Short Confession to the Peaceful and Wrathful Deities

This is an offering from Jetsunma Ahkon Lhamo. This prayer is found in the “The Great Perfection: Buddha in the Palm of the Hand the Lama’s Oral Instruction Upon the Recitation and Visualization of the Preliminary Practice – Ngyundro” from the Nam Cho cycle of teachings revealed by Vidyadhara Terton Migyur Dojre.

From Jetsunma: “There are many blessings and one can recite this prayer and mantra to dispel obstacles, increase health and all well being. Please try!”

From the Sang Dzog (Secret Perfection) Tantra, recite

The Short Confession to the

Peaceful and Wrathful Deities:

CHOM DEN DE ZHI THRO RAB JAM KYI TSHOG LA CHAG TSHAL LO

I prostrate to the vast assembly of enlightened peaceful and wrathful deities.

E MA HO   CHOG CHU DÜ ZHI KÜN GYI DAG NYID CHE

How Astonishing!    The supremely great beings of the ten directions and four times,

LAMA GYAL WA ZHI THRO YONG DZOG GONG

The entire assembly of Lamas and enlightened peaceful and wrathful deities, please be attentive.

DIR SHEG NYI DA PEDMA’I DEN LA ZHUG

Come forth and be seated on your lotus, sun and moon seats.

NYAM CHAG NA RAG JANG CHIR CHAG CHÖD ZHE

In order to cleanse all downfalls and broken commitments which result in the lowest rebirth, I bow down to you and present offerings.

YÖN TEN PHUN TSHOG LAMA NAM LA CHAG TSHAL LO

I prostrate to all the Lamas who are fully endowed with pure qualities.

MIG MED TRÖ DREL CHÖ KYI KU LA CHAG TSHAL LO

I prostrate to the unvisualized, uncontrived Dharmakaya.

DE CHEN LONG CHÖD DZOG PA’I KU LA CHAG TSHAL LO

I prostrate to the complete enjoyment, Sambhogakaya body of great bliss.

DRO GÖN CHIR YANG TRÜL PA’I KU LA CHAG TSHAL LO

I prostrate to the Nirmanakaya, which manifests in whatever way is necessary to protect beings.

NE LUG MIGYUR DORJE KU LA CHAG TSHAL LO

I prostrate to the unchanging nature of reality, the Vajra body.

YANG DAG NGÖN PAR CHANG CHUB KU LA CHAG TSHAL LO

I prostrate to the perfectly pure body of the actual Buddhanature.

NYÖN MONG ZHI DZED ZHI WA’I LHA LA CHAG TSHAL LO

I prostrate to the peaceful deities who have pacified delusion.

LOG TA TSHAR CHÖD THRO WA’I KU LA CHAG TSHAL LO

I prostrate to the wrathful deities who annihilate incorrect view.

THAB GÖN TSHE DAG JAMPAL KU LA CHAG TSHAL LO

I prostrate to the skillful protector, owner of life, Mañjushri, the body emanation.

KYÖN DREL DRA DROG PEMA’I SUNG LA CHAG TSHAL LO

I prostrate to the speech emanation, Hayagriva, of the Lotus Family, who is free from all faults.

YANG DAG DÖN DEN BENZAR THUG LA CHAG TSHAL LO

I prostrate to the mind emanation, Yang Dag, of the Vajra Family, possessor of true purpose.

DUG NGA NED SEL DÜD TSI MEN LA CHAG TSHAL LO

I prostrate to Dudtsi Men (Amrita Kundali), who clears the illness of the five poisons.

DREG PA JOM DZED PHUR PA’I LHA LA CHAG TSHAL LO

I prostrate to Vajrakilaya and his assembly, who see to the destruction of worldly spirits and forces.

JUNG WA’I NGA DAG MA MO’I TSHOG LA CHAG TSHAL LO

I prostrate to Mamo and her assembly, who control the five elements.

SA DANG LAM DZOG RIG DZIN TSHOG LA CHAG TSHAL LO

I prostrate to the assembly of pure awareness holders, who have perfected the stages and paths.

TEN PA SUNG DZED DAM CHEN NAM LA CHAG TSHAL LO

I prostrate to all the Dharma Protectors, who protect the Doctrine.

