རྫོགས་པ་ཆེན་པོ་ཞེས་པའི་སྒྲ་བཤད།

 

རྫོགས་པ་ཆེན་པོ་ཞེས་པ་ནི་ དྲི་མ་ཐམས་ཅད་དང་བྲལ་བའི་རིག་པ་གསལ་སྟོང་ཇེན་པ་འདི་རྫོགས་པ་ཆེན་པོ་ཟེར་བ་ཡིན། དེ་ཡང་ སྣང་སྲིད་འཁོར་འདས་ཀྱིས་བསྡུས་པའི་ཆོས་ཐམས་ཅད་རིག་པ་གསལ་སྟོང་ཀ་དག་དབྱིངས་སུ་རྫོགས་པས་ན་རྫོགས། ཉོན་མོངས་པ་དུག་ལྔ་དུག་གསུམ་གྱི་རྟོགས་ཚོགས་ཕྲ་རགས་ཐམས་ཅད་རིག་པ་རང་བྱུང་གི་ཡེ་ཤེས་ཀྱིས་ཚར་གཅིག་ལ་བཅོམ་ཚུགས་པ་ནི་པ། དེ་ལས་ལྷག་པའི་འཁོར་བ་ལས་གྲོལ་བའི་ཐབས་གཏན་མཆོག་ཏུ་གྱུར་པ་མེད་པས་ན་ཆེན་པོ་ཟེར་བ་ཡིན། རྫོགས་པ་ཆེན་པོ་ཚུར་བསྡུ་ན་ ལྟ་བ་ཐམས་ཅད་ཀྱི་སྙིང་པོ། བསྒོམ་པ་ཐམས་ཅད་ཀྱི་རྩེ་མོ། སངས་རྒྱས་ཐམས་ཅད་ཀྱི་དགོངས་པ། ཐེག་པ་ཐམས་ཅད་ཀྱི་ཡངས་རྩེ། ཡང་དག་པ་དོན་གྱི་ཆོས། བཀའ་རྫོགས་པ་ཆེན་པོ་ཡིན་ནོ།

Brief History of Lama Serpo / Drubwang Rigdzin Palden བླ་མ་སེར་པོ་སྒྲུབ་དབང་རིག་འཛིན་དཔལ་ལྡན།།

Drubwang Rigdzin Palden (sgrub dbang rig ‘dzin dpal ldan) commonly known as Lama Serpo (bla ma ser po) was born in 1916 from father Sonam Dorji and mother Thuji Zangmo at Khawchung village under Lhuntse Dzongkhag.  Lama Serpo was turned his complexion into yellowish due to jaundice at young age and mother named him as Serpo meaning yellow.

Lama Serpo became monk at Lhuntse Rabdey and later went to Tibet to receive complete teachings from renowned masters. After reaching at Tibet, he met with many masters such as Drubwang Sonam Zangpo, Jetsunma Chonying Zangmo a renowned Dzogchen Master at Shuksep monastery, Second Adzom Drukpa and finally his root teacher Adzom Gyalse Gyueme Dorje. After struggling a lot at Tibet, he has become a renowned Dzogchen practitioner (rdzogs chen pa) and received the complete Dzogchen transmissions including the Dzogchen Longchen Nyingthig (rdzogs chen klong chen snying thig) and Chetsün Nyingthig (lce btsun snying thig) from his root master Adzom Gyalse Gyurme Dorje (a 'dzom rgyal sras 'gyur med rdo rje) and Mahamudra (phyag rgya chen po) and the Six Yogas of Naropa (na ro chos drug) from Drubwang Sonam Zangpo (grub dbang bsod nams bzang po).

He spent many years in retreat and later started giving Dzogchen instructions at Zhabjetang in Bumthang and later settled at Lobesa where many students gathered to receive teachings and instructions. Rinpoche practiced Longchen Nyingthig and choetsuen Nyingthig where his teaching includes preliminary practice and gradually with main instruction of Great Perfection in accordance with norm of Azom Drukpa Linage such as semtri, Yeshi Lama, Tsalung Truel khor including Tumo and three types of Phowa (consciousness transfer). Many trulkus, Khenpos, Gomchens, Lamas and some popular beings were visited Lama Serpo to receive unique teaching called Thiglay Nyernga/Sergithurma which is received by Adzom Drukpa in state of trance (Yoedsel) from Jigme Lingpa which was passed down to Lama Serpo.

Lama Serpo passed away peacefully in his residence on the 3rd day of the 11th Lunnar month of female Iron Rabbit year, 2011 and remained in Thukdam until the 15th day. Moreover the body size was sunk to one foot size and while kudung was let to zangdok pelri Temple after 100 days the earth shook and beautiful rainbows appeared with rain of Flower.

                                                                      Reference:

Naldjor Gi Wangchuck Dampa Jetsun Lamai Zednam Ngejung Gi Phonya Tharpa Dang Thamched Khenpai Lamten Zhey Jawa Zhungso.

Song of the Feast (Tsok Lu) -by Rigdzin Jigme Lingpa

 

