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.

Four Contemplations That Turn the Mind to Dharma #Palyul

Wheel of Life

The following is a prayer from the Nam Chö Ngondro Practice Book:

Homage

I prostrate to the glorious Samantabhadra.

Vajra Verses

This precious human rebirth is extremely difficult to obtain.

All things born are impermanent and must die.

Perseverance in the practice of virtuous Dharma is cause for becoming a Buddha.

Whatever negativity is produced will cause one to wander in the six realms.

Hungry spirits suffer from hunger and thirst; animals from stupidity;

Hell beings from heat and cold; humans from birth, old age, sickness and death;

Demigods from warefare; and even gods (Devas) have their suffering.

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,

Request to Remain Firm

The following is a prayer from the Nam Chö Daily Practice Book from Palyul Ling International:

As the single source of benefit and bliss,
May the doctrine remain in this world indefinitely and
May those of supreme birth who uphold the precious doctrine,
Live long firm lives like banners of victory!
May the lives of the glorious spiritual teachers be firm and
May all sentient beings, who are equal in number to space, be well and happy.
Through myself and all others, accumulating merit and cleansing obscurations,
May we quickly be placed on the stage of Buddhahood.
I pray that the spiritual teachers may enjoy excellent health.
I pray for their supreme long life as well.
I pray that their enlightened activities may spread forth and expand.
Grant blessings to never be separated from my spiritual teachers.
May myself and limitless beings without exception,
By the root of this very virtue,
Completely cleanse the karmic negativities and obscurations of all lifetimes,
And be liberated in the expanse of the profound Dharma treasury.

Nam Cho Dzogchen Lineage Prayer

Vidydhara Terton Migyur Dorje
Vidydhara Terton Migyur Dorje

The Nam Chö Dzogchen Lineage Prayer

 

OM AH HUNG  CHÖ  YING  NAM  PAR  DAG  PA’I  PHO  DRANG  NA

OM AH HUNG  In the perfectly pure palace of the Dharmadhatu (Sphere of Truth)

KÜN ZANG  YAB  YUM  LA  SÖL  WA  DEB

To Samantabhadra Yab-Yum, I pray.

TSHE  CHIG  SANGYE  DRUB  PAR  CHIN  GYI  LOB

Grant blessings to accomplish Buddhahood in this very lifetime.

OM AH HUNG OG  MIN  LHÜN  DRUB  DAM  PA’I  PHO  DRANG  NA

OM AH HUNG  In the sacred palace of the spontaneously accomplished Akanistha,

DORJE  CHANG  CHEN  LA  SÖL  WA  DEB

I pray to the great Vajradhara.

NANG  SEM  DZIN  PA  TONG  PAR  CHIN  GYI  LOB

Grant blessings to empty this mind that grasps to appearances.

 

OM AH HUNG  SAL  DAG  RAB  JAM  GYAL  WA’I    ZHING  KHAM  NA

OM AH HUNG  From the Buddha’s Pure Realm of expansive pure luminosity,

 

DORJE  SEMPA  LA  SÖL  WA  DEB

I pray to the great Vajrasattva.

NYÖN  MONG  DRI  MA  DAG PAR  CHIN  GYI  LOB

Grant blessings to purify the stains of delusions.

OM AH HUNG   PO  TA  LA  YI  NE  CHOG  DAM  PA  NA

OM AH HUNG   In the supreme sacred place of Potala

THUG  JE  CHEN  PO  LA  SÖL  WA  DEB

I pray to Avalokiteshvara.

TONG  NYID  NYING  JE  JONG WAR  CHIN  GYI  LOB

Grant blessings to train in the nature of Emptiness and Compassion.

OM AH HUNG THA DREL LO LE DE PA’I  PHO DRANG DU

OM AH HUNG  In the Palace that has transcended all limitations of the mind,

GARAB  DORJE  LA  SÖL  WA  DEB

To Garab Dorje, I pray.

CHÖ  KU  NGÖN  SUM  TOG  PAR  CHIN  GYI  LOB

Grant blessings to directly realize the Dharmakaya.

OM AH HUNG  DUR  TRÖD SO SA  LING GI NE CHOG TU

OM AH HUNG  In the supreme sacred place, the charnel ground of Sosa Ling,

SHIRI  SINGHA  LA  SÖL  WA  DEB

To Shri Singha, I pray.

JA  LÜ  ÖD  KUR  DRÖL  WAR  CHIN  GYI  LOB

Grant blessings to be liberated in the Rainbow Light Body.

OM AH HUNG  ZANG DOG PAL GYI RIWO’I  ZHAL YE NA

OM AH HUNG  In the celestial palace of the Copper-colored Mountain,

PED  JUNG  YAB  YUM  LA  SÖL  WA  DEB

To Padmasambhava Yab-Yum, I pray.