DRA GEG DÜL DZED NGAG DAG NAM LA CHAG TSHAL LO

I prostrate to the deity Ngag-Dag and his assembly, who tame enemies and obstructing forces.

GANG GI GYAL WA ZHI THRO YI

To all the enlightened peaceful and wrathful deities

KYIL KHOR LHA LA CHAG TSHAL NA

And their mandalas I pay obeisance

NYAM CHAG MA LÜ KÜN CHANG TE

And pray to cleanse all of my broken commitments without exception.

TSHAM MED NGA LA MÖ CHI GÖ

There is no doubt that the five limitless nonvirtues can be cleansed,

NA RAG NE KYANG DONG TRUG TE

And even the lower realms can be emptied from their depths,

RIG DZIN GYAL WA’I ZHING DU DRAG

And beings will be guided to the pure realms of the enlightened pure awareness beings.

DORJE SEM PA’I SANG NGAG NGÖ

Since Vajrasattva is the essential nature of the Secret Mantra,

LE DRIB NYAM DRIB DAG CHED PA’I

Cleansing all of our karmic obscurations caused by broken commitments,

KHOR WA DONG TRUG YANG NYING DA

To empty the realms of cyclic existence, recite the mantra.

OM BENZAR SATO SAMAYA  MA NU PA LA YA  BENZAR SATO TE NO PA

TIKSHTRA DRI DHO ME BHA WA

SU TO KHAYO ME BHA WA  SU PO KHAYO ME BHA WA

A NU RAKTO ME BHA WA SARWA SIDDHI ME PRA YATSHA

SARWA KARMA SU TSA ME  TSITTAM SHRI YAM KU RU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATHAGATA BENZAR MA ME MUÑTSA  BENZRI BHA WA MA HA SAMAYA SATO AH

The Practice That Results in Enlightenment

  • guru

The Practice that Results in Enlightenment

The kind of practice that we are talking about – that results in supreme enlightenment – is the continuous, natural, graceful effort – a happy, blissful, joyful continuous effort.

So we should always then be in the posture of the teachings.  That means that you literally walk around with your heart like a bowl, your mind like a bowl and you are in the posture of a constant wish:

“Please Lord Guru

Change me into whatever form is necessary.

Change my mind – Change my heart – Purify my karma.

Please Lord Guru

The only thing that I request that you do is to not let me remain the same.

Please Lord Guru

Constantly pour the nectar of your Dharma into me.

Lord Guru,

Do not abandon me in samsara.

Do not leave me in the condition that I am now.

Change me utterly and completely to where I do not recognize

myself as an ordinary samsaric being any longer.

Think of the Guru like a mother bird.  Constantly remain in the posture of beseeching the Guru for teachings.

The thing that you have been terrified of – the thing that you have guarded yourself against – is the very thing that you should be requesting constantly is that you should be transformed and changed according to the wishes of the Guru.

Do not let me be separate from your teachings even for a moment.

Have courage.

— Jetsunma Ahkön Lhamo

The Four fold Prayer for Motherly Sentient Beings Equal to Space

The following prayer is from the Nam Cho Ngondro, The Great Perfection Buddha in the Palm of Hand

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA SANGYE CHÖ KYI KU LA SÖL WA DEB SO

May realize the Guru’s Dharmakaya Buddha Body.

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA DE CHEN LONG CHÖD DZOG PA’I KU LA SÖL

WA DEB SO

May realize the Guru’s Great Bliss Sambhogakaya Body.

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

LAMA THUG JE TRUL PA’I KU LA SÖL WA DEB SO

May realize the Guru’s Great Bliss Nirmanakaya Body

MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHED

I pray that all motherly sentient beings, countless as space,

Prayer to The Guru

The following prayer is from “The Great Perfection: Buddha in the Palm of the Hand

PAL DEN TSA WA’I LAMA RINPOCHE

Glorious, precious root guru,

DAG GI NYING GA PEMA’I ZE’U DRU LA

Upon the pollen heart of the lotus in my heart,

DREL WA MED PA TAG PAR ZHUG NE KYANG

Without ever separating, always remaining,

KA DRIN CHEN PO’I GO NE JE ZUNG NE

Hold me fast with your great kindness.