༄༅། །ཚོགས་གླུ་རྡོ་རྗེའི་གསུང་བྱིན་རླབས་ཅན་བཞུགས་སོ། །

 ལས་སྨོན་རྟེན་འབྲེལ་དཔག་བསམ་ལྗོན་ཤིང་གི་སྟེང་དུ། ། - On top of a wish-fulfilling tree, the auspicious coincidence of karma and aspiration, རྒྱ་གར་ཤར་གྱི་རྨ་བྱ་གཞོན་ནུ་ཡང་ཕེབས་བྱུང༌། ། - The youthful peacock of eastern India has arrived. རྨ་བྱའི་གདུགས་སྐོར་དམ་པའི་ཆོས་ཕྱོགས་ལ་བསྒྱུར་དང༌། ། - When the display of the peacock becomes holy Dharma, གཞོན་པ་ང་ཚོས་ཐར་པའི་ལམ་སྣ་ཞིག་ཟིན་ཡོང༌། ། - We youthful ones are set onto the path of liberation. བསོད་ནམས་དཔྱིད་ཀྱི་རྒྱལ་མོའི་ཤིང་རྟ་ལ་ཕེབས་པའི། ། - On the chariot of the meritorious queen of spring, ལྷོ་མོན་ཤིང་ལོའི་ཚལ་གྱི་ཁུ་བྱུག་གི་གསུང་སྙན། ། - From the tree-groves of Mon in the south has come the cuckoo-bird with its sweet song, ཡ་གི་དྲི་ཟའི་བུ་མོའི་གླིང་བུ་ལས་སྙན་པ། ། - Sweeter than the music of the flutes of the daughters of the gandharva above. དབྱར་གསུམ་ནམ་ཟླ་བསྲོ་བའི་རྟེན་འབྲེལ་ལ་ཡག་བྱུང༌། ། - How good the excellent coincidence of the flourishing three months of summer! འདིར་འདུས་ལས་སྨོན་མཐུན་པའི་རྡོ་རྗེའི་དང་སྤུན་གྲོགས། ། - Gathered here are the vajra brothers and sisters whose karma and aspirations are in accord. ང་ཚོའི་བླ་མ་བཞུགས་པའི་ཆོས་ར་ལ་ཕེབས་དང༌། ། - Please come to this Dharma assembly where our guru dwells. སྨིན་གྲོལ་བདུད་རྩི་འཐུང་བའི་དགའ་སྟོན་གྱི་ངང་ནས། ། - At this festival we drink the amṛta that ripens and frees, ཉམས་དགའ་གླུ་རུ་ལེན་པའི་ཁྱད་ཆོས་ཤིག་ཡོད་དོ། ། - And from that comes the special Dharma of singing the songs of joyful experience. བདེ་ཆེན་འཕོ་འགྱུར་མེད་པའི་བཞུགས་གྲལ་གྱི་དབུས་ནས། ། - Among these rows of unchanging great bliss, ལྷ་དང་བླ་མའི་ཞལ་རས་མ་བསྒོམས་ཀྱང་མཐོང་བྱུང༌། ། - Even when not meditating, we witness the faces of the deity and the guru. མ་དང་མཁའ་འགྲོའི་སྙིང་ཏིག་འོད་གསལ་གྱི་ཐེག་པས། ། - By means of the yāna of luminosity, the heart-essence of the mother and ḍākinīs, འཇའ་ལུས་ཆོས་སྐུར་འགྲུབ་པའི་དངོས་གྲུབ་ཅིག་ཞུའོ། ། - Please grant attainment—the rainbow body, the dharmakāya! འཇིགས་གླིང་གསུམ་འབུམ་ཏ་པར་རྣམ་ཐར་ལེགས་བྱས་ཡོངས་འདུའི་སྙེ་མ་ལས་ཁོལ་དུ་ཕྱུང་བའོ།  །དགེའོ།  །དགེའོ། ། Extracted from the biography known as The Husk Containing Noble Deeds, which appears in volume 9 (ta) of Rigdzin Jigme Lingpa's collected writings.

 - Rigpa Translations.

The Benefits of the Vajra Guru Mantra And an Explanation of its Syllables - A Treasure Text Revealed by Tulku Karma Lingpa.

I prostrate to the Guru, the Yidam and the Ḍākinī. I, the lowly woman Yeshe Tsogyal, made a great outer, inner and secret maṇḍala offering and humbly asked: “O, Master Lotus Born, the work you have done for the welfare of all sentient beings here in Tibet, in this and in future lives, is vast. No one of such extreme kindness has ever come before, nor shall any come again. The practices you have given us are like essential nectar; though I am a lowly woman, of this I have no doubt. However, sentient beings in the future will have profuse thoughts and tremendous aggression; they will have wrong views towards the Holy Dharma, and in particular they will blaspheme the supreme teachings of the Secret Mantra. At that time, plague, famine and war will be widespread amongst sentient beings, and in particular, China, Tibet and Mongolia will be destroyed like ants’ nests, and a time of terrible suffering will befall the Tibetans.

“You have spoken of many ways to remedy these afflictions, but beings in the future will have no time to practice. Those who do have a slight inclination towards practice will be beset by powerful obstacles. Beings will not get along with one other; supplies and materials will be insufficient. Such terrible times as these will be extremely difficult to avert. In such times, Guru, what are the benefits of relying solely upon the practice of the Vajra Guru mantra? For the benefit of people of weak intellect in the future, I humbly entreat you to tell us.”

The Master Lotus Born spoke thus: “O, Lady of Faith, what you say is absolutely true. In such future times, that practice will definitely be of short and long term benefit for sentient beings. Although I have concealed many earth treasures, water treasures, rock treasures, sky treasures and so on which contain unfathomable pith instructions and methods of practice, in the degenerate times it will be terribly difficult for fortunate beings to find the conditions and circumstances to meet with the teachings; this is a sign that beings’ merit is running out.

“However, in such times as those, this essential Vajra Guru mantra—if recited with vast bodhicitta aspiration in great sacred places, in monasteries, on the peaks of high mountains and the shores of vast rivers, in places inhabited by gods, demons and evil spirits, at the heads of valleys, geophysical junctions and so on—by ngakpas with unbroken samaya, vow-holding monastics, faithful men, women of fine qualities, and the like, however many times—one hundred, one thousand, ten thousand, one hundred thousand, ten million, one hundred million, etc.—will bring inconceivable benefits and powers. Countries everywhere will be protected from all plague, famine, warfare, armed violence, poor harvests, bad omens and evil spells. Rain will fall on time, harvests and livestock will be excellent, and lands will prosper. In this life, future lives, and on the pathways of the bardo, fortunate practitioners will meet me again and again—at best in actuality, or else in visions, and at the very least in dreams. Having gradually perfected the levels and paths, there is no doubt that they will join the ranks of male and female Awareness Holders in Ngayab Ling.

