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H.E. Ven. Yangthang Tulku

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H.E. Ven. Yangthang Tulku is a highly revered Lama in the Nyingmapa Lineage of Tantrayana Buddhism.  He is known to be the embodiment of Vimalamitra, a Dzogchen Master regarded as the chief propagator of Buddhism in Sikkim. In his past life he was also the great terton Lhatsen Namkha Jigmed from Sikkim whose treasures are included in the Rinchen Terzod. But he is perhaps most well known as the reincarnation of Dorje Dechen Lingpa, the Tertön from Dhomang, who has successfully retrieved many Terma Buddhist scriptures which were secretly concealed by Padmasambhava. Only the truly accomplished Dharma practitioner prophesied by Padmasambhava, can reveal these sacred treasures.

At the very moment that Dhomang Terchen’s incarnation was born (1923) in Sikkim, all directions in the sky in Sikkim resounded in thunder, “I am here!” He was discovered exactly as described, born into the Yangthang family. This is why Rinpoche is known now as Yangthang Rinpoche. A second emanation was born in Sikkim and was brought up together with his older counterpart. When Yangthang Rinpoche was invited back to his monastery in Tibet, the younger emanation also insisted upon joining him. The two young boys departed with their party, playing and performing many miracles along the journey.

Upon returning to Dhomang Monastery both tulkus were put in the hands of Sogtrul Rinpoche and many other lamas at Dhomang. They were given the finest and best education with Khenpo Pema from the Palyul Mother Monastery as their personal instructor. Thus, both tulkus were able to fully complete all their studies. In addition to mastering the extensive training in practices of his lineage, Yangthang Rinpoche was completely trained in the Kangyur and Tangyur, and in the works of Longchenpa.

In Tibet, before the Cultural Revolution, Yangthang Rinpoche gave the entire Kangyur transmission and many other great empowerments. He became the head of Dhomang Monastery and carried out all the administrative duties personally.

After remaining in retreat for more than 20 years under harsh conditions, Ven. Yangthang Rinpoche moved to Pelling, West Sikkim in 1958. That same year, the Communist Chinese captured and killed Sogtrul Rinpoche and the younger tulku. In 1959, Yangthang Rinpoche fled Dhomang. He was later captured by the Chinese, and imprisoned for 22 years. While imprisoned, he helped many fellow prisoners who could not bear the hardship to die peacefully by performing P’howa, transferring their consciousness to Pure Lands. Though he witnessed and experienced much torture, he bears no resentment to his captors, only compassion. In fact, he became a spiritual advisor to some of the guards. When people express sympathy about his imprisonment, Rinpoche says that because of Dharma, his mind was freer in prison than worldly people experience in the best of circumstances.

Following the death of Mao Tse Tung he was released. He returned to Dhomang to find his monastery completely dismantled. He then obtained permission to go to Sikkim. As a simple yogi he traveled back and forth to Nepal and Bhutan, receiving transmissions and empowerments from His Holiness Dilgo Khyentse Rinpoche and His Holiness Dodrubchen Rinpoche.

In 1985, while circumambulating the Great Stupa in Bodhanath, Yangthang Rinpoche met with Gyaltrul Rinpoche, who at that time was leading a group of his American students on pilgrimage to the sacred shrines of the Dharma. These two lamas had not seen each other in 26 years. Fleeing from the invading Communist Chinese, they had initially left Dhomang together but parted company at a fork in the road. One fork led Gyaltrul Rinpoche to freedom in India, the other led Yangthang Rinpoche to imprisonment. At the request of Gyaltrul Rinpoche, Yangthang Rinpoche first came to the U.S. in 1990. He gave many profound teachings and transmissions, and was enthusiastically welcomed wherever he taught. Yangthang Rinpoche returned to the U.S. for a second tour of teaching and transmission in 1997, and for a third tour in 2002. In between his travels to the United States, Europe and Asia, Rinpoche has gone back to his root temple, Dhomang Temple in Sichuan, China to rebuild and refurbish the dismantled temple.

