Lubsan Sandan Tsydenov (1850-1922) with rich bone ornamented crown.

Lubsan Sandan Tsydenov (1850-1922) with rich bone ornamented crown.

Lubsan Sandan Tsydenov (1850-1922) was a lama from the Kizhinga (Kudun) Datsan in southern Transbaikalia. He was known among his countrymen as a Buddhist scholar, writer and poet but, more importantly, as a great ascetic for his two-decade long practice of austerities in a secluded spot in the Kudun Valley. As a result he acquired great spiritual authority among Buryats who saw him as a saintly Buddha-like creature. His religious name was Sugada, being one of Shakyamuni Buddha’s nicknames, which means in Sanskrit “The happily gone (to Nirvana)”. Sandan Tsydenov formulated his theocratic doctrine in the early 20th century, under the influence of his Tibetan teachers, the incarnate lamas, Jayag (Jayagsy)-gegen, abbot of one of the datsans in Kumbum, and Agpa-gegen. This doctrine had two principal objects – to establish a lay Buddhist sangha in Buryatia, outside and independent of the traditional monastic community, and to revive with its help some of the old Tantric practices. Such a lay sangha, in Tsydenov’s thinking, would be more efficient in the preservation and further dissemination of the Buddhist teachings in times of trouble.

In February 1919 Tsydenov-Sugada established a Buddhist theocratic state, actually an enclave within the Buryat territory, then under the rule of the white Ataman Semionov, by proclaiming himself Dharmaraja, “the King of the Dharma in the Three Worlds”. This was when thewhen the Buryat People’s Duma (Burnatsduma), an organ of self-rule in Buryatia, announced the mobilization of the Buryats and Tungus into theinto the people’s tsagda (army). It was an extremely unpopular measure and a large number of Buryats tried to avoid conscription by turning to the lama-ascetic. The latter is said to have addressed his countrymen with the words: “He who does not want to fight, since fighting is against theagainst the Buddha’s teachings, let him come unto me and be subject of my rule”.

This was the beginning of the Balagat theocratic movement which united mainly the Kizhinga Buryats who broke off with the official Buddhist (lamaist) church and were commonly referred to as Balagats. The superior dharmic state, Erheje Balgahan ulas (Righfully Detached State), founded by Tsydenov however lasted for only one week before its ruler was arrested by Semionov, together with his nine ministers. The Dharmaraja was soon released though, having formally agreed to collaborate with the white ataman.

In this way the theocratic movement continued for a while with a strong backing of the Buryat believers. It was finally crushed by the Red Army in the early 1920s when the Soviet rule was established in Transbaikalia. Tsydenov was arrested by the Cheka, the notorious Bolshevik political police, in the Irkutsk Province in 1922, put in jail and deported to Novonikolaevsk (today’s Novosibirsk) where he died in a hospital on 16 May 1922.

Tsydenov’s project was certainly a bold undertaking, but practically it had no chance of survival under the tough and uncompromising Soviet regime. His was an idealistic attempt to create a non-violent form of government on the lofty Dharma principles, such as never existed before, a kind of a mystical Buddhist “Pure Land” that would have no military force, or army, so that its subjects would not engage in killing. Politics was seen by him as inseparable from religion and religious ethics, yet Tsydenov’s theocracy was something very different from the traditional Mongolian and Tibetan types oftypes of theocracy. Tsydenov adopted a constitution which established the Great Suglan, an assembly of people’s deputies who were to elect, by secret voting, the president, vice-president and ministers of his theocratic government. Still the supreme political and religious authority was to remain in the hands of the Dharmaraja. As the Buryat scholar N.V. Tsyrempilov points out, by making this provision Tsydenov clearly followed European democratic standards. Thus his project was ultimately a “kind of fusion of the Buddhist theocratic model with Europeans models of state”.



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Shabkar Tsokdruk Rangdrol (zhabs dkar tshogs drug rang grol, 1781-1851)

Shabkar Tsokdruk Rangdrol
(zhabs dkar tshogs drug rang grol, 1781-1851)

Detailed gilded bronze statue of this precicous Master in one of the favorite poses of Milarepa.
This two to three times lif size statue was erected in Shabkar's monastery in Amdo, Northeastern Tibet.

This great Master is regarded as an emanation of Milarepa, he was an extraordinary lama, born in Amdo, who spent much of his life in mountain retreats, including three years on the inaccessible island of Tsonying Mahadewa in the middle of Lake Kokonor. He studied with masters of all schools, receiving Dzogchen teachings from his principal root guru Chögyal Ngakgi Wangpo (a Mongolian king and disciple of the First Dodrupchen), who had spread them widely in Amdo. Shabkar was a prolific writer, said to be able to compose a hundred pages a day, and amongst the more popular of his writings is his poetic composition on Trekchö and Tögal, Khading Shoklap or The Flight of the Garuda.

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Need to verify the validity of this dire prophecy attributed to Jamyang Khyentse Chokyi Lodro via Pat inoka fb germ.

Scary prophesy for things to come by Buddha Shakyamuni

(...) A time when the ten unwholesome deeds will be practiced and practitioners of advanced spiritual techniques will recite only evil mantras, and the five poisons will overwhelm one's perceptions. It will be a time when body and speech acts will be perverted; teaching of spiritual values will deteriorate.
A time when feathers will grow on mountains (sic!), and a person will travel about in wooden and metal vehicles. All of one's actions will merely contribute to evil happenings, a time of fearfulness when evil will manifest most definitely.

This text will reverse the contributory evil causes of this time. By so much as seeing it, writing of it, proclaiming it, there is no doubt that these evil times will end.

2026
• Out of deep space, in the Fire-Male-Horse year (2026), a large meteor will strike down on the shores of a large body of water.
• All the harmful forces of this evil time will quickly gather in the cities. They will run and hide themselves so that humans will not be able to see where they are.
• (...) will experience a great earthquake in the year of the Fire-Horse (2026).

2027
• When the evil times come in the Fire-Female-Sheep year (2027), there will be death due to overcrowding. Some will die on the road; some from heart (disease).

2028
• In the Earth-Male-Monkey year (2028) an epidemic will occur and its impact will be very profound.
• In the year of the Earth-Male-Monkey (2028), there will be terrible floods. In the summer, death will come from famine-induced epidemics. At that time, demons will be all over the place. If one writes of and propagates this text, there will be no harm from obstructions or demons.

2027- 2028
• In the Fire-Female-Sheep year (2027), and in the Earth-Male-Monkey year (2028), the evil "five hundred time" will emerge. This disruption will come from every direction and the - eight subdivisions as well.
• People will be defiled by quarrels and restlessness

2029
• In the Earth-Female-Bird year (2029), there will be no harm. Nonetheless, it will be very important to guard one's discipline and not eat red meat.

2030
• In the Iron-Male-Dog year (2030), all cities and surrounding areas will be filled with carnivorous animals such as tigers, bears, wild dogs, wolves, and the like.