KU SUNG THUG KYI NGÖ DRUB TSAL DU SÖL

Pray, bestow the spiritual attainments of body, speech and mind.

PAL DEN LAMA’I NAM PAR THAR PA LA

Towards the way of life and activities of the glorious guru

KED CHIG TSAM YANG LOG TA MI KYE ZHING

May incorrect view never arise, not even for an instant.

CHI DZED CHÖ SU THONG WA’I MÖ GÜ KYI

With fervent regard, may I view all (the guru’s) actions as Dharma activity.

LAMA’I CHIN LAB SEM LA JUG PAR SHOG

May the guru’s blessings enter my mind!

KYE ZHING KYE WA DAG NI THAM CHED DU

In this and in all of my future lifetimes

RIG ZANG LO SEL NGA GYAL MED PA DANG

May I be born of excellent parents, with a clear mind,

free from pride,

NYING JE CHE ZHING LAMA LA GÜ DEN

Possessing great compassion and respectfully relying

upon the guru.

PAL DEN LAMA’I DAM TSHIG LA NE SHOG

May my samaya with the glorious guru always remain firm!

KYE WA KÜN TU YANG DAG LAMA DANG

In all lifetimes, may I never be separated from a perfectly

pure guru.

DREL MED CHÖ KYI PAL LA LONG CHÖD CHING

Utilizing the glorious Dharma to its utmost,

SA DANG LAM GYI YÖN TEN RAB DZOG NE

And by excellently perfecting all pure qualities on the stages

and paths,

DORJE CHANG GI GO PHANG NYUR THOB SHOG

May I swiftly achieve the state of Vajradharahood!

Refuge and Bodhicitta

The following is respectfully quoted from the Namcho Daily Practice book published by Palyul Ling International:

OM AH HUNG

KHA NYAM SI ZHI KYAB KUN NYING PO CHU
Of all the refuges in samsara and nirvana present throughout space, the quintessence

WANG DRAG RIG DZIN PEMA TO TRENG SAL
Is the powerful and wrathful vidyadhara, Pema To Treng Tsal.

KHYOD KUR NANG SI GYAL WE KYILKHOR DZOG
The phenomenal world is totally perfected within his body as a Buddha mandala.

DRO KUN SI LE DRAL CHIR KYAB SUM CHI
We take refuge so all may cross over unenlightened existence.

Repeat three times

SANG CHOG YESHE OSAL TIG LE SHIR
We generate Bodhicitta on the fundamental ground (alaya) of the sphere (bindhu),

DRO KUN DRIB SUM DAG NE KU DANG SUNG
The supremely secret clear light and ultimate wisdom,

TUG CHI TIG LER LHUN DRUB NANG ZHI NGAG
So all beings may purify the three obscurations,

SHON NU BUM KUR DROL WAR SEM KYED DO
And attain the spontaneously self-perfected bindu of body, speech and mind, and through the four spontaneous visions, attain liberation in the youthful vase body.

Repeat three times

What is “Refuge?” from a commentary by Venerable Gyaltrul Rinpoche

The following is an excerpt from Great Perfection Buddha in the Palm of the Hand a commentary by Gyaltrul Rinpoche:

The reason for taking refuge is based on the awareness of the precious human rebirth, on the awareness that, having attained the precious human rebirth, to waste it will be just like returning empty-handed from a land of precious jewels. Keeping that in mind, you must recognize that you need some kind of guide, some kind of help, someone or something that will teach you, show you, how to make use of your precious opportunity. This someone or something is the three jewels of refuge.

As I have mentioned, one should not take refuge in or rely upon the external form, the body of the lama or the actual presence of the Buddha. If that were important, then we would all be in trouble because the Buddha is long gone now and the lama will also pass. Even though the Buddha and all the great teachers of the past are no longer in this world, there are still buddhists. Buddhism lives on because refuge isn’t taken in the body, the form, of a teacher; it’s taken in the qualities that are actualized in that particular embodiment.