Among the Tertons, exceptional manifestations have been given the title ‘Lingpa’ in acknowledgment of their remarkable qualities. Like Ratna Lingpa, Karma Lingpa, Chogyur Lingpa and others, Dorje Dechen Lingpa revealed many volumes of treasures and was an undisputed realized master, a manifestation of the wisdom and compassion of all the Buddhas. Moreover, Yangthang Tulku is of course also an emanation of Vimalamitra, just as Kyabje Penor Rinpoche was. Vimalamitra’s wisdom is inseparable from Guru Rinpoche’s, the source of the blessings of all the revealed treasures. Yanthang Rinpoche is known as a compassionate, humble, no-nonsense Dzogchen master and one of the principle lineage holders of the Nyingmapa Lineage. He is widely recognized for the quality and depth of his realization, the power of his attainment, and the purity of his transmissions.

Kyabje Pema Norbu Rinpoche, the 11th throne holder of Palyul Lineage, has pronounced that “There is no difference between myself and Yangthang Rinpoche.” Gyaltrul Rinpoche has stated that “Yangthang Rinpoche is the great achiever of Dharma, an extremely precious gem in this modern age.” Venerable Yangthang Rinpoche currently resides in West Sikkim.

References:  PathtoBuddha.org

Mahasiddha.org

OrgyenDorjeDen.org

A True Dakini

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HH Kusum Lingpa and Jetsunma Ahkon Lhamo

On May 3, 1994 His Holiness Kusum Lingpa gave this commentary on the Long Life Prayer for Jetsunma Ahkon Lhamo that he wrote for her.

I wrote this longevity prayer on the day that I arrived here.  The first human rebirth of Ahkon Lhamo occurred some 300-400 years ago in Degii, which is the eastern country of Kham.  She was born as the sister of the Vidyadhara Kunzang Sherab who was the founder of the Palyul lineage.  And her name was Ahkon Chang Chub Lhamo.   She was a true Dakini.  At that time in her life she didn’t have a lot of wealth or a lot of ordained sangha followers per se in a monastic type of situation, but she was a great practitioner and she had tens of thousands of disciples.  She was able to spread forth the doctrine in an amazing way.  Previously, she was Mandarava, Lamchen Mandarava, who was the Indian consort of Guru Padmasambhava.  Mandarava was well known of the 21 Taras to be the emanation of White Tara and Drolma Karmo.

Now she has once again arisen from the sphere of the Three Kayas and the name that I have mentioned for her is also her name in this lifetime, Lhamo Metog Dron, which appears throughout this prayer.  She has come to you as a true guide and object of your devotion to lead you on the path to liberation so you should always have strong faith and devotion in her and receive her spiritual instructions.

She is one who is destined to work for the doctrine and the purpose of sentient beings and won’t have a lot of time for retreat or extensive accomplishment practices, because her commitment is to spread forth the doctrine and work for sentient beings directly through activities in the same way as leaders like His Holiness the Dalai Lama, who always shows the amazing example of someone who is solely concerned for the purpose of benefiting all people of all nations in the world, but of course primarily as his responsibility, he is the spiritual and secular leader of all of the six million Tibetan people.

The Dalai Lama himself is always circling the globe in pursuit of bringing the message of freedom and peace of mind to all beings, so he is a supreme example of someone who untiringly and unceasingly works for the benefit of parent sentient beings and the doctrine through his activities.

Similarly, His Holiness Pema Norbu Rinpoche has undergone incredible hardships and difficulties to establish the doctrine in India and in Western countries.  He has thousands of ordained sangha members surrounding him and is the upholder of the supreme Nyingma School at this time, a great example of someone who unceasingly works to spread the doctrine and benefit beings in this world.

Similarly, the great Dodrupchen Rinpoche who is one of the great masters of all time, an emanation of Guru Rinpoche, has thousands of monk followers and is someone who supports all of his sangha, even right down to giving them the food that they eat.  And so, he has had to take it on as his own responsibility to support all of those who have chosen the path of renunciation and who wear the golden robes of the ordained sangha.

Now, for myself, even though I also do have a fairly large institution, I myself really don’t even eat food that is that good and I always try to give better food to my community.  I consider myself to be a servant of sentient beings.  I try not to stay in a high place with a lot of elaborations.