2031
• In the Iron-Female-Pig year (2031), all sentient beings will lose self- control, and will be like paper blown about in the wind, or as if carried off in a flood.

2032
• "During the year of the Mouse (2032-?), a sound with spiritual qualities will be heard coming out of the depths of space.

(...) There is a remedy for these harms. When impermanence (begins to show its mark) in the body, if men and women tie this [mantra], which will protect them, to their bodies, this protecting mantra will free them from all plagues and the harms of demons, water spirits, and gods. [It is:]

E-ma-ho pen-no pen-no so-ha!

If one does this, one will be freed from these diseases and plagues, and will have a good life. If one writes about, propagates and is confident in it, there is no doubt that one will be liberated from the bloody ocean of life's miseries. Oh, pity for all humans, everywhere! May all torments that come with an untimely death be completely pacified. May there be good - times, as before! May one obtain limitless merit!

(...)....as soon as one hears this spiritual message and then writes it down and distributes it, these epidemics will be brought under control. All famine that might exist will be pacified and people will achieve a good existence.

(...) This spiritual text will liberate one from these omens of the evil time merely if one has confidence in it, sees, writes about it, propagates it. Agitation will thereby be pacified. If one does this, limitless good will come about. May beings be free of all terror and fear! This spiritual work which has one, no secondary meaning, has been composed for the benefit of all sentient beings.

(...)If people come to write of and propagate this, they will come to possess a long life, free of illness, and will find happiness and well- being. Even if they write of one part of this, all noxious influences of the evil age will be pacified in their own time. What has occurred before will increase once again in the year of the Dragon. It will show itself, but will be unable to expand out into the realms of the world because of the evil time's arising. After that, in the Fire-Male Horse year (2026), this text will increase.

(...) This text will reverse the contributory evil causes of this time. By so much as seeing it, writing of it, proclaiming it, there is no doubt that these evil times will end.

(...) And, like the light of the sun and moon, because of the strength in the sustaining power of the Spiritually Awakened One, if one writes of and propagates this text which illuminates all of the four directions and eight points in between, then it will be of benefit until Maitreya comes. If one writes of and propagates this, one will obtain merit like a mountain (in size).

(....) This work is a technique for diverting the evil time

Extracted from the Sutra: "The Lamp That Makes Things Clear, the Prophecy of Things to Come", discovered by Jamyang Kyhentse Chöky Lodrö.

Shurangama Mantra, 楞嚴心咒

Dudjom Rinpoche : Outwardly, be persevering, and know how to live in harmony with everyone without being annoying."

"Do not take as true anything others say, good or bad: 
Do not regard it with hope or fear; do not affirm or deny it. 
Allow others to say whatever they like, as if they are talking about a corpse. 
Except for a qualified Lama, no one can give correct advice, not even your father or mother. 
Be the judge of your actions and do not let others lead you around by the nose. 
Outwardly, be persevering, and know how to live in harmony with everyone without being annoying."
- Dudjom Rinpoche

30th Maha parinirvana of His Holiness Dudjom Rinpoche (1904-17 January 1987)

30th Maha parinirvana of His Holiness Dudjom Rinpoche (1904-17 January 1987)

H.H Dudjom Jigdral Yeshe Dorje was the second Dudjom Rinpoche. He was recognized as a direct rebirth of Dudjom Lingpa (1835–1904) and was also later appointed the first supreme head of the Nyingma lineage of Tibetan Buddhism by the14th Dalai Lama and the Central Tibetan Administration.

He was an enlightened yogi and meditation master, a discoverer of concealed treasure teachings inseparable from Guru Rinpoche (Padmasambhava). He was one the greatest Tibetan scholars, and an incarnate lama who intentionally emanated for the sake of sentient beings through seventeen successive lives.

In ancient India, these emanations included: Buddha Shakyamuni’s foremost disciple Shariputra; the mahasiddha, Saraha; Krishnadhara, the religious minister of King Indrabhuti; and Rishi Humkara. In Tibet, they included: Khyeuchung Lotsawa, one of Padmasambhavas twenty-five disciples; Smritijnanakirti, whose lifetime demarcated the transition from the ancient to the new system of translation; Rongzom Pandita, who was among the first to compose major treatises within the Nyingma tradition; Katok Tampa Deshek (1122-92), who founded the monastery of Katok in East Tibet; Chogyal Phagpa (1235-80), who established a Sakya administration in Central Tibet; Rigdzin Dudul Dorje (1615-72), who is famous for his discovery of concealed treasure teachings (terma) in the Puwo region of southeastern Tibet; Gyelse Sonam Detsen, who was responsible for revitalizing Katok; and the treasure-finder Dudjom Lingpa (1835-1904) who discovered the New Treasures (tersar).

Like many of his predecessors, His Holiness Dudjom Rinpoche was also renowned as a great discoverer of concealed treasure teachings, which are now widely practiced and propagated. These are primarily the direct treasures of intention or mind treasures of the awareness-holders concerning the inner tantras of the Secret Mantra Vehicle, which can bring about the unsurpassed enlightenment of the rainbow body in one lifetime.

He took birth in the Pemako region on the frontier of Tibet, on the twenty-third day of the fourth Tibetan month of the Wood Dragon year, 1904. Amazingly, this birth occurred while his predecessor, Dudjom Lingpa was still alive. Dudjom Lingpa himself gave the specific instructions of how to find his authentic emanation. He told them that his father was Tulku Jampel Norbu, who was a Prince of Kanam and a direct descendant of King Trisong Deutsen, and his mother was Namgyel Drolma.

In his youth, His Holiness received the transmissions and direct blessings of Guru Rinpoche, Yeshe Tsogyal and Manjushri in person. He receied his first terma instructions at the age of 6 when Guru Rinpoche appeared to him. At the age of 13 Guru Rinpoche appeared to him again and gave him the teachings on the Great Perfection, which he kept secret until he reached the age of 21. When he was 16 years old, various Mahasiddha’s appeared to him. Notably, Longchen Rabjam and debated on his treatise. He mastered every tradition of Tibetan Buddhism. Astonishingly, at the age of fourteen he gave the full empowerment and oral transmission of the Rinchen Terdzod (Store of Precious Treasures), which are the collected treasure texts of the Nyingma lineage. Later, he also had the vision of many deities and received oral and mind to mind transmission from them. He received all the lineages of the Nyingma school from his lamas: Phungong Tulku Gyurme Ngedon Wangpo, Jedrung Trinle Champa Jungne, Gyurme Phendei Ozer, Namdrol Gyamtso of Mindroling, Gendun Gyamtso and Khenpo Aten, amongst others. From that time on, he gave major empowerments relating to different treasure cycles, and at the same time composed many means for attainment, or sadhanas, that elucidated the profound teachings of the buddhadharma. He wrote commentaries both on his predecessors teachings and on his own revealed treasures. When he was seventeen years old, he composed his first celebrated treatise on the Great Perfection (dzogchen). He became widely renowned as a scholar and meditation master and was followed by many students. Among his students in Tibet and throughout the Himalayan regions, and most recently even in the West, many have shown signs of full enlightenment.

