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.

 

658th Death anniversary of Kuenkhen Longchen Rabjam

Today (31st January 2020) in accordance with 18th day of 12 month of iron mouse year  is the 658th death anniversary of Kuenkhen Longchen Rabjam and I will share his brief biography to remind his significance to the Nyingma Tradition and Buddhism as a whole. 

Kuenkhyen Longchen Rabjam (1308-1363) was born on tenth day of second month of the earth monkey year of fifth Rabjung from his father Tenpa Sung and mother Sonam Gyen at Totrong at Tsa valley. He was born with numerous auspicious signs and he is incarnation of Princess Pamasal, daughter of King Trisong Detsen. Guru Rinpoche has entrusted the transmission of Khandro Nyingthig to Princess Pamasal and reborn as Pama Ledreltsal, who rediscover the Khandro Nyingthig teaching as Ter before reborn as Kuenkhyen Longchen Rabjam. Longchenpa started learning on how to read and write from age of five from his father with no difficulties and at the age of seven, he even started to receive empowerments, instruction and training. He was also well trained of astrology and medicine under the guidance of his father Tenpa Sung, a tantric yogi of the Rok clan. At the age of twelve he received teachings from Khenpo Samdrup Rinchen at Samyae monastery given him a name Tsultrim Lodro. At the age of sixteen, he started studying many Tantras such as Lam ’Bras – two tradition of fruit and part, Ch’os –  Six yogas, Kalachakra- wheel of time, gChod- Cutting off, Zhi Byed – three purification. Then from the master Zhonu Tondrup, he received initiation and instruction on Nyingma Tantras such as Do of Anuyoga, Mahajala Tantra of Mahayoga, and Semde of Atiyoga. Beside receiving teachings and transmissions, he also engage in meditative practice and saw the pure vision of Jetsuen Jamyang- Manjushri, Lhamo Yangchenma- Saravati, Dorji Ngyeljorma- vajravarahi, Jetsuen Dema –Tara and meyowa- Achala which signifies him for various spiritual attainment and hence he was named Longchenpa –Master of infinitive realization. At the age of 27 he met with Master Rigdzin Kumaradza (1266-1343) the holder of Vima Nyingthig teaching with prophecy of Tara and received instruction on all three categories of Dzogpachenpo such as Semde, Longde and men-gagde. After receiving all the Dzogpachenpo teachings from Rigdzinkumaradza, he practiced meditations where he had a pure vision of Guru Rinpoche.

At the age of 22, he confer empowerment & instruction for first time on Vimanyingthig and lots of auspicious signs appeared. Then one of his follower found text of Khandro Nyingthig which is discovered by his previous incarnation Pema Ledreltsal. After that he went to Sho Gyalse a disciple of Pema Ladreltsal to receive transmission of Khandro Nyingthig. He had received all transmission of Khandro Nyingthig, although he is incarnation of discoverer of khandro Nyingthig to show importance of lineage of transmission. Then he gave teaching of Khandro Nyingthig and during which the countless auspicious signs were showed and witness by general public. During that time he had vision of Guru Rinpoche and gave him empowerment and transmission of Khandro Nyingthig and named Ogyen Trimed Ozer and Dorje Ziji.Then he moved his residence to Gangri Thokar and composed countless text and also reached his meditation stage to perfection of awareness – (Rigpa Tshad Phebs) through training of Thod rGal.

Kuenkhyen Longchen Rabjam in Bhutan.

Bumthang Tharpaling.

The situation force him to move to Bhutan and gave numerous teaching to thousands of disciples in Bhutan. Longchenpa has established numbers of monasteries in Bhutan, from which seven Ling or seven important monasteries are Bumthang Tharpaling, Shingkhar Dechenling, Kurtoe Kunzang ling, Shar Kunzangling, Paro/Bumthang Samtenling, Tang Ugyenling, khothang Rinchenling and Ngyenlung Draechagling. Moreover he had son named Tulku Trakpa Ozer from his consort Kyipa. Latter he went back to Tibet and gave lots of teachings to the disciples and in 1363 he gave his last teaching on impermanence and inspired them to practice Trekcho and Thogal. Then he has attained per-nirvana and his body was preserved for 25 days. During that time countless auspicious signs were appeared. The weathers became warm during coldest season and ice were melted and bloomed roses. Earth trembled for three times and numerous Ringsel (relics) were left, from which five Dungchen (large Ringsel) indicates the attainment of five bodies and five wisdom of Buddha-hood.

