Kalu Rinpoche

The most recently available photograph of Kalu Rinpoche, who is seventeen years old now.

Gesar Flag, Nyingma in America Style

Here is a scan of the original design for the Nyingma "Gesar" prayer flag commissioned by H.H. Tarthang Rinpoche circa the early 1970s. I seem to think this was drawn by somebody named Glen Eddy, but I could be wrong about that. Note the seal of the Tibetan Nyingmapa Meditation Center, at top, center.

Early Dharma Press

Above is not, strictly speaking, the first thing ever published by Dharma Press (now Dharma Publishing), but it is certainly among the first.

This picture by Sherab Palden Beru was published in August 1969, by Tarthang Rinpoche, on an Excelsior hand-powered printing press I helped to buy.

The original was published in the British magazine Middle Way, to illustrate an article by Trungpa Rinpoche.

I had the block done by M&H, in San Francisco. The gold for all of this came from washing dishes for USD $2.00 an hour at the Khyber Pass Restaurant, and whatever I could scrounge.

The signature at the bottom is that of H.H. Tarthang Rinpoche. This picture has survived fires, floods, and other disasters.

For the record, the first thing ever published by Dharma Press was a silkscreen work, and then, after the press was delivered, a little business card with the Seven Line Prayer.

Here is another picture, of Milarepa, by Sherab Palden Beru, done in Scotland circa 1968.

Nyingma Seal, Revisited

Here's another version of the Nyingma seal. You will notice the syllable in the center is "AH" not "OM," and the two-headed "lotsawa" birds are apparently of the same family (rather than two different families).

Old Photo of Tarthang Rinpoche

This is an old photograph of H.H. Tarthang Rinpoche and Nazli Pema, taken circa 1967.

Dzogchen Sadhana by Dudjom Rinpoche

Introduction.

During a visit to the United States of America, His Holiness Dudjom Rinpoche, Jigdral Yeshe Dorje, late Supreme Head of the Nyingma Sect of Buddhism as practiced in Tibet, composed the following brief sadhana at the request of Jetsun Pema Chonzin Sanga Wangmo, in New York, when she was still quite young. In some sense, perhaps she was working to find a balance between the tradition of her predecessor and the demands of life in the West. Quite probably, His Holiness sensed her dilemma. This sadhana is thus intended to support non-conceptual meditation in the Dzogchen tradition, and—as with all gems springing from the ocean-like mind of Dudjom Rinpoche—is particularly suited to the current time. This work was first published in Darjeeling, India, in an edition of 500 copies, in 1970. Now, thirty-seven years later, Tenpa Rinpoche has decided to cause a completely revised edition of this work, which is dedicated to the welfare of all sentient beings. Note that in the following, performance instructions are printed in italics, and the English translation immediately follows the Romanized Tibetan. May this be auspicious!

The Sadhana

[1] Refuge.
Repeat three times, with folded hands.
chog-sum kun-du lamar kyab-su-chi
I pay homage to my Guru, the embodiment of Buddha, Dharma,
and Sangha.

[2] Shaping of Motive.
Repeat three times with hands at the heart.
sem-kay kha-khyab dro-wai dhon-du-jug
I dedicate myself to the welfare of all living beings covered by the
sky.

[3] Purification.
Visualize that Vajrasattva is seated above your head. As you recite this verse, a stream of nectar descends from Vajrasattva and enters you, through the crown of your head. This stream of nectar completely washes away your sins and obscurations.
chi-wor dor-sem ku-lay dud-tse-yi gyun
bab-pay dag-gi dig-drip ma-lu-jang
From the figure of Vajrasattva sitting atop my head, a stream of
nectar descends and completely cleanses away my sins and obscurations.

Now repeat the short mantra of Vajrasattva 111 times.

om-vajra-satava-hum

[4] Self-generation of the Deity and Visualization of
the Guru.
Imagine that your purified body is instantly transformed into the red dakini, Naljorma. Visualize that your own Guru is seated directly in front of you, at eye-level. As you watch, your Guru transforms into Padmasambhava, with whom he is understood to be identical, and you say the following:
rang-nyd nal-jor ma-pal dun-kha-ru
tsa-wai lama pay-jung nyo-su-shug
I transform myself into a yogini. I visualize my Guru as identical to
Guru Padmasambhava, sitting in front of me, facing me.