“Even one hundred recitations per day without interruption will make you attractive to others, and food, wealth and enjoyments will appear effortlessly. If you recite the mantra one thousand, ten thousand, or more times per day, you will bring others under your influence with your brilliance, and blessings and powers will be continuously and unobstructedly obtained. If you perform one hundred thousand, ten million or more recitations, the three worlds will come under your power, the three levels of existence will fall under your glorious sway, gods and spirits will be at your bidding, the four modes of enlightened activity will be accomplished without hindrance, and you will be able to bring immeasurable benefit to all sentient beings in whatever ways are needed. If you can do thirty million, seventy million or more recitations, you will never be separate from the Buddhas of the three times nor ever apart from me; thus, the eight classes of gods and spirits will obey your orders, praise your words, and accomplish whatever tasks you entrust to them.

“At best, practitioners will attain the rainbow body; failing that, at the time of death, mother and child luminosities will meet; and at the very least, they will see me in the bardo and all their perceptions having been liberated into their essential nature, they will be reborn in Ngayab Ling and accomplish immeasurable benefit for sentient beings.”

Thus he spoke.

“Great Master, thank you for telling us about such infinite benefits and powers. You have been immensely kind. Although the explanation of the benefits and powers of the syllables of Guru Padma’s mantra is unfathomable, for the sake of sentient beings in the future, I humbly ask you to give us a brief description,” she asked.

Then the Great Master spoke thus: “O, Noble Daughter, the Vajra Guru mantra is not only my essential mantra, it is the life-essence of the deities of the four classes of tantra, the nine vehicles, the 84,000 aspects of the Dharma, and so on. The heart essence of all the Buddhas of the three times, the lamas, deities, ḍākinīs, Dharma protectors, and the like is encompassed by this mantra. The reason for this is as follows. Listen well and hold this in your heart. Recite the mantra. Write it. Tell it to sentient beings in the future.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ is the supreme essence of enlightened body, speech and mind.
VAJRA is the supreme essence of the Vajra Family.
GURU is the supreme essence of the Ratna Family.
PADMA is the supreme essence of the Padma Family.
SIDDHI is the supreme essence of the Karma Family.
HŪṂ is the supreme essence of the Buddha Family.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ is the complete Sambhogakāya of the Five Buddha Families.
ĀḤ is the complete unchanging Dharmakāya.
HŪṂ is the complete Nirmāṇakāya—Guru Rinpoche.
VAJRA is the complete assembly of Heruka deities.
GURU is the complete assembly of Lama Awareness Holder deities.
PADMA is the complete assembly of Ḍākinīs and powerful female deities.
SIDDHI is the heart of all the wealth deities and protectors of hidden treasures.
HŪṂ is the heart of each and every Dharma protector.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ is the heart of the three classes of tantra.
VAJRA is the heart of the Vinaya and Sūtra.
GURU is the heart of the Abhidharma and the Kriyā Yoga.
PADMA is the heart of the Upā and Yoga Tantras.
SIDDHI is the heart of the Mahā and Anu Yogas.
HŪṂ is the heart of the Dzogchen Ati Yoga.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ purifies obscurations of the three mental poisons.
VAJRA purifies obscurations of hatred and aversion.
GURU purifies obscurations of pride.
PADMA purifies obscurations of craving and attachment.
SIDDHI purifies obscurations of jealousy.
HŪṂ purifies obscurations of delusion and disturbing emotions.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ grants the attainment of the three kāyas.
VAJRA grants the attainment of mirror-like wisdom.
GURU grants the attainment of the wisdom of equanimity.
PADMA grants the attainment of the wisdom of discernment.
SIDDHI grants the attainment of all-accomplishing wisdom.
HŪṂ grants the attainment of all that stems from primordial wisdom.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ subdues gods, spirits, and human beings.
VAJRA conquers the gandharvas and fire spirits.
GURU conquers the lord of death and demonic spirits.
PADMA conquers the harmful water gods and spirits who reign over the mind.
SIDDHI conquers the powerful demons who haunt mountain ranges and passes.
HŪṂ conquers the planetary demons and gods of localities.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

By OṂ ĀḤ HŪṂ, the six transcendent perfections are accomplished.
By VAJRA, all peaceful activities are accomplished.
By GURU, all enriching activities are accomplished.
By PADMA, all magnetizing activities are accomplished.
By SIDDHI, all enlightened activities are accomplished.
By HŪṂ, all wrathful activities are accomplished.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ averts the dagger sorcery of Buddhists and Bönpos.
VAJRA averts the harmful powers of the wisdom deities.
GURU averts the harmful powers of the eight classes of gods and demons.
PADMA averts the harmful powers of the worldly gods and spirits.
SIDDHI averts the harmful powers of nāgas and gods of localities.
HŪṂ averts the harmful powers of all three: gods, demons and human beings.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ crushes the forces of the five poisons.
VAJRA crushes the forces of hatred and aversion.
GURU crushes the forces of pride.
PADMA crushes the forces of craving and attachment.
SIDDHI crushes the forces of jealousy.
HŪṂ crushes the forces of gods, demons and humans.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

By OṂ ĀḤ HŪṂ, the accomplishments of enlightened body, speech and mind are attained.
By VAJRA, the accomplishments of the peaceful and wrathful deities are attained.
By GURU, the accomplishments of the Awareness-Holder Lamas are attained.
By PADMA, the accomplishments of the ḍākinīs and Dharma protectors are attained.
By SIDDHI, the supreme and common accomplishments are attained.
By HŪṂ, whatever accomplishment you wish for is attained.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

