I have consolidated and closed the separate Dharma Events topics created by Nahahwu into a single one for better referencing.
Teachings in Bodh Gaya, Bihar, India from January 5 to 9,
2010
His Holiness will give five-day teachings on
Nagarjuna's In Praise
of the Transcendental (jigten ley depar toepa),
Atisha's Lamp of
the Path to Enlightenment (jangchup lamdron),
Longchen Rinpoche's
Mind In Comfort and Ease (semnyid nyelso) &
Tsongkhapa's Short
Version of the Stages of the Path To
Enlightenment (lamrim
dhuedhon) from January 5 to 8. On the morning of
January 9 His
Holiness will confer a Long Life Empowerment
(tsewang) and a long
life offering will be offered to His Holiness.
This year the Ayang Rinpoche 16th Annual Phowa
Course will overlap
with teachings in Bodhgaya by His Holiness the
Dalai Lama from
January 5-10. Rinpoche says, “it would be a very
good opportunity
for the people coming to phowa this year to be
able to also receive
the blessings and teachings of HH Dalai Lama at
the same time.”
Rinpoche has changed his daily schedule slightly
to accommodate. He
advises everyone to make advance bookings for
their flight and
especially for room reservations in Bodhgaya,
due to the large
number of people who will be coming at that
time.
The Kagyu Monlam Chenmo will be held December
24-31, 2009 in
Bodhgaya. His Holiness Gyalwang Karmapa will be
giving special
pre-monlam teachings for Westerners on
Nagarjuna’s Letter to a
Friend December 20-22. Click here for more
information and the
Monlam schedule.
http://www.kagyumonlam.org/English/News/Sc...m_Schedule.html
The Nyingma Monlam Chenmo will be held January
16-25, 2010 in
Bodhgaya.
Program for Her Eminence Jetsun Kushok Rinpoche 15 Dec
2009 to 1 Jan 2010
Arrival:
14-Dec-2009, Mon; ETA 1435 hrs; Flight MH 654
from Penang
Translator: Mr. Rigzin Wangchuk
Dec 18 Fri 7.30 pm HEVAJRA CAUSE WANG CHEN (2
Days)
Dec 19 Sat 2.00 pm Hevajra Cause Wang Chen
(Preparation) Group
A
Dec 19 Sat 7.30 pm Hevajra Cause Wang Chen
(Main) Group A
Hevajra Cause Wang Chen (Preparation) Group B
Dec 20 Sun 2.00 pm Hevajra Cause Wang Chen
(Main) Group B
Dec 21 Mon 8.00 pm Hevajra Sadhana Explanation
THE THIRTEEN GOLDEN DHARMA CHIN LAB AND JEHNANG
Dec 22 Tue 7.30 pm Vajrayogini (Naro Kachod)
Chin Lab Group A
Dec 23 Wed 7.30 pm Vajrayogini (Naro Kachod)
Chin Lab Group B
Dec 24 Thu 8.00 pm Vajrayogini Sadhana
Explanation
Dec 25 Fri 8.00 pm 2. Indra Kachod Vajrayogini
Dec 26 Sat 2.00 pm 3. Maitri Kachod Vajrayogini
Dec 26 Sat 4.00 pm 4. Kurukulle
Dec 26 Sat 7.00 pm 5. Takkiraja with Hevajra
Tshok Offerings
Dec 27 Sun 2.00 pm *Green Tara Empowerment
starts 2.00 pm
6. Maharakta Ganapati (after Green Tara
Empowerment)
Dec 27 Sun 4.00 pm 7. Kurukulle Palmo Nyingkyi
Serthak Chen
Dec 27 Sun 7.00 pm 8. Red Vasudhara & Sonam
Tsemo Anniversary
Lam Dre Guru Yoga
Dec 28 Mon 8.00 pm 9. Lhamo Tinuma
Dec 29 Tue 8.00 pm 10. Black Manjushri
Dec 30 Wed 7.00 pm 11. Sabala Garuda & Sakya
Pandita
Anniversary Lam Dre Guru Yoga in Tibetan
Dec 31 Thu 7.00 pm 12. Simhanada Avalokiteshvara
13. Red Jambala
Jan 1 Fri 2.00 pm Vajrayogini Fire Puja
Jan 1 Fri 5.00 pm Tsok cum Thanksgiving
5, Pasir Ris Drive 4, Singapore 519455
http://www.streetdirectory.com/asia_travel...vel_site_82910/
Tel: (65) 6581 3902
Fax: (65) 6581 3903
Email: [email protected]
Map
:http://www.sakyatenphelling.org/images/about/map_STL.gif
Nearest MRT Station:
EW1 Pasir Ris
Bus Transfer:Alight along Pasir Ris Drive 1 (Blk
442):
http://www.sakyatenphelling.org/images/ ... EastCC.jpg
http://www.transitlink.com.sg/php/eguide/road.php?road_idx=P
From Pasir Ris Interchange: Service 12. 21, 358
Other bus services at the bus stop: Service 39,
53, 81, 518 /
518A
Opposite Bus Stop (outside Blk 104) alight along
Pasir Ris Drive
4:
Bus Services available there: Service 12, 21,
39, 53, 81,359,
518
From Pasir Ris Interchange: 1. Service 17, 358
(if you missed the
Blk 442 bus stop)
Landmark: Esparis Condominium alight along Pasir
Ris Drive 6:
From Pasir Ris Interchange: 1. Service 12, 21,
358
THE THIRTEEN GOLDEN DHARMA OF THE SAKYA
The Thirteen Golden Dharma is a group of very
treasured Teachings
of the Sakya whose preciousness could only be
expressed in Gold to
the Teacher.This teaching was so well guarded
since the time of
Sachen Kunga Nyingpo, that it was only given and
taught within the
boundary of the Sakya Monasteries for many
centuries.
The Thirteen Golden Dharma consists of a total
of sixteen
empowerments of which only 13 are given at one
time. Owing to its
wide variety of deities of empowerment, it
encompasses a full range
of activities necessary for the practices to
attain full
enlightenment. These activities include (a) the
ability to achieve
full enlightenment quickly through the 3 red
deities of Marmo Kusum
blessing empowerments, (b) the ability to
acquire power and
domination through the 3 wrathful great red
Marpo Kusum deities, ©
acquiring special power and wealth through the
three small red
ones, (Marchung Kusum) and Red Jambala, (d)
various practices to
overcome illnesses and naga diseases through
Garuda and Singhanada
Jehnang, (e) Physical and mental well beings
through Black
Manjushri and Singhamukha and (f) increasing
one’s lifespan through
the practice of long life deities like the 9
deities Amitayu and
Amaravajradevi.
This is an excellent grouping of specific and
supporting practices
that are required for the practitioner to
traverse the path to full
Enlightenment. In the past, many great Indian
and Tibetan
practitioners relied on the practices of the
deities of the
Thirteen Golden Dharma to overcome spiritual and
natural obstacles
encountered in the Path. All the Sakya sub-sects
have their special
deities in the Golden Dharma but they all have
in common in the
practice of the specific Red female deity,
Vajrayogini.
Her Eminence Jetsun Kusho will be giving the
standard Thirteen
Golden Dharma Empowerments. In order for all
newcomers to qualify,
she will first give the 2-day Wang Chen of the
Cause Hevajra before
giving empowerments of the 13 Golden Dharma.
Most of the deities of
the Golden Dharma belong to the higher class of
Tantra and as such
need the Annutarayoga Tantra Wang Chen first
before proceeding to
Jehnang or Chin lab of individual
deity.Therefore please take note
to register yourself for the 2 day Cause Hevajra
empowerment if you
have not taken any Annuttrayoga Tantra Wang Chen
before.
Let us look forward for the coming teaching of
the Thirteen Golden
Dharma by Her Eminence Jetsun Kusho in
mid-December which will be
translated in English.
Her Eminence Jetsun Kushok Chimey Luding Jetsün
Kushok Chimey
Luding was born into the Noble Family of Khon in
1938 in Tibet. She
was trained in an early age in Buddhism and
received specific
Teachings and empowerments from many great
Masters. Being the elder
sister of His Holiness The Sakya Trizin, she
also received much of
her training alongside her brother. She received
Teachings and
empowerments from great Teachers like Dampa
Rinpoche Zhenphen
Nyingpo, Jamyang Khyentze Chokyi Lodro, Khangsar
Shabdrung
Rinpoche, and Ngawang Lodro Tenzin Nyingpo.
She first meditated at the age of six on
Manjhusri, ordained as a
nun at eight, completed her first retreat on
Vajrapani at ten and
received her first Lam Dre teaching at 17 with
His Holiness, and
then undergone retreats on Hevajra and other
deities. By the time
she was eighteen, she was able to give the first
Lam Dre Teaching
to an audience of monks from Kham for three
months.
She had to leave Tibet with His Holiness in 1959
at the age of 21,
and stayed in India till 1971 when she emigrated
to Canada. During
this time, Her Eminence had disrobed and married
Sey Kusho, the
younger brother of Luding Khenchen Rinpoche. In
Canada, Her
Eminence had to divide her time to take care of
the family, work
and meditational practices for many years until
she retired from
her job when her children had grown up. His
Holiness had requested
Her Eminence to give Dharma teachings on several
occasions in the
past; and with her retirement, she is able to
travel to many Sakya
Centres around the world like our centre, giving
valuable Teachings
and Dharma advices.
Her Eminence has vast experience as a long time
lay practitioners
steeled in discipline and patience. Being
brought up and trained in
the traditional Tibetan way in the Khon Family,
Her Eminence give
strict and genuine Teachings of the Buddha
Dharma, specifically the
Sakya. Possessing such qualities as a Teacher,
Her Eminence is well
respected by all Her disciples and is an
inspiration for all lay
practitioners who need to incorporate their
practice into their
daily lifestyle. Her Eminence is the few female
Teachers of Tibetan
Buddhism who has the authority and
qualifications to transmit the
Sakya teachings. We all look forward to receive
Her Eminence’s
Teaching on the 13 Golden Dharma in December.
Dec 11 v1 12-3pm 100 Deities of the Land of Joy
Dec 11,14,15 v1 12-3pm Lama chopa
Dec 12 7-9pm webcast How to achieve true
hapiness
Dec 13 7-9pm webcast What Buddha taught
Dec 16,17,18 v1 12-3pm Letter of practical
advice on sutra and
tantra
Dec 19 7-9pm V2 Empowerment 6 arm white mahakala
Dec 20 7-9pm V2 Empowerment Amithaba
Dec 21 12-3pm V1 Pureland teaching
Dec 23 7-9pm V2 Empowerment 6 arm black mahakala
http://www.casotac.com/poster2009.jpg
v1 B1-27 Bukit Timah Shopping Centre
v2 24 Jalan Eunos
http://www.casotac.com/autopopup.html
The year 2010 marks the hundredth anniversary of the birth of
Dilgo Khyentse Rinpoche (1910–1991), one of the
most remarkable
spiritual teachers of our time. To mark this
special occasion,
there will be ongoing activities celebrating his
life and paying
tribute to the benefits and activities he
accomplished. Dilgo
Khyentse Yangsi Rinpoche, his tulku or
reincarnation, will give
teachings and empowerments, and preside over the
ceremonies and
offerings in Asia and abroad.
At every location Yangsi Rinpoche visits, there
will be screenings
of a new film on the life of Dilgo Khyentse
Rinpoche and a display
of sacred relics, as well as ceremonies and
empowerments. A boxed
set of the collected works of Dilgo Khyentse
Rinpoche in English
will be published as well as translations of
sadhanas from Dilgo
Khyentse Rinpoche’s termas. Prints of thangkas
based on the terma
cycles of Dilgo Khyentse Rinpoche painted by
graduates of the
Tsering Art School will also be available.
Nepal: February and March
Feb 20 - 22 Opening celebration in Kathmandu
Feb 23 - Mar 4 Vajrasattva Drupchen
Mar 5 - 17 Tsokchen Dupa Drupchen
Mar 23 - 26 Tsechu Sacred Dances
Bhutan: May and June
May 1 - 10 Nyakphur Drupchen at Satsam Chorten
May 11 - 13 Main Celebration at Satsam Chorten
May 23 - Jun 02 Pema Tsenyi Drupchen at
Sissinang Nunnery
Europe: July
July 13 - 14 Dordogne, France
July 19 - 20 Lerab Ling, France
July 23 - 24 Nyima Dzong, France
July 27 - 28 Lisbon, Portugal
July 31 - Aug 1 Zagreb, Croatia
North America: August
Aug 5 New York City
Aug 6 - 8 Vermont
Aug 13 - 15 Phüntsok Chöling, Colorado
Aug 21 - 23 Vancouver, Canada
Aug 27 - 29 Mexico City, Mexico
Bhutan:
Sep 24th to 26th Parinirvana at Satsam Chorten
Hong Kong, Taiwan and Malaysia: October
Oct 10 Hong Kong
Oct 16 -17 Taipei, Taiwan
Oct 23 - 24 Kaohsiung City, Taiwan
Oct 27 - 28 Kuala Lumpur, Malaysia
India: November-December
Nov 26 - Dec 5 Rangjung Pema Nyingthik Drupchen
at Shechen
Monastery in Bodhgaya, India
Nov 26 - Dec 25 Consecration of the Eight Stupas
for Peace at
Lumbini, Kushinagar, Sravasti,
Sarnath, Sankisa, Vaishali, Rajgir and Bodhgaya.
Dec 28 - 30 Closing celebration in Bodhgaya.
We hope the tour of Dilgo Khyentse Yangsi
Rinpoche and the various
events planned for this year will contribute to
the continuation of
Dilgo Khyentse Rinpoche’s enlightened activities
and will inspire
his students and many others.
