‘The Lotus King’ (kingship)
7. Guru Sengé Dradrok ‘The Lion’s Roar’ (subjugation of non-buddhists)
8. Guru Dorje Drolö ‘Wild Wrathful Vajra’ (concealing terma, binding spirits under oath)

These are not separate Buddhas. Padmasambhava, a fully Enlightened Buddha, could manifest any characteristics suitable to the needs of the world and his followers.

12-Syllable Mantra of Guru Rinpoche

Guru Rinpoche’s mantra is a supreme and profound meditation. It’s benefits are vast, benefiting all beings.

The twelve syllable mantra of Guru Padmasambhava: (in Sanskrit):

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Video with 1000 repetitions of mantra chanted with screen visualization images (over 1.5 hours of meditative mantras):

Chanting in melody versus for numbers

In a precious teaching, H.E. Garchen Rinpoche explained that most mantras have melodies. In a teaching on the Guru Rinpoche mantra (embedded below), he explained:

“Guru Rinpoche taught about the benefits of chanting the mantra in melody. It is more beneficial to chant the mantra slowly in melody than to recite many mantras quickly. Reciting mantras purely makes a hundred-fold difference. Reciting them in melody makes a hundred-thousand-fold difference. Thus, chanting it in melody multiples the power of mantra.

“And why is its power multiplied? It is because to the extent that you focus on the meaning of each word in the mantra that much greater will be the blessing that enters your mind stream.

“Some people think about the numbers of mantras accumulated and of course, there is benefit from accumulating a number of mantras, but it is said ‘The recitation should be neither too fast nor too slow, neither too strong nor too soft.’ The elements of each syllable should be pronounced without deterioration. Most important for mantra or any other recitation is that the elements of each syllable are pronounced without deterioration.

“This is important. Pronouncing without deterioration has an outer, inner and secret qualities.”

The meaning of the mantra

Guru Rinpoche himself explained his essence mantra to Yeshe Tsogyal [6]:

“O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

 

Garchen Rinpoche’s excellent 34 minute teaching on the Guru Rinpoche mantra:

The essence mantras multiple aspects

The tightest synopsis of the mantra essence meaning as it relates to the five Buddha Families, taken from a teaching by Lama Tarchin Rinpoche: [6]

• OM AH HUM (or HUNG) are the sublime essence of the principles of enlightened body, speech, and mind
• VAJRA or BENZA is the sublime essence of the indestructible family
• GURU is the sublime essence of the jewel family
• PADMA or PEMA is the sublime essence of the lotus family
• SIDDHI is the sublime essence of the activity family
• HUM or HUNG is the sublime essence of the transcendent family.

From the point of view of the aspects or bodies of a Buddha manifestation

• OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
• AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
• HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
• VAJRA perfects all the heruka deities of the mandalas
• GURU refers to the root and transmission gurus and the holders of intrinsic awareness
• PEMA perfects the assembly of dakas and dakinis
• SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
• HUNG is the life force of the dharmapalas, the protective deities.

From the point of view of the three classes of tantra

• OM AH HUNG are the life force of the three classes of tantra
• VAJRA is the life force of monastic discipline and the sutra class of teachings
• GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
• PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
• SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
• HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

From the point of view of obscuration’s and poison remedies

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

From the point of view of realizations

• Through OM AH HUNG one attains the three kayas
• Through VAJRA one realizes mirror -like pristine awareness
• Through GURU one realizes the pristine awareness of equalness
• Through PEMA one realizes the pristine awareness of discernment
• Through SIDDHI one realizes the all-accomplishing pristine awareness
• Through HUNG one realizes the pristine awareness of basic space
• Through OM AH HUNG gods, demons and humans are subdued
• Through VAJRA one gains power over the malevolent forces of certain gods and demons
• Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
• Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life
• Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

From the point of view of the activities and accomplishments

• OM AH HUNG accomplishes the six spiritual virtues
• VAJRA accomplishes pacifying activity
• GURU accomplishes enriching activity
• PEMA accomplishes magnetizing activity
• SIDDHI accomplishes enlightened activity in general
• HUNG accomplishes wrathful enlightened activity

How to recite according to Guru Rinpoche

“One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

“If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitābha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya” [6]

Commentary on Mantra from Dr. Negi

According to an excellent commentary from Dr Wangchuck Dorjee Negi, the concise meaning of the mantra could be interpreted as:

“The syllable Om is the essence of the Buddha’s three bodies. The body is manifestation body, the speech is the enjoyment body and the mind is the truth body. The purpose of adding Om āḥhūṃ to the mantra of Guru Padmasambhava is that Guru Rinpoche is the representation of the body, speech and mind of all the Buddhas.

The meaning of Vajra—having obtained the correct knowledge of the reality of all phenomena which is of the non-conceptual nature and luminous, there will be the inseparable knowledge of all cause-conditional conventional truth. Padmasambhava is the inseparable form of the knowledge of the reality and the knowledge of convention. This is the meaning of Vajra. Another meaning of Vajra is that Padmasambhava’s body is similar to a diamond because it is the vajra wisdom body that has no suffering at all. His speech is like a diamond because it is true and irrefutable. His mind is free from both obscurations of afflictions and omniscience. Therefore, his mind is called diamond. Thus, Padmasambhava is of the nature of three diamonds. His body is adorned with thirty-two great marks and eighty sub-marks of a great man.

Guru generally is used in the sense of heavy. But here it is used with certain implications. In Tibetan, it is translated as “la-ma”. La means great. Guru (great) is the one who is endowed with all the good features in terms of wisdom and in terms of expedience, endowed with compassion, etc. According to the scriptures, the meaning of guru means to possess the self-prosperity (dharmakaya for one’s own purpose) and the other-prosperity (rupakaya and nirmanakaya for the purpose of others). Thus, one who possesses such three bodies is called a ‘guru’.

Padma is the symbol of activities. Just as the lotus born from mud is not smeared by it, similarly, Guru Padmasambhava, though they took the birth in the world, and he benefits the sentient beings and he himself remains untouched with the worldly defilement. In other ways, he is the manifested body of the Buddha Amitabha. In the five families, Buddha Amitabha is related to the lotus family. This is what Padma or lotus signifies. The Padma also signifies his activities. According to sutras, the Thus-gone One Buddha appeared in the disguise of a monk, performed twelve deeds and benefited the beings with his teachings. According to tantra, presenting three miracles, Padmasambhava took birth on a lotus flower. He became the prince of Uddiyana. He did austere dharma practice in the eight great cremation grounds, and being blessed with the knowledge of dakinis, he subdued the worldly dakas and dakinis, put them in the dispensation of the Buddha and he achieved the immortal Vidyadhara stage. With his tantric power, he defeated many non-Buddhists in Uddiyana, Zahor and Bodhgaya. He achieved Mahamudra in Yang Le Shod (Parphing), Nepal. He subdued many yakshas and yakshinis and entrusted them the responsibility to protect Buddhism. He obtained the illusory body and he benefited the world without being defiled by worldly defilements.

Siddhi is desired prayer. Siddhi is the achievement of well-cherished good qualities in our mind. There are two types of qualities—general and special. Seven qualities of heaven, eight common successes, an authority on four actions: pacification, prosperity, subjugation and wrathful actions are the general qualities. Seven qualities of heaven are longevity, cessation, beauty, luck, good clan, prosperity and knowledge. Eight common Siddhis are the ability to go quickly, medicinal tablet, disappearing, knowledge of the hidden treasure under the ground, mercury, sword and the ability to engage yakshas in work. The special quality is the achievement of omniscience or liberation. Thus, it is a prayer to Guru Padmasambhava who is able to bestow both the general and special siddhis and accomplishments.

Hūm is the mantra that inspires the mind. Hūm is the seed mantra. Thus, Hūm is known as the mantra that inspires and provokes the mind. It means ‘may Guru Padmasambhava bless me and may he consider me’.”