RANG  ZHEN  DÖN  NYI  DRUB  PAR  CHIN  GYI  LOB

Grant blessings to accomplish the two purposes, that of self and others.

OM AH HUNG  TEN  PA  DZIN  KYONG  PEL  WA’I  PHO  DRANG  NE

OM AH HUNG  In the Palace that upholds, protects and increases the Buddha’s Doctrine,

DORJE  DRAG  PO  TSAL  LA SÖL WA  DEB

To Dorje Dragpo Tsal (the Wrathful Vajra Manifestation),

I pray.

ATI’I  TEN  PA  DAR  WAR  CHIN  GYI  LOB

Grant blessings to propagate the Doctrine of Ati Yoga.

OM AH HUNG  RIG  TSAL  CHED  TSÖD  TSOM  PA’I  PHO  DRANG  NE

OM AH HUNG  In the pure-awareness Palace of discourse, logic and composition,

RA  GA  AH  SYA  LA  SÖL  WA  DEB

To Raga Ah Sya, I pray.

NYÖN  MONG  KYÖN  DANG DREL WAR CHIN  GYI  LOB

Grant blessings to be separate from the faults of delusion.

OM AH HUNG  TSÖL  DREL  TOG  PA  THAR  CHIN  PHO  DRANG  NE

OM AH HUNG  In the Palace of completely perfected realization, free from activity,

KÜNZANG  SHERAB  LA  SÖL  WA  DEB

To Kunzang Sherab, I pray.

RANG  RIG  CHÖ  KUR  TOG  PAR  CHIN  GYI  LOB

Grant blessings to realize self-awareness as the Dharmakaya.

OM AH HUNG   KHOR  DE  DE  CHEN  NYAM   NYID  PHO  DRANG  NE

OM AH HUNG    In the Palace of the equal nature of the Great Bliss of Samsara and Nirvana,

LHÜNDRUB  GYATSHO  LA  SÖL  WA  DEB

To Lhundrub Gyatsho, I pray.

KHYEN  NYI  YESHE  GYE  PAR  CHIN  GYI  LOB

Grant blessings to increase the two Omniscient states of Primordial Wisdom.

OM AH HUNG  KU  SUM  LONG  YANG  DE  CHEN  PO   DRANG   NE

OM AH HUNG  In the Palace of the great blissful expanse of the Three Kayas,

PEMA  NORBU  LA  SÖL  WA  DEB

To Pema Norbu, I pray.

LUNG  SEM  NANG  WA  DAG  PAR  CHIN  GYI  LOB

Grant blessings to purify the appearances of vital air and mind.

OM AH HUNG  RANG  NANG  TRUL  PA  KA  DAG  ÖD  SAL  LONG

OM AH HUNG  In the expanse of one’s own phenomenal projections, the originally pure Clear Light,

KARMA  TASHI  LA  SÖL  WA  DEB

To Karma Tashi, I pray.

MA  RIG  TRUL  NANG  DRÖL  WAR  CHIN  GYI   LOB

Grant blessings to be liberated from the ignorance of illusory appearances.

OM AH HUNG  KA  DAG  CHÖ  KU  DAG  PA’I  LONG  YANG  NE

OM AH HUNG   From the expanse of the originally pure Dharmakaya,

KARMA  DÖN  DAM  LA  SÖL  WA  DEB

To Karma Don Dam, I pray.

CHIR  NANG  SEM  SU  DRÖL  WAR  CHIN  GYI   LOB

Grant blessings to liberate what arises in my mind.

OM AH HUNG  RANG  RIG  DAG  PA  CHEN PO’I  TSAL  DZOG  PA

OM AH HUNG  In the perfection of the great display of pure primordial awareness,

KARMA  GYUR MED  LA  SÖL  WA  DEB

To Karma Gyurme, I pray.

NANG YING  JI  ZHIN  TOG  PAR  CHIN  GYI  LOB

Grant blessings to realize the innermost Buddha nature, just as it is.

OM AH HUNG  TEN  DREL ZAB MO’I  NE  LUG  NGÖN  GYUR  PA

OM AH HUNG  In the profound, interdependent nature of reality actualized,

DO  NGAG  TEN  DZIN  LA  SÖL  WA  DEB

To Do Ngag Tendzin, I pray.

ZUNG DZIN  TRÜL  PA  DAG  PAR  CHIN  GYI  LOB

Grant blessings to purify the confusion of duality.

OM AH HUNG  ÖD SAL  DE  WA  CHEN  PO’I   PHO  DRANG  NE

OM AH HUNG  From the Palace of the Clear Light of Great Bliss

CHÖKYI  NYIMA  LA  SÖL  WA  DEB

To Chokyi Nyima, I pray.