Dilgo Khyentse Yangsi Rinpoche's World Tour 2010
http://shechen.org/pdf/Centennial.pdf
During the 27th Kagyu Monlam the Gyalwang Karmapa will complete
the
transmission of the "Life of Milarepa", so the
theme of this
year's
Monlam will be "Remembering the Kindness of the
Lineage
Masters,
especially Milarepa". To reflect this, there
will be a programme
of
special events.
Tuesday, 29th December, 2009 at 7.00 PM, Tergar
Monastery:
The
Gyalwang Karmapa will lead the Tsog (Ganachakra)
Offering of the
Guru
Yoga of Milarepa, composed by the First Jamgon
Kongtrul
Rinpoche.
This puja is open to both ordained and lay
people, but you must
have
completed the Drubgyu Four Ngondro (Preliminary
Practices) in order
to
attend. You will need to bring your own copy of
the text.
Friday, 1st January, 2010 at 11.00AM near Tergar
Monastery: There
will
be a special celebratory lunch offering to the
sanghas of
those
monasteries and nunneries which were formally
invited to attend
Kagyu
Monlam. In order to recall the hardships
Milarepa underwent,
nettle
soup will be served as part of the meal.
Friday, 1st January, 2010 at 7.00PM near Tergar
Monastery: There
will
be a performance of a drama in six acts, based
on Milarepa's
life,
written especially by the Gyalwang Karmapa.
There will also be
various
presentations of monastic arts and culture.
Everyone is invited
to
this special performance and we hope you will
enjoy it.
Pre-Monlam Teaching (Dec. 20-22, 2009)
Sunday 20th December, 2009
Session I 9:00 am~11:00 am Teaching
Session II 3:00 pm~5:00 pm Teaching
Monday 21st December, 2009
Session I 9:00 am~11:00 am Teaching
Session II 3:00 pm~5:00 pm Teaching
Tuesday 22nd December, 2009
Session I 9:00 am~11:00 am Teaching
Monlam Schedule (Dec. 24-31, 2009)
First Day: Thursday 24th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Teaching on The Life
of Milarepa
Session III 1:30 pm~3:00 pm The King of
Aspirations and Maitreya’s
Aspiration
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Second Day: Friday 25th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Teaching on The Life
of Milarepa
Session III 1:30 pm~3:00 pm The King of
Aspirations and
Prayer
from the Way of the Bodhisattva
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Third Day: Saturday 26th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Teaching on The Life
of Milarepa
Session III 1:30 pm~3:00 pm The King of
Aspirations and The
Sukhavati Prayer
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Fourth Day: Sunday 27th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Teaching on The Life
of Milarepa
Session III 1:30 pm~3:00 pm Aspirations for the
removal of
obstacles
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Fifth Day: Monday 28th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Teaching on The Life
of Milarepa
Session III 1:30 pm~3:00 pm Removal of
obstacles: prayers to Guru
Rinpoche
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Sixth Day: Tuesday 29th December, 2009
Session I 6:00 am~8:30 am Sojong vows & The
Twenty-Branch
Monlam
Session II 9:00 am~11:00 am Milarepa Empowerment
Session III 1:30 pm~3:00 pm Prayers for the
well-being of
Tibet
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
Seventh Day: Wednesday 30th December, 2009
Session I 6:00 am~7:30 am Sojong vows &
Medicine Buddha
puja
8:00 am Kangyur Procession
Session II 8:30 pm~11:00 pm Kangyur Reading
Session III 1:30 pm~3:00 pm Ashobhya ritual and
Dharani Sutra
Session IV 3:30 pm~5:00 pm The Twenty-Branch
Monlam
8:00 pm Akshobhya purification ritual
Eighth Day, Thursday 31st December, 2009
Session I 6:00 am~8:30 am Sojong vows,The
Twenty-Branch Monlam
and
the Sixteen Arhats puja
Session II 9:00 am~10:00 am Lama Chöpa
10:10 am~12:00 pm Alms Procession
Session III 1:00 pm~2:30 pm Lama Chöpa
Session IV 3:00 pm~5:00 pm Ceremony of
Appreciation for the
Sponsors and
Special Address by H.H. Gyalwang Karmapa
7:30 pm~ Mar-Me Monlam (Lamp Prayer)
Bodhgaya Threomai Tshogbum Chhenmo at Bodhgaya is on 3rd, 4th
& 5th of February 2010. Interested disciples
should gather in
Bodhgaya earliest by 2nd Feb.
Website : <!-- m -->http://www.bodhgayakrodikali.com/index.html<!--
m -->
Datly Schedule
4:30 am
Wake-up
5:00 am
Commencement of Four Feasts practice
(White Feast & Black Feast)
Breakfast break
8:00 am
Commencement of the medium version of Krodikali
practice
Lunch break
1:00 pm
Continuation of the medium version of Krodikali
practice
Dinner break
6:30 pm
i. Continuation of the Four Feasts practice
(Red Feast & Mixed Feast)
ii. Conclusion prayers:
- Guru's long life prayers
- Prayers for turning the wheel of Dharma
- Prayers for world peace
- Dakini song
- Dedication prayers
Kyabje Zopa Rinpoche at ABC 2010
Feb 14 10 am Losar Blessing by Kybje Zopa
Rinppoche
Feb 15,16,17 730pm Solitary Hero Yamantaka
Empowerment
Feb 19,21,22,23 730pm Lama Tsong Khapa Guru Yoga
Feb 20 10am Animal Liberation
Feb 21 930am Long Life Puja for Kyabje Zopa
Rinpoche
<!-- m -->http://www.fpmtabc.org/posters/Lama_Zop
...
_Visit.htm<!-- m -->
Address Amitabha Buddhist Centre,
44, Lorong 25A, Geylang,Singapore 388244
Tel +65 6745 8547
PS Rinpoche's Teaching may run well past
midnight
Dear Friends,
The residents of Sravasti Abbey will soon begin
their annual
retreat—this year on the Tara practice with
meditations on the
Gradual Path to Enlightenment. While some of you
will join us at
the Abbey for this, others are not able to
attend in person.
We would like to offer you the opportunity to do
the Retreat from
Afar and make a connection with the retreat by
participating along
with us.
By doing a daily practice during the same dates
as the retreat, you
will develop your Dharma practice while feeling
the support of the
Abbey residents who are doing the same. You will
also give your
support to those of us doing the retreat at the
Abbey, encouraging
our practice.
The Abbey has offered the Retreat from Afar in
previous years, and
people have loved doing it. They maintained a
regular daily
practice, deepened their understanding of the
Dharma, and gained
many insights into their lives. Last year,
around 120 people joined
the Retreat from Afar. We enjoyed seeing their
photos each time we
entered the meditation hall to do sessions.
This year there is a three-month retreat,
December 14, 2009 to
March 10, 2010. To participate you commit to at
least one session
of the Tara practice with 108 recitations (or
more) of the mantra
every day. This would probably be a session of
about 30 minutes. An
additional 10 minutes of Lamrim meditation would
be very
beneficial.
Tara represents the enlightened activity of all
the Buddhas and is
especially efficacious for eliminating obstacles
and bringing
success. Doing the Tara practice is an excellent
way to develop
compassion and forgiveness towards yourself and
others.
The practice also helps us to purify a great
amount of destructive
karmic seeds on our mind stream and to create a
huge amount of
merit which enriches our mind and is the cause
of happiness. By
contemplating the empty yet dependent arising
nature of the Tara,
your wisdom understanding the complementary
quality of dependent
arising and emptiness will increase.
If you would like to participate in the Retreat
from Afar, please
email Kevin(<!-- e -->[email protected]<!--
e
-->) , our office manager, and let us know.
Send us a photo of
yourself to place in the meditation hall at the
Abbey during the
retreat, symbolizing your participation.
The Tara sadhana (the text with the
visualization, prayers, and
mantra) and an image of the Tara can be
downloaded. If you have not
received the Tara initiation, please do the
practice where you
visualize Tara in front of you.
<!-- m -->http://thubtenchodron.org/Retreat/Tara_
...
_front.pdf<!-- m -->
If you have received the Tara initiation, you
can do the
self-generation practice.
<!-- m -->http://thubtenchodron.org/Retreat/Tara_
...
t_self.pdf<!-- m -->
You can get all the information on Retreat
Essentials(<!-- m
-->http://www.sravastiabbey.org/winterretr
...
tials.html<!-- m -->),
including Venerable
Chodron's instructions(<!-- m -->http://www.sravastiabbey.org/retreatprep.html<!--
m -->) and reading list to prepare for the
retreat.There are
also audio recordings of Venerable Chodron
leading the
practice
(<!-- m -->http://thubtenchodron.org/Retreat/index.html#GreenTara<!--
m -->) and saying the mantra.
We hope you will be able to join us in this
special retreat.
Sincerely,
Ven. Chodron and the Residents of Sravasti Abbey
<!-- m -->http://www.sravastiabbey.org/winterretreatafar.html
Fulfilling prophecy and the request of Mongolian nomads, the
eminent
Tingri-born Chodpa, Lama Tsering Wangdu, (whose
fearless
compassion
emanates like a 1000 rays of sun), accompanied
by Bhutanese
amchi
(traditional healer/doctor) Sherab Barma, will
pilgrimage to
Mongolia
to transmit Padampa Sangye’s skillful shije
teachings on how
to
alleviate suffering to open hearts and minds.
Instructed by His Holiness the Dalai Lama to
disseminate
these
teachings during this time and in his lifetime,
this historic, once
in
a lifetime pilgrimage will combine the medical
knowledge of
Vajrayana
medicines as we explore the plants and medical
traditions of
the
steppes, with deeper healing.
Travel with a great spiritual master on this
journey to discover
your
own Wisdom Mind. Learning ancient tantric and
shamanic practices,
we
will carry these into the vast and spacious
heartland of
Mongolia.
With the practices of chod, windhorse and more,
participants
will
reinvigorate both the land and their own life
path.
According to Lama Jinpa, “The Practice of Chod
(called ‘Zod’
in
Mongolian) is a powerful method of cutting
through
obstacles-material,
emotional and spiritual. It continually
clarifies and frees
one's
body, mind and spirit, as well as healing
others. Relying on
Feminine
Wisdom energy, the body itself becomes an
offering to all beings
in
the universe. This is the ultimate practice of
the
compassionate
spiritual warrior, a rich approach to life that
leads to
ultimate
liberation.
Chod is an extensive system of meditation and
ritual, using
sacred
instruments, music and mantras. As a spiritual
practice, it is
rightly
famed for its ability to transform the mind and
heart, and
awaken
individuals to their full potential. Chod means
to cut, since both
the
path and the goal is to cut away the shackles of
our
fixations,
egocentricity and dualistic grasping. Its twin
pillars are
Skillful
Means and Wisdom. The first involves the
development of
unceasing
generosity and compassion. The second is the
eventual understanding
of
the true nature of the selfless, unborn fabric
of reality, from
which
we—and all phenomena—arise.
Practice: We will receive the chod empowerment
and
progressive
training in chod and other transformative sacred
technologies.
This
will include the cham or chod dance, windhorse,
smoke
offering,
hayagriva and garuda practice, healing rituals
and full day
chod
practice, and teachings on the Nature of mind.
Pilgrimage: Visiting sacred places, monasteries
and wild power
spots
in the Mongolian hinterland, we will balance the
outer and
inner
landscape, purifying the land and uncovering our
inherent
lucidity.
Benefit: We will participate in the great
Buddhist revival of
Mongolia, bringing back sacred practices that
had been banned for
50
years by the Soviets; some will be transmitted
for the first
time
ever.
Lama Tsering Wangdu Rinpoche, born near Mt.
Everest in Tibet in
the
1930’s, founded Shelkhar Chode monastery in
Kathmandu, Nepal. He is
a
master Chodpa, in the lineage of Machig Labdron
and the great
Indian
Mahasiddha Padampa Sangye. In March 2003, His
Holiness the Dalai
Lama
emphasized the importance of the Shije teachings
of Padampa
Sangye,
which includes the pacification of suffering,
especially relevant
to
our times and urged Lama Wangdu to spread these
teachings.
The traditional Tibetan practice called Chöd
(meaning to sever)
was
established nearly 1,000 years ago by Machig
Labdrön, student
of
Padampa Sangye, a legendary female yogini who
was married and
had
children when she gained realization. By feeding
and nurturing
our
inner demons, we are able to free ourselves from
the battle within.
We
all have our demons - fear, anxiety, depression,
anger,
addictions,
and illnesses. Within the ancient teachings of
Vajrayana Buddhism
chod
is a meditation tool for severing our attachment
and feeding
with
compassion the demons which block us from
awakening.
Amchi Sherab Barma is a traditional Bhutanese
medical doctor,
trained
by Trogawa Rinpoche, the Dalai Lama’s personal
physician and
founder
of Chagpori Medical Institute in Darjeeling.
Sherab has been
recognized by His Holiness the Dalai Lama for
his outstanding
mastery
of Tibetan medical sciences. His father Lopon
Barma, was a
senior
attendant of Dudjom Rinpoche and a famed yogi in
Bhutan. Amchi
Sherap
Barma received Dudjom tersar from his father. He
currently runs
Pure
Vision Sorig Healing and Research Center in
Boudhanath and a
retreat
center in Parphing- where Guru Rinpoche gained
realization. He
works
extensively with terminal patients. Amchi Sherab
has received
Yutok
Nyingtig ( Medicine Buddha) teachings and chod
from Trulshik
Rinpoche
at sacred Maritika cave (where Padmasambhava and
Yeshe
Tsogyal
practiced in union) and janter teachings from
Taklung Tsetul
Rinpoche
and extensive Drukpa Kargyu teachings from
Bhutanese masters. He
is
honored to accompany the great Chodpa Lama
Wangdu on this
important
pilgrimage to Mongolia.