He maintained the lineage of the Mindroling tradition in Central Tibet, and above all at Pema Choling (Lamaling) and at his other seats in the Kongpo and Puwo areas of southeast Tibet. Subsequently, forseeing the incipient Chinese invasion, His Holiness and family left Tibet for India in 1958, following the prediction of Dudjom Lingpa that the lineage of his New Treasures would spread to all the continents of the world, and especially to the West.

After his arrival in India, Nepal, and Sikkim, he established many vital communities of Buddhist practitioners. These include Zangdok Pelri and Jhangsa Gompa in Kalimpong, Dudul Rapten Ling in Orissa, Orgyen Herukai Podrang in Tsopema (Rewalsar), and Urgyen Dongag Choling in Boudha, Nepal. In addition, he actively encouraged the study of the Nyingma tradition at the Tibetan Institute for Higher Studies in Sarnath. In all these locations he continued to grant the empowerments and literary transmissions for the Nyingma Kama and Nyingma Gyudbum (The Collected Transmitted Precepts and Tantras of the Nyingmapa), and the Rinchen Terdzod, not to mention the entirety of the Dudjom Tersar, among others. His prolific scholarship is attested by the publications of his Collected Works and his edition of the Nyingma Kama, a fifty-five volume work, which he began at the age of seventy-four. At the request of His Holiness the Dalai Lama, he also wrote a Political History of Tibet.

In the final phase of his teaching activity, His Holiness traveled widely throughout Asia, Europe, and North America, where he brought many students to the Dharma. He continued the buddha-activity of formal teaching, empowerment and personal supervision of meditation practice and retreat, which is the essence of the transmission of Vajrayana Buddhism. He established these meditation and retreat centers: Vajrayana Esoteric Society of Hong Kong and Taiwan, Dorje Nyingpo and Urgyen Samye Choling in France, and Yeshe Nyingpo and Orgyen Cho Dzong in the United States.

His Holiness passed into Parinirvana, dissolving his emanation body into the pure space of the dharmakaya (buddha-body of reality) on the 17th of January, 1987, the eighteenth day of the eleventh month of the fire tiger year, shortly before the advent of a new sixty-year cycle. He was at his residence overlooking the Vezere valley in Dordogne, France. His passing was accompanied by miraculous signs of his enlightened realization and buddha-attributes. Passing away in France is of great significance because it enacts the unification of East and West into a single mandala of enlightened mind. His embalmed body was placed in a stupa in his monastery in Boudha, Nepal on the 5th of February, 1989, in order to continue his bodhisattva activity of benefitting sentient beings.

He was a Vajra guru whose accomplishment is to be seen not so much in the outward form of elaborate monastic establishments, but in the direct, clear awareness of the mind, free from elaboration. This enlightened mind is displayed by many of his monastic and lay disciples. On this basis, the purity of his lineage is established and maintained to this day in an unbroken succession.

Namo Dudjom Tersar kheno

ཁྲིད་ཐུང་བརྒྱ་རྩའི་བཀའ་ཁྲིད།་ / 100 Short Instructions by Mikyo Dorje

White Umbrella Tara aka Dukkar Tara

If you are traveling often recite DUKKAR's mantra to be safe.

Dukkar is also known as Sitatapatra in Sanskrit, Dukkar is white in colour and her full form has 1000 faces, 1000 hands and 1000 legs.

Dukkar grants powerful protection from over 60 classes of spirits if we recite her mantra. It is said that prayer to Dukkar fortifies our body so strongly that spirits literally cannot invade. She is very healing and helps to strengthen the body against physical problems.

Dukkar’s practice is very effective for purifying the karma for being wrongly accused such as in arguments or legal cases. She will be beneficial for those who travel often and who are exposed to risks and dangers daily.

OM SITA TA PA TREY HUM PHET

Let me add the prayer also.

༄༅། །གདུགས་དཀར་ཟློག་པ་ནི།
Averting Obstacles through Sitātapatrā
བཅོམ་ལྡན་གདུགས་དཀར་ལྷ་ཚོགས་རྣམས། །
chomden dukkar lhatsok nam
Bhagavatī Sitātapatrā, and your hosts of deities,

མཐུ་སྟོབས་ཐོགས་པ་མི་མངའ་ཞིང་། །
tutob tokpa mi nga shying
Through your unobstructed power and strength,

ཐུགས་རྗེ་སྨོན་ལམ་མཐུ་བཙན་པས། །
tukjé mönlam tutsenpé
And the force of your compassionate aspirations,

བདག་གིས་ཇི་ལྟར་གསོལ་བ་བཞིན། །
dak gi jitar solwa shyin
May you fulfil these prayers of ours:

སངས་རྒྱས་བསྟན་པ་དར་བ་དང་། །
sangye tenpa darwa dang
Cause the teachings of Buddha to flourish,

སེམས་ཅན་བདེ་དང་ལྡན་པར་མཛོད། །
semchen dé dang denpar dzö
And all beings to gain happiness!

རྒྱུ་སྦྱོར་ཡོན་བདག་འཁོར་བཅས་ཀྱི། །
gyujor yöndak khor ché kyi
For our patrons and those around us,

ཆག་ཆེ་ཉམ་ང་བཟློག་ཏུ་གསོལ། །
chak ché nyam nga dok tu sol
May tragedy and disaster be averted!

རྨི་ལམ་མཚན་མ་ངན་པ་ཟློག །
milam tsenma ngenpa *dok1
May all bad signs in dreams be dispelled!

རྟགས་དང་རྟེན་འབྲེལ་ངན་པ་ཟློག །
tak dang tendrel ngenpa *dok
May all inauspicious omens and circumstances be averted!

དགྲ་འདྲེ་བསམ་སྦྱོར་ངན་པ་ཟློག །
dra dré samjor ngenpa *dok
May the malevolence and harm of enemies and hostile forces be averted!

ལྟས་ངན་བརྒྱད་ཅུ་རྩ་བཞི་ཟློག །
té ngen gyechu tsashyi *dok
May the eighty-four evil omens be averted!

ཡེ་འདྲོག་སུམ་བརྒྱ་དྲུག་ཅུ་ཟློག །
yedrok sumgya drukchu *dok
May the three hundred and sixty forms of daily suffering be averted!

ནད་རིགས་བཞི་བརྒྱ་རྩ་བཞི་ཟློག །
né rik shyigya tsashyi *dok
May the four hundred and four types of disease2 be averted!

བགེགས་རིགས་སྟོང་ཕྲག་བརྒྱད་ཅུ་ཟློག །
gek rik tongtrak gyechu *dok
May the eighty thousand types of obstacle-making forces be averted!