“This mantra means – May Guru Padmasambhava, the one who possess all those above-mentioned qualities and is able to bestow worldly and transcendental qualities upon sentient beings, give a boon to me. I pray to you. Considering me, benefit me.” [5]

The Seven-Line Prayer to Guru Rinpoche

The simplest way to honour the magnificence that is Guru Rinpoche, is to chant the seven-line prayer daily:

HUNG ORGYEN YUL GYI NUBJANG TSAM

At the northwest border of the land of Uddiyana,

PEMA GESAR DONGPO LA

in the pollen heart of the lotus,

YATSEN CHOK GI NGÖDRUP NYÉ

you achieved amazing supreme siddhi.

PEMA JUNGNÉ ZHÉ SU DRAK

You are widely known as Padmakara, the Lotus Born.

KHOR DU KHANDRO MANGPÖ KOR

You are surrounded by a retinue of many dakinis.

KHYÉ KYI JESU DAK DRUP KYI

I follow your example in accomplishment.

JINGYI LAP CHIR SHEK SU SOL GURU

I pray that you come here to grant your blessing.

PEMA SIDDHI HUNG

Video of Seven Line Prayer To Guru Rinpoche – Chanted by the 17th Karmapa:

Why do we call the Precious Master the Second Buddha?

As an Enlightened Being, Padmasambhava is a Buddha, yet why do we call him the second Buddha when there are many Buddhas and manifestations of Buddhas? At the ultimate level, all Buddhas can be considered One, yet they manifest in relative terms in countless forms to assist suffering beings. Most Buddhas who manifest have worked to alleviate our suffering for many ages. The affectionate term, “Second Buddha,” refers to a living person, in our age, who becomes Enlightened.

“Guru Rinpoche, the ‘Precious Master’, is the founder of Tibetan Buddhism and the Buddha of our time. While Buddha Shakyamuni exemplifies the Buddha principle, the most important element in the sutrayana path, Padmasambhava personifies the Guru principle, the heart of Vajrayana Buddhism, and he is therefore known as the ‘second Buddha’.” [3]

Yeshe Tsogyal — Guru Rinpoche’s famous Dakini consort

Guru Rinpoche’s main wisdom consort was Yeshe Tsogyal.

“Yeshe Tsogyal …appear[ed] in treasure literature as the consort of Padmasambhava and the recorder of the treasures, assuming the title of ḍākinī, khandro (mkha’ ‘gro) in Tibetan.” [13]

Many of the teachings of Guru Rinpoche come to us from his main consort Yeshe Tsogyal. Yeshe Tsogyal is venerated by Tibetan Buddhists as the embodiment of wisdom.

To see some of the teachings of Padmasambhava as recorded by Yeshe Tosgyal, see our previous features:

• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava Guru Rinpoche’s condensed “all teachings into one — which is concise and easy to practice”at the time of death: as requested by Lady Tsogyal
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

Guru Rinpoche Tsok (Tsog) Days

“The 10th day of the lunar calendar is connected with Guru Rinpoche (Padmasambhava) who is revered as the Second Buddha.” [1]

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2022 western calendar are:

In addition, we celebrate the important annual celebration on the anniversary of Guru Rinpoche Padmasambhava. In 2022, this will be celebrated on July 9 (which is also a monthly Tsog day — doubly auspicious!)

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2022 western calendar are:

• January 12, 2022
• February 11, 2022
• March 12, 2022
• April 11, 2022
• May 11, 2022
• June 9, 2022
• July 9, 2022
• August 7, 2022
• September 5, 2022
• October 5, 2022
• November 3, 2022
• December 3, 2022
• For other lunar Dharma practice dates in 2022, see>>

Twenty-five Disciples of Padmasambhava

1. Trison Detsen (mnga’ bdag rgyal po khri srong lde’u btsan)
2. Yeshe Tsogyal (mkha’ ‘gro ye shes mtsho rgyal)
3. Pagor Lochen Vairotsana (lo chen be+e ro tsa na)
4. Nub Sanggye Yeshe (gnubs sangs rgyas ye shes)
5. Gyalwa Chogyang (ngan lam rgyal ba mchog dbyangs)
6. Namkhai Nyingpo (dge slong nam mkha’i snying po)
7. Ngag Yeshe Zhonnu (gnyags lo ye shes gzhon nu)
8. Drog Palgyi Yeshe (‘brog mi dpal gyi ye shes)
9. Lang Palgyi Sengge (rlangs dpal gyi seng ge)
10. Dorje Dudjom (rdo rje bdud ‘joms)
11. Yeshe Yang (slob dpon ye shes dbyangs)
12. Sogpo Lhapal (grub chen sog po lha dpal)
13. Nanam Yeshe De (sna nam ye shes rdo rje)
14. Karchen Palgyi Wangchug (mkhar chen dpal gyi dbang phyug)
15. Danma Tsemang (ldan ma rtse mang)
16. Lochen Kawa Paltseg (lo chen ka ba dpal brtsegs)
17. Shudbu Palgyi Sengge (shud bu dpal gyi seng ge)
18. Gyalway Lodro (‘bre rgyal ba’i blo gros)
19. Khye’u Shung Lotsawa (grub chen khye’u chung lo tswa ba)
20. Dranpa Namkha (dran pa nam mkha’)
21. Odran Palgyi Wangchug (‘o bran dpal gyi dbang phyug)
22. Ma Rinchen Chog (rma rin chen mchog)
23. Lhalung Palgyi Dorje (lha lung dpal gyi rdo rje)
24. Konchog Jungne (lang gro dkon mchog ‘byung gnas)
25. Gyalwa Changchub (la gsum rgyal ba byang chub) [12]

Barché Lamsel—The Prayer that Removes All Obstacles from the Path

revealed by Orgyen Chokgyur Dechen Lingpa

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་ལ་གསོལ་བ་འདེབས༔

chöku nangwa tayé la solwa deb

To the dharmakāya Amitābha we pray!

ལོངས་སྐུ་ཐུགས་རྗེ་ཆེན་པོ་ལ་གསོལ་བ་འདེབས༔

longku tukjé chenpo la solwa deb

To the saṃbhogakāya—the Great Compassionate One—we pray!

སྤྲུལ་སྐུ་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔

tulku pema jungné la solwa deb

To the nirmāṇakāya Padmākara we pray!

བདག་གི་བླ་མ་ངོ་མཚར་སྤྲུལ་པའི་སྐུ༔

dak gi lama ngotsar trulpé ku

Wondrous emanation, master of mine,

རྒྱ་གར་ཡུལ་དུ་སྐུ་འཁྲུངས་ཐོས་བསམ་མཛད༔

gyagar yul du kutrung tö sam dzé

In India, you were born, you studied and you contemplated;

བོད་ཡུལ་དབུས་སུ་ཞལ་བྱོན་དྲེགས་པ་བཏུལ༔

böyul ü su shyal jön drekpa tul

To the heart of Tibet you came, to subjugate its arrogant demons,

ཨོ་རྒྱན་ཡུལ་དུ་སྐུ་བཞུགས་འགྲོ་དོན་མཛད༔

orgyen yul du kushyuk dro dön dzé

In Orgyen you dwell, accomplishing the benefit of beings:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྒྱལ་བའི་གདུང་འཛིན།

Gyalwé Dungdzin¹

སྐུ་ཡི་ངོ་མཚར་མཐོང་བའི་ཚེ༔

ku yi ngotsar tongwé tsé

When we gaze on the wonder of your perfect form,

གཡས་པས་རལ་གྲིའི་ཕྱག་རྒྱ་མཛད༔

yepé raldri chakgya dzé

Your right hand forms the mudrā of the sword,

གཡོན་པས་འགུགས་པའི་ཕྱག་རྒྱ་མཛད༔

yönpé gukpé chakgya dzé

Your left in the mudrā of summoning.

ཞལ་བགྲད་མཆེ་གཙིགས་གྱེན་ལ་གཟིགས༔

shyal dré chetsik gyen la zik

Your mouth held open, with teeth bared, you gaze up into the sky.