RANG  SEM  TRÜL  PA  DAG  PAR  CHIN  GYI  LOB

Grant blessings to purify the confusion of my own mind.

OM AH HUNG  KA  TER  MIN  DRÖL  CHÖ  KYI  PHO  DRANG  NE

OM AH HUNG  In the ripening and liberating Dharma Palace of Kama and Terma,

PALCHEN  DÜPA  LA  SÖL  WA  DEB

To Palchen Dupa, I pray.

RIM  NYI  TEN  PA  THOB  PAR  CHIN  GYI  LOB

Grant blessings to achieve stability in the Two Stages.

OM AH HUNG  GANG  SHAR  ZHEN  MED  CHÖ  KU’I PHO  DRANG  NA

OM AH HUNG  From the Dharmakaya Palace of nonattachment to whatever  arises,

GARWANG  TENDZIN  LA  SÖL  WA  DEB

To Garwang Tendzin, I pray.

RIG  TSAL  SHAR  DRÖL  TOG  PAR  CHIN  GYI  LOB

Grant blessing to realize liberation upon the arising of the display of pure awareness.

OM AH HUNG   CHI  TSUG NYI DA PEMA’I  DEN TENG NA

OM AH HUNG   Upon the lotus, sun and moon seat above the crown of my head.

TSA  WA’I  LAMA  LA  SÖL  WA  DEB

To the Root Guru, I pray.

NANG  ZHI  THA  RU  CHIN  PAR  CHIN  GYI   LOB

Grant blessing to completely perfect the Four Visions.

OM AH HUNG THEG  PA  RIM  GU’I  YANG  TSE  DAM  PA  NA

OM AH HUNG  From the sacred pinnacle of the Nine Vehicles,

DZOG  PA  CHEN  PO  LA  SÖL  WA  DEB

To the Great Perfection, Ati Yoga, I pray.

ZAG  MED  JA  LÜ  DRUB  PAR  CHIN  GYI  LOB

Grant blessings to accomplish the inexhaustible rainbow body.

OM AH HUNG  RANG  LÜ  TSA  KHAM  DAG  PA’I  ZHAL  YE  NA

OM AH HUNG  In the celestial palace of the pure nature of the channels and elements of one’s body,

YIDAM  KHANDRO  LA  SÖL  WA  DEB

To the meditational deities and Dakinis, I pray.

PHUNG  PO  LHAG  MED  DRUB  PAR  CHIN  GYI  LOB

Grant blessings to accomplish the dissolution of the aggregates without remains.

OM AH HUNG  HE CHEN DHA NA’I  DUR TRÖD CHEN  PO NE

OM AH HUNG  From the great charnel ground of Hechen Dana,

SHENPA  MAR  NAG  LA  SÖL  WA  DEB

To Red-black Shenpa, I pray.

DZOG  CHEN  TEN  PA  DAR  WAR  CHIN  GYI  LO

Grant blessings to propagate the Doctrine of the Great Perfection, Ati Yoga.

 

OM AH HUNG TOG TSOG NANG WA DAG PA’I ZHING  KHAM NE

OM AH HUNG   From the pure land of the purified perception of discursive thoughts,

DAM  CHEN  GYATSHO  LA  SÖL  WA  DEB

To the Ocean of Dharma Protectors, I pray.

GAL  KYEN  BAR  CHED  ZHI  WAR  CHIN  GYI  LOB

Grant blessings to pacify nonconducive circumstances and obstacles.

OM AH HUNG  KHOR  WA’I  THRENG  THAG  CHÖD  PAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to sever this chain of Samsara.

WEN  NE  RI  TRÖD  DRIM  PAR  CHIN  GYI  LOB

Grant blessings to remain only in an isolated place in retreat.

ZE  GÖ  ZHEN  PA  DREL  WA  CHIN  GYI  LOB

Grant blessings to be free from attachment to food and clothing.

OM AH HUNG CHÖ LA NYING RÜ NÜ PAR CHING GYI  LOB

OM AH HUNG  Grant blessings to have strength and courage in my Dharma practice.

NYAM  NANG  SAL  DRIB  MED  PAR  CHIN  GYI  LOB

Grant blessings that my experiences (visions) may be lucid without obscuration.

TRI  WA TING LHONG  NÜ  PAR  CHIN  GYI  LOB

Grant blessings for the strength to abandon attachment from the base.

OM AH HUNG SEM  NYID  RANG  ZHAL  THONG  WAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to see my true face, the mind’s actual nature.

NAM  TOG  DRI  MA  DREL  WAR CHIN  GYI  LOB

Grant blessings to be free from the stain of discursive thoughts.

DRI  MED  KA  DAG  TOG  PAR  CHIN  GYI  LOB

Grant blessings to realize the stainless originally pure Nature.

OM AH HUNG  DAG  ZHEN  NYI  DZIN  DREL  WAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to be free from the duality of self and others.