References

- Thondrup, T. (2002). Masters of Meditation and Maricles. (H. Talbott, Ed.) Shambhala Publications.

Brief Biography of Fourth Dodrupchen Thupten Thrinle Palzang (b.1927)

Fourth Dodrupchen

Fourth Dodrupchen Thupten Thinle Palzang is a great master of Dzogpachenpo and principal Linage holder of Longchen Nyingthig. He was born in 1927 at valley of Gollok from father Drala and mother Kali Kyi. While Rinpoche was in Womb, there were many auspicious signs and dreams to parents were appeared. His mother can see in the darkness while Rinpoche is in womb and also Za use to appear on the roof of the house. Many people heard that Rinpoche use to chant Siddhi mantra from small age་ and Fifth Dzogchen Rinpoche has gave prophecy to search for trulku of 3^rd Dodrupchen and the search team met with Dodrupchen Trulku as per Fifth Dzogchen Rinpoche’s instruction. Rinpoche has passed all the test with no hesitation and finally Dzogchen Rinpoche has also picked his name during Final Test. He had answered every questions while people ask about his past life and shown many miracle powers during his childhood. Both the incarnations were enthrone together and they use to learn together from Konme Khenpo. However after the death of Khenpo, Rinpoche traveled to Dzachukha and received empowerments of Nyingthig Yabzhi and Longchen Nyingthig from Khenpo Kunzang Chotrak aka Khenpo Kunpal. Khenpo Kunpal was disciple of Paltrul Rinpoche and 3^rd Dodrupchen and he used to say that my linage is short, powerful, blessed and extraordinary to other linage.

At the age of 14, he has become seriously ill and went to Apang Terton and received lots of Prophecies along with treatment.  Then as per the advice of Apang Terton, Rinpoche went to receive teachings from Yukhok Chatralwa and received many teachings. He has received many teachings from various great teachers such as Jamyang Khentse chokyi Lodro, shechen Kongtrul, Dzogchen Khenpo Gompo etc. and practiced according to their guidance. Moreover Rinpoche has spread longchen Nyingthig tradition in many different places including Bhutan and currently lives at Sikkim Choeten Goenpa.

References

- Thondrup, T. (2002). Masters of Meditation and Maricles. (H. Talbott, Ed.) Shambhala Publications.

Brief Biography of Padtselling Trulku and successive incarnation Line.

Fifth Padtselling Trulku

His Eminence Pema Kunzang Tenzin Gyamtsho popularly known as Padtselling trulku was born on 15th day of fourth month of Iron Rat year, 1960 from farther Thinley of Binzaibe Choeje and mother Jigme Lhamo at Tang Namkhai Lhakhang. At a Young age Rinpoche uttered name of his previous life Kunzang Thinlay Namgyal and said that he is reincarnation of 4th Padtselling Trulku. Therefore Treasurer Sonam Dendrup conducted a test by mixing article use by his past life with others but Rinpoche picked his own text without any doubt. Moreover, H.H 16th Karmapa Rangjung Rigpai Dorji also confirm the Padtselling trulku and named Karma Choki Gyaltsen.

Latter at the age of five, 10th heart son of Pema Lingpa Jurme Thegchog Tenpai Gyaltsen named him Pema Kunzang Tenzin Gyamtsho and enthrone at seat of Padtselling Trulku. During Rinpoche’s childhood he has surprised many peoples by calling their names without introduction and so on. When Rinpoche was at the age of 10, Tamzhing Jagar, then the Home Minister took him to 67th Jekhenpo Nyenzer Trulku Thinlay Lhundrup at punakha Dzong for first haircut and hence Rinpoche was enrolled at the central Monastic Body. Latter at age of 15, Rinpoche joined the Tango Buddhist College which was headed by Geshe Jaku (who latter become 69th Jekhenpo) where he studied Dayig Sumtak, Zhungchen Chusum, ritual practices of Kagu tradition and many other teachings. Moreover, Rinpoche also received lay vow (geynyen), nyenzog vow and many other teachings from Shachung Kingley (Tenzin Dhendrup) who latter become 68th Jekhenpo.