རྒྱལ་བའི་གདུང་འཛིན་འགྲོ་བའི་མགོན༔

gyalwé dungdzin drowé gön

O Gyalwé Dungdzin, Protector of Beings:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྨྲ་བའི་སེང་གེ

Mawé Sengé

དམ་ཆོས་རིན་ཆེན་གསན་པའི་ཚེ༔

damchö rinchen senpé tsé

When hearing the priceless teachings of Dharma,

སྐུ་གསལ་འོད་ཟེར་མདངས་དང་ལྡན༔

ku sal özer dang dangden

Your body shines with a dazzling radiance of light,

ཕྱག་གཡས་སྡེ་སྣོད་གླེགས་བམ་བསྣམས༔

chak yé denö lekbam nam

In your right hand, volumes of the tripiṭaka,

གཡོན་པས་ཕུར་པའི་པུསྟི་བསྣམས༔

yönpé purpé puti nam

In your left, the texts of Kīlaya.

ཟབ་མོའི་ཆོས་རྣམས་ཐུགས་སུ་ཆུད༔

zabmö chö nam tuk su chü

All these profound teachings have infused your mind,

ཡང་ལེ་ཤོད་ཀྱི་པཎྜི་ཏ༔

yangleshö kyi pandita

O Paṇḍita of Yangleshö:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྐྱེས་མཆོག་ཚུལ་བཟང་།

Kyéchok Tsul Zang

དམ་ཅན་དམ་ལ་བཏགས་པའི་ཚེ༔

damchen dam la takpé tsé

When placing under oath the protectors who abide by their vows

དྲི་མེད་གནས་མཆོག་ཉམས་རེ་དགའ༔

drimé né chok nyam ré ga

In that supreme place of power, immaculate and enchanting,

རྒྱ་གར་བལ་ཡུལ་ས་མཚམས་སུ༔

gyagar béyul satsam su

On the very border of India and Nepal,

བྱིན་གྱིས་བརླབས་ནས་བྱོན་པའི་ཚེ༔

jingyi lab né jönpé tsé

You grant your blessing, and as soon as you arrive

དྲི་བསུང་སྤོས་ངད་ལྡན་པའི་རི༔

drisung pö ngé denpé ri

The mountain becomes fragrant, a sweet scent wafting through the air,

མེ་ཏོག་པདྨ་དགུན་ཡང་སྐྱེ༔

metok pema gün yang kyé

Even in winter lotus flowers bloom,

ཆུ་མིག་བྱང་ཆུབ་བདུད་རྩིའི་ཆུ༔

chumik changchub dütsi chu

And there flows a spring called ‘Nectar of Enlightenment’.

བདེ་ལྡན་དེ་ཡི་གནས་མཆོག་ཏུ༔

deden dé yi né chok tu

In this supreme and sacred place, inundated with bliss,

སྐྱེས་མཆོག་ཚུལ་བཟང་ཆོས་གོས་གསོལ༔

kyechok tsul zang chögö sol

O Kyéchok Tsul Zang, clad in Dharma robes,

ཕྱག་གཡས་རྡོ་རྗེ་རྩེ་དགུ་བསྣམས༔

chak yé dorjé tsé gu nam

Your right hand wielding a nine-spoked vajra,

གཡོན་པས་རིན་ཆེན་ཟ་མ་ཏོག༔

yönpé rinchen zama tok

Your left holding a jewelled casket

རཀྟ་བདུད་རྩིས་ནང་དུ་གཏམས༔

rakta dütsi nang du tam

Brimful of the elixir of rakta.

མཁའ་འགྲོ་དམ་ཅན་དམ་ལ་བཏགས༔

khandro damchen dam la tak

You bind under oath the ḍākinīs and guardians who keep their pledges,

ཡི་དམ་ཞལ་གཟིགས་དངོས་གྲུབ་བརྙེས༔

yidam shyalzik ngödrub nyé

And you attain the siddhi of beholding the yidam deity face to face:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

བདུད་ཀྱི་གཤེད་ཆེན།

Dükyi Shéchen

རྒྱལ་བའི་བསྟན་པ་བཙུགས་པའི་ཚེ༔

gyalwé tenpa tsukpé tsé

When you establish the teaching of the buddhas,

གཡའ་རིའི་ནགས་ལ་སྒྲུབ་པ་མཛད༔

yari nak la drubpa dzé

And practise in the Slate Mountain forest,

བསྙེན་ཕུར་ནམ་མཁའི་དབྱིངས་སུ་འཕར༔

nyenpur namkhé ying su par

Your ‘kīla of approach’ soars into the wide open sky.

རྡོ་རྗེའི་ཕྱག་རྒྱས་བླངས་ཤིང་བསྒྲིལ༔

dorjé chakgyé lang shing dril

You catch it with the vajra mudrā, roll it

བསྒྲིལ་ཞིང་ཙནྡན་ནགས་སུ་འཕང་༔

dril shying tsenden nak su pang

Between your hands and hurl it into the Sandalwood Forest,

མེ་འབར་འཁྲུགས་ཤིང་མཚོ་ཡང་སྐེམ༔

mebar truk shing tso yang kem

Which bursts into flames, evaporating its lake.

སྲིབ་ཀྱི་མུ་སྟེགས་ས་གང་བསྲེགས༔

sib kyi mutek sa gang sek

In an instant, you burn the land of the tīrthikas to ashes,

ཡཀྴ་ནག་པོ་རྡུལ་དུ་བརླག༔

yaksha nakpo dul du lak

And crush their dark yakṣa lords into dust.

འགྲན་གྱི་དོ་མེད་བདུད་ཀྱི་གཤེད༔

dren gyi domé dü kyi shé

O peerless Dükyi Shéchen:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

འཛམ་གླིང་རྒྱན་མཆོག

Dzam Ling Gyen Chok

སྲིན་པོའི་ཁ་གནོན་མཛད་པའི་ཚེ༔

sinpö khanön dzepé tsé

When overpowering the rākṣasas,

ཁྱེའུ་ཆུང་སྤྲུལ་སྐུའི་ཆ་ལུགས་ཅན༔

khyé’u chung tulkü chaluk chen

You appear as a youth in nirmāṇakāya garb,

ཡ་མཚན་གཟུགས་བཟང་ཁ་དོག་ལེགས༔

yatsen zuk zang khadok lek

Your amazing, beautiful form, with its lovely hue,

ཚེམས་འགྲིགས་དབུ་སྐྲ་སེར་ལ་མཛེས༔

tsem drik utra ser la dzé

Perfect teeth and golden hair, gorgeous

དགུང་ལོ་བཅུ་དྲུག་ལོན་པའི་ཚུལ༔

gunglo chudruk lönpé tsul

Like a youth of sixteen years,

རིན་ཆེན་རྒྱན་ཆ་སྣ་ཚོགས་གསོལ༔

rinchen gyencha natsok sol

Wearing all the jewel ornaments.

ཕྱག་གཡས་འཁར་བའི་ཕུར་པ་བསྣམས༔

chak yé kharwé purpa nam

Your right hand grips a kīla of bronze,

བདུད་དང་སྲིན་པོའི་ཁ་གནོན་མཛད༔

dü dang sinpö khanön dzé

Subjugating māras and rākṣasas.

གཡོན་པས་སེང་ལྡེང་ཕུར་པ་བསྣམས༔

yönpé sengdeng purpa nam

Your left hand holds a kīla of teak,

མོས་པའི་བུ་ལ་སྲུང་སྐྱོབ་མཛད༔

möpé bu la sung kyob dzé

Granting protection to your devoted sons and daughters,

མགུལ་ན་ལྕགས་ཀྱི་ཕུར་པ་བསྣམས༔

gul na chak kyi purpa nam

Around your neck you wear a kīla of iron—

ཡི་དམ་ལྷ་དང་གཉིས་སུ་མེད༔

yidam lha dang nyisumé

You and the yidam deity are inseparable,

གཉིས་མེད་སྤྲུལ་སྐུ་འཛམ་གླིང་རྒྱན༔

nyimé tulku dzamling gyen

O Dzam Ling Gyen Chok, manifestation of non-duality:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

པདྨ་འབྱུང་གནས།

Pemajungné

འདྲེ་ཡི་ཡུལ་དུ་དགོངས་པའི་ཚེ༔

dré yi yul du gongpé tsé

When you choose to go to the ‘Land of Phantoms’,

མེ་དཔུང་ཤོད་ཀྱི་ས་གཞི་ལ༔

mepung shö kyi sashyi la

The ground on which the blazing pyre is lit

མདའ་རྒྱང་གང་གི་མཚོ་ནང་དུ༔

da gyang gang gi tso nang du

Turns into a lake, the width of an arrow shot,

པདྨའི་སྟེང་དུ་བསིལ་བསིལ་འདྲ༔

pemé tengdu sil sil dra

Where, on a lotus blossom, you appear, cool and sparkling.