NANG  SID  CHÖ  KUR  TOG  PAR  CHIN  GYI  LOB

Grant blessings to realize phenomenal existence to be the Dharmakaya.

TEN  DREL  THAB  LA  KHE  PAR  CHIN  GYI  LOB

Grant blessings to be knowledgeable in the methods of interdependent origination.

OM AH HUNG  NYI  NANG  TSED  NE  CHÖD  PAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to cut dual appearances from the root.

KYHEN  NYI  YESHE  GYE  PAR  CHIN  GYI  LOB

Grant blessings to increase the two Omniscient states of primordial wisdom.

TSHE  CHIG  SANGYE  THOB  PAR  CHIN  GYI  LOB

Grant blessings to achieve Buddhahood in this very lifetime.

OM AH HUNG CHÖ  NYID  NGÖN SUM  TOG  PAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to directly realize the Dharmata (Nature of Truth).

NYAM  NANG  GONG  DU  PHEL  WAR  CHIN  GYI  LOB

Grant blessings that the experience of direct realization may be ever increasing.

RIG  PA  TSHED  LA  PHEB  PAR  CHIN  GYI  LOB

Grant blessings that pure awareness may reach its fullest magnitude.

OM AH HUNG CHÖ  NYID  ZED  SAR  KHYÖL  WAR  CHIN  GYI  LOB

OM AH HUNG  Grant blessings to actualize the exhaustion of all Dharmas into the  Dharmata (Nature of Truth).

DENG  CHEN  ZHI  DANG  DEN  PAR  CHIN  GYI  LOB

Grant blessings to firmly accomplish the four profound Realizations.

KUN  ZANG  GONG  PA  TOG PAR  CHIN  GYI  LOB

Grant blessings to realize the Enlightened Mind of Samantabhadra.

JE     LAMA  SANGYE  CHÖ  KYI  KU  LA  SÖL  WA  DEB

Lord Guru, Dharmakaya Buddha, to you I pray.

MA  RIG  MÜN  PA SANG  WAR  CHIN  GYI  LOB

Grant blessings to cleanse the darkness of ignorance.

LAMA  LONG  CHÖD  DZOG  PA’I  KU  LA  SÖL  WA  DEB

To the Sambhogakaya Guru, I pray.

TING  DZIN  GYÜD  LA  KYE  WAR  CHIN  GYI  LOB

Grant blessings that meditative absorption will develop in my mind.

LAMA  THUG  JE  TRÜL  PA’I  KU  LA  SÖL  WA  DEB

To the compassionate Manifestation Body of the Guru, I pray.

NYAM  DANG  TOG  PA  CHAR  WAR  CHIN  GYI  LOB

Grant blessings that experience and realization may arise in my mind.

LAMA  GYAL  WA  GYA  TSHO’I  KU  LA  SÖL  WA  DEB

To the Body of the Guru, Gyalwa Gyatsho, I pray.

DAG  ZHEN  DÖN  NYI  DRUB  PAR  CHIN  GYI  LOB

Grant blessings to accomplish the two purposes of benefiting self and others.

LAMA’I  KU  LA  SÖL  WA  DEB

I pray to the Lama’s Body.

LÜ  LA  DE  DRÖD  BAR  WAR  CHIN  GYI  LOB

Grant blessings that bliss and heat may blaze in my body.

CHI  MED  TSHE  YI NGÖ  DRUB  TSÖL

Bestow the Siddhi of Immortal Life.

LAMA’I  SUNG  LA  SÖL  WA  DEB

I pray to the Lama’s Speech.

NGAG  LA  NÜ  PA  JUNG  WAR  CHIN  GYI  LOB

Grant blessings that the power of my speech may increase.

TSHANG  PA  SUNG  GI  NGÖ  DRUB  TSÖL

Bestow the Siddhi of Purity of Speech.

LAMA’I  THUG  LA  SÖL  WA  DEB

I pray to the Lama’s Mind.

SEM  LA  TOG  PA  CHAR  WAR  CHIN  GYI  LOB

Grant blessings that realization may arise in my mind.

CHAG  GYA  CHEN  PO’I  NGÖ  DRUB  TSÖL

Bestow the Siddhi of the Great Mahamudra.

YÖN  TEN  TRIN  LE  TSHOG  LA  SÖL  WA  DEB

Bestow upon me all pure qualities and miraculous activities.

WANG  ZHI  YONG  DZOG  THOB  PAR  CHIN  GYI  LOB

Grant blessings to fully realize the Four Empowerments.

TRIN  LE  NAM  ZHI  DRUB  PAI  NGÖ  DRUB  TSÖL

Bestow the Siddhi of accomplishment of the Four Concerned Activities.