དུས་མིན་འཆི་བ་རྣམ་བརྒྱད་ཟློག །
dümin chiwa nam gyé *dok
May the eight kinds of untimely death be averted!

ཡས་ཀྱི་བདུད་དུ་གཡོས་པ་ཟློག །
yé kyi dü du yöpa *dok
May initial misfortune be averted!3

མས་ཀྱི་སྲི་རུ་ལངས་པ་ཟློག །
mé kyi si ru langpa *dok
May persistent misfortune be averted!4

དཔྲལ་བའི་གཤེད་དུ་བསྐོས་པ་ཟློག །
tralwé shé du köpa *dok
May fatal conflict be averted!

ཕ་མེས་དུར་སྲི་ལངས་པ་ཟློག །
pamé dursi langpa *dok
May misfortune arising from mistreatment of ancestral spirits be averted!

མི་ལ་ནད་དུ་གཏོང་བ་ཟློག །
mi la né du tongwa *dok
May sickness among men and women be averted!

ཕྱུགས་ལ་གོད་ཁ་བྱེད་པ་ཟློག །
chuk la gökha jepa *dok
May loss in our resources be averted!

གནམ་གྱི་དལ་ཁ་ཐེབས་པ་ཟློག །
nam gyi dalkha tebpa *dok
May calamities in the atmosphere be averted!

ས་ཡི་དུག་མདའ་གཡོས་པ་ཟློག །
sa yi dukda yöpa *dok
May calamities on the earth be averted!

སྨེ་བ་སྤར་ཁ་ངན་པ་ཟློག །
mewa parkha ngenpa *dok
May unfavourable signs in astrological squares and trigrams be averted!

སྐེག་དང་ཕུང་སྲི་ལངས་པ་ཟློག་ཏུ་གསོལ། །
kek dang pungsi langpa *dok
May astrological hindrances and recurrent calamity be averted!

ཞེས་གཙུག་ཏོར་གདུགས་དཀར་ལ་བརྟེན་པའི་བཟློག་པ་གྲུབ་ཆེན་ལས་ཀྱི་རྡོ་རྗེས་མཛད་པའོ།།
This practice for averting obstacles through Sitātapatrā was composed by Drupchen Lekyi Dorje.
↑ The asterisks mark the points at which practitioners clap their hands.
↑ The four hundred and four types of disease consist of: the hundred and one karmic diseases, the hundred and one diseases of this lifetime, the hundred and one diseases caused by harmful evil spirits, and the hundred and one superficial diseases.
↑ Alak Zenkar Rinpoche gives the example of someone whose child dies at a very early age. It is the first time that tragedy has struck, and if not averted it can become persistent tragedy.
↑ Alak Zenkar Rinpoche gives an accident blackspot where many people die as an example of recurrent calamity.

Noble Lady Tara Thronyer Chenma “ Frowning Lady” who bestows wealth and dispels poverty.

Noble Lady Tara Thronyer Chenma “ Frowning Lady” who bestows wealth and dispels poverty.

She is eleventh in the praise of 21 Taras, according to mind-treasure teaching of Rigdzin Jigme Lingpa, her body orange in colour. She summons the goddess of earth, the nagas, the gods of wealth, yakshas and other lords of ten directions and their retinues to serve her activities.

Her left hand is adorned with a blue lotus upon which sits a treasure vase. Majestic, with a scowling face and a furrowed brow, she dispels poverty and showers the poor and needy with wealth, satisfying all their needs and freeing them from sufferings. This is not only physical wealth but also gifts of joy, peace, love and compassion - the wealth of capabilities and understanding, which liberates beings from the poverty of ignorance.

The inner meaning is that by purifying the earth-like ignorance that supports the world, the primordially perfect great merit is revealed, clearing samsara and nirvana of all poverty.

Homage to you,
Who can summon hosts of the protectors of earth.
By your frowning movements and HŪṂ syllable,
You bring freedom from all poverties

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~Anniversary of Dudjom Rinpoche 1904-1987~~~

~Anniversary of Dudjom Rinpoche 1904-1987~~~
Do not take as true anything others say, good or bad: 
Do not regard it with hope or fear; do not affirm or deny it. 
Allow others to say whatever they like, as if they are talking about a corpse. 
Except for a qualified Lama, no one can give correct advice, not even your father or mother. 
Be the judge of your actions and do not let others lead you around by the nose.
Outwardly, be persevering, and know how to live in harmony with everyone without being annoying.
— Dudjom Rinpoche, from “Wisdom Nectar”

Live Webcast of 34th Kalachakra Empowerment.

32 Kalachakra short movie.mov

The Seven Line Prayer to Guru Rinpoche ,Padmasambhava.

The Seven Line Prayer to Guru Rinpoche ,Padmasambhava.

Namgyal Dawa Rinpoche aspiration

May WISDOM pierce the depths of your IGNORANCE. 

May LOVE pierce the depths of your HATE and AVERSION. 

May GENEROSITY pierce the depths of your GREED

&
May this Aspiration of mine Actualize to bring forth Happiness and it's causes, in your life.

Much Love Always .
Namgyal .



via Namgyal Dawa Rinpoche aspiration via his facebook page here...

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The introduction of Christianity to Taiwan and its influence(GDD-1091)DVD

Machik Labdron

MACHIK LOBDRÖN

“If there is destruction of hope, there is freedom from gods [lha]; if there is destruction of fear, there is freedom from spirits ['dre, demons].”

***Making the Old New Again and Again: Legitimation and Innovation in the Tibetan Buddhist Chöd Tradition

Jewel Ornament of Liberation 1 / 12 by HH 17th Karmapa

When you find a spiritual master, then attend him properly without allowing your own arrogance and ego to interfere. Support his activities through sincere service and provision of necessities, but particularly through application of the teachings into practice-experiencing as well as understanding the teachings. If you are overpowered by arrogance and selfish purposes, then you will not receive the blessings no matter how great the spiritual master is or how powerful and profound the teachings may be.
— Gampopa, from “The Jewel Ornament Of Liberation: The Wish-Fulfilling Gem Of The Noble Teachings

THE THREE UNREASONABLE POINTS OF DZOGCHEN

THE THREE UNREASONABLE POINTS OF DZOGCHEN

The Sutra Of Including All Phenomena In Bodhicitta, The Great Perfection states:

The three unreasonable points explained to be reasonable:
the full awakening that does not come from the mind
is an unreasonable point that is explained to be reasonable.

The result that does not come from a cause
is an unreasonable point that is explained to be reasonable.

The intimate instruction that does not come from scripture
is an unreasonable point that is explained to be reasonable.

If it is asked how that is so:

The full awakening that does not come from the mind is
is the dimension of [bodhi]citta itself in the space of dharmatā.

The result that does not come from a cause is
the bodhicitta result.

The intimate instruction that does not come from scripture is
the meaning of dharmatā bodhicitta.