Sherab will act as translator for Rinpoche’s
morning sessions and
will
provide afternoon seminars on Tibetan Medicine,
linking the body
and
chod.
Mongolian Pilgrimage
We will visit the khandomas (Mongolian for
dakinis), Zodoch
(Chödpa)
practitioners of the Narkhajhid temple in Ullan
Battar as they
share
and we learn from them about Mongolian Chöd
practice and they
receive
teachings from Lama Wangdu. Lay women who have
their own
temple,
Lujin, offering of the body, is the main focus
of their practice,
in
the lineage of Danzin Ravjaa, Mongolia's most
famous poet,
playwright
mystic of the Gobi.
In Mongolia, the sky is worshipped as Ich
Tenger, and in
Buddhist
practice, a realized mind is as spacious as a
vast sky.
Increasing
one's windhorse, known in Mongolian as hiimori
is an ancient
Asian
tradition. A strong windhorse allows one to
think clearly, acting
with
swift decisiveness. Riding a horse has always
been a metaphor
in
Vajrayana Buddhism for how to work skillfully
with the mind
and
yogically with the inner winds of the body.
Chöd, a practice
for
cutting through fear and creating a view of
profound generosity,
is
increasing with the revivalism of Buddhism in
Mongolia today. In
this
vast wilderness landscape of space, we will
explore the role of
the
elements in healing with Amchi Sherab Barma, and
explore the
link
between chod and healing.
The core of this pilgrimage is Chöd practice in
sacred wilderness.
Our
journey takes us from the busy capitol of Ulaan
Baatar, to
Karakhorim
and deep into the Buddhist heartland of Mongolia
in Arkhangai,
where
steppe meets forest in our charnel ground
retreat beside the
Tamir
river.
Celebrating with, and sharing Dharma with
nomads, there will be
an
optional traverse by horse to a sacred volcanic
mountain.
This is a pilgrimage for those who love to steep
themselves in
the
earth's raw, elemental wilderness. Facilities
are simple, and
the
elements, like the nature of pilgrimage itself,
to be honored with
the
spirit of whatever arises as the path.
DAILY ITINERARY:
Day 1 (June 15)
Depart USA. Early travel arrangements
encouraged. We recommend
United
or Korean Airlines as most reliable.
Day 2 (June 16)
Fly to Ulaan Baatar, Mongolia's capitol, home to
half the
population
of the country. Met at airport and transferred
to a nice little
three
star hotel in town called the Amberbaygalant,
three blocks from
Sukh
Battar square.
Day 3 (June 17) Ulaan Baatar, Amberbaygalan
Hotel
Visiting Chod monasteries. We visit Narkhajhid
khandomas (dakinis)
at
their temple. Bakshaa Bassovd, teacher of the
temple will share
about
the lineage and practices of the temple, and the
khandomas
will
perform for us. Lama Wangdu may share some
words, give some
teaching.
Break for lunch. Afternoon we visit various chod
practicing
monasteries: possibilities include: Ürjin
Shaddüwlin monastery
where
the Abbot is the incarnation of the "young lady
saint of the
Gobi",
Dechinchoinkhorlin monastery where lujin is
practiced. Ürjin
Sanag
Rolwii Choilin monastery, where Shönöjin lüijin
(all-night
Lüijin
ceremony from 8 PM to morning) is practiced with
Vajrayogini
practice
on the 25th day. Return back to the hotel for
dinner.
Day 4 (June 18) Ochirr Hrid (“Old Man
Monastery”)
After breakfast, we visit Dechin choilin tawshi
sünbrellin
monastic
school, the speciality of the temple is the Zod
ritual (Tib.
gcod,)
cutting through the four Maras (obstacles for
practice and
enlightenment) and ego-clinging. We travel by
comfortable AC
bus
through sweeping Mongolian grasslands and the
vast space of sky
and
undulating earth to Ochirr Hrid, or “Old Man
Monastery.” This is
the
name of a beautiful mountain range north of the
Gobi, that gets
its
name from the ruins of a nearby monastery that
was destroyed by
civil
wars in the 17th century. Chance for practice.
Informal dharma talk
by
Lama Wangdu before supper. We will stay in a
traditional yuurtz
camp
(teepees) called Eden.
Day 5 (June 19) Kharakhorim
Morning nature walk to the ruins of Old Man
Monastery after
practice
session. Lunch in the yurt camp. After lunch,
drive to
Kharakhorum,
the old capital built by Chinggis Khaan. Stay in
a gher camp
at
Kharakorum. We visit Erdene Zhu monastery. The
great Ghengis Khan
and
his son created the beautiful and legendary city
in the 13th
century
to serve as the heart of his monolithic empire.
There are only a
few
traces left of this once great city, but
Mongolia's largest
monastery,
neighboring Erdene Zhu, was reputedly
constructed from the ruins
of
Kharakhorim in the 16th century. Erdene Zhu has
been a place
of
Buddhist activity for more than 500 years. We
will meet with the
head
lama, and perform chod.
Day 6 (June 20) Bunkhan Valley
After lunch we will drive to the Bunkhan valley,
deep in the
Buddhist
heartland of Mongolia, walking down the Princess
Pass near sunset
to
be welcomed by our nomad staff. Settle in to our
retreat ghers
before
supper. Lapis Sky Gher Camp.
Day 7 (June 21) Bunkhan Valley Chod Retreat
Summer Solstice. Dark Moon.
We wake on the morning of summer solstice in our
yurts, and begin
our
Chod Retreat ( Longchenpa’s”Laugh of the
Bellowing Dakinis”) with
Lama
Wangdu, amchi Sherab Barma assisting. Bunkhan
Valley.
Teachings,
initiations, chod practice. Optional yoga,
archery, and horse
riding
in afternoons. Our retreat is held in Bunkhan
Valley. Bunkhan
means
"valley of the graves of our ancestors." 3,000
year old
Scythian
burial mounds surround the campsite of
individual yurts
(ghers)
nestled beside the curling Indigo Blue Tamir
River, with the
sacred
Bayon Hondur mountain looming above. Our camp is
simple eco
luxury
with nomads performing tasks to economically
benefit the
local
community. Meals are simple, hearty, home style
cooked over open
wood
stoves. Please tell us if you are vegetarian.
Solar bags are used
for
showers, and a stove heats up buckets of water
for the outside
shower
in the woods on cloudy days. Walks and horse
rides are abundant in
the
surrounding area. Explore the varied wilderness
surrounding
us.
Evening tsang ritual bonfire by the river, white
offerings to
the
river. Sign up for private meeting with Lama
Wangdu. Beginners
work
with Sherab on chod basics. Afternoon medical
healing sessions
with
Dr. Sherab.
Day 8 (June 22) Chod retreat with Lama Wangdu
Bunkhan Valley
Bunkhan Valley. Morning meditation and practice
session.
Optional
yoga. Lunch. Optional horse riding and archery.
Horse tips by
Namkha,
and horse practice in the vast valley. Swim in
the bracing river
or
enjoy the forest solitude. Yak cart-pulled
evening picnic
(traditional
Mongolian warrior stone Barbeque) by sacred
spring. Question
and
answer, clarification, help with practice.
Day 9 (June 23rd) Chod Retreat with Lama Wangdu
Bunkhan Valley. Morning meditation. Teaching.
Lunch. Optional
yoga,
horse riding and archery, visit nearby nomad
friends.
Traditional
Mongolian bonesetter visits and shares his
methods of treatment.
Amchi
Sherab talks on dreams and healing. Chance to
explore
archeological
sites by jeep. Evening chod practice.
Day 10 (June 24) Chod Retreat with Lama Wangdu
Bunkhan Valley. Meditation and yoga. Lunch.
Nomads come from far
away.
Pilgrims return from Suvarga mountain. Wang
(initiation and
empowerment) Lama Wangdu teaches nomads with
Mongolian
translator.
Tsok feast.
Day 11 (June 25) Chod Retreat with Lama Wangdu
Bunkhan Valley. Meditation and yoga. Lunch.
Nomads come from far
away.
Pilgrims return from Suvarga mountain. Wang
(initiation and
empowerment) Lama Wangdu teaches nomads with
Mongolian
translator.
Tsok feast.
Day 12 (June 26) Naadam-Summer Folk Festival
Nomads come from afar to ride their horses to
please the
mountain
spirits and lift the hiimori windhorse of their
family and herds.
Lama
Wangdu blesses them. Naadam – the summer
festival of
competitive
racing to celebrate the fastest steed,
wrestling, to honor
the
strongest man and the spirit of garuda,
demonstrating two of the
three
‘manly’ arts of Mongolia. Picnic, merriment.
Evening concert
of
traditional music, throat singing and horse
fiddle are sure to
send
shivers up and down the spine, filled with
spirit.
Day 13 (June 27) Rest Day Lapis Sky Camp
Silent day, rest day, reflect day, writing day,
personal practice
day.
Tsok and Evening farewell feast with nomad
friends.
Day 14 (June 28th) Depart Bunkhan Valley
Visit Tsetserleg monastery enroute. Drive to
Khankhar Khad gher
camp
250km from Tsetserleg and 280 km from Ulaan
Baatar, settled
into
steppe sand dunes. Overnight.
Day 15 (June 29th) Arrive in Ullan Baatar
Back at the Puma Hotel. Celebration dinner.
Day 16 (June 30th)
Depart Ulaan Baatar.
<!-- m -->http://www.wildearthjourneys.com/thousandraysofsun.htm
Garchen Buddhist Institute Winter Teachings December 27-January
4
Preregistration deadline: December 19th
Dec 27 9am-12:00pm Garchen Rinpoche (topic not
yet
determined)
Dec 27 2-5pm Mahamudra Retreat with Lopon
Barbara begins
Dec 28-31 Closed Mahamudra Retreat All are
welcome for this
precious retreat, however participants
must attend the entire four days and the temple
is reserved for the
retreat.
Jan 1-4 Vajrayogini Empowerment and Teachings
with Traga
Rinpoche
More details soon to follow!
We are so happy to be able to post the schedule 9
months in
advance, please check back for writeups on the
events as the time
gets closer.
Feb. 6-14th: Yamantaka Drubchen with Garchen
Rinpoche, Traga
Rinpoche and lamas
Feb. 17th: Losar Celebration with Garchen
Rinpoche
March 25-31: Phowa Teachings and Retreat with
Traga Rinpoche
April 23-28: Chenrezig/Tara Drubchen with
Venerable Lama Gape
May 27-31: Guru Rinpoche Drubchen with Venerable
Lama Gape
June 19-21: Nyungne Retreat with Venerable Lama
Gape
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m -->
Directions: Please plan to arrive before 8 p.m.
From Phoenix, drive north on I-17 (toward
Flagstaff), take the
Cordes Junction exit and drive west on Highway
69 toward Prescott.
You will pass through Prescott Valley and then,
on the outskirts of
Prescott, stay in the far right lane and take
the turnoff (to the
right or north) to Highway 89 to Chino
Valley.Drive north on
Highway 89 about 15 miles to Chino Valley, and
stay in the
right-hand lane. Continue on Highway 89 through
the stop light by a
large Safeway store. Watch for the Stockman's
Bank on your right,
then a small blue triangular “County Road 70”
sign , then a green
“Perkinsville Road” sign — turn right (east)
onto Perkinsville
Road.
Drive east on Perkinsville Road for 9.5 miles —
the road is paved
for about the first 3 miles, and then turns to a
gravel road. Drive
carefully and slowly (do not exceed the speed
limit, as town police
regularly patrol this road), watching for
free-roaming cattle and
antelope. At about 9.25 miles you will see a
farm house with a
windmill on your right. Keep driving about
another quarter mile on
Perkinsville Road, and you will see our gate on
your right. Our
gate is green metal and has a white sign saying
"Garchen Buddhist
Institute.” The sign on the gate is hard to read
at night, but it
has a reflective-tape border that glows bright
blue at night,
making it easy to locate after sundown. Turn
right into our unpaved
driveway and follow it about 1/2 mile to the
visitors’ parking lot.
You will pass a house on your left before going
up the hill to the
parking lot. From the parking lot walk up the
path to the temple
and office. For handicapped access or
deliveries, drive through the
parking lot and take the first right, which
leads to handicapped
parking, the temple, stupa, office, and dining
room/kitchen.
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CAMPERS:
1. Setting up camp: Please check in at the
registration desk in the
Support Building by the temple for instructions
on where to set up
camp.
2. Cooking: NO FIRES or FLAME will be allowed -
you should
therefore order the onsite meals, or plan for
meals requiring no
cooking.
3. Rain or Snow: You should also be prepared for
rain (or, in
winter, snow) accompanied by strong wind.
4. Facilities Provided: Showers and toilets are
available at the
Support Building. A solar shower and water
faucet are located near
the camping area. (You should bring water
containers/jugs.)
5. Food Storage/Garbage Disposal: To prevent
wildlife from being
attracted to the camping area - including the
possibility of black
bears or mountain lions, and the higher
possibility of wild pigs,
bob cats, and rodents:
a) Do NOT store foods in your tent, not even
cough drops or other
items with food or attractive scents.
b) Do NOT let food-garbage remain in your tent
or camp area
overnight.
Experienced campers are aware of the damage that
animals can do to
your tent/belongings to get at food inside. The
fiercer wild
animals could injure people in the process. If
they become “garbage
dependent” or attracted to campers, animals may
hurt someone and
park rangers will kill them as a preventive
measure. For your own
safety, the safety of your fellow campers, and
the safety of the
animals, please allow no food or food garbage in
your tent or camp
area, and do not feed or give water to the wild
animals.