Terton Migyur Dorje: The Origin of Nam Chö by HH Penor Rinpoche

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The following is an excerpt from a teaching offering by Kyabje His Holiness Pema Norbu Rinpoche at Palyul Ling in New York:

First examine your mind and try to get rid of any afflictive emotions or negative thoughts. Try to give rise to devotion, faith, inclination, and in that way, carry through the Guru Yoga prayers with a very sincere mind. From the core of one’s heart do the supplication prayers.

All the practices that we are doing during the retreat were revealed by Treasure Revealer, Tulku Migyur Dorje. The history or story of Tulku Migyur Dorje starts before the time of Shakyamuni Buddha. There was a king called Akara. When he was the son of the king, he went to collect some jewels from the ocean and wandered. As he was wandering he carried with him a cloth net called Zarapa, which is why he is also referred to as Arapa. For a while he had been looking for the guru named Apara. Apara was a great mahasidda who wandered, so Akara had not been able to find him. One day the guru master, Apara, knew that the King’s son was coming, so he waited in a certain place. When the King’s son, Arapa met the master Apara, he didn’t know who he was, and asked, “Do you know where Apara is?”

Instantly Apara flew in the air and landed on a rock where he left a footprint, and stayed there. Instantly Zarapa developed tremendous devotion. He went there and started receiving teachings. He received all the teachings and based on his practice, he had accomplishment. Then Zarapa also had many disciples.

He was reborn as three masters who had great miraculous activities. And then he was reborn several times in India. He was reborn as Kungol during the time when Shakyamuni Buddha was just attaining enlightenment in India. Kungol attended all the Buddha’s teachings and maintained the Buddha’s teachings.

During the time when Guru Padmasambhava came to Tibet, he was born as a great yogi known as Shupu Palge Senge. He helped Guru Padmasambhava’s activity by translating all the teachings from Sanskrit to Tibetan and then also by bringing tantric texts and teachings to Tibet.

Tulku Migyur Dorje had about 500 different lives. For a long time he had been manifesting in the six realms and benefiting all sentient beings, especially beings in hell. Lots of hell beings were liberated. When he was in the hell realm, of course, he didn’t experience the suffering of hell because of his power and realization. He just benefited and liberated all those hell beings. He emptied many areas of hell.  Sometimes the karma of some hell beings was so strong that he couldn’t help them, so he drew mantras on the sand and then threw them in the fire, which extinguished the fire, and benefited those beings.

Also he manifested in the animal realm just as very tiny animals like insects, and then huge animals, and birds and so forth. And then according to their own family, they started giving teachings and that way lots and lots of animal beings were benefited and liberated.

Later in Tibet he was born in a place called Ngam. When he was just three years old, he started giving teachings. His parents wouldn’t allow him saying, “What kind of ghost language you are speaking?”  When he was 11 years old, his master, Chagmed Rinpoche, knew he was a special being and invited him to his place. Chagmed Rinpoche had a relative who was a very negative guy. The relative saw that Migyur Dorje was staying there for awhile and somehow obscured his mind a bit. So Chagmed Rinpoche gave Migyur Dorje lots of purification nectar, and with that the obscurations were purified. Later he had clear visions of many deities. That is how all the Namchö teachings were revealed.

Then Chagmed Rinpoche started teaching Migyur Dorje all the scripts. And Migyur Dorje told him, “I know all those scripts.”  Then he asked Chagmed Rinpoche about the scripts from many different countries, and said, “Do you know these?”  And Chagmed Rinpoche said, “I don’t know them.”

In the beginning Chagmed Rinpoche was Tulku Migyur Dorje’s master. Then later when Tulku Migyur Dorje started revealing the Namchö cycle of teachings, Chagmed Rinpoche took Tulku Migyur Dorje as his master.  The whole complete revelation of the Namchö cycle of teachings were revealed in that way.

This Namchö is the exact Dharma teaching appropriate for this time. It is very condensed and profound, and has a great deal of blessings. In that way Tulku Migyur Dorje brought a lot of benefit. Then somewhere in another Buddhafield, a  Buddha was going to pass into Nirvana, and so Migyur Dorje needed to go there then as a kind of representative and to attain enlightenment. He lived only about 19 years on this earth.

The complete revelation of this Namchö passed from Chagmed Rinpoche to Rigdzin Kunzang Sherab until our present day lineage holders.  Many countless beings have become great mahasiddhas. It has been explained that there would be like 100 million masters who are honored with that banner. All the lamas who have the rank of Vajra Acharya, have great signs when they pass away. You are also following this tradition and practice. If you think properly and do the practice, then the same blessings are also there for you.