In fact, the way to be of the greatest benefit to others is to personally remain low and humble.  This is the way that the Dakini always remains as well.  And so, I would like to make it the first priority of Dakini Ahkon Lhamo and the sangha to always honor the sovereign of your Buddha family, His Holiness Pema Norbu Rinpoche until the time of your death.  He is truly your leader and your root teacher, the head of your lineage.  There is nothing else that you need to do.  There is no other place that you need to go other than to be right here to propagate the doctrine that he has so securely established here.  If it were I, I certainly would be 100 percent satisfied to be under the guidance of such a great realized being.

In terms of this Palyul lineage, since Ahkon Lhamo herself is the reincarnated sister of the founder of the Palyul tradition, Vidyadhara Kunzang Sherab, then clearly this is your own spiritual tradition.  Except for Palyul, it is not so important to pursue other traditions because primarily you should be propagating the Palyul tradition.  It should certainly never, ever be forgotten.  Ahkon Lhamo must continue to propagate it and never forget it, even at the cost of her life.

And so, primarily then, Pema Norbu Rinpoche is your sovereign, your supreme root teacher, whom you should always honor above and beyond all else and you should always uphold the Palyul lineage and doctrine and see that it is propagated in this Western land.  All of you disciples should take care of your precious teacher and she will always take care of you in assisting one another to accomplish these goals in this land.

His Holiness Kusum Lingpa and Jetsunma Ahkon Lhamo wearing Green and White Terton Robes


Chenrezig in the Six Realms

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Download the Chenrezig in the Six Realms practice

The following is the practice of Chenrezig or Avalokitesvara Appearing in the Six Realms

From the Nam Chö Treasure Revelations of Terton Migyur Dorje

TSIG DUN SOL DEB  – Immutable Seven Line Prayer

 

HUNG                ORGYEN YÜL GYI NUB JANG TSHAM

HUNG                On the Northwest border of the country of Urgyen

PEMA  GESAR  DONG  PO  LA

In the pollen heart of a lotus,

YA  TSHEN  CHOG  GI  NGÖ  DRUB  NYE

Marvelous in the perfection of your attainment,

PEMA  JUNG  NE  ZHE  SU  DRAG

You are known as the Lotus Born

KHOR  DU  KHANDRO  MANG  PÖ  KOR

And are surrounded by your circle of many Dakinis.

KHYED  KYI  JE  SU  DAG  DRUB  KYI

Following you, I will practice.

JIN  GYI  LOB  CHIR  SHEG  SU  SÖL

I pray that you will come to confer your blessings.

GURU  PEMA  SIDDHI  HUNG

(Repeat three times)

RANG  NYID  THUG  JE  CHEN  PO  NI

Experience self-nature as Avalokitesvara,

KAR  PO  SHAL  CHIG  CHAG  SHI  PA

White in color, with one face and four arms;

THAL  JAR  TRENG  WA  PEMA  DZIN

With palms pressed together, holding a mala and lotus,

KHIL  DRUNG  RAT  NA  DAR   GYI   GYEN

In full lotus posture, adorned with jewels and silks,

PEMA  DA  WAI  DEN  LA  SHUG

Seated upon a lotus and moon seat.

OM  MANI  PEME  HUNG

 

LHA  YI  JIG  TEN  WANG  CHUG  KAR

The white colored Avalokitesvara, (Jigten Wangchuk) of the

Gods’ Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

PI  WANG  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a Vina.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  OM  SOHA

LHA  MIN  JIG  TEN  WANG  CHUG  JANG

The green-colored Avalokitesvara (Jigten Wangchuk) of the Titan Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

GO  TSÖN  PEMA  DA  WAI  DEN

Seated upon a lotus and moon, holding armor and a sword.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  MA  SOHA

MI  YI  JIG  TEN  WANG  CHUG  TRA

The multi-colored Avalokitesvara (Jigten Wangchuk) of the Human Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

TRENG  WA  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a mala.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  NI  SOHA

DÜD  DROI  JIG  TEN  WANG  CHÜD  DÜD

The smoke-colored Avalokitesvara (Jigten Wangchuk) of the Animal Realm,

SHAL  CHIG  CHAG  CHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

PO  TI  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a scripture.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he is seated in the full lotus posture.