<!-- m -->http://www.garchen.net/eventguide.html
The
teaching on Treasury of Enlightened
Attributes consist of
Sutrayana and Tantrayana part. Tulku Ajam
Rinpoche will first teach
on the Sutrayana part, whereby it consist of 3
sessions.
This is a contiunous teaching, where Tulku will
teach on the
Tantrayana part when he visit Singapore the
next time. It is advisable that students who
wish to receive the
complete teaching must attend the 3 sessions of
the Sutrayana
teaching.
Treasury
of
Enlightened Attributes
Composed by the great Dzogchen master Jikmé Lingpa (1730-1798), Treasury of Enlightened Attributes (also translated as Treasury of Precious Qualities) is a famous treatise expounding the entire Buddhist path, from the Shravakayana teachings up to the Great Perfection.
The treatise contains 13 chapters, and the first 9 chapters are based on the most fundamental yet essential Sutrayana teachings, including taking refuge, cultivating the four immeasurables, and arousing Bodhichitta.
The lectures on the Treasury of Enlightened Attributes this time focus on the Sutrayana teachings. The purpose is to introduce the attitude and insight of Dharma in a clear yet concise way, thus allowing our Dharma friends to understand the essence of Triyana, and eventually lead to the accurate path of Varjayana practice
Palyul Nyingma Buddhist Assosiation
721
Geylang Road,
Singapore 389 632
(directly opposite
Lorong 42
Geylang)
Jan 1 - 10 Throma Nagmo Trekchod Retreat *
February 5 – 14 Namchak Putri (Vajrakilaya)
Gutor and Losar
Retreat
April 2 - 4 Spring Retreat:
Lama Tharchin Rinpoche will teach on Shabkar's
Flight of the
Garuda,
an essential pointing out instruction.
May 22- June 21 Summer Retreat:
May 22 – 30 Dorje Drolod:
June 1 – 9 Throma Nakmo:
June 11– 12 Shitro Nakso:
June 13 – 21 Collection of Seven Treasures
Drupchen *
November 26 – 28 Thanksgiving Retreat:
<!-- m -->http://www.vajrayana.org/retreats/2010_retreats.html<!--
m -->
* Restrictions apply
Getting to Pema Osel Ling
We are located about 2 hours drive south of San
Francisco, 35
minutes from Santa Cruz, and about an hour away
from both Monterey
and San Jose.From Santa Cruz, come south on
Highway 1. Take the
Freedom Boulevard exit and go left over the
freeway. After 5 miles
you will come to a stop sign where you will make
a left on
Corralitos Road. Follow this for 2 miles. At the
four-way stop sign
the road becomes Eureka Canyon. Go straight and
cintinue for 6.7
miles. Pema Osel Ling is on the left side, with a
big blue and gold
sign posted at the entrance.
From Watsonville, take the Airport Boulevard
Exit. Head right off
the off-ramp and then take an immediate left
onto Airport Blvd. At
the junction with Freedom Boulevard, make a left
on Freedom
Boulevard and follow it out
of town a couple miles. At the stop sign, make a
right onto
Corralitos Road. The directions from this point
are the same as the
ones above.Shuttle bus service is available from
San Francisco and
San Jose airports. We are locates near major bus
and train
terminals.
<!-- m -->http://www.vajrayana.org/images/map.gif
Ayang Rinpoche Phowa Course January 5–14 2010 Bodhgaya
His Eminence ‘Choeje’ Ayang Rinpoche is
considered to be the
world’s living Phowa master. A lineage-holder of
both the Nyingma
and Drikung Phowa he continues the unbroken line
of succession of
the Drikung Phowa lamas from Buddha Vajradhara.
http://ayangrinpoche.org/wordpress/wp-content/download/2009-TRAVEL-SCHEDULE.pdf
The 2010 Phowa course in Bodhgaya which is
scheduled for January
5–14, 2010 will overlap teachings by His
Holiness the Dalai Lama on
January 5-10. As this is an opportunity for
those attending
Phowa to also receive His Holiness’s
teachings,Ayang Rinpoche has
decided to change his daily schedule to
accommodate this.
http://ayangrinpoche.org/phowa-course-bodhgaya-2010/
He strongly advises you make advance bookings for flights and accommodation due to the large numbers of people expected in Bodhgaya at this time.
The Kagyu Monlam Chenmo will be held December
24-31, 2009 in
Bodhgaya. His Holiness Gyalwang Karmapa will be
giving special
pre-monlam teachings for westerners on
Nagarjuna’s Letter to a
Friend from December 20-22. Click here for more
information
and the Monlam schedule.
http://www.kagyumonlam.org/English/News/Schedule/27th_Monlam_Schedule.html
The Nyingma Monlam Chenmo will be held January
16-25, 2010 in
Bodhgaya.
Travel information to Bodhgaya can be
downloaded here.
http://ayangrinpoche.org/wordpress/wp-content/download/travelbodhgaya.pdf
Amitabha Foundation Centres
http://ayangrinpoche.org/amitabha-foundation-centres/
VAJRAKILAYA GRAND PUJA 2009 Thursday, Dec. 24
to Sunday 27Dec.
2009
To clear obstactles and difficulties in the
coming year
PROGRAMME 节目表
24 December 2009 农历11 月�� （Thursday星期四）
09:00am to 12:30pm Opening of the Vajrakilaya
Grand Puja
普巴金刚法会开始
1:00pm Vegetarian Lunch ç´ é£Ÿå�ˆé¤�
2:00pm to 4:30pm Continuation of Grand Puja
继ç»æ™®å·´é‡‘刚法会
4:30pm to 5:00pm Blessing by Rinpoche ä»�æ³¢åˆ‡åŠ æŒ�
7:30pm to 8:30pm Guru Rinpoche Prayer 莲师祈请文
25 December 2009 农历 11月��日 (Friday星期五)
09:00am to 12:30pm Continuation of Grand Puja
继ç»æ™®å·´é‡‘刚法会
1:00pm Vegetarian Lunch ç´ é£Ÿå�ˆé¤�
2:00pm to 4:30pm Continuation of Grand Puja
继ç»æ™®å·´é‡‘刚法会
4:30pm to 5:00pm Blessing by Rinpoche ä»�æ³¢åˆ‡åŠ æŒ�
7:30pm to 8:30pm Guru Rinpoche Prayer 莲师祈请文
26 December 2009 农历 11月å��一日(Saturday星期å…)
09:00am to 12:30pm Continuation of Grand Puja
继ç»æ™®å·´é‡‘刚法会
1:00pm Vegetarian Lunch ç´ é£Ÿå�ˆé¤�
2:00pm to 4:00pm Continuation of Grand Puja
继ç»æ™®å·´é‡‘刚法会
4:00pm to 4:30pm Offering of Vajrakilaya Torma
供奉普巴金刚佛
4:45pm to 5:15pm Blessing by Rinpoche ä»�æ³¢åˆ‡åŠ æŒ�
6:00pm Vegetarian Dinner ç´ é£Ÿæ™šé¤�
27 December 2009 农历 11月�二日 (Sunday星期日)
09:00am to 11:00am Amitayus Long Life Puja
长寿佛与法会
11:30am to 12:30pm Offering of Chi-Lu Torma
贡献戚�多玛于信徒
1:00pm Vegetarian Lunch ç´ é£Ÿå�ˆé¤�
2:00pm to 4:00pm Long Life Ceremony for Rinpoche
祈请任波切长寿法会
& Tso Offering
4:00pm to 5:00pm Continuation of Amitayus
继ç»é•¿å¯¿ä½›æ³•ä¼š
5:00pm to 6:00pm Special Long Life Blessing by
Rinpoche
法师为信徒的�康长寿祈�
6:00pm End of Puja 法会结�
Say Nyingon Changchub Ling
http://www.saynyingon.org/
No 23, Lorong 27 Geylang, Singapore 388161
http://www.streetdirectory.com/asia_travel/travel/travel_id_1/travel_site_48931/
Tel: +65 6848 4179 Fax: +65 6846 0890
http://www.saynyingon.org/events/2009/VAJRAKILAYA%20G-PUJA%20Newsletter%202009.doc
100 Million Mani Recitation Retreat 2009 by
His Eminence
The 12th Nubpa Rinpoche and Rabsang Rinpoche
Date: 25 – 27 Dec 2009 (Fri – Sun)
Venue: Hall 603, Suntec Singapore International
Convention and
Exhibition Centre http://www.streetdirectory.com/asia_travel/travel/travel_id_8245/travel_site_31/
8.00am Admission
8.30am Rinpoche’s teachings followed by Mani
Recitation
(1stsession)
10.30am Break
11.00am Mani Recitation (2nd session)
12.30pm Lunch
1.30pm Mani Recitation (3rd session)
3.30pm Break
4.00pm Mani Recitation (4th session)
6.00pm Dinner
7.00pm Teachings by Rinpoche followed by Mani
Recitation (5th
session)
9.30pm Dedication of merits
10.00pm End of Session (Stay Out)
http://maniretreat.org/index.php?option=com_content&task=view&id=1&Itemid=58
The 12th Nubpa Tulku Konchok Tenzin Rinpoche was recognized while still in his mother's womb by the 34th Drikung Throne Holder, His Holiness Shewe Lodro (1874-1945). Rinpoche was enthroned when he was only five years old and started formal studies at the age of six. He learned Tibetan scripture and ritual practices from Pasang until the age of 14. At 15, he joined the Sun-ray Garden Institute (Nyichang Shedra, located near Drikung Thil Monastery) for higher Buddhist philosophical and Tantric studies.
Nubpa Rinpoche has received all of the Drikung Protector initiations and transmissions from H.E. Lho Drongtul Rinpoche. He has received all of the Fifty Collections of Initiation, the Treasure of Kagyu Instructions, the Treasure Discoverer Yangzab teaching (by Gyalwang Rinchen Phuntsok), and the Yamantaka from Regent H.E. Tritsab Rinpoche, as well as the Nyingma Collection of Initiations from the previous H.E. Nyizong Tripa Rinpoche.
By 1959, Rinpoche had mastered the Chinese language. By 1966, due to the political changes in Tibet , he had learned the ways of the farmer. Returning to Lhasa in 1974, he found work as a stone mason, but in 1979, Rinpoche resumed his academic career as the editor of the magazine, the "Tibetan Buddhist Association". In 1989, under the arrangement of the 10th Pachen Lama, Rinpoche joined the Peking Buddhist College of Higher Studies and there received his academic degree.
Rinpoche always says that his time spent learning about Buddhist teachings was very precious, as were the oral transmissions he received from Pachung Vajradhara, Khenchen Jigmey Phuntsok, and Gyendun Gyatso, among others.
In 1992, he arrived in India to serve His Holiness Drikung Kyabgon Trinle Lhundrup, his root Guru, who was then working to preserve the Drikung Lineage. While there, Rinpoche became the supervisor for the re-publications of the 24th Drikung Throne Holder's, His Holiness Kunkhen Ringzen Chödrak's (1595 to 1659), fifteen volume compendium of transcribed oral instructions from the Tibetan Buddhist tradition [Kabum]. Rinpoche has received many authentic teachings and oral transmissions from those living and parinirvana masters.
Since that time, Rinpoche has conducted retreats whenever possible in Labchi, the holiest place of Yogi Jetsun Milarepa. These retreats involve an arduous, week-long journey by foot. Rinpoche made one extended retreat for more than three years and has since made four additional journeys there.Today, due to Rinpoche's altruistic mind of enlightenment, over thirty practitioners have gathered on "conduct" retreats under his guidance in that holy place. As a result of his loving kindness and compassion, there are plans to build a monastery in Kathmandu , Nepal for the sake of all Dharma practitioners.
Bodhgaya Threomai Tshogbum Chhenmo at Bodhgaya is on 3rd, 4th
& 5th of February 2010. Interested disciples
should gather in
Bodhgaya earliest by 2nd Feb.
Website : <!-- m -->http://www.bodhgayakrodikali.com/index.html<!--
m -->
Datly Schedule
4:30 am
Wake-up
5:00 am
Commencement of Four Feasts practice
(White Feast & Black Feast)
Breakfast break
8:00 am
Commencement of the medium version of Krodikali
practice
Lunch break
1:00 pm
Continuation of the medium version of Krodikali
practice
Dinner break
6:30 pm
i. Continuation of the Four Feasts practice
(Red Feast & Mixed Feast)
ii. Conclusion prayers:
- Guru's long life prayers
- Prayers for turning the wheel of Dharma
- Prayers for world peace
- Dakini song
- Dedication prayers
Phase I: Enter Fall 2011- (10 Months)
Abhishekas for Practices from The Venerable
Thrangu Rinpoche
Guru Yoga and Mahamudra Investigations
Konchik Chidu (Padmasambhava Sadhana)
Phase II: Enter Fall 2013 (10 Months)
Sadhanas of Inner and Secret Vajrayogini and
Chakrasamvara
Phase III: Enter Summer 2015 (11 Months)
Six Dharmas of Naropa
Jinasagara and Mahakala (Peaceful and Wrathful
Manifestations of
Compassion)
Information about the Retreat Practices
This retreat was designed by Ven. Khenchen
Thrangu Rinpoche for
the
Shambhala Buddhist community in 1989. Because he
understood that
the
view of the Vidyadhara, Chogyam Trungpa Rinpoche
was to create
an
enlightened society, Thrangu Rinpoche wanted
this retreat to
be
divided into segments that would allow
practitioners to
maintain
relationships with family and their career.