From the Ship to Liberation: Refuge Verses

RefugeTree

The following is respectfully quoted from “The Great Perfection Buddha in the Palm of the Hand” from the Nam Chö Treasures by Migyur Dorje:

NAMO  DU SUM GYUN CHED MED PAR DRO DÖN DZED
To those beings who accomplish the purpose of others, without interruption in the Three Times,

MI CHOG TSEN PAI RAB GYEN TRINLEY TER
A treasure of miraculous activity, supremely adorned with the major and minor marks,

SANGYE NAM LA CHAG TSAL KYAB SU CHI
To all the Buddhas, I prostrate and go for Refuge.

SHI WA CHAG DRAL CHIR MI DOG PAI LAM
To the peaceful Path of no reversal, which is separate from desire,

GYUD LUNG MEN NGAG DRUB TSOG NYON MONG DRAL
Free from delusion is the path of Tantras, Transmissions, Secret Oral Instructions and Accomplishment Practices

DAM PAI CHÖ LA CHAG TSAL KYAB SU CHI
To the sacred Dharma, I prostrate and go for Refuge.

TSOG SHING MA NOR LAM NAI NYON MONG DRAL
Free from delusion is the unmistaken field of Refuge of Beings who remain on the stages of the Path.

SANGYE TEN DZIN PHAR CHIN DRUG LHA NEI
To the holders of the Buddha’s Doctrine, who maintain the practice of the Six Perfections,

GE DUN NAM LA CHAG TSAL KYAB SU CHI
To the entire Sangha, I prostrate and go for Refuge.

GYAL KUN NGO WO KYIL KHOR KUN GYI TSO
To the essential nature of all the Buddhas and the head of all Mandalas,

YID SHIN DRIN CHEN DREN PAI NGÜDRUB BEB
Whose wish-fulfilling great kindness is the source of all spiritual attainment.

LAMA NAM LA CHAG TSAL KYAB SU CHI
To all my Lamas, I prostate and go for Refuge.

CHÖ KUI TSAL LEI DRO DON SHI TRU TSOG
As the display of the Dharmakaya, the peaceful and wrathful Deities, arise to accomplish the purpose of Beings.

THUG JEI NGANG NEINGÜDRUB KUN TSOL WAI
From whose loving kindness, all spiritual attainments are received.

YIDAM LHA LA CHAG TSAL KYAB SU CHI
To the Meditational Deities, I prostrate and go for Refuge.

DAG PA DEI TSOL DAM TSIG CHEN GYI NYEN
To the source of pure bliss, the friends of Samaya upholders,

LEG NEI TONG DZIN DRUB PAI DROG DZED MA
Bringing good fortune and befriending those who accomplish the understanding of Emptiness.

KHA DRO DAM CHEN TSOG LA KYAB SU CHI
To the Dakinis and Oath Protectors, I prostate and go for Refuge.

YE NEI TONG NYID TRO DRAL DÜ MA CHEI
Primordially, the nature of Emptiness is unaltered and uncompounded,

KA DAG OD SAL LONG YANG RANG SHIN LA
As the natural great expanse of the originally pure clear light,

DZIN MED RANG SAL JEN PAR KYAB SU CHI
In this ungrasped, naked self-clarity, I go for Refuge.

LHUNDRUB RANG SHIN YESHE NGA DEN OD
The natural, spontaneously accomplished light of the five Primordial Wisdoms,

YING RIG THIG LE RIG PA LU GU GYUD
Is the indivisibility of the Sphere of Truth and Pure Awarness appearing as a light chain of pure-awarness molecules.

RANG SAL DU DRAL MED PAR KYAB SU CHI
In this undiminishing self-clarity, I go for Refuge.

MA GAG RANG SAL DE CHEN THUG JEI LHA
To the compassionate Deity of great bliss and unceasing self-clarity,

RANG SHIN OD KYI DRO WAI MUN SEL WA
Whose natural light clarifies Beings from the darkness of delusion,

SHAR DROL THOG THA MED PAR KYAB SU CHI
In the nature which is liberated the moment it arises, and unblocked by limitation, I go for Refuge.

REFUGE VERSES:

LAMA LA KYAB SU CHIO
I take Refuge in the Lamas

SANGYE LA KYAB SU CHIO
I take Refuge in the Buddha

CHÖ LA KYAB SU CHIO
I take Refuge in the Dharma

GEDUN LA KYAB SU CHIO
I take Refuge in the Sangha

(Accumulate the Refuge Verses)

Prayer to Guru Rinpoche

The following prayer is from “Buddha in the Palm of the Hand” Nam Cho Ngondro:

HUNG HRI: NGON GYI KAL PAI DONG PO LA
HUNG HRI: In the past, at the beginning of this aeon,

ORGYEN YUL GYI NUB JANG TSAM
In the Northwest country of Uddiyana,

DANA KO SHAI TSO LING DU
On an island at lake Danakosha,

PADMA GESAR DONG PO LA
Born in the pollen heart of a lotus

YA TSEN CHOG GI NGUDRUB NYEI
Possessing astonishingly supreme spiritual attainments,

PADMA JUNG NEI SHEI SU DRAG
You are well known as Padma Jungney (the Lotus Born),

KHOR DU KHANDRO MANG PO KHOR
Surrounded by a retinue of many Dakinis,

KHYED KYI JEY SU DAG DRUB KYI
Following you, I practice

JIN GYI LAB CHIR SHEG SU SOL
Please come forth to bestow blessings,

NAI CHOG DI RU CHIN PHOB LA
Bestow blessings upon this supreme place of practice.