OṂ ĀḤ HŪṂ transfers one to the primordial pure realm.
VAJRA transfers one to the Eastern Buddhafield of Manifest Joy.
GURU transfers one to the Southern Buddhafield of Glory.
PADMA transfers one to the Western Buddhafield of Bliss.
SIDDHI transfers one to the Northern Buddhafield of All-Accomplishing Action.
HŪṂ transfers one to the Central Buddhafield of Immutability.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

By OṂ ĀḤ HŪṂ, the level of the Three-Kāyas Awareness Holder is attained.
By VAJRA, the level of Level-Dwelling Awareness Holder is attained.
By GURU, the level of Immortal-Life Awareness Holder is attained.
By PADMA, the level of the Great-Seal Awareness Holder is attained.
By SIDDHI, the level of the Spontaneous-Presence Awareness Holder is attained.
By HŪṂ, the level of Fully-Ripened Awareness Holder is attained.

OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ

One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitābha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya

From those with wrong views, this is sealed to secrecy. Gya Gya Gya
It is entrusted to those with pure samaya. Gya Gya Gya

Tulku Karma Lingpa brought forth this treasure and copied it down from a golden scroll.

Translated by Lotsawa House.

Ebook on Biography of Yangma MeMe Lama Drubwang Yeshe Dorji - written by Khomop Kunzang Dorji

Drubwang Yeshe Dorji (grub dbang ye shes rdo rje) popularly known as Yangma Meme Lama (yangs ma me me bla ma) is one of the great master of Longchen Nyingthig tradition and also a great Drungtsho of Yuthog tradition  in 19^th to 20^th century. When he was young he served as calculator and astrologer or Tsidrung (rtsis drung) for Azhi Lhamo, who later sent him to Tibet in order to receive spiritual teachings and training. Upon arriving in Eastern Tibet he travelled throughout Kham and Amdo, where he met his root master Khenchen Kunzang Gyamtso (mkhan chen kun bzang rgya mtsho, d.u.) one of main disciple of Khamnyön Dharma Senge (khams smyon dharma seng ge, -1890) and received complete Dzogchen teaching and traditional medicine of Yuthog Nyingthig.

The book on Biography of Yangma MeMe Lama Drubwang Yeshe Dorji was Published in 2021 upon instruction of Tsampa Tsheten one of the main disciple of Yangma Meme Lama. 

The book was inaugurated on 29th day of 3rd month of Iron Female Ox year (10th April 2021) by Trulku Sangay Chimi RInchen (Incarnation of Yangma Meme Lama) and Tsampa Tsheten.

Title of Book: གྲུབ་དབང་ཡེ་ཤེས་རྡོ་རྗེའམ་ཡངས་མ་མེས་མེས་བླ་མའི་རྣམ་ཐར།

Author: Kunzang Dorji

Copy right ©: Kunzang Dorji

BIGMA Registration Number: 100000864

Printed at Bhutan Printing Solutions.

Click following link to view ebook.

Click here to View full Biography of Yangma Meme Lama Drupwang Yeshey Dorji.

གདོད་མའི་མགོན་པོ་མི་ཡི་གཟུགས་སུ་རྣམ་པར་རོལ་པ་བཀའ་དྲིན་མཉམ་པ་མེད་པ་ བསྟན་པའི་སྲོག་འཛིན་༧་གྲུབ་དབང་ཡེ་ཤེས་རྡོ་རྗེའམ་ཡངས་མ་མེས་མེས་བླ་མའི་རྟོགས་བརྗོད་ཆེན་མོ་འདི་ པར་དུ་སྐྲུན་པའི་བྱིན་རླབས་ཀྱིས་ མེེས་བླ་མའི་ཆོས་རྒྱུན་དང་ལྷག་པར་སངས་རྒྱས་ཀྱི་བསྟན་པ་ མདོ་དང་སྔགས་ཀྱི་ཆོས་ཚུལ་རིང་དུ་གནས་ཤིང་ དེ་འཛིན་གྱི་སྐྱེས་བུ་དམ་པ་རྣམས་སྐུ་ཚེ་བརྟེན་ཅིང་ རྣམ་པར་དཀར་བའི་འཕྲིན་ལས་ཡར་ངོའི་ཟླ་བ་བཞིན་དུ་འཕེལ་ཞིང་རྒྱས་པར་གྱུར་ཅིག། འཇིག་རྟེན་ཀུན་ཏུ་གནས་པའི་ མཁའ་མཉམ་སེམས་ཅན་ཐམས་ཅད་ཀྱང་ ནད་མུག་འཁྲུག་རྩོད་དང་ སྙིགས་མ་ལྔ་བདོའི་ཉེར་བ་འཚེ་བ་ཐམས་ཅད་ཞི་བ་དང་ ཚོགས་གཉིས་ཐམས་ཅད་རྫོགས་ཤིང་སྒྲིབ་གཉིས་ཐམས་ཅད་བྱང་བར་བྱེད་ནས་ སྐྱེ་བ་མེད་པ་ཆོས་སྐུ་ཡུམ་ཆེན་མོའི་གོ་འཕང་དང་བླ་མེད་བྱང་ཆུབ་ཀྱི་གོ་འཕང་ཐོབ་ཕྱིར་བསྔོ་བར་བགྱི། དགེ་བ་འདི་ཡི་འགྲོ་བ་ཀུན་། བསོད་ནམས་ཡེ་ཤེས་ཚོགས་རྫོགས་ནས། མེས་མེས་བླ་མ་ཇི་བཞིན་དུ། བླ་མེད་བྱང་ཆུབ་ཐོབ་ཕྱིར་བསྔོ། དགེའོ།། །།

Beautiful village with beautiful historical reason. (Khoma Village)

Khomo aka Khoma Gewog is located at about 11.6 km away from Lhuentse Dzongkhag Administration and the Gewog is popularly known for producing Kishuthara. Gewog consists of Five Chiwogs with 15 villages and it covers an area of 71sq km of Lhuentse Dzongkhag. People speaks Dzalakha as local dialect which is very unique language as compare to other Gewogs. Paddy is the main cereal crop for the people of Khomo/ Khoma Gewog. Maize and barley are also grown but in limited scale. People do agriculture farming too. However, weaving Kishuthara is the main source of income for the people of Khomo/Khoma gewog.