In 2004, with the blessing of the Sakyong and
Thrangu Rinpoche,
the
decision was made to open up the retreat modules
so that
practitioners
who were unable to attend the entire retreat
could do one or
more
sections of it. This has proven to be a great
success as people in
our
community discover the hidden treasure of Sopa
Choling.
1. Mahamudra retreat: The first three months
of this retreat
are
dedicated to guru yoga sadhanas of Gampopa,
Milarepa and Marpa
(which
require abishekas). These are followed by three
months of silent
group
retreat in which we practice mahamudra
investigations, using the
text
by the 9 th Karmapa, Pointing Out the
Dharmakaya, and a commentary
by
Khenchen Thrangu Rinpoche. This retreat is a
rare and
powerful
opportunity to discover and practice vipashyana
mahamudra.
2. Konchok Chidu retreat: Konchok Chidu,
meaning “Embodiment of
the
Three Jewels”, is a sadhana of Guru Rinpoche,
with a commentary
by
Jamgon Kontrol Lodro Thaye. It includes an
outer, inner, secret
and
long-life practice as well as an amending fire
offering and
feast
practice. His Holiness Dingo Khyentse Rinpoche
bestowed this
abisheka
for our community in 1987.
3. Inner Vajrayogini retreat: This retreat is
an excellent
bridge
between Vajrayogini practice and the Six
Dharmas. It uses the
same
sadhana text as in our previous practice, but
the commentary we
follow
is by Pawo Tsug-lak Trengwa, which offers a
series of five
recitations
that progressively train in chandali and
mahamudra. It
includes
drupchen and fire offering practices.
4. Chakrasamvara retreat: The sadhana text
used in this practice
is
the same as the one used by other practitioners
in our sangha, but
the
visualizations are different. We follow a
commentary written by
Karma
Chagme, a ten chapter practice manual for the
outer, inner, secret
and
very secret practice, which includes a drupchen
and fire
offering.
Many people who completed the Chakrasamvara
practice before
coming
into this retreat found this new commentary
extremely beneficial.
The
retreat is also open to those who have received
the abisheka but
have
not done the practice.
5. Six Dharmas of Naropa retreat: The six
dharmas are the
practices of
chandali, illusory form, dream, luminosity,
bardo and powa.
Together
they represent the completion stage of
Vajrayogini-Chakrasamvara
practice and are methods for transforming all
states of mind into
the
wisdom of mahamudra. At Sopa Choling we have an
ideal facility
for
these practices, with guided instructions for
group and
individual
training. In particular each retreat has
included older
practitioners,
many in their sixties, who have found this
retreat most workable
and
beneficial.
6. Jinasagara retreat:
Jinasagara (Tib: Gyalwa Gyatso), red
Avaloketishvara with
consort, is
a very important yidam practice in the Kagyu
lineage, and
like
Guyasamaja, it is of the father lineage—an
emphasis on the upaya
of
compassion, completely transforming aggression.
The lineage comes from Rechungpa who received
it from two
sources.
First he was asked by Marpa to go to India and
receive these
teachings
on the nine dharmas of the formless dakinis from
Tiphupa.
Padmasambhava also gave instructions on
Jinasagara to King
Trisong
Detsen and Yeshe Tsopgyal. They were concealed
as a terma that
was
later transmitted to Rechungpa by the terton
Nyan Rolpa.
Rechungpa’s
lineage was transmitted to the second Karmapa,
Karma Pakshi and
the
practice of Jinasagara remains a heart practice
of the
Karmapas.
The practice in retreat is similar to
Chakrasamvara in that it
has
outer, inner, secret, very secret aspects and a
drupchen and fire
puja
are included.
7. Krishnachola drupchen: The lineage of
instruction for the
wisdom
protector Krishnachola (Tib: Pernakchen) and his
consort
Mahakali
comes from Guru Rinpoche who taught it to
Trisong Detesen’s
brother
who was a ngakpa. The instructions were passed
down through
thirteen
generations to Karma Pakshi, who then
promulgated the
practice.
Throughout retreat, a group daily practice to
Vajra Krishnachola
is
done, and this culminates in a two month
drupchen at the conclusion
of
the retreat.
Other practices and trainings included in the retreat:
Fire Offering: Adjacent to the retreat
building is a beautiful
Fire
Offering shrine room that overlooks the sea.
Amending Fire
Offerings
are included in Konchok Chidu, Vajrayogini,
Chakrasamvara and
Jinasagara retreats.
Feast Offerings: Werma and Padmasambhava
feast practices are
also
included throughout the retreats, as well as
Vajrayogini,
Chakrasamvara, Konchok Chidu and Jinasagara.
(the latter 10 th
day
feasts are specific to those retreats)
Sadhana of Mahamudra: We follow the custom of
performing the
sadhana
on full and new moon days, and a Sadhana of
Mahamudra feast is
offered
at the conclusion of each retreat.
Rain of Wisdom: Normally within the retreat
there will be at
least one
full day of reading the Rain of Wisdom, with the
Milarepa
sadhana.
Sur Offering: On a daily basis, we perform a
smoke offering to
the six
guests, including bardo beings and our karmic
creditors.
Daily Vajrakrishnachola: The wisdom protector
practice is done
by the
group daily, chanted in the traditional
melodies. For most of
the
retreat, this is the only group gathering of the
day, since all
the
other practices are done mainly in your rooms.
Monthly Vajrakrishnachola feast: In some of
the retreats, a 29
th day
feast practice to the protector is performed.
Torma: All retreatants will receive extensive
training in
torma
making, and will make permanent tormas out of
clay for each
practice
as well as fresh tormas for offerings.
Music: We train in the use of cymbols and
drum, conches and the
long
horns (radung). Gyaling (trumpet) and kandling
(thigh bone
trumpet)
trainings are available for those who are
motivated to learn.
http://www.gampoabbey.org/programs/sopa-choling/schedule-08-15.htm
Rigon Thupten Mindrolling Monastery Inauguration will take place in Orissa, India from January 10th – 15th 2010. This historical event will mark the formal opening of the recently constructed Ripa Lineage Tibetan Buddhist monastery located in Orissa, India.
Saturday Night January 9th, 2010 – Arrive in Bhubaneshwar and stay overnight for early morning departure to monastery on the 10th.
Sunday January 10th, 2010 - we will all depart by bus from Bhubaneshwar and travel to the monastery. We will be departing by 7:30 AM we will likely arrive at the Monastery by 4:30 pm. (It takes roughly 6-8 hours to travel by bus from Bhubaneshwar to the monastery depending on the number of stops made.)
Monday January 11th, 2010 – His Holiness will arriving on Monday January 11th, 2010. There will be a large welcoming ceremony on this day, starting at the stupa and concluding at the Monastery.
Tuesday January 12th – Thursday January 14th, 2010 - The formal inauguration ceremonies at the monastery will begin on Tuesday, January 12th, 2010 and will conclude on Thursday, January 14th, 2010.
Friday January 15th, 2010 – If you are staying for this first week of inauguration ceremonies ONLY then you will depart back to Bhubaneshwar by bus on January 15th, 2010, leaving around 10am and arriving in Bhubaneshwar around 6pm. If you are staying for the 2nd week retreat, then this will be an open day.
The week following the Monastery Opening, (January 16th-22nd 2010) there will be a retreat held at the monastery. The retreat topic has still not been fully decided upon. Additionally, who exactly will be teaching the retreat has not been fully finalized. Due to the number of high lama’s and Rinpoches which are believed may be in attendance of the monastery inauguration, this week of retreat following the opening ceremonies could provide an opportunity to receive many different teachings from many different teachers. At a minimum, both His Eminence Namkha Drimed Rinpoche and Gyetrul Jigme Rinpoche will be teaching.
The schedule for the retreat will be as
follows.
Friday January 15th, 2010 – For anyone who is
already at the
Monastery, this day will be left open to just
relax. For
anyone that is only staying for the Monastery
Inauguration, you
will be departing the Monastery by 10am and be
arriving in
Bhubaneshwar by 6pm. You will be dropped off at
the airport by 6pm
and will be able to catch any flight departing
after 6:30pm or stay
the night in Bhubaneshwar at a hotel of your
choice and depart the
next day.
Saturday January 16th, 2010 - The formal retreat will begin on the evening of Saturday January 16th, 2010 and will last for 5 days ending on the morning of Friday 22nd, 2010. For anyone who is only able to attend the retreat, then this would be the day that you would travel from Bhubaneshwar to the Monastery. You would likely leave by 7:30am and arrive at the monastery by 4pm.
Friday Morning January 22nd, 2010 – This will be the final day of the retreat. In order for people to be back in the west in time for Monday January 25th, 2010, we will be departing by 10am on Friday January 22nd, 2010. This will get you back to Bhubaneshwar by 6pm so that you can catch a flight after 6:30pm or stay the night in Bhubaneshwar at a hotel of your choice and catch a flight the next morning.
Teachings on Mind, Karma, Ego-formation and
Liberation and on
Mahamudra:
The Essence of All the Buddha's Teachings by
Kyabje Kalu
Rinpoche;
Teaching on chöd, cutting through the four
maras, and techniques
of
tranquillity and insight meditation by Tenga
Rinpoche;
and a commentary on the twenty emptinesses by
Khenpo Tsultrim
Gyamtso Rinpoche.
http://www.shenpen-osel.org/issue6.pdf
In Praise of the Dharmadhatu by Arya
Nagarjuna; commentarial
teachings on
In Praise of the Dharmadhatu by Khenpo Tsultrim
Gyamtso
Rinpoche;
Songs of realization by Jetsun Milarepa, Gyalwa
Götsangpa,
Khenpo
Tsultrim Gyamtso Rinpoche,
and Padmasambhava,Guru Rinpoche and commentary
on these songs
by
Khenpo Tsultrim Gyamtso Rinpoche.
http://www.shenpen-osel.org/issue7.pdf
Tilopa's mahamudra instructions to Naropa,
Mahamudra
Upadesha;
Teachings on Mahamudra Upadesha by Khenchen
Thrangu Rinpoche;
Teachings on achieving exertion on the path by
Lama Tashi
Namgyal;
Information on Thrangu Rinpoche's Vajra Vidya
Institute.
http://www.shenpen-osel.org/issue8.pdf
The Medicine Buddha Sadhana (practice) in
Tibetan,
transliteration,
word-for-word translation,
and full literary translation; teachings on the
Medicine Buddha
Sadhana by
Khenchen Thrangu Rinpoche; The Very Essence of
Mind, Mahamudra,
the
One Sufficient Path by Gampopa; commentary on
The Very Essence
of
Mind, Mahamudra, the One Sufficient Path by
Tenga
Rinpoche;
Report on Kala Rongo monastery for women and
Korche Monastery for
men
in eastern Tibet,
as well as the building of a monastic college,
elementary schools,
and
stupas, and the provision of medical care in
eastern Tibet.
http://www.shenpen-osel.org/issue9.pdf
A Joyful Aspiration: Sweet Melody for
Fortunate Ones by
the
Seventeenth Karmapa,
Urgyen Trinley Dorje; A Song by the Sixteenth
Karmapa, Rangjung
Rigpe Dorje;
Commentary on the Medicine Buddha Sutra by
Khenchen Thrangu
Rinpoche;
The Twelve Great Aspirations of the Medicine
Buddha; The
Sky-Dragon's
Profound Roar
by Khenpo Tsultrim Gyamtso Rinpoche; On the
importance of
concentration by Lama Tashi Namgyal.
http://www.shenpen-osel.org/issue10.pdf
Commentary on the Ninth Gyalwang Karmapa's
Pointing Out the
Dharmakaya
by Khenchen Thrangu Rinpoche.
http://www.shenpen-osel.org/issue11.pdf
Commentary on Jamgon Kontrul's text, Creation
and
Completion:
Essential Points of Tantric Meditation, given by
the Very
Venerable
Khenchen Thrangu Rinpoche. The Cultivation of
Bodhicitta and
Taking
and Sending by Lama Tashi Namgyal.
http://www.shenpen-osel.org/issue12.pdf
Commentary on Chandrakirti's Entrance to the
Middle Way by
Khenpo Tsultrim Gyamtso Rinpoche. Commentary on
Gyalwa
Götsangpa's
Eight Cases of Basic Goodness Not to Be Shunned
by Khenpo
Tsultrim
Gyamtso Rinpoche.
A Prayer To Avert Nuclear War by Chatral
Rinpoche.
http://www.shenpen-osel.org/issue13.pdf
Commentary on the Ninth Gyalwang Karmapa's
Mahamudra:
The Ocean of Definitive Meaning by Khenchen
Thrangu Rinpoche;
Commentary on the Two Truths by Khenpo Tsultrim
Gyamtso
Rinpoche;
Supplication to the Takpo Kagyus; The Sutra of
the Heart of
Transcendent Knowledge;
Thrangu Rinpoche to Build Traditional Tibetan
Retreat Center
in
Colorado Mountains.
http://www.shenpen-osel.org/issue14.pdf
THE PRACTICE OF BUDDHA TSONCHEI MIJIGPAI GYALPO,BUDDHA AKSHOBHYA, AND VAJRAPANI TO HELP THOSE WHO HAVE DIED IN ACCIDENTS AND ESPECIALLY THOSE WHO HAVE DIED FROM WEAPONS
by His Eminence Drugu Choegyal Rinpoche
Prescribed by Padmasambhava to awaken bardo
beings from
intense
fearful illusions arising from death in war, by
weapons, and in
accidents
Taking Refuge (three times):
NAMO RATNA TRAYAYA
I take refuge in the Tathagata Tsonchei Mijigpai
Gyalpo, the
Tathagata
who liberates bardo beings from all fears and
illusions arising
from death
by weapons.
I take refuge in the Tathagata Akshobhya.
I take refuge in Vajrapani.