The fortunate emanated person's
knowledge and understanding of just how that is
is the intimate instruction that does not come from scripture.

Also these three reasonings of the unreasonable points
are reasonable when explained through intimate instructions.

Live Webcast of 34th Kalachakra Empowerment. Day 7 Part 1 Ritual Prayers

Sensual passions are your first army.
Your second is called Discontent.
Your third is Hunger & Thirst.
Your fourth is called Craving.
Fifth is Sloth & Drowsiness.
Sixth is called Terror.
Your seventh is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
wrongly gained,
and whoever would praise self
& disparage others.

That, Namuci, is your army,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it gains bliss.

PADHANA SUTTA

Shantideva, 'Entering into the Conduct of a Bodhisattva'

In all directions, whatever sick ones there may be,
Suffering in body and mind,
May they all, by my positive karmic potential,
Obtain an ocean of happiness and joy.

- Shantideva, 'Entering into the Conduct of a Bodhisattva'
Translated from the Tibetan by Erick Tsiknopoulos

From A Cascading Waterfall of Nectar, by His Holiness Thinley Norbu

Bodhisattva Words
From A Cascading Waterfall of Nectar, by His Holiness Thinley Norbu:

The state of higher rebirth as a human or god is due to the ten virtues. The ten virtues are to abandon killing and protect the lives of others; to abandon stealing and be diligent in offerings and alms; to abandon sexual misconduct and maintain pure conduct; to abandon lying and speak the truth; to abandon slander and strive to bring harmony and rapport; to abandon harsh speech and speak pleasantly; to abandon gossip and be diligent in reciting mantras, prayers, virtuous speech, and so on; to abandon coveting and increase the intention to be generous; to abandon harmful thoughts and increase the intention to benefit others; and to abandon wrong view, believing in the karma of cause and result and the Three Jewels.
From The Jewel Rosary by Nagarjuna:

Abandoning the taking of lives, stealing, and sleeping with the mate of another; abstaining from lying, slander, harsh speech, and idle words; being without greed, harmful thoughts, and completely abandoning wrong view, these are the white path of the ten virtues.

Thus, as said, the ten virtues, and especially the vows of individual liberation, Bodhisattva training, and secret mantra samaya, and every possible activity one can accomplish in the direction of virtue, lead to the state beyond suffering, enlightenment.
From Entering the Path of Bodhisattvas by Shantideva:

Virtue that is intentionally accumulated will accompany you wherever you go.
That and all virtue like it will ripen as the actual object of others' respect.

Thus it is said.
Furthermore, in the path of the Great Vehicle, all phenomena are realized to be without true existence, like magic, and within that awareness, undefiled by consideration of a self, total dedication to benefiting others is the principal activity. Therefore, if it is necessary to use any of the seven nonvirtues of body and speech in order to fulfill the needs of sentient beings and benefit the teachings of Buddha, it is permitted and should be considered an action that needs to be performed without fear.
As it says in Entering the Path of the Bodhisattvas:

Whoever always sees with compassion even has permission to do that which is prohibited.

Commentary on the New Treasure of Dudjom: Pages 46-48

白玉祖寺・貝諾陽希仁波切・轉世座床大典全記錄

TULKU URGYEN RINPOCHE

TULKU URGYEN RINPOCHE

Q: Finally but not least, does Rinpoche have any special advice for the readers of Vajradhatu Sun who are primarily householders?

R: They should first of all receive the pointing-out instruction and recognize their essence. Having recognized, they should refrain from losing its continuity and then mingle that with their daily activities. There are basically four kinds of daily actions traditionally called moving, sitting, eating and lying down. We don't always only sit or only move about; we alternate between the two. In addition we eat, shit and sleep. So there actually seem to be five kinds [laughs]. But at all times, in all situations, one should try not to lose the continuity of the practice. One should try to be able to mingle the practice with daily life. As one gets more accustomed, any amount of daily life activities will only cause nondualistic awareness to develop and become the adornment of this undistracted awareness, free from being obscured or cleared.

When one is able to mingle practice with the activities of daily life, these activities will then be beneficial and devoid of any harm whatsoever. That is if one has already recognized one's essence correctly. Without the correct recognition one will get carried away by the daily activities - one will have no stability. Lacking stability is like a strand of hair in the wind bending according to how the wind blows whereas a needle will be stable no matter how small it is. Even a very thin needle cannot be bent by the wind. Once one has truly recognized one's essence one cannot be carried away by the activities of daily life, just as a needle that is stable. Dualistic mind is completely unstable, like a hair that is just ready to  move by the tiniest breeze; it falls prey to the five external sense objects. Awareness, on the other hand, when properly recognized, does never fall subject to sense objects. It is like a needle that is unmoved by the wind.

TULKU URGYEN RINPOCHE
Interview for Vajradhatu Sun, 1985
Translated by ERIK PEMA KUNSANG

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It is important to reflect calmly, again and again, that death is real and comes without warning.

"It is important to reflect calmly, again and again, that death is real and comes without warning.

Don’t be like the pigeon in the Tibetan proverb: He spends all night fussing about, making his bed, and dawn comes up before he has even had time to go to sleep."

- The Tibetan Book of Living and Dying



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Live Webcast of the 34th Kalachakra Empowerment

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The 7th Garchen Rinpoche ended up being a lay tantric practitioner / Ngakpa.

TSEWANG DZINPA EMPOWERMENT
JANUARY 7TH 2PM, ARIZONA TIME.

http://www.ustream.tv/channel/eMg77mH49K6

The image below is a thangka from Gargon Monastery and belonged to the 6th Gar Rinpoche. The 6th Garchen Rinpoche was a Gelong, a fully ordained monk. His attendant asked to paint his image on this thangka. In response the 6th Garchen Rinpoche asked that his image be painted in the form a Ngakpa, or lay tantric practitioner.

The 7th Garchen Rinpoche ended up being a lay tantric practitioner / Ngakpa.

The 8th Garchen Rinpoche had this thangka in his private room before the cultural revolution.

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The Little Prince Rahula Also Joins The Order

The Little Prince Rahula Also Joins The Order

My children, you all know that Princess Yasodhara had a son. He was Prince Rahula. This Prince Rahula had never seen his father, the Prince Siddhartha. After seven long years the person whom Rahula finally met was not his father but the Buddha; who was like a father to everyone. That day Princess Yasodara called Prince Rahula to her side, showed the Buddha who was at a distance and said;
“My darling little son, come here please. The Buddha is the most beautiful person in the whole world. And He is the person who endured endless sufferings for years, searching liberation for all. My darling son He is your father. He has come back for you and me with love and compassion. So please go to Him. His heart is full of love and care for little ones like you.”

Prince Rahula was only seven years old. He ran towards the Buddha, clung onto the Buddha’s hand, and started talking fondly. When the Buddha returned to the temple, Prince Rahula followed holding the Buddha’s small finger. On his way, little Prince Rahula continued fondly “Dear Buddha, your shadow is very comfortable.”