The enlightened body has specific attributes, indicated by specific physical characteristics. You must learn what those attributes are. There are many different teachings on the subject of the enlightened body.  For example, the fact that a buddha or a deity has one face symbolizes the dharmakaya, the great bindhu that is the one nature of reality, or truth. Two arms symbolize method and wisdom in non-dual union. When you take refuge in the sangha you take refuge in the qualities the sangha represents, not the bodies of the sangha members. When you take refuge in the dharma you aren’t taking refuge in the paper and ink, in the pages that the dharma is written on; you’re taking refuge in what the words express, in the quality and essence of the teaching. Whatever your dharma practice may  be, on whatever level, it is in the meaning of the dharma that you take refuge.

If you intend to study with a spiritual teacher, that teacher should be an embodiment of the qualities of the three jewels of refuge, and you should know what those qualities are. If you take refuge in an ordinary person who lacks a higher level of realization, who, in his ignorance, mixes traditions to create something new — maybe mixing hinduism and buddhism, throwing in a little christianity or taoism, making a little garbage container — then you will find yourself in trouble. It won’t be beneficial to you; it will harm you and everyone else involved. And you shouldn’t become such a teacher, because you won’t be a suitable object of refuge. If you are not a lama, a qualified spiritual teacher, then you are sangha. Since the sangha is one of the three jewels, it is important that you also be clean and pure.

The Spiritual Teacher

GuruRinpoche3

The following is respectfully quoted from “The Great Perfection: Buddha in the Palm of the Hand” by Gyaltrul Rinpoche

The first root downfall is to disrespect one’s root guru or gurus. If we belittle or disrespect our spiritual teacher, our guru, then not only do we shut the door to liberation, but probably we will have a difficult time getting out of the lower realms.

What makes someone your guru, your spiritual teacher? To begin with, an empowerment. Once you have received an empowerment from a teacher, the teacher becomes the guru, the object that this first vow pertains to. When it comes to inner tantric empowerments this is especially so. If a person has been your teacher from childhood onward, has taught you dharma continuously, or has been an important catalyst for the development of your insight, or has given you teachings on the generation and completion stages, or has openly revealed to you the secret oral instructions on the great perfection atiyoga, this person can be considered your guru. This kind of teacher is said to be one who has been kind to you in three ways: by giving  you empowerment, by giving you teachings on generation and completion stage practice, and by giving you teachings on the great perfection. Whether the teacher has given you only one, two, or all three of these, if you disparage or belittle that teacher in any way the samaya is lost.

Now how is this done? For instance, if you feel that you are more learned than the teacher, and that you could have done it better. In the extreme case you would eliminate your teacher so that you could take his place. Or, with a mind of jealousy, anger, or attachment, any of the poisons, to speak badly about the teacher to others, to tease the teacher, to disrespect teacher from the door of your body (such as ignoring the teacher), to disturb the teacher, upset the teacher’s mind, or cause the teacher to be displeased–of all broken samaya this is the heaviest. Very difficult.

As it has been taught, as an antidote to these problems, and to avoid them, you must always see the spiritual teacher as a living buddha and the embodiment of all buddhas, in all situations.

The Importance of Faith

Gyaltrul Rinpoche

The following is respectfully quoted from “Great Perfection: Buddha in the Palm of the Hand” commentary by Gyaltrul Rinpoche:

Faith cannot be forced in the disciple’s mind. You must understand the qualities of the objects of your faith; only then is there a ground for faith. Because these are difficult times, if a disciple has true, firm faith that isn’t wishy-washy but is based on a true wish to practice on the path, and if a teacher at least possesses impartial compassion, then these two make a suitable connection–the faithful disciple and the compassionate teacher–and it is appropriate to nurture that connection and practice on the path.

Obviously, these are not all of the qualities mentioned above, but it is very difficult if not impossible, in these degenerate times, for both lama and disciple to have all the qualifications and to come together at the same time. What is obvious and true for you now is what you call your “luck,” which is actually the force of good karma accumulated in the past; you only call it “luck” because you know nothing about it. It’s just an accumulation that you’ve unknowingly made.