Please pacify all the fears of those who have
died in accidents and
in war.
Arousing bodhicitta, the enlightened attitude
(three times):
To obtain Buddhahood for the benefit of others,
I generate bodhicitta, as aspiration, as action,
and in its
absolute
meaning.
Then meditate, further developing supreme
compassion and
equanimity.
Here it is helpful to contemplate the four
immeasurables and
especially to visualize
oneself as Avalokiteshvara and to recite his
mantra of compassion,
OM MANI
PADME HUM, a suitable number of times.
When you are confident in your generation of
profound love and
compassion free
from partiality, continue with the visualization
and prayers
below,
feeling the dead
beings in your mind.
Visualization and prayers:
Visualize the minds of those who have died in
accidents and
from
weapons as blue balls of light, each enclosed by
a sphere of violet light. While reciting the
prayers
and mantras below, the violet spheres disappear
and the
minds,
visualized as blue lights, are freed.
Repeat each section below a suitable number of
times. Include gaps
to develop
vows, feelings, visualizations, etc.
PRAYER TO BUDDHA TSONCHEI MIJIGPAI GYALPO
CHOMDENDHE DESHINSHEGPA DRACHOMPA YANGDAGPAR
DZOGPEI
SANGYE TSONCHEI MIJIGPAI GYALPO LA CHAKTSAL LO,
KYABSU CHIO.
JINGYI LHABTU SOL.
Translation:
Bhagawan, Tathagata, Arhat, Perfect Buddha, The
One who liberates
bardo
beings from all fears and illusions arising from
death by weapons,
we
prostrate to you. We take refuge. Please bestow
your protection
and
blessings to all who have died in this manner.
The Practice of Tsonchei Mijigpai Gyalpo
prostrate prostrate to you. We take refuge.
Please bestow your
protection and
blessings to all who have died in this manner.
DHARANI OF BUDDHA AKSHOBHYA
NAMO RATNA TRAYAYA OM KAMKANI KAMKANI ROTSANI
ROTSANI
TROTRANI TROTRANI TRASANI TRASANI PRATIHANA
PRATIHANA SARVA
KARMA PARAMPARA NIME SARVA SATO NANYATSA SOWHA
MANTRA OF VAJRAPANI
OM VAJRA CHANDRA MAHA ROSHANA HUM PHAT,
OM APRATI HATA VALA HUM PHAT,
SARVA BHIGHANAN ANTARAYA VINASHKARA MARAYA HUM
PHAT.
The whole of existence is perceived as filled
with the FIVE
WISDOM LIGHTS,
the luminous radiance of the fearless wisdom,
love, and compassion
of the
Buddhas.
Rest the mind in its uncontrived state.
Remind these bardo beings of important dharma
points, especially
that all
phenomena are illusory including our concepts of
living and
dying.
Remind those who were practitioners of the
Buddhadharma to think of
Buddha
Amitabha and encourage them to go to his
pureland. Buddha Amitabha
has a
special vow to bring whomever prays to him to
the pureland.
Dedicating the merit:
Conclude the session by dedicating the merit to
all sentient beings
wandering
in samsara, enduring sufferings of all kinds.
May each and every
one be free
of wrongdoings and illusions; following the path
to supreme
liberation, may
they become filled with boundless joy,
happiness, and wisdom.
Recite:
May the hail of lava, fiery stones, and weapons
Henceforth become a rain of blossoms.
May those whose hell it is to fight and wound
Be turned to lovers offering their flowers.
May forests where the leaves are blades and
swords
Become sweet groves and pleasant woodland
glades.
On every side and in all the ten directions,
May groves of wish-fulfilling trees abound,
Resounding with the sweetness of the Teachings,
Spoken by the buddhas and their bodhisattva
children.
Bodhicaryavatara, Shantideva
Cultivate bodhicitta in all daily activities
and interactions
with
others with unwavering
aspirations for an end to aggression and
confusion on all
levels.
This practice from 8th Drugu Choegyal
Rinpoche is based
upon oral
teaching instructions of Vajradhara 8th Khamtul
Rinpoche and
of
Vajradhara Dilgo Khyentse Rinpoche. It is
according to the
Rinchen
Terdzod Gridul, the AKSHOBHYA SUTRA, and the
Zungsnatsog of
Jamgon
Mipham Rinpoche.
This prayer to Tsonchei Mijigpai Gyalpo was
taught by
Padmasambhava
for the beings of this dark age whom he
prophesied would
suffer
intensely upon dying in wars and in accidents.
The terma was
revealed
by Lhodrak Drubchen Lekyi Dorje and is preserved
in the Rinchen
Terdzod
in volume Ni, known as Gridul.
In this teaching, Padmasambhava said that
unless we help to free
these
bardo beings from the fears arising from the
violent circumstances
of their
death, their mindstreams will become trapped in
recurring cycles of
longlasting,
terrifying, fearful illusions and they will be
unable to establish
and
stabilize clarity of mind.
The AKSHOBHYA mantra has been added to the
practice for
destroying
karmic effects and this special Vajrapani mantra
for giving
protection and
fearlessness to the living and to these bardo
beings.
May this teaching spread around the whole
world so that in these
times
of war the mindstreams of the dead will become
free from fearful
illusions.
By the merit of this teaching and practice, may
the loving
and
compassionate quality of their minds arise with
clarity so that
they will be
reborn in a peaceful world, in heaven, or in
Buddha fields.
Kilaya Drubchen 1
http://www.youtube.com/watch?v=Kd_ySeJg2CM&feature=related
Kilaya Drubchen 2
http://www.youtube.com/watch?v=LtmLWCV88-w&feature=related
Kilaya Drubchen 3
http://www.youtube.com/watch?v=ApeFRFo54Zk&feature=related
Kilaya Drubchen 4
http://www.youtube.com/watch?v=ifq9lCoANuQ&feature=related
Kilaya Drubchen 5
http://www.youtube.com/watch?v=kRKXdq3dU9M&feature=related
2008 Great Annual Kilaya Drupchen 1
http://www.youtube.com/watch?v=Foy8VHuby5Y&feature=related
2008 Great Annual Kilaya Drupchen 2
http://www.youtube.com/watch?v=je8PGFvo5mY&feature=related
2008 Great Annual Kilaya Drupchen 3
http://www.youtube.com/watch?v=DkK-ALLAy6I&feature=related
Vajrakilaya in Indonesia 1
http://www.youtube.com/watch?v=7WZM_COvHDQ&feature=related
Vajrakilaya in Indonesia 2
http://www.youtube.com/watch?v=f9OwIa8Z358&feature=related
Vajrakilaya in Indonesia 3
http://www.youtube.com/watch?v=1T_KZkfGyfQ&feature=related
Vajrakilaya in Indonesia 4
http://www.youtube.com/watch?v=72e4JSHs-HU&feature=related
Vajrakilaya in Indonesia 5
http://www.youtube.com/watch?v=qBDzv01d7ow&feature=related
Vajrakilaya in Indonesia 6
http://www.youtube.com/watch?v=60hyp4qtf_w&feature=related
Vajrakilaya in Indonesia 7
http://www.youtube.com/watch?v=O3bH6WxpIeY&feature=related
Vajrakilaya in Indonesia 8
http://www.youtube.com/watch?v=Zzc8KIcZ8Cg&feature=related
Kilaya Gurkhukma 1
http://www.youtube.com/watch?v=PnGmGWAnVSs
During the summer of 2008, Ven. Paula Chichester and Ven. Roger
Munro trekked the Scottish Highlands completing
an extensive Chöd
Retreat. They discuss the inspiration they
received from
Tsongkhapa’s ear-whispered lineage of which Chöd
is a part, and
also their direct experience with the powerful
effects of the
practice on the environment and its inhabitants.
When Geshe Khenrab
told them it was so powerful for developing
compassion to do it, he
was right it really does. Gelugpas had to do it
in secret. It
wasn’t something they were allowed to do in the
monasteries.
The actual practice lineage includes all the
practices that Lama
Tsongkhapa received from Manjushri directly on
how to become
enlightened in one lifetime in these degenerate
times. When Lama
Tsongkhapa was first practicing Dharma in Tibet,
when he had
learned everything, he looked around and he
didn’t think it was
possible to still become enlightened
particularly because the
emptiness teachings had become slightly unclear.
And also the
morality was changing at the time. He was
skeptical and when he
finally got to talk to Manjushri directly, he
asked if it’s still
possible to attain enlightenment in one lifetime
like we hear in
the great texts. Lama Manjushri said, “Yes.” And
Lama Tsongkhapa
asked, “How is that?”
Lama Manjushri outlined a whole series of
teachings of which the
Lama Chöpa practice is the embodiment of all. It
contains them all.
But it also includes the three deities,
extensive sadhana practice,
Chöd practice, ngöndro practices – this is
really what you call
Lama Tsongkhapa’s practice lineage. It was
originally called the
Ganden Kagyu lineage, meaning this is the Ganden
practice lineage.
Kirti Tsenshab Rinpoche explained that some of
the lineages that
Lama Tsongkhapa incorporated into his practice
lineage came through
the Kagyu lineages, but not all of them. They
also came from the
Sakya and even from the Nyingma. It’s called the
Ganden Kagyu
lineage because it’s the Ganden practice lineage
After doing Heruka retreat, I decided to take
the “Dedicating the
Illusory Body” Chöd text, and make it into a
chantable English
version. I’d already received permission from
Lama Zopa Rinpoche to
do that. It’s the common Ganden Chöd lineage.
The one we practiced
in the retreat we just finished is the uncommon
Ganden Chöd
lineage. The sadhanas are different and the
initiations you receive
and the deities you practice while you do them
are a little
different in the uncommon lineage.I didn’t know
about the uncommon
lineage at the first Dharma Celebration because
Song Rinpoche
taught us about the common lineage. Just after
we finished the
Great Retreat, we serendipitously encountered
David Molk who was
willing to translate the common text for us into
a chantable
version.
David encouraged us to come to Toronto for
teachings from Khalkha
Jetsun Dampa Rinpoche, who is said to be like
the Dalai Lama of
Mongolia. He was in Toronto at Zasep Tulku
Rinpoche’s center giving
the initiations and transmissions for the
uncommon Ganden Chöd,
which is the 108 Springs retreat. As the title
implies, that
involves going to one hundred and eight
different springs
consecutively and performing the Chöd practice
at those sites. You
have to be in a different place every night
without interruption.
Preferably it’s a spring, but it can also be a
river, a lake or an
ocean – somewhere there is water around.
The empowerment that enables one to do this
retreat takes seven
days of teachings and seven nights of going to
scary places.
Khalkha Jetsun Dampa Rinpoche would give
initiations and teachings
all day long, and then at night he would send us
off to a different
graveyard where we were supposed to do the Chöd
practice every
night. Because it was twenty degrees below zero
in Toronto winter,
we went instead to a different student’s house
every night and did
Chöd as a group all night. That’s the
prerequisite and commitment
to 108 Springs Retreat.
It was a very intense seven-day long retreat.
There were exactly
thirty-eight people, like in Vajrayogini’s body
mandala (thirty
seven, plus the teacher in this case). We were
given teachings and
initiations all morning. At sunset we would do
the practice
together, and from the time we left him until we
saw him the next
morning, we couldn’t speak. We traveled with
David and Minoshi
Gould. We did the practice four times in the
night, the last time
just before dawn. We would drive back to the
center in the morning
after sleeping an hour or so, and then go back
to receive
teachings. We slept a little in the middle of
the night, but not
much. We moved to Land of Medicine Buddha where
we met Ribur
Rinpoche, who asked us to do a Yamantaka Great
Retreat to benefit
the FPMT. That took eight years from the time he
asked us to do it
until the time we finished.
In 2005, I went to Scotland to visit my friend
Ven. Angie Muir who
introduced me to Thubten Dechen there, who was
six at the time. We
took a walk across Leckmelm Farm on Loch Broom
and came across a
ruin of a house which I had no idea was a
clearance1 house. I
didn’t know what the clearances were.Out of the
blue I said to
Thubten Dechen, “What’s the wind telling you?”
What the wind told
me was, “Come back and do the 108 Springs
retreat.”
I had the opportunity to speak with Lama Zopa
Rinpoche who did a mo
that came out “excellent” to live, teach and
retreat in
Scotland.
We found out that you can camp anywhere in
Scotland. There is a
“right of access” law on the books that allows
you to put up a tent
pretty much anywhere in Scotland. You can’t
drive a car anywhere,
but you can walk and camp in most places. That’s
one of the reasons
we picked Scotland: we had access almost
everywhere. There are tons
of creeks and springs – lots of water. Scotland
has a very powerful
spiritual tradition from the Celts. As much as
some people tried to
beat it out of the place, it’s still there. I
feel called to do
spiritual practice when I am in Scotland. Last
year I went to Tibet
for two weeks, thanks to Ven. Robina. Afterwards
I came back and
went to Scotland, and I felt more inclined to do
retreat there than
in Tibet. Part of that might be my DNA
connection with Scotland,
but it’s also an extraordinary place. Physically
and energetically,
it’s beautiful. Despite the bad weather, I loved
it. Roger has a
strong connection too his family is from there.
Basically, when I
was at a clearance the first time, I could feel
sadness there. You
can also see deserted houses and hear personal
stories from people
about the clearances. The stories are basically
about ghosts!
The practice has several parts to it. The main
things you’re
dealing with are gods and ghosts – the local
gods and ghosts of the
place, land and country. There’s a whole
hierarchy in those realms
– the realms of the hungry ghosts, the gods, the
types of ghosts.
There are different levels of health and wealth
and well-being.