DRUB CHOG DAG LA WANG SHI KUR
Confer the Four Empowerments upon me, an excellent practitioner,

GEG DANG LUG DREN BAR CHED SOL
Dispel the obstructions of harmful and misleading spirits.

CHOG DANG THUN MONG NGUDRUB TSOL
Please grant me the common and supreme spiritual attainments.

OM AH HUNG BENZAR GURU PEDMA THOD TRENG TSAL BENZAR SAMAYA DZA SIDDHI PHA LA HUNG AH

Ngondro as the Antidote: Full Length Video Teaching

The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:

 

All beings suffer from the dis-ease of desire. The mind of Enlightenment appeared in the world as the Buddha who prescribed the medicine. If taken deeply and applied consistently, cure is guaranteed. And yet, constantly engaged in an ongoing mantra of delusion and discursive thought, we think we know a better way. Jetsunma implores us, “Literally, there are beings right now who have no other connection to liberation than you. The more you dance around, the more they suffer, the longer they wait. These precious ones are the ones you should live and breathe for.” We have to take our medicine, for their sake.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

The Mountain of Burnt Offerings

The following is from the Nam Cho Daily Practice Book from Palyul Ling

Seven-Line Prayer to Guru Rinpoche

HUNG In the northwest country of Uddiyana,

Born in the pollen heart of a lotus,

Endowed with the most marvelous spiritual attainments,

You are renowned as the “Lotus Born.”

Surrounded by a retinue of many Dakinis

Following in your footsteps,

I pray to you, please come forth and grand your blessings!

GURU PEDMA SIDDHI HUNG

 

The Mountain of Burnt Offerings is Herein Contained

OM SWATI

“The Mountain of Burnt Offerings” is an instruction taken from Lhatsun’s “Vidyadhara-Achievers of Life Force.” To do this practice, prepare some auspicious things such as good quality wood, incense, medicine, and three white and three sweet substances, flour etc. Place them inside a clean container or hearth; light a fire and sprinkle them with clean water.

First Refuge

OM AH HUNG

Of all the refuges in samsara and nirvana present throughout space, the quintessence

Is the power and wrathful vidyadhara, Pema To Treng Tsal.

The phenomenal world is totally perfected within his body as a Buddha mandala.

We take refuge so all beings may cross over unenlightened existence.

(Repeat three times)

 

Bodhicitta

 

We generate Bodhicitta on the ground (alaya) of the sphere (bindhu),

The supremely secret, clear light and ultimate wisdom.

So all beings may purify the three obscurations,

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)

 

Seven Part Suppliation

 

I pay homage to the continuously present and unmodified nature of pure presence (rigpa.)

I offer the clear light, freedom from depths and limits.

I confess within the vast expanse, the equality of samsara and nirvana.

I rejoice in the great wearing out of reality, freedom from conception.

I ask you to always turn the wheel of dharma, the great perfection,

And to churn up the depths of samsara.

Free from the limiting three conceptions, I dedicate this to reaching the far limit.

 

Self-Visualization

 

From the dimension of primordial ultimate reality and the unceasing potency,

In Pema To Treng: white-reddish body, youthful and handsome.

The brightness of his noble symbols and marks are blazing, holding vajra and kapala,

Perfectly adorned with majestic ornaments and garments.

Imagined form and wisdom are not separate; the form embodies all enlightened beings,

The great splendor of everything within samsara and nirvana.

 

OM AH HUNG BENZAR GURU PEDMA SIDDHI HUNG

(Recite mantra many times)

 

RAM YAM KAM

 

Based on emptiness, the burnt substances are transformed into inexhaustible amrita

That emanates throughout space massive clouds of vast desirable qualities.

(Bless with the three syllables, the repeat the treasury mantra three times:)

 

NAMA SARWA TATHAGATE BHAYO BISHO MU KHE BHE SARWA THA KHAM UTGA TE SAPHA RANA E MAM GA GA NA KHAM SOHA

 

Inside a vast container made from the essence of vajra jewels,

Objects pleasing to the senses of mundane existence, the samaya substances,

Blessed by the three syllables become wisdom amrita.

Offering clouds pleasing to the senses swirl throughout the phenomenal world.