པདྨའི་ནང་ན་དགོངས་པ་མཛད༔

pemé nang na gongpa dzé

Within the lotus, you display your realization

མཚན་ཡང་པདྨ་འབྱུང་གནས་ཞེས༔

tsen yang pema jungné shyé

And win the name of Pemajungné, ‘Lotus-born’.

རྫོགས་པའི་སངས་རྒྱས་དངོས་སུ་བྱོན༔

dzokpé sangye ngö su jön

You come in person as a completely realized buddha—

དེ་འདྲའི་སྤྲུལ་སྐུ་ཡ་མཚན་ཅན༔

dendré tulku yatsen chen

O wondrous nirmāṇakāya, such as you:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཁྱད་པར་འཕགས་པའི་རིག་འཛིན།

Khyépar Pakpé Rigdzin

བོད་ཀྱི་ཉི་མ་མཛད་པའི་ཚེ༔

bö kyi nyima dzepé tsé

When you shine as the sun over Tibet,

དད་ལྡན་འགྲོ་བ་འདྲེན་པའི་དཔལ༔

deden drowa drenpé pal

An awe-inspiring guide for any with devotion in their hearts,

གང་ལ་གང་འདུལ་སྐུར་བསྟན་ནས༔

gang la gang dul kur ten né

You display whatever forms each being needs to be tamed.

གཙང་ཁ་ལ་ཡི་ལ་ཐོག་ཏུ༔

tsang khala yi la tok tu

High up on the Khala mountain pass in Tsang,

དགྲ་ལྷའི་དགེ་བསྙེན་དམ་ལ་བཏགས༔

dralhé genyen dam la tak

You place the genyen of the dralas under oath.

ཡུལ་ནི་ཚ་བའི་ཚ་ཤོད་དུ༔

yul ni tsawé tsashö du

Down in the valley of Tsawarong,

ལྷ་ཡི་དགེ་བསྙེན་དྲེགས་པ་ཅན༔

lha yi genyen drekpachen

It was the arrogant genyen of the gods,

ཉི་ཤུ་རྩ་གཅིག་དམ་ལ་བཏགས༔

nyishu tsachik dam la tak

Twenty-one of them, you make swear fealty.

མང་ཡུལ་དེ་ཡི་བྱམས་སྤྲིན་དུ༔

mangyul dé yi jamtrin du

In Mangyul, at the temple ‘Cloud of Love’,

དགེ་སློང་བཞི་ལ་དངོས་གྲུབ་གནང་༔

gelong shyi la ngödrub nang

You grant attainments to the four bhikṣus.

ཁྱད་པར་འཕགས་པའི་རིག་འཛིན་མཆོག༔

khyepar pakpé rigdzin chok

O supreme Khyépar Pakpé Rigdzin:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྫུ་འཕྲུལ་མཐུ་ཆེན།

Dzütrul Thuchen

དཔལ་མོ་ཐང་གི་དཔལ་ཐང་དུ༔

palmo tang gi pal tang du

On Palmotang’s plain of glory

བརྟན་མ་བཅུ་གཉིས་དམ་ལ་བཏགས༔

tenma chunyi dam la tak

You give the twelve tenma goddesses their binding oath.

བོད་ཡུལ་ཁ་ལའི་ལ་ཐོག་ཏུ༔

böyul khalé la tok tu

Up on the Khala pass of Central Tibet,

གངས་དཀར་ཤ་མེད་དམ་ལ་བཏགས༔

gangkar shamé dam la tak

You bind the white snow goddess Gangkar Shamé under oath.

འདམ་ཤོད་ལྷ་བུའི་སྙིང་དྲུང་དུ༔

damshö lhabü nying drung du

In the marshlands of Damshö before Mount Lhabüi Nying,

ཐང་ལྷ་ཡར་ཞུད་དམ་ལ་བཏགས༔

tanglha yarshyü dam la tak

You swear Thangla Yarshu to a solemn vow.

ཧས་པོ་རི་ཡི་ཡང་གོང་དུ༔

hepori yi yang gong du

High up, on the peak of Mount Hépori,

ལྷ་སྲིན་ཐམས་ཅད་དམ་ལ་བཏགས༔

lhasin tamché dam la tak

You place all the devas and rākṣasas under oath:

ཆེ་བའི་ལྷ་འདྲེ་ཐམས་ཅད་ཀྱིས༔

chewé lha dré tamché kyi

And out of all these great gods and demons,

ལ་ལས་སྲོག་གི་སྙིང་པོ་ཕུལ༔

lalé sok gi nyingpo pul

Some offer up the very essence of their life force,

ལ་ལས་བསྟན་པ་བསྲུང་བར་བྱས༔

lalé tenpa sungwar jé

Some are turned into guardians of the teachings,

ལ་ལས་བྲན་དུ་ཁས་བླངས་བྱས༔

lalé dren du khelang jé

Others take the pledge to act as your servants.

མཐུ་དང་རྫུ་འཕྲུལ་སྟོབས་པོ་ཆེ༔

tu dang dzutrul tobpo ché

O mighty Dzutrul Thuchen:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྡོ་རྗེ་དྲག་པོ་རྩལ།

Dorjé Drakpo Tsal

དམ་པ་ཆོས་ཀྱི་བསྟན་པ་ནི༔

dampa chö kyi tenpa ni

When you plant the teachings of the sublime Dharma,

རྒྱལ་མཚན་ལྟ་བུར་བཙུགས་པའི་ཚེ༔

gyaltsen tabur tsukpé tsé

As if hoisting a victory banner,

བསམ་ཡས་མ་བཞེངས་ལྷུན་གྱིས་གྲུབ༔

samyé mashyeng lhün gyi drub

Samyé is completed spontaneously, with no need to be built,

རྒྱལ་པོའི་དགོངས་པ་མཐར་ཕྱིན་མཛད༔

gyalpö gongpa tarchin dzé

And the entire vision of the king is fulfilled.

སྐྱེས་མཆོག་གསུམ་གྱི་མཚན་ཡང་གསོལ༔

kyechok sum gyi tsen yang sol

Then, you bore the names of three supreme beings—

གཅིག་ནི་པདྨ་འབྱུང་གནས་ཞེས༔

chik ni pema jungné shyé

One was Padmākara, ‘Lotus-born’,

གཅིག་ནི་པདྨ་སམྦྷ་ཝ༔

chik ni pema sambhava

One was Padmasambhava,

གཅིག་ནི་མཚོ་སྐྱེས་རྡོ་རྗེ་ཞེས༔

chik ni tsokyé dorjé shyé

And one was Tsokyé Dorjé, ‘the Lake-born Vajra’.

གསང་མཚན་རྡོ་རྗེ་དྲག་པོ་རྩལ༔

sang tsen dorjé drakpo tsal

O Dorjé Drakpo Tsal, now we invoke you by your secret name:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྐལ་ལྡན་འདྲེན་མཛད།

Kalden Drendzé

བསམ་ཡས་མཆིམས་ཕུར་སྒྲུབ་པ་མཛད༔

samyé chimpur drubpa dzé

When you practise at Samyé Chimphu,

རྐྱེན་ངན་ཟློག་ཅིང་དངོས་གྲུབ་གནང་༔

kyen ngen dok ching ngödrub nang

You ward off harmful circumstances, and grant attainments.