[5] Mandala Offering.
Place your hands into the mudra of Mount Meru and the worlds of the four directions.
Believe that you are offering the entire universe to Guru Padmasambhava.
Repeat three times.
kham-sum nod-chud rang-lu phung-kham-che
zag-me de-tong man-dal tsog-su-bul
I offer the Guru the mandala of Sunyata-Bliss, created out of all
that the Three Realms, including myself, contain.

[6] Prayer to the Guru.
kyab-kun nso-wo khyab-dak lama-la
nying-nay sol-wa dep-so chin-gi-lob
Of all the Protectors, the all-pervading Guru is the real Protector.
From the center of my heart, I invoke your blessings. Bless me,
please.

Now repeat the Vajra Guru mantra 111 times.

om-ah-hum vajra-guru padma-siddhi-hum

[7] Blessings and Initiations.
Believe that you have received the Guru’s blessings and the four tantric initiations, and then repeat the following. Afterwards, remain in the non-conceptual mind as long as possible.
sang-sum chin-lab wang-shi yong-zog-thob
lama-rang-sem yer-med zog-pa-che
lo-drl rig-tong-jen-pa dod-mai-shi
ye-yin don-ki lamai rang-shal-ta
I have fully received the Three Sacred Blessings and the Four Initiations. Seeing the Guru and myself in a non-dualistic manner is the great dissolution. The non-conceptual mind is called the raw void: rigpa. This is the primordial mind. This is the face of the real Guru.

[8] Dedication of Merit.
As you dissolve the meditation, dedicate all merit you have earned to the benefit of
others.
gye-tsog tha-ye dro-wai don-du ngo
kyun-kyang dorje-zin-pai sa-thob-sho
May the boundless merits I have earned through this practice be
of benefit to all sentient beings. May they attain the state of
Vajradhara.

[9] Generation of Proper World-View.
nang-drak rik-pa lamai-ku-sung-thug
dag-pa ram-jam tashi-delay-sho
Whatever I see, hear, and think is the form, the voice, and the mind of the Guru. May everything be pure and divine. May good luck prevail for all.

A Brief Tsog by Jigme Lingpa

A Brief Offering Ritual for Daily Practice
Jigme Lingpa

The incomparable Nyingmapa visionary, Jigme Lingpa (1730 – 1798), foresaw a future when sentient beings would have neither the time nor the inclination for spiritual practice. To assist sentient beings in this degenerate era, and from the depth of his compassion, he composed the following brief tsog, or offering ritual. Although this tsog is indeed abbreviated, nevertheless, it lacks nothing. Sincere daily practice, with either visualized or other offerings, will bring swift results.

ram yam kham, om ah hum
tsog dze deu yon ye she rol pa’i gyen (bell, drum)
The materials of offering; the objects of enjoyment ornamented by the play of wisdom:
tsog je tsog dak rig dzin la ma dang
den sum kyil khor ne yul nyer zhi’i dak
pa wo khandro dam chen cho srung nam (bell, drum)
Lord of the Assemblage, Master of the Assemblage, the Knowledge-holding Lama, and Mandalas of the Three Seats; Lords of the Twenty-Four Sacred Places, Dakas, Dakinis, Vow-holding Protectors of the Doctrine:
dir shek long kyeud tsog kyi cho pa zhe (bell, drum)
Come accept offerings.
gal trul nong dang dam tsik nyam chak shak (bell, drum)
I confess deviations, delusions, and impairments of the Samaya.
chi nang bar ched cho kyi ying su drol (bell, drum)
Liberate in the Dharmadatu outer and inner obstacles.
lhag tor zhe la tin le drup par dzod (bell, drum)
Accept the remaining tormas and carry out your activities.
om guru dewa dakini gana tsatra putsa ho,
utsita balingta kha hi (bell, drum)

Kyabje Tarthang Tulku

Herewith two new photographs of His Holiness Kyabje Tarthang Rinpoche.