Once returned to the temple the Prince asked “Dear Buddha, my mother said that you possess the most precious treasures in this world, and that I am the heir to those treasures. So she wanted me to ask for those”.

“Dear Rahula, the most precious treasure in this world is the Supreme Dhamma. There is no greater treasure in this world or in any other world.”
“My dear Buddha, please give me those treasures”

“Dear Rahula, would you like to become a recluse like me?”

Then the little Prince Rahula requested ordination with utmost eagerness. He wanted a yellow robe, a clay bowl, and wanted to go out for alms. And also he liked to meditate under shady trees. The Buddha handed over Prince Rahula to the chief disciple Arahant Sariputta. It was Arahant Sariputta who admitted little Rahul as a bhikkhu to the Buddhist order. From that day onwards little prince Rahula became well known as Rahula bhadra, meaning; beautiful Rahula.

One day, the Buddha called little bhikkhu Rahula. “Dear Rahula, bring that little pot please. Do you see that the pot has only a small amount of water?”

“Yes, my Lord Buddha.”

“Dear Rahula, similarly if someone is not ashamed of lying intentionally, never will that person’s life be filled with virtues.”

Then the Buddha threw the water in the pot. He then kept the empty pot in front of the little bhikkhu Rahula. “Dear Rahula, just as the water in the pot was easily thrown out, similarly the remaining good qualities of a person who is not ashamed of lying intentionally will get easily disposed off.”

Then the Buddha turned that pot upside down. “Dear Rahula, the pot is now turned upside down. Similarly, the good qualities of a person who is not ashamed of lying intentionally will be turned upside down. He will not prosper in life.

Dear Rahula, do you remember the story of the gigantic tusker who went to war. During the war this tusker worked with his front legs, with his rear legs, with his body, with his tail and with his long tusks. However, dear Rahula, this tusker protected his trunk. Then the mahout thought; “This tusker has not offered its life for the king. That is why it hides its trunk.”

And Rahula, there is another tusker. During the war, this tusker worked with his front legs, with his rear legs, with his body, with his tail,with his long tusks and with his trunk. Then the mahout thought. “This elephant has offered its whole life for the king. So this tusker has nothing more to offer the king.”

Dear Rahula, the person who is not ashamed of lying intentionally is like that. There are no sins or bad deeds that he cannot perform. Hence Rahula, you must firmly decide to be so disciplined that you will never lie.”

“Dear Rahula, now tell me what is the use of a mirror?”

“My Lord Buddha, you can use it to observe your face.”

“Dear Rahula, similarly, you must contemplate wisely, and thoroughl

What we understand to be phenomena Are but the magical projections of the mind. The hollow vastness of the sky

Song of Yeshe Tsogyal

What we understand to be phenomena
Are but the magical projections of the mind.
The hollow vastness of the sky
I never saw to be afraid of anything.
All this is but the self-glowing light of clarity.
There is no other cause at all.
All that happens is but my adornment.
Better, then, to stay in silent meditation.

Yeshe Tsogyal also known as Victorious Ocean of Wisdom was the chief disciple and consort of the Indian master Padmasambhava during the 8th century in central Tibet. A master in her own right, Yeshe Tsogyal preserved Padmasambhava's teachings and demonstrated the path to enlightenment through the example of her own life.

Today is the best day to have the aspiration of Samantabhadra

Today is the best day to have the aspiration of Samantabhadra

Buddha Samantabhadra/Kuntuzangpo

He is depicted as a buddha, sky-blue in colour, sitting in the vast expanse of space, and encircled by an aura of rainbow light. He is completely naked, meaning unstained by any trace of concept. His name, Kuntuzangpo in Tibetan, Samantabhadra in Sanskrit, means ‘always good', ‘always well’ or ‘unchanging goodness.’ What this signifies is that unchanging goodness, or fundamental goodness, is our ultimate nature.
In the Dzogchen teachings, our true nature, that state of the Ground, is given the name the 'Primordial Buddha'. Sogyal Rinpoche writes, "[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind".

Very powerful prayer of Kuntuzangpo/Samantabhadra or kunzang monlam ("The Recitation of the Powerful Prayer in which Sentient Beings Cannot Resist Becoming Buddha”)

http://www.youtube.com/watch?v=TSbldGbH3Ok

"I, Kuntuzangpo, am the original Buddha of all, And through this prayer(The prayer of Kuntuzangpo or kunzang monlam)of mine May all you beings who wander in the three realms of samsara Realize this self-arising Awareness, And may your great wisdom spontaneously increase!
Thus it has been said.
This prayer was taken from the Ninth Chapter “The Recitation of
the Powerful Prayer(The prayer of Kuntuzangpo or kunzang monlam) in which Sentient Beings Cannot Resist
Becoming Buddha” from the tantric scripture “The unobstructed
Enlightened Mind of the Great Perfection Kuntuzangpo”.

"I, Kuntuzangpo, am the original Buddha of all, And through this prayer of mine May all you beings who wander in the three realms of samsara Realize this self-arising Awareness, And may your great wisdom spontaneously increase! "

HO NANG SI KHOR DAY T’HAM CHAY KUN
HO! All of phenomenal existence, samsara and nirvana,
ZHI CHIK LAM NYI DRAY BU NYIY
Has a single ground, yet two paths and two fruits,
RIK DANG MA RIK CHHO T’HRUL TE
And magical display’s as awareness or unawareness.
KÜN TU ZANG PÖ MÖN LAM GYIY
By this prayer of Kuntuzangpo,

T’HAM CHAY CHHÖ YING P’HO DRANG DU
May all beings awaken to true and complete enlightenment.
NGÖN PAR DZOK TE TSHANG GYA SHOK
In the palace of the immeasurable stainless space of phenomena!
KÜN GYI ZHI NI DÜ MA JYAY
The original ground of everything is uncompounded.
RANG JYUNG LONG YANG JÖ DU ME
It is the self-originating infinite expanse, beyond expression,
KHOR DAY NYI KAY MING ME DO
Where not even the name of samsara or nirvana exists.

DE NYI RIK NA SANG GYAY TE
When realizing just this, you are a Buddha.
MA RIK SEM CHEN KHOR WAR CHYAM
When not realizing this, you are a sentient being wandering in samsara.
KHAM SUM SEM CHEN T’HAM CHAY KYIY
May all sentient beings of the three realms realize
JÖ ME ZHI DÖN RIK PAR SHOK
The true meaning of this inexpressible original ground!
KÜN TU ZANG PO NGA YI CHYANG
I, Kuntuzangpo, have realized the true meaning of this original ground.
GYU KYEN ME PA ZHI YI DÖN
Free from cause and condition,
DE NYI ZHI LA RANG JYUNG RIK
The original ground is itself-originating awareness.