Historical Meaning of Khomo.

While Guru Rinpoche was meditating at the cave of Sangwa Dhadru aka Sangye Lodru, there is a girl called Moenmo Tashi Khewdren (Tashi Chedren) as a cow girl at Place called Thembrang (near Sangye Lodru). She is a daughter of King Hamra the local leader of Khomo Valley. One day she saw Guru Rinpoche meditating in the cave of current Sangye Lodru and she offered a bottle of Milk to guru Rinpoche. Hence, Guru Rinpoche said “Ngala Khowai mo che du” meaning “There is a girl that I need”. Thereafter the village was known as Khomo and believes to have of Khandom (Dakinis) from this village but it was unknown to the public. People of that gewog still called as Khomo but it was famously known as Khama in other region and even it was started to write as khoma in latter part.

History of Sangye Lodru aka Sangwa Dhadru.

Sangwa Dhadru.

Sangye Lodru aka Sangwa Dhadru is believed to be one of the sacred place visited by Guru Rinpoche and people believes that it is end point of Singye Dzong where the pilgrimage is incomplete if they don’t visit Sangye Lodru from their return journey from Singye Dzong. The place was called as Sangye lodru as well as Sangye Dhadru which carries two different meaning as follows. The name sangye meaning Buddha refers to Guru Rinpoche, Lodru means six years of retreat at that place. However from other side it was known as Sangwa Dhadru meaning Sangwa means Secrete, Dhadru means Six month where Guru Rinpoche stayed there for six month to subdue Tsho dag and appointed as local Deity of Khoma.

 

The Powerful Prayer of Aspiration From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra

༄༅༔ ༔རྫོགས་པ་ཆེན་པོ་ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ཟང་ཐལ་དུ་བསྟན་པའི་རྒྱུད་ལས༔ སྨོན་ལམ་སྟོབས་པོ་ཆེ་བཞུགས་སོ༔

The Powerful Prayer of Aspiration From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra

 ཧོ༔ སྣང་སྲིད་འཁོར་འདས་ཐམས་ཅད་ཀུན༔   Ho! All that appears and exists, saṃsāra and nirvāṇa,

གཞི་གཅིག་ལམ་གཉིས་འབྲས་བུ་གཉིས༔   Has one ground, two paths and two forms of fruition,

རིག་དང་མ་རིག་ཆོ་འཕྲུལ་ཏེ༔   The magical displays of awareness and unawareness.

ཀུན་ཏུ་བཟང་པོའི་སྨོན་ལམ་གྱིས༔   Through this, Samantabhadra’s prayer of aspiration,

ཐམས་ཅད་ཆོས་དབྱིངས་ཕོ་བྲང་དུ༔   May all attain complete and perfect awakening

མངོན་པར་རྫོགས་ཏེ་འཚང་རྒྱ་ཤོག༔   Within the palace of dharmadhātu, the absolute sphere.

ཀུན་གྱི་གཞི་ནི་འདུས་མ་བྱས༔   The basis of everything is uncompounded,

རང་བྱུང་ཀློང་ཡངས་བརྗོད་དུ་མེད༔   A self-originating expanse, vast and inexpressible,

འཁོར་འདས་གཉིས་ཀའི་མིང་མེད་དོ༔   Beyond the names ‘saṃsāra’ and ‘nirvāṇa’.

དེ་ཉིད་རིག་ན་སངས་རྒྱས་ཏེ༔   This itself, when seen, is awakening.

མ་རིག་སེམས་ཅན་འཁོར་བར་འཁྱམས༔   But in their ignorance beings wander in saṃsāra.

ཁམས་གསུམ་སེམས་ཅན་ཐམས་ཅད་ཀྱིས༔   May all sentient beings throughout the three realms

བརྗོད་མེད་གཞི་དོན་རིག་པར་ཤོག༔   Realise the meaning of the ineffable ground!

ཀུན་ཏུ་བཟང་པོ་ང་ཡིས་ཀྱང་༔    I, Samantabhadra, know the ground’s reality,

རྒྱུ་རྐྱེན་མེད་པ་གཞི་ཡི་དོན༔   Which is without cause or condition;

དེ་ཉིད་གཞི་ལ་རང་བྱུང་རིག༔   It originates by itself within this very ground,

ཕྱི་ནང་སྒྲོ་སྐུར་སྐྱོན་མ་བཏགས༔   Is unspoilt by perspective,    supposition or denial,

དྲན་མེད་མུན་པའི་སྒྲིབ་མ་གོས༔   And unobscured by the darkness of unmindful delusion.

དེ་ཕྱིར་རང་སྣང་སྐྱོན་མ་གོས༔   That which is self-manifest is thus without fault.

རང་རིག་སོ་ལ་གནས་པ་ལ༔   When abiding in genuine intrinsic awareness,

སྲིད་གསུམ་འཇིག་ཀྱང་དངངས་སྐྲག་མེད༔   There is no fear, even at the triple world’s demise.

འདོད་ཡོན་ལྔ་ལ་ཆགས་པ་མེད༔   Nor is there attachment to the five sensory delights.

རྟོག་མེད་ཤེས་པ་རང་བྱུང་ལ༔   In self-originating awareness free of concepts,

རྡོས་པའི་གཟུགས་དང་དུག་ལྔ་མེད༔   There is neither solid form nor the five poisons.