Happy New Year

Happy New Year to one and all. Here is a fascinating site devoted to Tibetan postal history, seals, banknotes, and other charming diversions. I hope your forthcoming year is prosperous and healthful.

Stop, Look, and Listen

Despite the "Tibetan" name by which I am occasionally known -- which is actually more of a nom-de-plume, and guess what... I might be making a literary point about blind credulity -- and which is just one of several names by which I am known, you should be very clear that I don't consider myself a "tulku," and I really don't think you should either. I have tried to make that exquisitely clear in my various books, but for some reason, people want to create something that isn't there. Also, please don't offer to send me things, because there isn't anything I need. I particularly don't need donations, students, or the adoration of syncophants. If you enjoy reading this weblog, then just enjoy reading this weblog. Please don't drag me into your fantasies.

The Prayer of Liberating Light

THE PRAYER OF
LIBERATING LIGHT
A Brief Practice to Benefit the
Victims of Sudden Death

by
Drugu Choegyal Rinpoche

with expanded commentary by
Urgyan Tenpa Rinpoche



Introduction

Beings who suffer violent death experience intense terror and illusion. This is particularly true of beings that die in wars, by weapons, by accident, or by suicide. Unless we act to help free them, their mind streams remain trapped in recurring cycles of long-lasting, fearful deceptions.

Recognizing that in the future such suffering would become prevalent, the Precious Lotus-born Guru, Padmasambhava, prescribed a prac-tice to awaken these beings. This practice then remained hidden for over six hundred years, awaiting the auspicious combination of circumstances for its revelation.

These circumstances came about in the fourteenth century, in the person of Lhodrag Namka Gyeltsen (1326-1402), a terma master of the Nyingma lineage, who discovered Padmasambhava’s concealed treasure and named it the prayer to Buddha Tsonchei Mijigpai Gyalpo.

In the twenty-first century, the eighth Drugu Choegyal Rinpoche composed a practice based on the revealed text, together with the oral com-mentaries of the eighth Khamtrul Rinpoche, and H.H. Dilgo Khyentse Rinpoche. In Choegyal Rinpoche’s practice, Padmasambhava’s prayer to Tsonchei Mijigpai Gyalpo is conjoined with invocations of Akshobhya and Vajrapani. According to Rinpoche, this is done in conformance with the Rinchen Terdzod, the Akshobya Sutra, and the Zungsnatsog of Jamgong Mipham Rinpoche. Choegyal Rinpoche then published his work with an explicit transmission permission and special request that all Buddhists adopt the practice to help the dead.

Unfortunately, we all know of someone who has died suddenly and violently. This may be someone we have heard about, or it may even be someone we know personally, such as a friend or family member. Our knowledge also extends to entire classes of beings, such as those who have died in a given war, a given sort of accident, or by a particular weapon.

Often, our knowledge of such matters leaves a lingering imprint upon our consciousness and moves the heart in strange directions. We wish there was something we could do; yet, because we do not know what action to take, we become troubled and this leaves a type of stain. We know, vaguely, that we are “for peace,” but we do not know how to express our intention in any spiritually meaningful way. If these circumstances apply to you, permit me to suggest that I know of no better counteragent to the practice of violence than the practice to liberate its victims.

In our present state of mind, we may not be able to completely accept that a prayer has the power to liberate victims of wars, accidents, and other forms of violence. However, we must learn to trust and accept a Buddha’s word---which has never been broken in thousands of years. For example: the past Buddha Ratnaketu made a specific vow, stating, “May all who hear my name be liberated from rebirth in the inferior existences.” Similarly, one of the twelve vows of the Medicine Buddha, Bhaisajyaguru Vaiduryaprabharaja, demands that just hearing his name protects beings.