རྗེ་བློན་ཐར་པའི་ལམ་ལ་བཀོད༔

jelön tarpé lam la kö

You set the king and ministers on the path to liberation,

གདོན་གཟུགས་བོན་གྱི་བསྟན་པ་བསྣུབས༔

dön zuk bön gyi tenpa nub

Destroying those teachings of the Bönpos that conjure evil spirits,

ཆོས་སྐུ་དྲི་མེད་རིན་ཆེན་བསྟན༔

chöku drimé rinchen ten

And showing the dharmakāya, precious and immaculate.

སྐལ་ལྡན་སངས་རྒྱས་ས་ལ་བཀོད༔

kalden sangye sa la kö

O Kalden Drendzé, you lead us fortunate ones to buddhahood:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རཀྴ་ཐོད་ཕྲེང་།

Rakṣa Tötreng

དེ་ནས་ཨོ་རྒྱན་ཡུལ་དུ་བྱོན༔

dené orgyen yul du jön

Then you leave, and for the land of Orgyen,

ད་ལྟ་སྲིན་པོའི་ཁ་གནོན་མཛད༔

danta sinpö khanön dzé

Where now you subjugate the rākṣasa demons;

མི་ལས་ལྷག་གྱུར་ཡ་མཚན་ཆེ༔

mi lé lhak gyur yatsen ché

Great wonder—surpassing any human being,

སྤྱོད་པ་རྨད་བྱུང་ངོ་མཚར་ཆེ༔

chöpa mejung ngotsar ché

Great marvel—in your phenomenal enlightened actions,

མཐུ་དང་རྫུ་འཕྲུལ་སྟོབས་པོ་ཆེ༔

tu dang dzutrul tobpo ché

Great might—with all your miraculous powers:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

བདེ་ཆེན་རྒྱལ་པོ།

Guru Dechen Gyalpo

སྐུ་གསུང་ཐུགས་ལྡན་འགྲོ་བ་འདྲེན་པའི་དཔལ༔

ku sung tukden drowa drenpé pal

Endowed with wisdom body, speech and mind, you are our glorious guide;

སྒྲིབ་པ་ཀུན་སྤངས་ཁམས་གསུམ་ས་ལེར་མཁྱེན༔

dribpa kün pang kham sum saler khyen

You have freed yourself of obscurations, and so know the three realms with vivid clarity;

དངོས་གྲུབ་མཆོག་བརྙེས་བདེ་ཆེན་མཆོག་གི་སྐུ༔

ngödrub chok nyé dechen chok gi ku

You have attained the supreme siddhi, and so possess the supreme body of great bliss;

བྱང་ཆུབ་སྒྲུབ་པའི་བར་ཆད་ངེས་པར་སེལ༔

changchub drubpé barché ngepar sel

All the obstacles to our enlightenment—eliminate them for good!

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་རྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་ཐོད་ཕྲེང་རྩལ་བཛྲ་ས་མ་ཡ་ཛཿསིདྡྷི་ཕ་ལ་ཧཱུྃ་ཨཱ༔

om ah hung benza guru pema tötreng tsal benza samaya dza siddhi pala hung a

oṃ āh hūṃ vajra guru padma tötreng tsal vajra samaya jaḥ siddhi phala hūṃ āḥ

ཞེས་པའང་རྩོད་བྲལ་དུས་བབས་ཀྱི་སྤྲུལ་པའི་གཏེར་སྟོན་ཆེན་པོ་ཨོ་རྒྱན་མཆོག་གྱུར་བདེ་ཆེན་གླིང་པས་ཟླ་ཉིན་ཁ་ལ་རོང་སྒོའི་དཔལ་ཆེན་པོའི་ཞབས་འོག་ནས་སྤྱན་དྲངས་པའི་བླ་མའི་ཐུགས་སྒྲུབ་བར་ཆད་ཀུན་སེལ་གྱི་ཞལ་གདམས་སྙིང་བྱང་ཡིད་བཞིན་ནོར་བུ་ལས། ཕྱི་གསོལ་འདེབས་ཀྱི་སྒྲུབ་པ་ཁོལ་དུ་ཕྱུངས་པ་སྟེ།

Without any question, the great treasure revealer Orgyen Chokgyur Dechen Lingpa manifested specifically for this time. From below the foot of the Great Awesome One at the door of Danyin Khala Rong, he revealed the ‘Quintessential Manual of Oral Instructions: the Wish-fulfilling Jewel’ from ‘The Guru’s Heart Practice: Dispelling All Obstacles’—Lamé Tukdrup Barché Kunsel. This prayer forms the outer practice of this revelation.

འདིས་ཀྱང་བསྟན་འགྲོའི་བར་ཆད་དང་རྒུད་པ་ཐམས་ཅད་ཉེ་བར་ཞི་ཞིང་དགེ་ལེགས་ཀྱི་དོན་ཐམས་ཅད་ཡོངས་སུ་གྲུབ་པའི་རྒྱུར་གྱུར་ཅིག། །།

May this prayer become the cause for pacifying completely all the obstacles and degeneration for both the teachings and beings, and accomplishing all the aims of virtue and goodness! Maṅgalaṃ!

| Rigpa Translations, 2013. Revised 2016, 2017 & 2020. With many thanks to Hubert Decleer for his clarifications concerning place names, and to Erik Pema Kunsang for his pioneering translation of this text.

NOTES

[1] Karma Triyana Dharmachakra website>> https://kagyu.org/resources-guru-rinpoche/

[2] “Padmasambhava” https://en.wikipedia.org/wiki/Padmasambhāva

[3] “Deepening your connection with Guru Rinpoche” https://treasuryofwisdom.rigpa.org/deepening-your-connection-with-guru-rinpoche

[4] Wandu Prayer

[5] Guru Padmasambhava: His Miraculous Life Story and the Meaning of His Sadhana, Dr Wangchuck Dorjee Negi https://www.sahapedia.org/guru-padmasambhava-his-miraculous-life-story-and-meaning-his-sadhana

[6] Teaching by Lama Tarchin Rinpoche on Lotsawahouse.org https://www.lotsawahouse.org/tibetan-masters/karma-lingpa/benefits-vajra-guru-mantra

[7] Encounters with a Badass 8th Century Buddhist Mystic https://www.atlasobscura.com/articles/on-the-trail-of-himalaya-s-badass-8th-century-buddhist-mystic

[8] Hayagriva teachings by Lama Jigme Rinpoche https://padmarigdzinling.org/2020/05/17/a-brief-explanation-on-hayagriva/

[9] Lady of the Lotus Born: The Life and Enlightenment of Yeshe Tsogyal, Changchub, Gyalwa. Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal (Kindle Location 1243). Shambhala. Kindle Edition.

[10] The Psychology of Buddhist Tantra, Rob Preece, Snow Lion, ISBN-13 978-15559392631.

[11] Himalayan Art: Forms of Padmasambhava https://www.himalayanart.org/search/set.cfm?setID=2608

[12] Himalayan Art https://www.himalayanart.org/search/set.cfm?setID=2442

[13] Himilayan Art bio of Yeshe Tosgyal https://www.himalayanart.org/search/set.cfm?setID=5619

[14] Guru Padmasambhava documentary https://www.youtube.com/watch?v=imsNlk446NU&t=171s

[15] Quantum Buddhism: Dancing in Emptiness, Graham Smetham from Shunyata Press ISBN 978-1-4452-9430-8

“Turning the prayer wheel once is the same as having done many years of retreat.”

Although this begs the question, “Why engage in a three-year retreat, when you could just sit and spin a Dharma Wheel?” — that’s not the point. It’s not permission to be lazy. It’s permission to practice everywhere, more often, for the benefit of all sentient beings. This is why you see great teachers such as H.E. Garchen Rinpoche, at a Highest Yoga Tantra commentary on Vajrayogini, spinning the prayer wheel as he speaks. The spinning doesn’t ever stop — for the benefit of all sentient beings.