རིག་པའི་གསལ་ཆ་མ་འགགས་པ༔   The unobstructed clarity of awareness

ངོ་བོ་གཅིག་ལ་ཡེ་ཤེས་ལྔ༔   Is one in essence and fivefold in wisdom.

ཡེ་ཤེས་ལྔ་པོ་སྨིན་པ་ལས༔   Through the ripening of the five wisdoms,

ཐོག་མའི་སངས་རྒྱས་རིགས་ལྔ་བྱུང༔   The five original buddha families arise.

དེ་ལས་ཡེ་ཤེས་མཐའ་རྒྱས་པས༔   And through wisdom’s further expansion

སངས་རྒྱས་བཞི་བཅུ་རྩ་གཉིས་བྱུང་༔   The forty-two peaceful buddhas emerge.

ཡེ་ཤེས་ལྔ་ཡི་རྩལ་ཤར་བས༔   With the upsurge of fivefold wisdom’s power,

ཁྲག་འཐུང་དྲུག་ཅུ་ཐམ་པ་བྱུང་༔   The sixty blood-drinking herukas appear.

དེ་ཕྱིར་གཞི་རིག་འཁྲུལ་མ་མྱོང་༔   Thus, ground awareness has never known delusion.

ཐོག་མའི་སངས་རྒྱས་ང་ཡིན་པས༔   I am the primordial buddha and therefore

ང་ཡི་སྨོན་ལམ་བཏབ་པ་ཡིས༔   Through this, my prayer of aspiration,

ཁམས་གསུམ་འཁོར་བའི་སེམས་ཅན་གྱིས༔   May beings of saṃsāra’s three realms

རང་བྱུང་རིག་པ་ངོ་ཤེས་ནས༔   Recognise self-originating awareness,

ཡེ་ཤེས་ཆེན་པོ་མཐའ་རྒྱས་ཤོག༔   So that vast wisdom may be perfected.

ང་ཡི་སྤྲུལ་པ་རྒྱུན་མི་ཆད༔   Continuously my emanations will appear

བྱེ་བ་ཕྲག་བརྒྱ་བསམ་ཡས་འགྱེད༔   In their many billions, beyond imagining,

གང་ལ་གང་འདུལ་སྣ་ཚོགས་སྟོན༔   Manifest in varied ways according to need.

ང་ཡི་ཐུགས་རྗེའི་སྨོན་ལམ་གྱིས༔   Through this, my compassionate aspiration,

ཁམས་གསུམ་འཁོར་བའི་སེམས་ཅན་ཀུན༔   May all the beings of saṃsāra’s three realms

རིགས་དྲུག་གནས་ནས་འཐོན་པར་ཤོག༔   Escape their plight among the six classes.

དང་པོ་སེམས་ཅན་འཁྲུལ་པ་རྣམས༔   From the very first, since awareness does not dawn

གཞི་ལ་རིག་པ་མ་ཤར་བས༔   For deluded beings within the ground,

ཅི་ཡང་དྲན་མེད་ཐོམ་མེ་བ༔    They are entirely mindless and confused.

དེ་ཀ་མ་རིག་འཁྲུལ་པའི་རྒྱུ༔   This itself is unawareness, delusion’s cause.

དེ་ལ་ཧད་ཀྱིས་བརྒྱལ་བ་ལས༔   And then, as if out of a sudden daze,

དངངས་སྐྲག་ཤེས་པ་ཟ་ཟི་འགྱུས༔   There is anxiety and mental disquiet,

དེ་ལས་བདག་གཞན་དགྲར་འཛིན་སྐྱེས༔   From which notions of self and other and enmity appear.

བག་ཆགས་རིམ་བཞིན་བརྟས་པ་ལས༔   As this habitual tendency is then reinforced,

འཁོར་བ་ལུགས་སུ་འཇུག་པ་བྱུང་༔   Saṃsāra unfolds in its regular progression.

དེ་ལས་ཉོན་མོངས་དུག་ལྔ་རྒྱས༔   Thus, mind’s afflictions, the five poisons, develop,

དུག་ལྔའི་ལས་ལ་རྒྱུན་ཆད་མེད༔   And actions born of these five poisons never end.

དེ་ཕྱིར་སེམས་ཅན་འཁྲུལ་པའི་གཞི༔   Therefore, since the basis for beings’ delusion

དྲན་མེད་མ་རིག་ཡིན་པའི་ཕྱིར༔   Is a lack of mindfulness, an absence of awareness,

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Through this, my aspiration as a buddha,

ཀུན་གྱི་རིག་པ་རང་ཤེས་ཤོག༔   May all beings recognize their own awareness. 

ལྷན་ཅིག་སྐྱེས་པའི་མ་རིག་པ༔   The unawareness that is co-emergent

ཤེས་པ་དྲན་མེད་ཡེངས་པ་ཡིན༔   Is a state of mindlessness, distraction.

ཀུན་ཏུ་བཏགས་པའི་མ་རིག་པ༔    The unawareness that designates

བདག་གཞན་གཉིས་སུ་འཛིན་པ་ཡིན༔   Is dualistic clinging to self and other.

ལྷན་ཅིག་ཀུན་བཏགས་མ་རིག་གཉིས༔   These two, co-emergent and designating unawareness,

སེམས་ཅན་ཀུན་གྱི་འཁྲུལ་གཞི་ཡིན༔   Provide the basis for the delusion of all beings.

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

འཁོར་བའི་སེམས་ཅན་ཐམས་ཅད་ཀྱི༔   May the dark and murky gloom of mindlessness

དྲན་མེད་འཐིབ་པའི་མུན་པ་སངས༔   Among all sentient beings in saṃsāra be dispelled;

གཉིས་སུ་འཛིན་པའི་ཤེས་པ་དྭངས༔   May their dualistic perceptions be purified;

རིག་པའི་རང་ངོ་ཤེས་པར་ཤོག༔   And may they recognise their very own awareness.