Some of them are suffering quite a bit, and they
are the ones that
usually hang around scary places. They are in
terrible states of
suffering and don’t know they don’t have to be
there.
The particular 108 Spring practices involves
three different
practices a day: you take possession of the
ground in the name of
Prajñaparamita, then you do the practices, then
you satiate them by
making extensive offerings to them based on your
own body and the
Dharma, which pacifies their delusions. With
this particular
retreat, every place you go, you have a certain
amount of boundary
stones you use for protection during the
practice that you bless.
When the practice is over you gather them up and
request Mother
Prajñaparamita to come and stay in that place in
order to continue
to teach and care for the gods and spirits in
that place.
We got positive feedback from people wherever we
went. Whenever
anyone with any level of clairvoyance came
around, they said they
could see or feel what we were doing as we were
doing it. We did
the practice in a very famous castle near Loch
Ness, and something
definitely happened in the water. Our dear
friend Victoria who came
with us said she could see the naga spirits
coming to us at that
offering. I couldn’t see anything, but I could
see a big upwelling
in the place she was talking about. You can
expect things like that
to happen, but the most important thing is how
our minds
felt.
It’s called 108 Springs, but the whole retreat
was 126 days. We
spent seven days at the first spring, seven at
the 54th spring, and
seven at the last spring. We started April 1 at
Shambhala Retreat
Center. It was still snowing and sleeting there.
The first seven
days were in the yard of the center.From there
we moved around
during the day to springs all around and we had
to stay inside at
night. It was just too cold at night. Tibet is
even lower latitude
than Scotland. Scotland is way up there, and the
sun went down at
11 pm during the summer and came up at 3 in the
morning. It was
like dusk all night because it never really got
dark. The opposite
is true in the winter, where they have long,
dark nights. What
happened in Scotland was even more brutal than
what happened in
Tibet. One hundred fifty years later and they’re
still reeling. You
can just feel it in the people. It has a very
high suicide rate and
alcoholism, and it has to do with the country’s
trauma.
Post script from Ven. Paula: I’ve noticed now
that I’ve been back
awhile that the main impact of the Chöd retreat
is that I have no
desire for anything. It’s pretty interesting. I
usually have little
desire for stuff, but now it is really no desire
for anything. In
the Chöd, you spend a lot of time satisfying all
beings of all
their desires by offering your body and
transforming it into total
bliss that satisfies all beings’ wishes – and
then, you offer them
Dharma, which they can hear because they are
satisfied. You can see
then that the result would be that the
practitioner becomes totally
satisfied. So easy and so profound.I spoke to
Roger the other day
on the phone while he was out winter food
shopping and he said he
is feeling the same way. No desire, but plenty
of bliss and void a
very good retreat!
http://www.mandalamagazine.org/2009/july/chod_retreat.asp
To the Three Jewels I go for refuge;
for the benefit of liberation I practice the Arya Tara.
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO ‘HAM.
From the state of emptiness, above a lotus and moon is
my mind as the white letter TAM. The TAM transforms into
Arya Tara with a body white in color. Her right hand is
in supreme generosity; her left holds an utpala. She
smiles peacefully. She has seven eyes of primordial wisdom.
She is wearing silks and jewel ornaments. Her back is
supported by a moon. She is seated with the two feet in vajra posture.
Engage in the union of appearance-emptiness.
In the heart is a white eight-spoked wheel with five rims.
In the middle is TAM, surrounded by the pair, OM in front,
HA in back. On the eight spokes are the eight letters TA RE
(etc.). Surrounded by the garlands, purifying the rims, are
the Essence of Dependant Origination,vajras and the five lights.
Rays of light shine forth in samsara and nirvana gathering the pure essence - dissolving into me,
increasing the excellent attainments
of life, merit and primordial wisdom.
OM TARE TUTTARE TURE MAMA AYU PUNYE JNANA PUSHTIM KURU SVAHA,
(Recite as much as possible.)
By this merit having quickly attained the stage of Cintacakra Tara;
may I place on that stage all beings without exception.
***
First, one takes Refuge: (repeat 3 times)
SANG GYAY CHO TANG TSO KI CHO NAM LA
CHANG CHUB BARDU DA NI GYEP SU CHI
DA KI CHIN SOK GYI BA DI TA KI
DRO LA PEN CHIR SANG GYAY DRU BAR SHO
In the Buddha, Dharma and Sangha, supreme among all grouping,
until enlightenment, I take Refuge.By my giving, etc., all
those good deeds, may I attain Buddhahood in order to help
all sentient beings
Then one develops the Four Boundless Minds: (repeat 3 times)
SEM CHEN TAM CHEH DEWA TANG
DEWEH GUY TANG DEN BAR GYUR CHICK
SEM CHEN TAM CHEH DUNGEH TANG
DUNGEH KI GYU TAN DRALWAR GYUR CHICK
SEM CHEN TAM CHEH DUNGEH MEBEH
DEWEH TANG ME DRALWAR GYUR CHICK
SEM CHEN TAM CHEH NYEH RING CHA DANG
TANG DRALWEH DANG NYOM LA NEH BAR GYUR CHICK
May all sentient beings possess happiness and the seed of happiness.
May all sentient beings be separated from suffering and the seed of suffering.
May all sentient beings not be separated from the happiness that has no suffering.
May all sentient beings stay in the equanimity which is separated from attachment
and hatred for near and far.
One then should say:
OM SUM BA WA SHU DA SAR WA DHAR MA SUM BA WA SHU DO HANG
From the emptiness appears the letter PAM which transforms
into a lotus seat. On the top of this appears the letter AH
which transforms into a moon seat on which your mind appears
in the form of the green letter TAM, From this green letter
TAM, rays of light are manifested which make offerings to
all the Aryas for the benefit of all sentient beings. The
light then reabsorbs into oneself and one becomes the Tara
of the Forest of Seng Teng Wood. The color of her body is
green and she has one face and two hands. Her right hand,
which rests on her right knee, is in the giving mudra. In
it she holds the Vessel of Life. Her left hand is at her
heart with the ring finger and thumb pressed together
holding the stem of the blue Upala
Flower, which blossoms at her left ear. She is peaceful and
smiling and she is fully matured. She is adorned by all precious
ornaments and garments. Her right foot is slightly extended and
the left leg is tucked in. Her back rests against a wall of moon.
On her forehead is the letter OM. At her throat is the letter AH.
At her heart is the letter HUM. From the HUM light rays are extended
and invoke all the Tatagatas of the ten directions in the form of
Green Taras. With the recitation,
OM BENZAR SAMAYA
ZA HUM BAM HO
all these deities absorb into oneself. Again from the seed
syllable at her heart, light rays are extended and invoke
the five initiating Dhyani Buddhas. Then one recites,
OM BENZAR SA MA YA
and makes the request:
Please, all Tatagatas, bestow on me all empowerments.
Then the Tatagatas say:
OM SARWA TATAGATA ABHI SHIKA SAMAYA SHIRIYA HUM
Having thus said, they pour water from a vessel on top of your head.
The water goes through your body purifying your bodily defilements.
It fills up your body to the top of your head. Then on top of your
head appears the Nirmanakaya form of Amitabha. You then say:
OM ARYA TARA SA PA RI WA RA ARGHAM PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA PADAM PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA PUBEI PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA DUBEI PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA ALOKE PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA GANDE PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA NEVIDIYA PAR TI ZA SO HA
OM ARYA TARA SA PA RI WA RA SHAPDA PAR TI ZA SO HA
In one’s heart, on the moon seat, there is a green letter TAM
surrounded by the syllables:
OM TA RE TU TA RE TU RE SO HA.
From these syllables rays of light are extended and make
offerings to the Buddhas and Bodhisattvas and which become
useful for the benefit of all sentient beings. All the
powers, blessings and compassion of all the Buddhas and
Bodhisattvas manifest in the form of rays of light which
absorb into the rosary of seed syllables. Then one recites
the mantra,
OM TARE TUTARE TURE SO HA
at least 108 times or as much as is possible. At the end,
one makes the request:
Please bestow all the common and supreme siddhis,powers to all
sentient beings and to myself.From one’s heart, light is extended
and reflects from the moon seat upon which one sits. This causes
the seaat to absorb into oneself. Then one concludes by sharing
merits by reciting thus:
GYAY NAM DRU CHING SOL WA TAB PAY TU
DA SOK KANG DU NAY BAY SA CHOK SU
NAY DUN OO PONG TAP TSO SHI WA TANG
CHO TANG TRA SHI PEL WA ZA DU SOL
Through our praises and supplicating to you
May sickness, poverty and warfare
Subside wherever we may be and
May Dharma and good omens increase.
***
Namo Guru Ratnavardhaya!
I and others, all beings equal to space, from this time forth until the heart of
enlightenment is reached;To the holy Root Guru and Lineage, essence of all body,
speech, mind, qualities and activities of all tathagatas of the ten directions
and three times; Source of the eighty-four thousand articles of Dharma and master
of all the noble Sangha;
In the collection of glorious root and lineage Gurus, through the three doors with
great devotion, I go for refuge:In the Buddha, teacher, having completely abandoned
and realized, through the three doors; In the holy Dharma, essence of the teaching
of scripture and realization, through the three doors; In the Sangha, the Conqueror’s
sons, holders of the teaching, through the three doors.
(recite as much as possible.)
May you bless the three, body, speech and mind of myself and all beings;
bless my mind to approach the Dharma;
To accept the holy Dharma path;
To pacify errors on the path;
That mistaken appearances arise as space;
That discursive non-Dharma thoughts are stopped;
That love and compassion arise;
To quickly obtain omniscience.
For the benefit of all beings, once mothers, equal to space,
I must obtain the highest enlightenment.
For that purpose I practice the profound yoga, the path of all buddhas.
(recite three times)
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO ‘HAM.
From the great sphere of reality, limitless and free, bestowing various wishes, is a
jewelled throne; unsullied by faults of samsara, a lotus seat; naturally luminous,
a moon mandala; above, I arise as the nature of all buddhas, Avalokiteshvara, in
colour, like stainless conch and crystal; very resplendent, smiling, peaceful and
radiant. With four arms the first are folded at the heart; the lower hold a crystal
mala and jewelled lotus; two beautiful feet seated in vajra posture; adorned with
many attractive silks and jewels; beautified with dark blue hair in tufts [some]
loose.
On the crown of the head, the wisdom of all buddhas, is the Lord, source of all
refuge gathered as one, in essence the Guru, in the aspect of Amitabha, in the
manner of the Lord of the Family, seated happily; I, in the form of the deity, like
the reflection in a mirror, the union of appearance-emptiness, the dance of illusion;
like an excellent dancer with many beautiful adornments. Beautiful and
resplendent is the mental appearance.
(Hold the mind for awhile on the deity. Then, with single pointed devotion to the
guru;)
All sources of refuge combined, precious guru, bhagavan tathagata arhat
samyaksambuddhaya Amitabha, regard me with a heart-mind of love;
blessings to purify bad actions, sins and obscurations; to quickly complete
the two accumulations; for the arising of perfect meditation and blessings to
quickly obtain buddhahood.
(from the depths of the heart pray three times).
Samsara, nirvana, happiness and suffering, all are pervaded by dharmas; dharmas
all, have as the root, just mind. Mind itself if examined, colour and shape are lacking;
lacking therefore, singular and plural nature, it is empty. Empty of the three,
the power to arise, disintegrate, or remain, it is free; free, yet clear appearance,
unceasing, all elaborations pacified. Pacified, mind itself is completely free from
extremes.
(Remain in a relaxed state free of mental activity).
In the middle of the heart on a lotus and moon is the letter HRIH, surrounded
by the six-syllable mantra. Rays of light invoke the compassion of
the conquerors, blessing myself, accomplishing the benefit of beings of the
six-realms.
OM MANI PADME HUM
(recite five hundred, etc.)
(In conclusion; the throne etc. in the aspect of light rays
dissolve into oneself.) By this merit may I and others, in
this life, have longevity, no illness and possess the Holy
Dharma; at death, be born in the field of Sukhavati and
quickly obtain the stage of Avalokiteshvara.
May the three, body, speech and mind never be free from
carrying the three, deity, mantra and wisdom; with the power
of compassion perform whatever benefits beings and accomplish
the performance of a conqueror’s son.
In this life, the next and the bardo, in all situations,
may the supreme guide, Guru Amitabha, the Lord, never
release the hook of compassion that removes the faults
from all the troubles of existence and peace.Dedicate
whatever is known and recite prayer-wishes. At all times
think that the home is the field of Sukhavati. Think
that oneself, in the pride of Avalokiteshvara,acts as
the servant of Guru Amitabha. With the doors of body,
speech and mind not free of carrying the three etc.
teach the accomplishment of great love for the benefit
of beings.
***
The meditation on Vajrasattva is, according to the Tantric tradition,
very beneficial for the confession and purification of sins. In order
to pacify all the obscurations accumulated since beginningless times,
and in order to restore broken pledges1, one should practice this
meditation regularly.
The most appropriate time to practice this meditation is at night,
before going to sleep. One should then recall and confess all the
sins accumulated during the day, through body, speech and mind,
the faults one is aware of, and all the faults accumulated
unconsciously, through ignorance.
There are two traditions, concerning this meditation. In one case,
a single Vajrasattva is visualized; this meditation is common to
all the Tantras. In the other, Shri Heruka (Vajrasattva and his
consort Vajragarvi) is visualized. Shri Heruka’s name is then
substituted for Vajrasattva’s name in the 100-syllable
mantra. This meditation is mentioned in the Mahayoga Tantras,
the special Mother Tantra. It is also practiced in the Hevajra Tantras.
Here is contained an explanation on the meditation of Vajrasattva.