Prayer Wheels are for all levels of practice

Prayer Wheels are sometimes thought of as a “beginner” practice; however, quite the opposite is true. Yes, anyone can practice, but the more advanced the practitioner, the greater the benefit. In an important text, “Benefits of the Lotus Wheel”, by the teacher Rinchen Nampar Gyalwa, the “everywhere” aspect is emphasized — and here the author is quoting the Buddha, responding to Shariputra:

“For those who turn the lotus wheel… during the times of the great festivals, but also daily, it is like the continuous flow of an unobstructed river. For those sentient beings in the three lower realms the turning churns them up from the depths… if the yogic practitioner turns, the two aims will be instantaneously accomplished. If a monk turns the lotus wheel, all vows will be renewed. If a tantric practitioner turns the Lotus Wheel, the defilements will be purified and the face of the deity will appear. If a healer turns the lotus wheel, all illnesses will be cured…”

If so, then, why engage in, for example, advanced Phowa practice, when the sacred texts say you can place the prayer wheel at the head of a dying person with the same effect? In that case, the answer might be Phowa practice can be difficult for someone in pain who is passing away. Then, why retreat to a cave for three years, when you could sit in the comfort of home with a prayer wheel? Of course, the obvious answer is that the practices are different and complimentary.

The prayer wheel is NOT about “loafing off” in practice. It is about providing meaningful opportunities to practice more often — not less often — and with more “multiplied” effect — and to engage in Compassion (Metta), Karuna (Loving Kindness) and Bodhichitta everywhere. Even sitting in front of the TV, or chatting on Facebook can become opportunities to practice if you have a handy prayer wheel.

But, aside from we lazy Netflix fans and Facebook junkies, who might benefit from a little spinning, its clear from the texts, that the more advanced the practitioner, the more profound the impact:

• Tantric practitioners “the deity will appear”
• Yogic practitioners “two aims will be instantly accomplished”
• Monks, “vows will be renewed”
• Healers, “all illnesses will be cured.”

Temples all around the world have giant prayer wheels with tens or hundreds-of-millions of mantra:

For this reason, a Highest Yoga Tantra practitioners might spin the wheel while reciting mantras during  an intense visualization practice. Yogis might spin the wheel “attracting the Dakinis and Protectors” and gaining help attaining the two accomplishments. Monks can purify serious breaches of vows. And everyone could use a little healing.

Lama Zopa writes, “When reading of the benefits, it may also be helpful to reflect that many human beings do not have the opportunity, the karma, to even see a holy object, such as a statue of the Buddha, in their whole life… So those who get this precious opportunity are very few… so to engage in this practice, and have faith in its benefits… is the easiest way to purify all negative karmas.”

The highest of protections simplified

At risk of over-simplifying, the gist of why the seemingly “simple” practice of Dharma Wheel is of such vast benefit lies, in part, in its — simplicity. There are other compassion practices, but the Prayer Wheel [Dharma Wheel, Mani Wheel] practice is instantly mastered, can be practiced anywhere and everywhere, and involves all of your Body, Speech and Mind. Spinning the wheel (body and activity) of millions of mantras inside (Speech) and visualizing purification and healing for all sentient beings (Mind.)

The famous Lama Gungtangpa (1762-1823) explained the benefits in “A short treatise on Prayer Wheels”. From the ancient translations:

“It is the highest of protections and it cuts off rebirth of the six types, it purifies the three transitional states, and, the spinning is of even greater purity than, the mantra recitation itself; the benefits likewise are much greater.”

Spin anywhere, anytime

Waiting in line? On a coffee break at work? Sitting at home with the power out due to the latest snow storm? Pull out your portable Dharma Wheel and spin. (Today, Mani Wheels are made in many formats and styles: tiny pendant spinners (with thousands of mantras), small, medium, large and massive hand spinners, table wheels, water wheels, wind wheels, to giant temple-sized wheels with hundreds-of-millions. Portable prayer wheels, small enough for a purse, man bag or shoulder bag are available, and with almost any mantra. In ancient Tibet, farmers used to plow their fields while spinning their Mani Wheels, and people carried their wheel with them to the market, to work, almost everywhere.

Although it doesn’t eliminate the benefit of ritual, candles, incense, sadhana — it’s a handy “booster” that can stand-in when you’re in a hurry, or “multiply the benefit” in a long mantra session. Yet, as Lama Zopa says, “millions of mantras of Compassion” sent out with intention to billions of sentient beings, and an instant transformation to “peaceful, pleasant, and conducive to the mind.”

What could be more deal for those struggling with higher practices (for example, being unable to fit in the hour-long sadhana) — those with limited time, busy lives, and those who engage in Bodhichitta, Metta and Karuna practices. That’s pretty well all of us (at least, most Mahayana Buddhists.) This is why you see many of today’s teachers, and notably H.E. Garchen Rinpoche, with prayer wheels in hand. It may be ubiquitious, common and easy, but that doesn’t make it less effective.

Ultimate Compassion Practice

Prayer Wheels are, you could say, the ultimate Compassion practice. The entire practice, visualization, recitation is focused on benefiting other sentient beings. Of course this has vast merit in Mahayana Buddhism — where Compassion and Wisdom are the two wings. If Prayer Wheels are all about compassion, what about Wisdom? Is there an easier way to focus on Shunyata and mindfulness than on simply “spinning?”

It’s easy to analyze this and assume, “oh, the great teachers say that because it’s better to do a simple practice daily and perfectly, than to give up on a higher meditation you can’t master.” But, it’s not that simple (pun intended.) Prayer Wheels get a bad rap that way. They’re not simple tools for non-Dharma practitioners who are busy with mundane lives and can’t focus on a long mantra retreat. Their practice may seem simple, but there’s a sophisticated elegance that is often missed. There’s nothing sophisticated about a practitioner with dozens of Higher Yoga initiations, who never finds time to master them.

Benefits are extensive; practice is elegantly simple

“To many pratitioners, mantra recitation, mala, retreat and visualization are the ultimate practice — especially for those who practice Highest Yogic practices. Yet, according to many great teachers — from Padmasambhava Guru Rinpoche, to the fourth Panchen Lama, to long lineage of great teachers — the practice of spinning the Dharma or Mani Wheel is more effective than recitation alone. It has been called the ultimate “Bodhichitta” practice, since it’s intention is entirely about benefiting all sentient beings.

Using the colourful language of the texts, Amitabha said, “Anyone who recites… while turning the Dharma Wheel a the same time is equal in fortune to the Thousand Buddhas.” This is colourful English translation, meant to convey the vast benefit.

The great Guru Rinpoche — who brought us lineages of advanced Yogic practices — explains the benefit of Dharma Wheels this way: “even those lacking perserverance in their practice, who pass the time passively, will be able to attain mystic powers. Those with perseverance for reciting the mantra and turning the wheel will undoubtedly attain the tenth bhumi; it instantly eliminates all the immeasurable negative karmic obscurations. Whatever Yidam you wish to practice will be achieved simultaneously.”

Is it just because Higher Practices often take a lifetime to master (or several lifetimes), while the profoundly simple and effective Dharma Wheel practice can be started today, with benefits for all sentient beings immediately? It’s clearly more than that. Like mindfulness meditaiton — which is easy to explain, yet so hard to practice — Dharma Wheel practice is complete and sophisticated.

This is why you see teachers spinning Prayer Wheels even at Higher Yogic retreats as they teach. For instance, in this wonderful commentary on Vajrayogini, a Highest Yoga Tantra practice, notice that H.E. Garchen Rinpoche never stops spinning the wheel, even though the teaching is days-long. [See picture below, and video embedded.]

Prayer Wheels may be the ultimate Bodhichitta practice

According tob all the great teachers and many translated texts, the benefits or turning the wheel are greater than mantra recitation alone. Keeping your prayer wheel by your side is well advised.

Lama Zopa Rinpoche, who is a strong advocate of Mani Wheels, once told the Napalese King,  “if you have this prayer wheel next to you at the time of death, then your consciousness will be reborn in the Pure Land of the Buddha.”

It is, perhaps, no wonder, that you see traditional Tibetans turning the wheel even as they walk down the street. H.E. Garchen Rinpoche famously spins a prayer wheel almost everywhere, even at formal teachings. Temple and centre large prayer wheels are popular — and in pilgrimage areas can have a line up.