At the age of 26, Rinpoche resigned from CMB and return to Padtselling and received Nyingthig Yabzhi from H.H Polo Khen Rinpoche, Thuje Chenpo Drodon Khachabma from H.H 16th Karmapa, Tshewang gi Dzenang from Kyabje Dudjom Rinpoche, initiations on refuge, Mani and vajra guru from Lama Gyalwang Nima and studied astrology from Tsangkha Lopen Norbu wangchuk. Moreover, Rinpoche received complete teachings and initiation on Kilchog Dorji Threngwa and Nordrup Khamsum Wangdu of Drime Lingpa from Drubwang Lama Sonam Zangpo. Out of many teachers Khyentse Dorji Chang Jurme Thegchen Tenpai Gyaltsen became his Root Lama and received complete teachings on Nyingma Kater Dagnang, Chime Longsal Dorji Sokdrub and Ratphur. He also received teaching Longchen Dzod dun, Nyingthig Yazhi, Kanjur Jaglung, Nyingma Gyud Bum, Tsalung Thrulkhor, Khyentse Gongter, Drala Gesar Tathub Karpo, Commentary on Ngondro, Kyabje Gongter and all dam ngag.

Drubthob Namgay Lhundrup

Rinpoche received Rinchen Terzoed and Nyingthig Yabzhi from fourth Dodrupchen and Rinpoche also received Nordrup Khamsum wangdu, khandro sengdong and Drime lingpa’s Tsepagme from Thrulzhig Rinpoche. Furthermore, Rinpoche received instruction on Damngag Tshigsum Nendeg from Nyolshu Khen Rinpoche and instruction on Dechen Zhingdrup of Karma Chagme from Khenpo Dazer. Rinpoche received many teachings from many great masters such as Kyabje Bebero Trulku, Drubwang Penor Rinpoche, Trulku Pema Namgyal, Taklung Tsetrul Rinpoche and H.H Dilgo Khyentse Rinpoche. Padtselling Trulku is currently resides at Padtselling Gonpa of Bumthang and benifiting a lot to the sentient beings.

Successive incarnations of Padtselling Trulku ar as follows.

-          First Padtselling Drubthob Namgyal Lhundrup.

-          Second Padtselling Trulku Jigme Tenpe Gyaltsen.

-          Third Padtselling Trulku Jigme Drodon Dorje.

-          Fourth Padtselling Trulku Kunzang Thinlay Namgyal.

-          Fifth Padtselling Trulku Pema Kunzang Tenzin Gyamtsho.

References

Padtselling Jangchubpelri vajrayana Dharma centre (n.d). Fifth Padtselling Trulku.

Rangjung Yeshe Wiki (n.d). Successive incarnation of Yongla Trulku.

 

Major Renovation of Sangye Lodru aka Sangwa Dhadru - the secrete cave of Guru Rinpoche

 

Padmasmabhava's Secret Cliff in Eastern Bhutan above the Khoma village called Sangye Lodru is also known as Sangwa Dhadrug and people believes that it is end point of Singye Dzong where the pilgrimage is incomplete if they don’t visit Sangye Lodru during 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 is Secrete, Dhadru means Six month where Guru meditated in this café secretly for six month.

While Guru Rinpoche was meditating at Singye Dzong, the deity of the Tshokar and Tshonag promised to remain as protective deity. However, the deity of the Tshonag, Drakpa Gyeltsen, breaking his promise and came down along the Khomachu and almost reached present day Sumpa area. Guru Rinpoche knew about it and arrived at Sumpa with supernatural power before the deity reached. The unfaithful deity, knew that Guru had arrived before him and he hide himself in the cave below Khoma village. Then Guru knew that the deity would harm the people of this village if it was left unsubdued. So he meditated in the cave above the present day Khoma village for six months without known by anyone. Thus the name of the cave came to be known as Sangwa Dhadrug. Guru Rinpoche also meditated in the cave below the village and hide many treasures that were later discovered by Tertön Ratna Lingpa. While Guru was meditating at Sangwa Dhadrug, one girl saw him and offered three bottles of fresh milk in next morning. Hence, Guru Rinpoche said NGA LA KHO WAI MO CHE DUG “there is a girl that I need”. From that incident the village below the cliff is said to be named as Khomo.

Guru Rinpoche and Dakinis has bleesed this place and left with many foot prints, meditation cave, Dorje of Guru Rinpoche & Tacho Bhalaha, Dakini’s Secrete BHAGA, Sung Yigi Druma and so on. People believes that if they need their baby to be boy or a girl, then they gets blessings from Dorje of Guru Rinpoche and Dakini’s secrete BHAGA accordingly.