གཉིས་འཛིན་བློ་ནི་ཐེ་ཚོམ་སྟེ༔   A mind of dualistic clinging is one of doubt.

ཞེན་པ་ཕྲ་མོ་སྐྱེས་པ་ལས༔   From subtle attachment, once it has arisen,

བག་ཆགས་འཐུག་པོ་རིམ་གྱིས་བརྟས༔   Habitual tendencies gradually gain strength.

ཟས་ནོར་གོས་དང་གནས་དང་གྲོགས༔   Food, wealth, clothing, home and companions,

འདོད་ཡོན་ལྔ་དང་བྱམས་པའི་གཉེན༔   The pleasures of the five senses, or dear relations

ཡིད་འོང་ཆགས་པའི་འདོད་པས་གདུངས༔   Whatever is attractive brings the torment of desire.

དེ་དག་འཇིག་རྟེན་འཁྲུལ་པ་སྟེ༔   These are the delusions of the world.

གཟུང་འཛིན་ལས་ལ་ཟད་མཐའ་མེད༔   Actions based on dualistic clinging are unending.

ཞེན་པའི་འབྲས་བུ་སྨིན་པའི་ཚེ༔   When the fruits of attachment come to ripen,

རྐམ་ཆགས་གདུང་བའི་ཡི་དྭགས་སུ༔   They bring birth as a preta tormented by desire.

སྐྱེས་ནས་བཀྲེས་སྐོམ་ཡ་རེ་ང་༔   How wretched are the pains of hunger and thirst!

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

འདོད་ཆགས་ཞེན་པའི་སེམས་ཅན་རྣམས༔   May beings beset by craving and attachment

འདོད་པའི་གདུང་བ་ཕྱིར་མ་སྤངས༔   Neither cast aside the torment of desire

འདོད་ཆགས་ཞེན་པ་ཚུར་མ་བླང་༔   Nor pursue the craving of attachment.

ཤེས་པ་རང་སོར་ཀློད་པ་ཡིས༔   But by allowing the mind to relax just as it is,

རིག་པ་རང་སོ་ཟིན་གྱུར་ནས༔   May they capture the natural state of awareness

ཀུན་རྟོག་ཡེ་ཤེས་ཐོབ་པར་ཤོག༔   And gain the wisdom of perfect discernment.

ཕྱི་རོལ་ཡུལ་གྱི་སྣང་བ་ལ༔   Through the subtle stirrings of anxiety and fear

འཇིགས་སྐྲག་ཤེས་པ་ཕྲ་མོ་འགྱུས༔   Towards the appearance of external objects

སྡང་བའི་བག་ཆགས་བརྟས་པ་ལས༔   Habitual tendencies of aversion are reinforced,

དགྲར་འཛིན་བརྡེག་གསོད་ཧྲག་པ་སྐྱེས༔   Opening the way to enmity, injury and slaughter.

ཞེ་སྡང་འབྲས་བུ་སྨིན་པའི་ཚེ༔   When the fruits of aggression come to ripen,

དམྱལ་བའི་བཙོ་བསྲེག་སྡུག་རེ་བསྔལ༔   How harrowing will be the boilings and burnings of hell!

སངས་རྒྱས་ང་ཡིས་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

འགྲོ་དྲུག་སེམས་ཅན་ཐམས་ཅད་ཀྱི༔   May all the sentient beings of the six realms

ཞེ་སྡང་དྲག་པོ་སྐྱེས་པའི་ཚེ༔   Whenever they are beset by intense aggression,

སྤང་བླང་མི་བྱ་རང་སོར་ཀློད༔   Neither reject nor indulge it, but relax therein,

རིག་པ་རང་སོ་ཟིན་གྱུར་ནས༔   Capture the natural state of their own awareness,

གསལ་བའི་ཡེ་ཤེས་ཐོབ་པར་ཤོག༔   And gain the wisdom of lucid clarity.

རང་སེམས་ཁེངས་པར་གྱུར་པ་ལ༔   When the mind grows conceited

གཞན་ལ་འགྲན་སེམས་སྨད་པའི་བློ༔   It brings thoughts of rivalry and disdain,

ང་རྒྱལ་དྲག་པོའི་སེམས་སྐྱེས་པས༔   And the arising of intense pride

བདག་གཞན་འཐབ་རྩོད་སྡུག་བསྔལ་མྱོང༔   Leads to the suffering of quarrels and disputes.

ལས་དེའི་འབྲས་བུ་སྨིན་པའི་ཚེ༔   When the fruits of such karma come to ripen

འཕོ་ལྟུང་མྱོང་བའི་ལྷ་རུ་སྐྱེ༔   They bring birth as a deva subject to passage and fall.

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

ཁེངས་སེམས་སྐྱེས་པའི་སེམས་ཅན་རྣམས༔   May all sentient beings in whom conceit is born

དེ་ཚེ་ཤེས་པ་རང་སོར་ཀློད༔   Relax their minds there and then,

རིག་པ་རང་སོ་ཟིན་གྱུར་ནས༔   Capture the natural state of their own awareness

མཉམ་པ་ཉིད་ཀྱི་དོན་རྟོགས་ཤོག༔   And realise the true meaning of equality.

གཉིས་འཛིན་བརྟས་པའི་བག་ཆགས་ཀྱིས༔   Habitual tendencies of intense dualistic clinging

བདག་བསྟོད་གཞན་སྨོད་ཟུག་རྔུ་ལས༔   Bring about the pain of self-flattery and contempt,

འཐབ་རྩོད་འགྲན་སེམས་བརྟས་པ་ལས༔   And by inflaming conflict, dispute and competition,

གསོད་གཅོད་ལྷ་མིན་གནས་སུ་སྐྱེ༔   Lead to birth in the asura realm of slaughter and mutilation,

འབྲས་བུ་དམྱལ་བའི་གནས་སུ་ལྟུང་༔   Which in turn results in descent to the domains of hell.