Video of H.E Garchen Rinpoche teaching a Vajrayogini retreat:

How to Practice the Dharma Wheel

Just spin! (Clockwise! Most texts and teachers specify spinning clockwise.)

This is the simplest practice. If you are spinning while doing other things — such as H.E. Garchen Rinpoche when he is teaching — this is still of benefit. It’s multitasking for the benefit of all sentient beings.

Are you planning a mantra retreat, either working or more intense? Ask your teacher if it is a good idea to spin with one hand while working the mala with the other during some of the recitations. [Author’s note: for me, it really aided my focus when reciting mantras for hours.]

Squeeze in spinning any chance you get at home, or outside the home (if you have a portable spinner or a pendant spinner.)

For formal practice, there are, of course, methods in the texts — to which we would refer you to the excellent text The Wheel of Great Compassion: the Practice of the Prayer Wheel in Tibetan Buddhism edited by Lorne Ladner, Ph.D. (Wisdom Publications.)

Lama Zopa Rinpoche recommends a thousand mantras a day as a good guide. He advises each set of 100 spins be dedicated to the merit and benefit of a group of beings. For example, 100 for humans. Another 100 for animals, especially focusing on those who are hunted and slaughtered. You could even decdicate a hundred to your own practice, another 100 to healing, another 100 to removing specific obstacles. Intention is important.

As with all Buddhist practices, it is best to start with Taking Refuge in the Three Jewels and ending with a dedication for the merit of all sentient beings.

Practicing Compassion: Om Mani Padme Hum

The entire practice, a complete Body, Speech and Mind practice, includes the physical act of spinning (Body), the mental aspect of visualizing (Mind: imagining healing light going out to all beings) and voice (Dharma) — both actually spoken, if recited, and in the form of millions of mantras inside the wheel. More importantly, each of those activities is dedicated to the benefit of all beings. The wheel rotates millions of mantras (depending on the size, it could be hundreds-of-thousands, or even hundreds-of-millions in the temple wheels — sending out the Mantra’s blessings.

If you’re spinning as formal practice, the student is also visualizing the mantras and healing light going out to all beings in the Universe — every single sentient being. Unlike other practices, such as Deity Practice, or Vipassana, whose purposes are more about the self-development — which is turn is dedicated to the future benefit of all sentient beings — you could say that Prayer Wheel practice is for the immediate benefit of others, rather than self. Yes, there are significant benefits to the self, in the form of good Karma and merit, but it’s all about Compassion. For this reason, one name of the wheel is the Mani Wheel, and the most popular mantra inside is

Om Mani Padme Hum

Today, however, mantras of all types, from the simple profound — Om Ah Hum — to the complex and specific (mantras of Higher Yogic Tantric Deity aspects) are found in prayer wheels (see links below for more on this.)

According to Lama Zopa, H.H. Dalai Lama, Geshe Rabten Rinpoche (a great yogi and scholar) and other great teachers have personal prayer wheels. A big advocate  of their use was H.H. Trijang Rinpoche — the root guru of many Gelug lamas, including Lama Zopa, Zasep Rinpoche, and many others — who was also an early tutor of the Dalai Lama.

Although we have previously written about Prayer Wheels — in great detail — (several links below), this feature is from the point of view of the  English translations of traditional Tibetan texts from Padmasambhava and other great teachers, on the practice of Dharma Wheels, as gathered in the wonderful modern book The Wheel of Great Compassion. [1]

Previous Stories on Dharma Wheels in Buddha Weekly

• Wheel of Dharma: Why Prayer Wheels May be the Ideal Practice for Busy People>>
• Prayer Wheels Growing in Popularity; Benefiting Sentient Beings>>
• Inspired by H.E. Garchen Rinpoche, Galgamani Art Project Aims to Personalized Tibetan Prayer Wheels>>

NOTES

[1] The Wheel of Great Compassion: the Practice of the Prayer Wheel in Tibetan Buddhism, with translations by Lama Thubten Zopa Rinpoche, Lori Cayton, Khamlung Tulku, Dan Martin, Milson Hurley, Yeshe Kedrup; edited by Lorne Ladner, Ph.D. (Wisdom Publications.)

• Paperback: 168 pages
• Publisher: Wisdom Publications; 1 edition (January 15, 2001)
• Language: English
• ISBN-10: 0861711742
• ISBN-13: 978-0861711741

• Adorn yourself with the eminent virtues of the Victorious Ones!

• You may speak like the Lion of Speech [Manjushri], but unless you take to heart the primordially pure nature of resounding emptiness, that will not prevent the ripening of karma. So take to heart the primordially pure nature of empty resounding!

• You may have the bravery of a strong fighter, but unless you possess the intelligent strength of discriminating knowledge, you will not turn the tide in the battle with samsara. So possess the intelligent strength of discriminating knowledge!

• You may possess the power and might of a world ruler, but unless you gain mastery over your own mind, when the time of death arrives you still haven’t attained the power of freedom. So gain mastery over your mind!

• You may try to support your family and friends, but at the time of death all other actions besides the virtuous practices of Dharma activities will have been pointless. So constantly apply yourself to spiritual practices in thought, word, and deed!

• You may consume all kinds of delicious food, but unless you adhere to the nectar of the innate nature, it all turns into a heap of filth. So drink the nectar of the profound instructions!

• 

  You may gather wealth and possessions, but only the two accumulations can be enjoyed after death. So gather the two accumulations as much as you can!

• Your castle of earth and stone may be beautiful, but unless you dwell in the fortress of the unchanging, you must depart and leave it behind. So keep to the fortress of the unchanging!

• You may pursue worldly fame and gain, but unless you follow the teachings of the Buddha, such activity will only be the cause for throwing you back into further samsara. So adhere to the teachings of the Buddha!

• When you keep company with an eminent master, his qualities will automatically influence you.

• 

  When your appearance conforms with worldly conventions, you will encounter less criticism.

• When your mind looks into itself, dharmata will dawn from within.

• When you recognize the nature of mind, fabrication and effort are naturally freed.

• When you realize that samsara and nirvana are dharmakaya, you need not put effort into meditation practice.

• Fortunate ones, mingle your mind with the Dharma and the happiness of Buddhahood will manifest within you!

• Whatever Dharma practice we engage in, large or small, we must dedicate the merit. If we fail to dedicate, then whatever merit we have accumulated can be lost very easily in a moment of anger, or in giving rise to any afflictive emotion or action.

   

Zamling Chisang, Universal Prayer Day — or Incense Day, referring to the clouds of sage incense burned — celebrates an important act of Padmasambhava. Guru Rinpoche liberated, converted or tamed the local deities in Tibet. This is also representative of his freeing of all Tibetans, and of the teachings he brought us that we still treasure all around the world.

Today, then, is the day of “purification.” This is the day that Tibetans string endless rolls of colourful prayer flags on trees. They also build bonfires for offerings — similar to a fire puja. [See picture below.] Offerings such as butter might also be offered to the flames.

Whether you view the “taming”  as symbolic — the calming of your own restless “mind” demons — or as a supernatural event, either way, it is celebrated with copious clouds of sage incense, especially at Samye Monastery.

For those who hold the Precious Master Guru Rinpoche as important, this is a key celebration of his Enlightened activities. It is celebrated on the 15th day of the fifth Lunar month, today July 16, 2019.

The most important Dharma actions today would include:

• Burning as much incense as possible, and especially sage if you have it.
• Hanging prayer flags from trees (Prayer flags have mantras which symbollically are carried on the wind to benefit all sentient beings.)
• Purification practices, prayers and meditations.
• Prayers, Pujas and your own offerings, such as tea offerings, to the Protectors.
• Guru Rinpoche prayers or meditations.

Master Padma said: There are many people who let their Dharma practice become superficial.