The secrete site was renovated recently and it was located above Khoma /Khomo village under Lhuntse Dzongkhag (15-20 minute walk from Khoma).

 

Mantras for dispelling new illness by Fourth Dodrupchen Thupten Thinle Palzang.

4th Dodrupchen

May Rinpoche's Mantras blessed every one and remain safe from Covid 19 Pandemic. Fourth Dodrupchen Thupten Thinle Palzang is a great master of Dzogpachenpo and principal Linage holder of Longchen Nyingthig. He was born in 1927 at valley of Gollok from father Drala and mother Kali Kyi. While Rinpoche was in Womb, there were many auspicious signs and dreams to parents were appeared. His mother can see in the darkness while Rinpoche is in womb and also Za use to appear on the roof of the house. Many people heard that Rinpoche use to chant Siddhi mantra from small age་ and Fifth Dzogchen Rinpoche has gave prophecy to search for trulku of 3rd Dodrupchen and the search team met with Dodrupchen Trulku as per Fifth Dzogchen Rinpoche’s instruction.

Rinpoche has passed all the test with no hesitation and finally Dzogchen Rinpoche has also picked his name during Final Test. He had answered every questions while people ask about his past life and shown many miracle powers during his childhood. Both the incarnations were enthrone together and they use to learn together from Konme Khenpo. However after the death of Khenpo, Rinpoche traveled to Dzachukha and received empowerments of Nyingthig Yabzhi and Longchen Nyingthig from Khenpo Kunzang Chotrak aka Khenpo Kunpal. Khenpo Kunpal was disciple of Paltrul Rinpoche and 3rd Dodrupchen and he used to say that my linage is short, powerful, blessed and extraordinary to other linage. 

Mantras for dispelling new illness by Fourth Dodrupchen Thupten Thinle Palzang.

At the age of 14, he has become seriously ill and went to Apang Terton and received lots of Prophecies along with treatment. Then as per the advice of Apang Terton, Rinpoche went to receive teachings from Yukhok Chatralwa and received many teachings. He has received many teachings from various great teachers such as Jamyang Khentse chokyi Lodro, shechen Kongtrul, Dzogchen Khenpo Gompo etc. and practiced according to their guidance. Moreover Rinpoche has spread longchen Nyingthig tradition in many different places including Bhutan and currently lives at Sikkim Choeten Goenpa.

Brief Biography of Dzongsar Jamyang Khyentse Rinpoche.

Dzongsar Jamyang Khyentse

Dzongsar Khyentse Thubten Chokyi Gyamtso also known as Khyentse Norbu was born on 18^th June 1961 from Father Dungsey Thinley Norbu Rinpoche (the son of Dudjom Rinpoche) and mother Jamyang (the daughter of Lama Sonam Zangpo) at Khenpajong in eastern Bhutan.

At the age of seven, He was recognized as third incarnation of Jamyang Khyentse Wangpo (the founder of Khyentse Lineage) and the principal incarnation of Jamyang Khyentse Chokyi Lodro by H.H Sakya Trizin. His root teacher is His Holiness Dilgo Khyentse Rinpoche but he has also received complete empowerment, transmission and instructions from great masters of all four major schools of Tibetan Buddhism, including H.H 14^th Dalai Lama, H.H 16^th Gyalwang Karmapa, his own grandfather H.H Dudjom Rinpoche and Lama Sonam Zangpo, Chatral Rinpoche, Ngoshul Khen Rinpoche and Khenpo Appay.

Rinpoche is not only great master of Buddhism but he is also filmmaker and writer. His film includes The Cup (1999), Travellers and Magicians (2003), Vara: A Blessing (2013) and Hema Hema: Sing me a Song While I wait (2017). Moreover, Rinpoche is an author of What Makes You Not Buddhist (2007), Not for Happiness: A guide to the So-Called Preliminary Practices (2012), Buddha Nature and many non-fiction works of Tibtan Buddhism. Rinpoche is supervising his traditional seat of Dzongsar Monastery and retreat centres in Tibet as well as newly established monasteries in Bhutan and India. Furthermore, Rinpoche also established dharma Centres in Australia, Europe, North America and Asia.

References

Khyentse Foundation (n.d). Dzongsar Khyentse Rinpoche.

Rigpa Shedra (n.d). Dzongsar Khyentse Rinpoche.