Thus, the following practice, which invokes the Buddha Tsonchei Mijigpai Gyalpo to relieve suffering, the Buddha Akshobhya to mitigate karmic consequences, and the Bodhisattva Vajrapani to protect, may be confidently applied to any beings we know, or have heard about, at any distance, near or far. It does not matter if those who have died are Buddhists or not, nor does time and space play any role. There is no limit to a Buddha’s compassion and no limit to a Buddha’s power. Although we usefully apply this practice within the first seventy-two hours following death, and through the forty-nine days of the intermediate stage between death and rebirth, it is also equally beneficial when applied to the long deceased. This practice is so powerful it will reach beings no matter where they may be.

The Prayer of Liberating Light is a gift from the mind of a Buddha to the Buddha-mind of mankind, shepherded by the boundless compassion of the Nyingma lineage of Tibetan Buddhism, and the intention of Choegyal Rinpoche.

Still, there is always some unpleasant news to report. Because he is an unrepentant thief, and has a black gift for twisting language, the Rinpoche in name only, Urgyan Tenpa, arrogantly corrected the translation of Choegyal Rinpoche’s practice, and wrote this poor excuse for his actions. On the great lunar tenth feast day, 3 September 2006, he caused this to be composed in the English language and printed for all sentient beings.


Preliminaries

In the following liturgical text, I have used phonetics only where I am recording mantras or mantric syllables, or indigenously composed and culturally specific prayers. A perfect example is the famous Seven-Line Prayer. This is composed by Padmasambhava in seven lines of seven syllables, for future people in future times, to invoke Padmasambhava, who indeed founded Buddhism in Tibet.

In all other cases, I employ English. As this publication is primarily directed to those for whom English is the native language, it seems unnecessary and indeed counterproductive, to demand that the entire liturgy be performed in a language with which one has absolutely no connection. In such instance, one is mindlessly repeating sounds without any meaning. You may be confident that any Buddha, Bodhisattva, or Dakini can hear, understand, and respond to any language in which they are addressed.

Main Practice

Refuge (repeat 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 (repeat three times)

To obtain Buddhahood for the benefit of others, I generate bodhicitta, as aspiration, as action, and in its absolute meaning.


Instructions and Visualizations

After you have recited the above, engage in meditation to generate profound feelings of compassion and equanimity toward all beings, without exception. Although this practice is primarily directed to humans, it is of immense benefit to all sentient beings. You can visualize yourself as Avalokiteshvara and recite OM MANI PADME HUM numerous times, until you are absolutely confident of your feelings.

Next, visualize the minds of those who have died in accidents and from weapons as blue balls of light, each enclosed by a surrounding sphere of violet light. While reciting the prayers and mantras hereafter, the violet spheres disappear and the minds, visualized as blue lights, are finally free. You may repeat the prayers and mantras below as many times as you wish, pausing for meditation between each in order to generate powerful feelings.

Prayer to Buddha Tsonchei Mijigpai Gyalpo

chom den dhe de shin sheg pa dra chom pa yang dag par dzog pai sang gye tsonchei mijigpai gyalpo la chak tsal lo, kyabsu chio. jin gyi lhab tu sol.

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.

Dharani of Buddha Akshobya

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 bhiganan antaraya vinashkara maraya hum phat.

Conclusion

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 of all times and directions.

We speak directly to the liberated minds of the deceased beings and we remind them that all phenomena are illusory, including our concepts of living and dying. We remind the Buddhists among them to think of Buddha Amitabha, who will bring whoever prays to him directly to the Pure Land.

The practice ends with a dedication of merit and recitation of a concluding prayer:

I dedicate the merit of this action to the welfare of 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.

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.

Choegyal Rinpoche’s Colophon

May this teaching spread around the whole world so that in these times of war the mind streams 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. MANGALAM.

Urgyan Tenpa Rinpoche’s Colphon

Every day in this world, delusion leads sentient beings to cause the death of each other, deliberately and by accident. This teaching, which has the power to liberate beings afflicted by the suffering born of such delusion, is dedicated to the welfare of all sentient beings, without exception. May it become for them a cause of happiness. May it never become a cause of sorrow. SAMAYA.

Fire Update

There is a "more likely than not" assessment in force which indicates probable evacuation within 36 hours. Winds up to 40 mph are expected to rise, blowing the fire straight toward us. Presently, the greatest danger is from roving news crews, here from Los Angeles. We were interviewed by ABC Channel 7 this evening. Above is a photograph of what it looked like before the fire.