Almost certainly some of the most precious insights on the practice of Vajrayana, came from the Enlightened Master  Padmasambhava, Guru Rinpoche. One particular collection of insights, Dakini Teachings is especially profound — yet expounded with the perfection of simplicity. My favorite teachings are Guru Rinpoche’s “Tens.” These “tens” distill practice down to true essence, with pithy statements like:

You must yearn for the Dharma like a starving person yearning for food.

Padmasambhava’s Ten Key Points

Master Padma said: When practicing the Dharma you must possess ten key points.

• You must possess the key point of faith free from fluctuation, like a river.
• You must possess the key point of compassion free from enmity, like the sun.
• You must possess the key point of generosity free from prejudice, like a spring of drinking water.
• You must possess the key point of Samaya, free from flaws, like a crystal ball.
• You must possess the key point of view free from partiality, like space.
• You must possess the key point of meditation free from being clarified or obscured, like the sky at dawn.
• You must possess the key point of conduct free from adopting or avoiding, like dogs or pigs.
• You must possess the key point of fruition free from abandonment or attainment, like arriving at an island of precious gold.
• You must yearn for the Dharma like a starving person yearning for food.
• In any case it seems that people only avoid practicing the Dharma as the main point, taking instead wealth as their focus. You cannot bring your wealth along at the time of death, so make sure not to go to lower realms.

Padmasambhava’s Ten Foundations of Training

You must liberate your being through learning, becoming adept in all aspects of Dharma, like a noble steed freed from its chains.

The master said: When practicing the Dharma, you must train perfectly in the ten foundations of training.

The lady asked: What are these ten foundations of training?

The master said:

• You must resolve through the view, gaining understanding of all the teachings, like a garuda bird soaring in the skies.
• You must find certainty through the conduct, without being intimidated by anything whatsoever, like an elephant entering the water.
• You must practice through the Samadhi, clearing away the darkness of ignorance, like lighting a lamp in a dark room.
• You must accomplish the aim through the instructions, liberating all phenomena in your nature, like finding a wish-fulfilling jewel.
• You must progress gradually through the empowerments, being free from the fear of falling into samsara, like a prince ascending the royal throne.
• You must keep the basis through the Samayas, not letting any of your actions be wasted, like fertile ground.
• You must liberate your being through learning, becoming adept in all aspects of Dharma, like a noble steed freed from its chains.
• You must compare all sources, understanding all the philosophical schools of the Dharma, like a bee seeking a hive.
• You must condense them into a single point, understanding that all the numerous teachings are of one taste, like a trader adding together his profits.
• You must reach eminence in knowledge, understanding clearly the meaning of all the teachings, like arriving at the summit of Mount Sumeru.

The people of Tibet who desire to be learned without training themselves in these points are not learned in the essential meaning, but become practitioners with much sectarianism. This is due to the fault of not having become adept in these ten foundations of training.

Padmasambhava’s Ten Faults

If you do not liberate your being through learning, you will not taste the flavor of the Dharma.

The Lady asked: What are those faults?

The master said:

• If you do not resolve through the view, you will have the fault that where you may fare lies uncertain.
• If you do not find certainty through the conduct, you will have the fault of being unable to unite view and conduct.
• If you do not know how to practice by means of Samadhi, you will not perceive the nature of Dharmata.
• If you do not accomplish the aim through the oral instructions, you will not know how to practice.
• If you do not progress gradually through the empowerments, you will not be suitable to practice the Dharma.
• If you do not keep the basis through the Samayas, you will plant the seeds for the hell realms.
• If you do not liberate your being through learning, you will not taste the flavor of the Dharma.
• If you do not compare all sources, you will not cut through the sectarianism of philosophical schools.
• If you do not condense them into a single point, you will not comprehend the root of the Dharma.
• If you do not reach eminence of knowledge, you will not perceive the nature of the Dharma.

Padmasambhava’s Ten Superficialities

It is superficial to be altruistic without feeling compassion.

Master Padma said: There are many people who let their Dharma practice become superficial.

The Lady asked: How is that?

The Master said:

• It is superficial to chant the scriptures without having faith.
• It is superficial to be altruistic without feeling compassion.
• It is superficial to act generously without being free from stinginess.
• It is superficial to be a tantrika who does not keep the Samayas.
• It is superficial to be a monk who does not keep the vows.
• It is superficial to have knowledge without practicing the Dharma.
• It is superficial to engage oneself in Dharma that does not possess the essence of practice.
• It is superficial to teach others when one does not act in accordance with the Dharma oneself.
• It is superficial to give advice that one does not follow oneself.

In any case, my ears are tired of listening to “learned people whose Dharma practice does not tame their own minds, but who simply let it add disturbing emotions; whatever they say is nothing but superficial talk.”

More Tens

There are more tens in the teachings of Padmasambhava, as recorded by Lady Tosgyal, in the superb, concise text: Dakini Teachings, Padmasmbhava’s Oral Instructions to Lady Tsogyal.

Some of the other tens of the great Master are:

• The Ten types of Exaggeration
• Avoiding the Ten Faults
• Ten Virtuous Qualities
• Ten Signs.

The Seven Line Prayer to Guru Rinpoche, our Precious One, is a daily joy for many of us who habitually and with great faith chant the sacred vowels. Padmasambhava, the second living Buddha in our age, is special to many of us. The Lotus Born revived the Dharma at a time it was under threat from persecuting invaders, bringing the precious teachings to the Land of Snows. Most lineages of authentic teachings in Tibet are from the Sage Guru.

Padmasambhava, the Lotus Born

According to tradition, Guru Rinpoche was born as an eight-year-old child in a lotus blossom in the kingdom of Oddiyana— now the Swat Valley in Pakistan. Many miraculous life events proclaimed the enlightened nature of Padmasambhava.

After being invited to Tibet by Emperor Tri Songdetsen, Guru Rinpoche journeyed to the country and drove out the demons from the land. Padmasambhava introduced Tibet to Tantric Buddhism and is the founder of the Nyingma tradition, the oldest of the four major schools.

Padmasambhava:

“My father is the intrinsic awareness, Samantabhadra (Sanskrit; Tib. ཀུན་ཏུ་བཟང་པོ). My mother is the ultimate sphere of reality, Samantabhadri (Sanskrit; Tib. ཀུན་ཏུ་བཟང་མོ). I belong to the caste of non-duality of the sphere of awareness. My name is the Glorious Lotus-Born. I am from the unborn sphere of all phenomena. I act in the way of the Buddhas of the three times.”

Lovely chanting of the Seven Line Prayer by Khen Rinpoche Sherab Yeshi:

Seven Line Prayer to Guru Rinpoche chanted by Khen Rinpoche Sherab Yeshi

༄༅། །གུ་རུ་རིན་པོ་ཆེའི་ཚིག་བདུན་གསོལ་འདེབས་བཞུགས་སོ། །
The Seven Line Prayer

ཧཱུྂ༔ ཨོ་རྒྱན་ཡུལ་གྱི་ནུབ་བྱང་མཚམས༔
hung orgyen yul gyi nubjang tsam
Hūṃ! In the north-west of the land of Oḍḍiyāṇa,

པདྨ་གེ་སར་སྡོང་པོ་ལ༔
pema gesar dongpo la
In the heart of a lotus flower,

ཡ་མཚན་མཆོག་གི་དངོས་གྲུབ་བརྙེས༔
yatsen chok gi ngödrub nyé
Endowed with the most marvellous attainments,

པདྨ་འབྱུང་གནས་ཞེས་སུ་གྲགས༔
pema jungné shyé su drak
You are renowned as the ‘Lotus-born’,

འཁོར་དུ་མཁའ་འགྲོ་མང་པོས་བསྐོར༔
khor du khandro mangpö kor
Surrounded by many hosts of ḍākinīs.

ཁྱེད་ཀྱི་རྗེས་སུ་བདག་བསྒྲུབ་ཀྱི༔
khyé kyi jesu dak drub kyi
Following in your footsteps,

བྱིན་གྱིས་བརླབ་ཕྱིར་གཤེགས་སུ་གསོལ༔
jingyi lab chir shek su sol
I pray to you: Come, inspire me with your blessing!

གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྂ༔
guru pema siddhi hung