CHYI NANG DRO KUR KYON MA TAK
It is not designated as outer and inner, nor is it existent or non existent.
DREN ME MÜN PAI DRIB MA GÖ
It is not obscured by the darkness of unmindfulness.
DE CHYIR RANG NANG KYÖN MA GÖ
Thus, my own phenomena have never been stained.
RANG RIK SO LA NAY PA LA
I abide in the natural state of self-awareness,
SI SUM JIK CHYANG NGANG TRAK ME
Even though the three spheres of existence are destroyed, I have no fear,

DÖ YÖN NGA LA CHHAK PA ME
And I have no attachment to the five desirable qualities.
TOK ME SHEY PA RANG JYUNG LA
In self-originating mind, free of thought,
DÖ PAI ZUK DANG DUK NGA ME
There is neither solid form nor the five poisons.
RIK PA SEL CHHA MA GAK PA
The luminous aspect of awareness is unceasing,
NGO WO CHIK LA YE SHEY NGA
Singular in essence, yet the five primordial wisdoms manifest.

YE SHEY NGA PO MIN PA LAY
From the ripening of these five primordial wisdoms
T’HOK MAI SANG GYAY RIK NGA JYUNG
The five original buddha families emerge.
DE LAY YE SHEY T’HA GYAY PAY
And, through the expansion of their primordial wisdom,
SANG GYAY ZHI CHU TSA NYIY JYUNG
The forty-two Buddhas emerge.

YE SHEY NGA YI TSEL SHAR WAY
Because the power of the five primordial wisdoms manifest,
T’HRAK T’HUNG DRUK CHU T’HAM PA JYUNG
The sixty Herukas emerge.
DE CHHYIR ZHI RIK T’HRUL MA NYONG
Thus, original ground awareness has never been deluded.
T’HOK MAI SANG GYAY NGAYIN PAY
Since I am the original Buddha,
NGA YI MÖN LAM TAB PA YIY
Then by this prayer of mine

KHAM SUM KHOR WAI SEM CHEN GYIY
Oh, sentient beings of the three realms of samsara ,
RANG JYUNG RIK PA NGO SHEY NAY
May you realize self-originating awareness!
YE SHEY CHHEN PO T’HA GYAY SHOK
May your sublime primordial wisdom expand fully!
NGA YI TRUL PA GYUN MY CHHAY
I send forth billions
JYE WA T’HRAK GYA SAM YAY GYEY
Of inconceivable, ceaseless emanations
GANG LA GANG DUL NA TSHOK TÖN
Manifesting in various forms in whatever way is necessary to train beings.
NGA YI T’HUK JEI MÖN LAM GYIY
By my compassionate prayer,

KHAM SUM KHOR WAI SEM CHEN KUN
Oh, sentient beings of the three realms of samsara, may you all
RIK DRUK NAY NAY T’HÖN PAR SHOK
Escape from the abodes of the six classes of beings!
DANG PO SEM CHEN T’HRUL PA NAM
Oh. sentient beings, you have been deluded from the beginning
ZHI LA RIK PA MA SHAR WAY
Because you have not recognized the original ground,
CHI YANG DREN ME T’HOM ME WA
You are unmindful of whatever occurs, an oblivious state.

DE KA MA RIK T’HRUL PAI GYU
It is the very state of unawareness, which is the cause of delusion.
DE LA HAY KYIY GYAL WA LAY
In that state you suddenly lose consciousness,
NGANG TRAK SHEY PA ZA ZI GYÜ
And from that unclear state fear comes into being.
DE LAY DAK ZHEN DRAR DZIN KYEY
From that arises clinging to self and clinging to other as enemy.
BAK CHHAK RIM ZHIN TAY PA LAY
This habitual tendency gradually grows,

KHOR WA LUK SU JUK PA JYUNG
And from this a progressive entry into samsara occurs.
DE LAY NYÖN MONG DUK NGA GYAY
Next, the five poisons of the passions develop,
DUK NGAI LAY LA GYUN CHHAY ME
And the karma of these five poisons is unceasing.
DE CHHYIR SEM CHEN T’HRUL PAI ZHI
Therefore, the ground of the delusion of sentient beings
DREN ME MA RIK YIN PAI CHHYIR
Is unmindfulness and unawareness.

SANG GYAY NGA YI MÖN LAM GYIY
So, by my prayer, the Buddha Kuntuzangpo,
KUN GYI RIK PA RANG SHEY SHOK
May all of you recognize your own awareness!
LHEN CHIK KYEY PAI MA RIK PA
Coemergent unawareness is
SHEY PA DREN ME YENG PA YIN
Unmindfulness and distraction.
KUN TU TAK PAI MA RIK PA
Conceptual unawareness is
DAK ZHEN NYIY SU DZIN PA YIN
The dualism of self and other.

LHEN CHIK KUN TAK MA RIK NYIY
Both coemergent and conceptual unawareness are
SEM CHEN KUN GYI T’HRUL ZHI YIN
The ground for the delusion of all sentient beings.
SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
KHOR WAI SEM CHEN T’HAM CHAY KYI
May all of you sentient beings wandering in samsara
DREN ME T’HIB PAI MUN PA SANG
Clear away the enveloping darkness of unmindfulness,

NYIY SU DZIN PAI SHEY PA DANG
And purify dualistic mind.
RIK MAI RANG NGO SHE PAR SHOK
May you recognize your own awareness!
NYIY DZIN LO NI T’HE TSHOM TE
Dualistic mind is itself doubt.
ZHEN PA T’HRA MO KYEY PA LAY
From the arising of subtle clinging,
BAK CHHAK T’HUK PO RIM GYIY TAY
Habitual tendencies become successively heavier.

ZAY NOR GÖ DANG NAY DANG DROK
Food, wealth, clothes, your home and companions,
DÖ YÖN NGA DANG JYAM DANG NYEN
The five sense pleasures and your loved ones •
YI ONG CHHAK PAI DÖ PAY DUNG
You are tormented by your desire for all these enjoyable things to which you are attached.
DE DAK JIK TEN T’HRUL PA TE
They are worldly delusions,
ZUNG DZIN LAY LA ZAY T’HA ME
And the karma caused by duality is never ending.

ZHEN PAI DRAY BU MIN PA’I TSHE
When the fruit of clinging ripens,
KAM CHHAK DUNG PAI YI DAK SU
You are born a hungry ghost, tormented by craving.
KYEY NAY TREY KOM YA RE NGA
You are hungry and thirsty. How terrible!
SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
DÖ CHHAK ZHEN PAI SEM CHEN NAM
You sentient beings with desire and clinging,
DÖ PAI DUNG WA CHHYIR MA PANG
Neither reject the yearning of desire

DÖ CHHAK ZHEN PA TSHUR MA LANG
Nor accept clinging to desire.
SHEY PA RANG SOR LÖ PA YIY
By relaxing your mind in its own natural state,
RIK PA RANG SO ZIN GYUR NAY
You will realize the natural state of awareness.
KUN TOK YE SHEY T’HOB PAR SHOK
May you attain discerning primordial wisdom!
CHHYI ROL YUL GYI NANG WA LA
When external objects appear,

JIK TRAK SHEY PA T’HRA MO GYÜ
The subtle consciousness of fear comes into being.
DANG WAI BAK CHHAK TAY PA LAY
As the habitual tendency of anger becomes heavier,
DRAR DZIN DEK SÖ HRAK PA KYEY
Then with the gross perception of enemy, violence and killing come into being.
ZHE DANG DRAY BU MIN PAI TSHE
When the fruit of anger ripens,
NYAL WAI TSO SEK DUK RE NGAL
You will suffer terribly in hell by being boiled and burned.

SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
DRO DRUK SEM CHEN T’HAM CHAY KYI
Oh, sentient beings of the six realms,
ZHE DANG DRAK PO KYEY PAI TSHE
When strong anger arises in you,
PANG LANG MI JYA RANG SOR LÖ
Neither accept nor reject it, instead relax in the natural state.
RIK MA RANG SO ZIN GYUR NAY
Having realized the natural state of awareness,

SAL WAI YE SHEY T’HOB PAR SHOK
May you attain the primordial wisdom of clarity!
RANG SEM KHENG PAR GYUR PA LA
When your mind becomes arrogant,
ZHEN LA DREN SEM MAY PAI LO
There arise thoughts of competition and contempt for others,
NGA GYAL DRAK PÖ SEM KYEY PAY
And your pride grows stronger.
DAK ZHEN T’HAB TSÖ DUK NGAL NYONG
Therefore, you will experience the suffering of fighting and quarrelling between yourself and others.

LAY DEI DRAY BU MIN PAI TSHE
When the fruit of this karma ripens,
P’HO TUNG NYONG WAI LHA RU KYE
You will be born in the god realm and experience the suffering of change and falling to lower realms.
SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
KHENG SEM KYEY PAI SEM CHEN NAM
Oh, sentient beings, when arrogance arises in you,
DE TSHE SHEY PA RANG SOR LÖ
Let your mind relax in its natural state.

RIK PA RANG SO ZIN GYUR NAY
Having realized the natural state of awareness,
NYAM PA NYI KYI DÖN TOK SHOK
May you attain the primordial wisdom of equanimity!
NYIY DZIN TAY PAI BAK CHHAK KYIY
Habitual tendencies that solidify dualism
DAK TÖ ZHEN MÖ ZUK NGU LAY
Give rise to painful actions of praising yourself and disparaging others.
T’HAB TSÖ DREN SEM TAY PA LAY
From that competition and fighting intensify

SÖ CHÖ LHA MIN NAY SU KYE
And you will be born in the demi-god realm where there is killing.
DRAY BY NYAL WAI NAY SU TUNG
The result of this will be to plunge into the hell realm.
SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
DREN SEM T’HAB TSÖ KYEY PA NAM
You, in whom competition and fighting arise,
DRAR DZIN MI JYA RANG SOR LÖ
Do not see others as enemies but relax in the natural state.

SHEY PA RANG SO ZIN GYUR NAY
Having realized the natural state of mind,
T’HRIN LAY T’HOK ME YE SHEY SHOK
May you attain the primordial wisdom of unobstructed enlightened activity!
DREN ME TANG NYOM YENG PA YIY
By being distracted, indifferent and unmindful,
T’HIB DANG MUK DANG JE PA DANG
You will become clouded over, in fog and forgetful,
GYAL DANG LE LO TI MUK PAY
Unconcious, lazy and ignorant.

DRAY BU KYAB ME JYOL SONG CHYAM
The fruit of this will be to wander helplessly in the animal realm.
SANG GYAY NGA YI MÖN LAM GYIY
By my prayer, the Buddha Kuntuzangpo,
TI MUK JYUNG PAI MUN PA LA
For you who are sinking in the darkness of ignorance,
DREN PA SEL WAI DANG SHAR WAY
May the radiance of luminous mindfulness shine.
TOK ME YE SHEY T’HOB PAR SHOK
And may you attain nonconceptual primordial wisdom!

KHAM SUM SEM CHEN T’HAM CHAY KUN
All you sentient beings of the three realms
KUN ZHI SANG GYAY NAG DANG NYAM
Are actually the same as me, the Buddha Kuntuzangpo, the ground of everything.
DREM ME T’HRUL PAI ZHI RU SONG
But unmindfulness led you to the ground of delusion.
DA TA DÖN ME LAY LA CHYÖ
So now you are indulging in meaningless activity,
LAY DRUK MI LAM T’HRUL PA DRA
The six karmas, which are like deluded dreams.

NGA NI SANG GYAY T’HOK MA YIN
I, the original Buddha,
DRO DRUK TRUL PAY DUL WAI CHHYIR
Train the six types of beings through my emanations.
KUN TU ZANG PÖ MÖN LAM GYIY
By this prayer of Kuntuzangpo,
SEM CHEN T’HAM CHAY MA LÜ PA
Oh, sentient beings, may all of you without exception
CHHÖ KYI YING SU TSHANG GYA SHOK
Attain enlightenment in the immeasurable stainless space of phenomena!

AH HO CHHYIN CHHAY NAL JYOR TOB CHEN GYIY
Ah Ho! Hereafter, whenever a powerful practitioner,
T’HRUL ME RIK PA RANG SEL NAY
From undeluded naturally luminous awareness
MÖN LAM TOB CHEN DI TAB PAY
Recites this powerful prayer,
DI T’HÖ SEM CHEN T’HAM CHAY KUN
All sentient beings who hear it
KYE WA SUM NAY NGÖN TSHANG GYA
Will attain enlightenment within three lifetimes.
NYI DA ZA YI ZIN PA’AM
\During a solar or lunar eclipse,
DRA DANG SA YÖ JYUNG WA’AM
During an earthquake, or when the earth rumbles,
NYI MA DOK GYUR LO P’HO DÜ
At the solstices or the end of the year,

RANG NYIY KUN TU ZANG POR KYEY
Visualize yourself as Kuntuzangpo.
KUN GYIY T’HÖ PAR DI JÖ NA
If you then recite this for all to hear,
KHAM SUM SEM CHEN T’HAM CHAY LA
All sentient beings of the three realms,
NAL JYOR DE YIY MÖN LAM GYIY
Because of this practitioner’s prayers,
DUK NGAL RIM ZHIN DROL NAY KYANG
Will gradually be liberated from suffering
T’HA RU SANG GYAY THOB PAR GYUR
And ultimately attain Buddhahood!

Thus it has been said.

This prayer was taken from the Ninth Chapter “The Recitation of
the Powerful Prayer in which Sentient Beings Cannot Resist
Becoming Buddha” from the tantric scripture “The unobstructed
Enlightened Mind of the Great Perfection Kuntuzangpo”.

http://www.youtube.com/watch?v=TSbldGbH3Ok

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