Shambhala

"Although those with special affiliation may actually be able to go there through their karmic connection, nevertheless it is not a physical place that we can actually find. We can only say that it is a pure land, a pure land in the human realm. And unless one has the merit and the actual karmic association, one cannot actually arrive there." --- H.H. XIV Dalai Lama, 1985.

The Sadness of Such Things

Somebody wanted to know more about the situation. As it stands now, 99,950 acres have burned: it will be well over 100,000 by the time you read this. Pine Mountain Buddhist Monastery has been evacuated, and most (about 90%) of the Wilderness is gone, along with more than half of the condor sanctuary. The air is "better," but because I am in the high risk group, I still have to stay indoors most of the time. The ecological effects of this unfortunate event will be felt for many years to come. You can say, with equal measure of grace and truth, that this is indeed an ecological disaster. Some people like to prattle on and on about "renewal," and "change," and so forth, and that is fine. But, a forest fire sparked by natural causes and a forest fire caused by a thoughtless idiot (as this one was), are two entirely different things. This thing burned up 50,000 acres in one night; last night it burned up another 10,000 or so, and it is only 35% contained. People hereabouts will see, in the future, that there are many changes. I am thinking that White Mahakala practice will be of use to everyone here.

Elements Imbalanced and/or Disturbed

When I sit and study the situation hereabouts, it becomes clear that the elements are disturbed. The region is alternately afflicted with fire and flood, flood and fire. There is also that "hot spot" I mentioned in a prior post. This is, in many regards, an ideal region; yet, we need to pacify the place before it becomes optimally habitable. I know of no better way to accomplish this than through the construction of a stupa, the emplacement of substantial prayer wheels, and the hanging of many prayer flags. The Native Americans, who inhabited this region for (who knows) 16,000 years, thought this general area to be a spiritual center. However, those who followed drilled this region for oil, and this without any mercy. When I study the scars on the hills and the life of the valleys, I realize the great beauty I see is but a shadow of former beauty. Like all fading beauty, some of the scars came with time, and some came with design. Thinking thus, I turn to the Kalachakra Tantra.

Hot Spots

The fire has turned away from us and is now threatening a Zen Buddhist retreat center north of here. Quick! Somebody pacify the renegade fire element that is running around threatening Buddhists! Actually, it seems there are singular forces at work. Scientists have discovered an unaccountable "hot spot" near here, where it is 584 degrees farenheit, eleven feet underground. This "hot spot" covers around three acres, and is inexplicable.

Lotus Crown

We hear all the time about the Black Crown. Well, above is Chokgyur Lingpa's Lotus Crown. I am a little silly, so every time I see the Lotus Crown, I always wonder what it would look like folded down. The thing is made the way it is for a reason: to cover the head and ears and shade the eyes; all necessary attributes at altitude, in the snow.

Fire Threatens Nyingma Outposts

Here is a Nyingma prayer:

"When our illusory bodies are threatened with danger and destruction because of obstacles of the elements of earth, water, fire, and wind;
"Without any doubt or question, I supplicate you, Orgyen, together with the four goddesses of the elements;
"Thus, there is no doubt that the elements will be self-pacified.
"I supplicate Orgyen Padmasambhava. Grant blessings for the spontaneous accomplishment of our wishes!
"OM AH HUM VAJRA GURU PADMA SIDDHI HUM."

It would seem fires are threatening Tibetan centers and personalities in California today, north and south. Locally, we were evacuated at 3:30 a.m., and overnight, 50,000 acres were consumed around us. We are now staying in town, awaiting word regarding whether further evacuation will be necessary.

Treasure Vases

Here we commence to do a little shopping around for treasure vases (wildly popular in the Chinese communities). Above is Kusum Lingpa's version (apprx. $250.). Below are two of Lama Kunga's vases (the earth and wealth vases, respectively), followed by Lama Tharchin's version (the latter apprx. $450.). These are just a few examples. For the whole story, visit Khyentse Rinpoche's vase site.

One Thousand Buddhas of the Fortunate Age