These are offered to the lamas, yidams, dakinis and Dharma protectors;

To however many Buddha mandalas there are in the ten directions;

To our other guests, the Dzambuling lords of the land, the six kinds of beings and those to whom we owe karmic debts;

Particularly to those who steal life and life force,

Those who send illness, elemental spirits who stir up obstacles,

Those who send bad signs and indications in our dreams and send all kinds of bad omens,

The eight types of demons who are masters of malevolent magical projections,

Those to whom we owe karmic debts of food, housing and wealth,

Demons who are masters of obscurations, demons who cause insanity, male and female ghosts,

Demons who cause fatal accidents, demons who take the essence of health and wealth, other demons who live in cities, all male and female demons.

As the red flames burn, karmic debts are paid back.

Whatever is desired arises as desirable qualities.

As long as there is a sky,

We form the intention that these desirable qualities be inexhaustible!

The negativities and obscuration we have accumulated in the three times

And our incorrect use of offerings to the three jewels or for the benefit of the dead,

Are purified by the flames offered in this burnt generosity.

Each flame is an atom containing the entire phenomenal world.

Inexhaustible masses of Kuntuzangpo offering clouds.

Thoroughly permeate the pure realms of all Buddhas.

Flames radiate offering clouds of five-colored wisdom lights,

Pervading the six realms of existence, even the worst hell realm (Avici,)

The three planes of samsara are liberated in the luminous form of the rainbow body.

May all beings awaken to the very heart of enlightenment.

 

OM AH HUNG

(Recite the three syllables 100 or 1000 times etc, and then:)

 

In an immeasurable container, the three dimensions of existence (kayas,)

The ultimate, blissful and manifest form aggregates of the phenomenal world

Melts into amrita, filling space with rainbow lights.

This inexhaustible, quintessential amrita of samsara and nirvana,

Since forever and until now,

Is totally dedicated to our guests in the phenomenal world.

Having perfected the levels, paths and fruition qualities,

And having completely dispelled the obstacles to view, meditation and action,

Within the dynamic space-like dimension of Kuntuzangpo’s realization,

May we attain the immortality of the youthful vase body.

When the great ocean of samsara is empty,

May we awaken in Akanishta, land of the lotus nets.

Aggregates and elements are burnt substances blazing radiantly and brilliantly.

White and red bodhicitta are burnt substances blazing blissfully yet non-substantially.

Emptiness and compassion are burnt substances pervading the dimension of real existence (dharmadhatu.)

Within the phenomenal world, in the ground of the five vajra lights of samsara and nirvana,

We offer the burnt substances of spontaneously self perfected and complete enlightenment.

May all previous karmic debts be purified.

May they not remain in our present stream of being; we openly admit our errors.

In the future, may we not experience cyclic obscurations.

As to the vows and trainings of the pratimoksha, bodhisattva and vidyadhara paths,

And the many kinds of secret mantra commitments (samayas,)

We openly admit all breeches committed consciously or unconsciously.

May all illness, demons, obscurations and impurities be purified.

May the times of plague, famines, and weapons be pacified.

May the times of foreigners invading the central land be averted.

May the obstacle of the guru being invited to manifest Dharma elsewhere be averted.

May inauspicious bad omens for the country of Tibet be averted.

May the planetary forces, nagas and king-like spirits who take away our life force be repelled.

May the eight great fears and sixteen lesser ones be averted.

Where ever we live, may all inauspiciousness be averted.

May the power, strength and energy of demonic forces be repelled.

 

OM AH HUNG

When accumulating, start again from “Drung”

 

At the End:

 

May all the Buddhas be pleased with these offerings.

May the minds of the oath-bound ones be satisfied.

May the desires of the six kinds of beings be satisfied.

May our karmic debts and debts of the flesh be purified.

May the two accumulations be completed.

May the karmic traces of the two obscurations be purified.

May the two sacred dimensions be attained.

Through the power of this vast and great generosity,

May we become self arisen Buddhas for the benefit of beings.

May all beings who were not liberated by previous Buddhas,

Be liberated through this generosity.

May the elemental spirits who are living here or visiting,

Living on earth, under it, in the sky or wherever,

Always be loving towards beings,

And practice Dharma day and night.

Through this virtue may all beings

Perfectly accumulate merit and wisdom,

And from this merit and wisdom,

May they attain two sacred dimensions.

Not clothed with exertion and effort,

May it happen auspiciously that the wish fulfilling tree,

Fulfill the hopes of beings,

and accomplish their intention.

(Thus recite the words of auspiciousness and dedication.)

 

This practice is known as the diamond practice. It can prolong life and remove obstacles, particularly those with unpaid karmic debts. This was revealed in Sikkim, the secret hidden land, to Namkha Jigmed by the dakinis who revealed it to him as the practice which opens the gate to the secret land.

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