Main Meditation
Before the main meditation, as before all meditations, one should
take refuge and awaken the Bodhisattva’s mind of great compassion:
SANG YE CHO TANG TS’OK KYI CHOK NAM LA
JANG CHUB BARDU DAK NI KYAB SU CHI
DAK KI JIN SOK GYI PEI SONAM KYI
DRO LA P’EN CHIR SANGYE DRUP PAR SHOK
In the Enlightened One, His Teachings and Exalted Assembly,
I take refuge until Enlightenment is won.
Through the merit of giving and other good deeds,
May I attain Enlightenment for the sake of all beings.
(3x or more)
One then thinks of oneself as having regular physical appearance.
On the top of one’s head one imagines a lotus flower on which rests
a moon cushion - the lotus flower represents purity and the moon cushion,
emptiness. On the moon cushion stands a five-pointed gold vajra. In
the center of the gold vajra there is a white letter HUM which stands
on a small moon cushion. This letter HUM represents the Dharmakaya of
Vajrasattva, the nature of all the Buddhas.
From the letter HUM, with the sound HUM, the Dharmakaya form is
transformed into the Sambhogakaya form: Vajrasattva appears.
His body is white, he has one face, and two arms. His right hand
is holding a gold vajra and his left hand, a silver bell. He is
adorned with the six jewel ornaments, and sitting in vajra asana
position (full lotus).
On top of Vajrasattva’s head, on a lotus flower and moon cushion,
sits the Master of the Family, Akshobhya Vajrasattva. The top of
his head is adorned with the top half of a gold vajra.
In Vajrasattva’s heart, there is a gold vajra on a moon cushion.
In its center, on a small moon cushion, there is a white letter
HUM. Imagine this letter as having three dimensions; it can be
seen from any side.
From the letter HUM, white light comes out and spreads throughout
the ten directions. With this light, Vajrasattva emanates thousands
of goddesses who bring offerings to all the Buddhas and Bodhisattvas.
The light touches all natural elements oceans, mountains, medicine,
trees and reaches all sentient beings, purifying all their defilements
and transforming them into Buddhas. The light then comes back, and all
the offering goddesses return with all the energies of the natural
elements, and with the blessings of all the Buddhas. This light
sinks into the letter HUM which then becomes very powerful, vibrant
with pure energy. This light circulation is repeated many times.
We then request Bhagawan Vajrasattva:
“O Blessed One, cleanse and purify, I pray, all the accumulations
Of sins, obscurations, faults, failings and impurities which I and
All beings have collected throughout beginningless times.”
(One then recalls all the sins gathered during the day and before.)
From the letter HUM, nectar comes out. It entirely fills up Vajrasattva’s
body and drips down the moon cushion and lotus flower seat. It flows
outside and inside one’s body, like the most pleasant shower.
The nectar washes out all physical diseases and sicknesses. It clears
away all mental obscurations and defilements. If one feels bothered by
evil spirits, one can imagine the nectar clearing them away. All these
come out through one’s feet and lower apertures of the body as dirty
liquid which then disappears in the Dharmadhatu. All physical and mental
problems are thus purified.With this visualization and while keeping
in mind the thought of the four powers8, one respectfully chants the
100-syllable mantra of Vajrasattva, at least 21 times.
OM VAJRASATTVA SAMAYA MANUPALAYA
VAJRASATTVA TENOPA TISHTHA
DRIDHO ME BHAVA
SUTOSHYO ME BHAVA
SUPOSHYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHI ME PRAYACCHA
SARVA KARMA SUCH ME
CITTAM SHREYANG KURU HUM
HA HA HA HA HOH BHAGAVAN
SARVA TATHAGATA VAJRA MA ME MUNCA
VAJRI BHAVA MAHA SAMAYASATTVA AH.
OM. Over the vow of adamantine being keep guard:
do thou, Vajrasattva, stay nearby, steady me. Gladden me,
enrich me, be loving toward me.
Bestow upon me all perfections and, in
all deeds also, make virtuous my mind.
HUM! Ha Ha Ha Ha Hoh!
Blessed Ones, Thus Gone Ones,
do not abandon me!
Make me adamantine,
Thou Being of the Great Vow!
AH.
Completion Meditation
One more time, one asks Vajrasattva to purify all one’s obscurations:
DAK NI MI SHAY MONG PA TAY. TAM TSHIK LAY NI GAL
ZHING NYAM. LAMA GONPO KYAB DZOD CHIK, TSOWO
DORJAY DZIN PA TAY. THUK JAY CHEM PO’I DAK NYID CHEN,
DROWA’I TSO LA DAK KYAB CHI. KU SUNG THUK, TSAWA
TANG, YEN LAK GI TAM TSHIK NYAM PA THAM CHED THO LO
SHAK SO. DIK PA TANG, DRIB PA NYE PA TANG, TUNG WA THI
MA’I TSHOK THAM CHED, CHANG ZHING TAK PAR DZED DU
SOL
I, deluded by ignorance, have broken and spoiled the vows;
Guru and Protector, be my refuge.To the highest Vajradhara,
possessed of the essence of great compassion,the chief of
all beings, I go for refuge.
I confess all my transgressions of the root and branch vows
of body, speech and mind.Cleanse and purify, I pray, all
the accumulations of sins, obscurations,faults, failings
and impurities.
Vajrasattva then says: “My child, I purify all your external
and internal obscurations. You should now rejoice and feel
happy.” One thus feels encouraged and comforted.
Vajrasattva melts from the top of the Master of the Family down,
from the lotus flower stem up. The light concentrates around his
heart. This light is very powerful; it is the essence of all the
energies and powers of all the Buddhas and Bodhisattvas.
The light slowly sinks down in our body. We are now identical to
Vajrasattva.We cannot be separated from him. Our body becomes
rainbow, free from all conceptions. We keep this feeling, joyful,
natural, peaceful. We cannot separate the joyfulness from emptiness.
It is a non-dual situation. We make sure our mind is stable, and
we keep this state as long as possible.
Dedication Meditation
GAY WA DI YI NYUR TU DAK.
DORJAY SEMPA DRUB GYUR NAY.
DRO WA CHIK KYANG MA LU PA.
TAY YI SA LA GOAD PAR SHO.
GAY WA DI YI GYE WO GUEUN.
SONAM YESHE TSOK TSOK NAY.
SONAM YESHE LAY DJOUNG WAY.
TAM PA NYI PO TOB PAR SHOK
By this virtue, may I quickly attain the state of Vajrasattva
and place upon his stage all living beings, without exception.
By this virtue, may they all accumulate merits and achieve wisdom.
May they all obtain the two kinds of benefits, for oneself and
for others.
***
SANG YE MENGYILA BINDURYA ‘OD KI GYALPO
Refuge & Bodhicitta
I take refuge in the venerable Root Guru and in the
holy masters of the lineage;
Take refuge in the Blessed Accomplished Buddhas;
Take refuge in the Holy Teaching;
Take refuge in the Noble Assemblies. (3 x)
I shall practice the sadhana of Medicine Buddha in order
to reach the state of Buddhahood and to benefit all
sentient beings.
(3 x)
Spontaneously, I transform into Medicine Buddha.
From the syllable letter HUM at my heart, rays of
light spread out in all directions reaching the Buddhas
and Bodhisattvas’ natural abode which I imagine in front
of myself.
OM VAJRA SAMADZA
TUG JE KUN LA NYOM PA’I CHOM DEN DAS
TSEN TSAM THO PAS NAN DRO’I DUG NEL SEL
DU SUM NAD SEL SANG GYAS MEN GYI LA
BINDHURYA YI ‘OD LA CHAG TSAL LO
To the Enlightened One whose compassion is undifferentiating,
Just by hearing your name the suffering of all lower realms
are removed,And sicknesses stemming from the three poisons
are cleared away,Sangye Mengyila Bindurya’od, to you I bow down.
One then performs the offerings:
OM BEKANZE GURU BINDURYA BAR BAHARAJA YA SAPARIVARA
OM VAJRA ARGHAM AH HUM
OM VAJRA PADYAM AH HUM
OM VAJRA PUSHPE AH HUM
OM VAJRA DHUPE AH HUM
OM VAJRA ALOKE AH HUM
OM VAJRA GANDHE AH HUM
OM VAJRA NAIVEDYE AH HUM
OM VAJRA SHABDA AH HUM
The syllable at my heart is surrounded by a circling mantra rosary,
from which rays of light extend in all directions, to honor the
Tathagatas and to benefit all sentient beings. The compassion and
blessings of all the Buddhas and Bodhisattvas are transformed into
light which dissolves into my heart. I repeat as many times as
possible:
THAYATA OM BEKANDZE BEKANDZE MAHA BEKANDZE BEKANDZE RADZA SAMUNGATE SVAHA
If one can, one should also repeat the longer mantra:
OM NAMO BHAGAVATE BEKANDZE GURU BINDURYA BAHARAJIA TATRAGATAYA ARHATE
SAMAYA BUDDHAYA TEYATA OM BEKANDZE RAJA SAMUNDGATE SVAHA
The Wisdom deities spring forth from my heart and stay in the space in
front of me. I perform the five sense offerings:
OM BEKADNZE GURU BINDURYA BAR BAHARAJA YA SAPARIVARA
OM VAJRA ARGHAM AH HUM
OMVAJRA PADYAM AH HUM
OM VAJRA PUSHPE AH HUM
OM VAJRA DRUPE AH HUM
OM VAJRA ALOKE AH HUM
OM VAJRA GANDHE AH HUM
OM VAJRA NAIVEDYE AH HUM
OM VAJRA SHABDA AH HUM
TUG JE KUN LA NYOM PA’I CHOM DEN DAS
TSEN TSAM THO PAS NAN DRO’I DUG NEL SEL
DU SUM NAD SEL SANG GYAS MEN G Y I LA
BINDHURYA YI ‘OD LA ChAG TSAL LO
To the Enlightened One whose compassion is undifferentiating,
Just by hearing your name the sufferings of all lower realms
is removed,And sicknesses stemming from the three poisons
are cleared away,Sangye Mengyila Bindurya ‘od, to you I bow
down.“Please bestow all conventional and absolute siddhis to
myself and to all sentient beings”
The Seven fold Prayer
In the Three Jewels I take refuge and before them
reveal all the wrongs I have done.
I rejoice in the virtues of living beings
and keep in my heart remembrance of the Buddha’s enlightenment.
Until I, too, have attained Buddhahood,
I rely upon the Enlightened One, His Teachings and exalted Assembly.
I am resolved to become a Buddha
in order to bring about my own and others’ well-being.
Awakening thus this aspiration to supreme liberation,
I invite all beings also to share in my spiritual career.
May I accomplish all the wondrous deeds of a Bodhisattva
and win enlightenment for their sake.
(3 x)
The Four Immeasurables
May all sentient beings have happiness and the cause of happiness.
May they be free of suffering and the causes of suffering.
May they not be separate from the bliss that is without suffering.
May they dwell in equanimity, free of nearness or distance,
attachment or aversion.
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO’HAM
From the state of emptiness the syllable-letter PAM appears
and transforms into a lotus. On top of the lotus the syllable
AH appears and transforms into a moon cushion on top of which
my mind rests as the blue syllable HUM. Rays of light extend
from the HUM, to honor the Aryas and to benefit all sentient
beings. The light returns to the syllable HUM and I instantly
appear as Bindurya Sangye Mengyila
‘Od Ki Gyalpo, Medicine Buddha, King of Light. I have a blue body,
with one face and two arms. My right hand is in the giving mudra,
holding the Arura medicine which cures the three poisons. My left
hand is in the Samadhi mudra, holding a begging bowl filled with
the nectar of medicine. I am wearing the three orange dharma robes;
my body is ornated with the auspicious signs. I am sitting in the
Vajra cross position.To my right, on top of a lotus seed, the
syllable-letter MAM transforms into Bodhisattva Nithar Nangje,
the One Who Radiates Sun-rays. His body is orange, with one face,
and two arms. His left hand holds the stem of a lotus flower upon
which the sun disc rests.
To my left, on top of a lotus seed, the syllable-letter AH transforms
into Bodhisattva Dawathar Nangje, the One Who Radiates Moon-rays. His
body is white, with one face, and two arms. His left hand holds the
stem of a lotus flower upon which the moon disc rests.
Both have their hands in the giving mudra. They are ornated with
precious jewels and garments. They are standing, slightly leaning
toward the Medicine Buddha, as a mark of respect.
On my forehead there is a white syllable OM. a red AH at my throat,
and a blue HUM at my heart. Rays of light extend from the syllable
HUM invoking the Medicine Buddha and the two Bodhisattvas, surrounded
by all the Tathagatas of the ten directions who present themselves
in the space in front of me. The wisdom deities dissolve into me.
DZA HUM BHAM HO
Again, from the heart syllable rays of light extend invoking the
Five Initiation Buddhas
OM VAJRA SAMADZA
“To you I pray, please bestow the abiseka to me”
The Tathagatas reply:
OM VAJRI BAHAVA ABISEKA HUM
Saying this, they pour the water of initiation on top of my crown
and my two attendants’ crown. When the sacred water overflows, the
Buddha Aksobhya appears on top of my head. On top of the two
Bodhisattvas’ heads the Medicine Buddha appears.
Upon saying OM VAJRA MU, the wisdom deities dissolve in space and
their thrones are absorbed into me. I remain silent and peaceful
as long as possible.
Dedication Prayer
GE WA DI YI NYUR DU DAK
SANGYE MENLA DRUB GYUR NAS
DRO WA CHIIG KYANG MA LU PA
DE YI SA LA GOD PAR COG
By the virtue of this practice, may I attain the state e of Medicine Buddha,
and liberate all beings without exception to that state.