Look at your present situation and compare yourself with millions of people in this and other countries who have no time for any kind of spiritual pursuit. This karma you have is really quite strong because it’s remarkably natural and easy for you–at least for these Nam Cho transmissions. Sofr these particular transmissions there’s a great amount of karma that we’re all a part of, and a great amount since the Nam Cho revelations are teachings of the ninth vehicle, the peak of the path, the atiyoga transmissions, you should rejoice in having this kind of natural, spontaneously arising karma to make these kinds of connections.

Padmasambhava said, “My dharma of the secret mantra is extremely dangerous, like taking a wish-fulfilling jewel off the head of a poisonous snake.” If you’re able to get the wish-fulfilling jewel it has the power to fulfill all your wishes. But you risk your life trying to get it. Padmasambhava gave this analogy for the path of secret mantra, and it pertains especially to the path of terma revelations. There is also the analogy of the snake in the bamboo shaft with only two directions to go: up or down. If you keep samaya and practice well, you go straight up and experience very swift results. If you don’t keep samaya and don’t practice, then just as good results are swift, so are negative ones.

To be a suitable disciple, the main quality you need is faith. It doesn’t matter which dharma you’re receiving–Kagyu, Nyingma, Sakya, Gelugpa; hinayana, mahayana–you don’t even need to be smart. You just need faith.

Short Confession from Nam Cho Ngondro Vajrasattva

The following prayer is a short confession from the Nam Cho Dzogchen Ngondro Vajrasattva practice:

In the View, I confess all commitments broken through mental activity. Knowing the View is the all-pervasive foundational Bodhicitta; realizing that the View exists in non-existence, and practicing meditation that is non-existent, realizing that activity is neither existent nor non-existent, the Bodhicitta is without expectation or disappointment. All root and auxiliary commitments, breaches and failure to uphold them, are unborn, ungenerated, and liberated in the indivisibilty of the object to confess and the confession itself.

OM BENZAR SATO SAMAYA
MA NU PA LA YA
BENZAR SATO TE NO PA
TISH TRA DRI DHO ME BHA WA
SUTO KHAYO ME BHAWA
SUPO KHAYO ME BHAWA
ANU RAKTO ME BHAWA
SARWA SIDDHIM ME PRA YATTSHA
SARWA KARMA SU TSA ME
TSITTAM SHRI YAM KU RU HUNG
HA HA HA HA HO
BHAGAWAN SARWA TATHAGATA
BENZAR MA ME MUNTSA
BENZAR BHA WA MA HA
SAMAYA SATO AH

 

Official Announcement of Recognition of HH Penor Rinpoche’s Reincarnation

HHPR

The following is respectfully quoted from Palyul.org’s official announcement:

It is a matter of great joy and pleasure to inform all the disciples and well-wishes of His Holiness Penor Rinpoche residing around the globe that our beloved root guru has been reborn in Tibet. According to His Holiness Jadrel Rinpoche’s prophecy letter, Penor Rinpoche’s Yangsi (reincarnated being), was born near Leten Tramo Drag or Dung Lung Tramo Drag, the sacred place where the Nyingthing Yabshyi (The Four Cycles of Heart Essence Teachings) was revealed. Based upon this prophecy letter, combined with pure visions of Tulku Thubten Palzang Rinpoche, the Yangsi was authentically recognized.

On 31st July 2014, the auspicious day of the Buddha’s First Turning of the Wheel of Dharma, the 4th Day of the Sixth Tibetan month–2141 Royal Year–the Yangsi will be enthroned.

We request all our Dharma brothers and sisters to carry out the following prayers for the long life of the Yangsi and to overcome all the obstacles thereby ensuring the success of the enthronement ceremony.

1. Barche Lamsel (Prayer to Avert Obstacles on the Path)
2. Sampa Lhundrub (Prayer to Spontaneously Accomplish All Wishes)
3. Neten Chagchoe (Supplication Prayer and Offering to the Sixteen Elders)

We will inform later about additional prayers needed in times to come.

Thank you,
General Secretary
Namdroling Administration

Jetsunma Ahkon Norbu Lhamo would like her students to begin reciting the Sampa Lhundrup for the long life and removal of all obstacles to the Yangsi.

PDF Download of SAMPA LHUNDRUP 5x8k

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