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

འགྲན་སེམས་འཐབ་རྩོད་སྐྱེས་པ་རྣམས༔   May those in whom rivalry and antagonism take root

དགྲར་འཛིན་མི་བྱ་རང་སོར་ཀློད༔   Not regard them as enemies but relax there and then,

ཤེས་པ་རང་སོ་ཟིན་གྱུར་ནས༔   Capture the natural state of their own awareness

ཕྲིན་ལས་ཐོགས་མེད་ཡེ་ཤེས་ཤོག༔   And gain the wisdom of unimpeded activity.

དྲན་མེད་བཏང་སྙོམས་ཡེངས་པ་ཡིས༔   Mindlessness, indifference, distraction,

འཐིབས་དང་རྨུགས་དང་བརྗེད་པ་དང་༔   Dullness, drowsiness, oblivion,

བརྒྱལ་དང་ལེ་ལོ་གཏི་མུག་པས༔   Insensibility, laziness and stupidity

འབྲས་བུ་སྐྱབས་མེད་བྱོལ་སོང་འཁྱམས༔   Result in helpless animal wandering.

སངས་རྒྱས་ང་ཡི་སྨོན་ལམ་གྱིས༔   Now through this, my aspiration as a buddha,

གཏི་མུག་བྱིང་པའི་མུན་པ་ལ༔   May the light of clear cognizance arise

དྲན་པ་གསལ་བའི་མདངས་ཤར་བས༔   In those plunged into stupidity’s gloom,

རྟོག་མེད་ཡེ་ཤེས་ཐོབ་པར་ཤོག༔   And may they gain wisdom free of thought.

ཁམས་གསུམ་སེམས་ཅན་ཐམས་ཅད་ཀུན༔   All sentient beings throughout the three realms

ཀུན་གཞི་སངས་རྒྱས་ང་དང་མཉམ༔   Are equal to me, the buddha, in the ground of all,

དྲན་མེད་འཁྲུལ་པའི་གཞི་རུ་སོང་༔   Yet for them it is but a base of mindless delusion.

ད་ལྟ་དོན་མེད་ལས་ལ་སྤྱོད༔   And now they engage in meaningless pursuits,

ལས་དྲུག་རྨི་ལམ་འཁྲུལ་པ་འདྲ༔   With sixfold karma as if deceived by a dream.

ང་ནི་སངས་རྒྱས་ཐོག་མ་ཡིན༔   Yet I am the primordial buddha,

འགྲོ་དྲུག་སྤྲུལ་པས་འདུལ་བའི་ཕྱིར༔   Guide to the six classes through my emanations.

ཀུན་ཏུ་བཟང་པོའི་སྨོན་ལམ་གྱིས༔   Through this, Samantabhadra’s prayer of aspiration,

སེམས་ཅན་ཐམས་ཅད་མ་ལུས་པ༔   May all sentient beings without exception

ཆོས་ཀྱི་དབྱིངས་སུ་འཚང་རྒྱ་ཤོག༔   Awaken within the dharmadhātu, the absolute sphere.

ཨ་ཧོ༔   Aho!

ཕྱིན་ཆད་རྣལ་འབྱོར་སྟོབས་ཅན་གྱིས༔   Henceforth, whenever a powerful yogi,

འཁྲུལ་མེད་རིག་པ་རང་གསལ་ནས༔   With naturally clear, undeluded awareness,

སྨོན་ལམ་སྟོབས་ཅན་འདི་བཏབ་པས༔   Recites this powerful aspiration,

འདི་ཐོས་སེམས་ཅན་ཐམས་ཅད་ཀུན༔   All sentient beings who hear it

སྐྱེ་བ་གསུམ་ནས་མངོན་འཚང་རྒྱ༔   Will awaken within the course of three lives.

ཉི་ཟླ་གཟའ་ཡིས་ཟིན་པའམ༔   When Rāhu seizes the sun or moon,

སྒྲ་དང་ས་གཡོས་བྱུང་བའམ༔   Whenever the earth rumbles or quakes,

ཉི་མ་ལྡོག་འགྱུར་ལོ་འཕོ་དུས༔   At the solstices or close of the year,

རང་ཉིད་ཀུན་ཏུ་བཟང་པོར་བསྐྱེད༔   Visualize yourself as Samantabhadra,

ཀུན་གྱིས་ཐོས་སར་འདི་བརྗོད་ན༔   And chant this aloud so that all may hear.

ཁམས་གསུམ་སེམས་ཅན་ཐམས་ཅད་ལ༔   Then all the beings of the three realms

རྣལ་འབྱོར་དེ་ཡི་སྨོན་ལམ་གྱིས༔   Will, through the yogi’s prayer of aspiration,

སྡུག་བསྔལ་རིམ་བཞིན་གྲོལ་ནས་ཀྱང་༔   Gradually be freed from their suffering

མཐའ་རུ་སངས་རྒྱས་ཐོབ་པར་འགྱུར༔   And ultimately awaken as a buddha.

 

ཞེས་གསུངས་སོ། །རྫོགས་པ་ཆེན་པོ་ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ཟང་ཐལ་དུ་བསྟན་པའི་རྒྱུད་ལས། སྨོན་ལམ་སྟོབས་པོ་ཆེ་བཏབ་པས་སེམས་ཅན་ཐམས་ཅད་སངས་མི་རྒྱ་བའི་དབང་མེད་པར་བསྟན་པའི་ལེའུ་བཅུ་དགུ་པ་ཁོལ་དུ་ཕྱུངས་པའོ། །

This was extracted from the nineteenth chapter of the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra, which teaches that through making a powerful prayer of aspiration all sentient beings cannot but awaken.

Revealed by : Terton Rigzin Godem.

Translated by : Lotsawa House.