OM  PED  SOHA

YI  DAG  JIG  TEN  WANG  CHUG  MAR

The red Avalokitesvara(Jigten Wangchuk) of the Hungry Spirit Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

DROM  BU  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a treasure receptacle.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  ME  SOHA

NYAL  WAI  JIG  TEN  WANG  CHUG  NAG

The black Avalokitsvara (Jigten Wangchuk) of the Hell Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together,

ME  CHU  PEMA  CHAG  NA  DZIN

Holding fire, water, and a lotus.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he is seated in the full lotus posture.

OM  HUNG  SOHA

DE  TAR  THUG JE  CHEN PO   DÜN  GYI  TSO  WOI  THUG  KAR  DA  WAI

DEN  LA  HRI  LA  YI  GE  DRUG  GI  KOR  WA        KHOR  DRUG  GI  THUG

KAR  OM  SOG  YIG  DRU  RE  RE  LA  YI  DRUG  GI  KOR  WAR  GYUR

 

Thus, of the seven Avalokitesvaras, in the heart of the central one, is a moon seat upon which is a HRIH, surrounded by the six syllables. In the heart of the six surrounding Avalokitesvaras, are the respective seed syllables of each one, such as OM, and so on, also surrounded by the six syllables of the mantra.

OM  AH  HUNG  HRIH     OM  MANI  PEME  HUNG

The Praise

HRIH SANG  NGEN  NYI  MED  THUG  JE  CHEN  PÖ  SHING

HRIH   In the Realm of Avalokitesvara, where good and bad are non-dual,

MED  SHIN  NANG  WA  GYU  MA  TA  BÜ  TSUL

Likewise appearances are understood to be illusionary in nature.

NANG  SHIN  DAG  PA  SHEN  DZIN  MED  PAI  NGANG

Within a state of pure perception, void of compulsory attachment,

CHAG  DANG  RANG  DROL DAG  PA  RAB JYAM  SHING

Is the pure expansive realm of self-liberation attachment and aversion.

THUG  JE  CHEN  POI  SHING  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Realm of Avalokitesvara.

OM AH HUNG HRIH OM MANI PEME HUNG

HRIH NANG  TONG  NYI  MED  THUG  JE  CHEN  PÖ  KU

HRIH   The Body of Avalokitesvara is the indivisibility of appearance and emptiness.

TONG  SHIN  NANG  WA  CHU  DA  TA  BÜ  TSUL

The empty nature of appearance like the reflection of the moon of water.

NANG  SHIN  TONG  PA  GYA  TSO  CHEN  PÖ  NGANG

Within this great ocean of the empty nature of appearance,

NANG  TONG  RANG  DROL  DAG  PA  RAB  JYAM  KU

Is the pure expansive Body of self-liberated empty appearances.

THUG  JE  CHEN  PÖ  KU  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Body of Avalokitesvara.

␣

OM AH HUNG HRIH      OM MANI PEME HUNG

HRIH   DRAG TONG JÖD  MED  THUG JE  CHEN  PÖ  SUNG

HRIH   The Speech of Avalokitesvara is the inexpressible empty nature of sound,

TONG  SHIN  DRAG  PA  DRAG  CHA  TA  BÜ  TSUL

Naturally empty like the sound of an echo.

DRAG  PA  SHIN  TONG  JÖD  DU  MED  PAI  NGANG

Within the inexpressible empty nature of sound,

DRAG TONG  RANG  DROL DAG  PA  RAB JYAM  SUNG

Is the pure expansive Speech of self-liberated empty sound.

THUG  JE  CHEN  PÖ  SUNG  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Speech of Avalokitesvara.

␣

OM AH HUNG HRIH      OM MANI PEME HUNG

HRIH   SAL  TONG  DZIN  MED  THUG  JE  CHEN  PÖ  THUG

HRIH   The Mind of Avalokitesvara is ungrasping clarity and emptiness,

TONG  SHIN  SAL  WA  JA  TSÖN  TA  BÜ  TSUL

Empty and luminous like the colors of a rainbow.

SAL  SHIN  TONG  PA  NAM  KHA  TA  BÜ  NGANG

Within clear emptiness, similar to the sky,

SAL  TONG  RANG  DROL  DAG  PA  RAB  JYAM  THUG

Is the pure expansive Mind of self-liberating clarity and emptiness.

THUG  JE  CHEN  PÖ  THUG  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Mind of Avalokitesvara.

␣

OM AH HUNG HRIH     OM MANI PEME HUNG

HRIH   CHAG  SEG  SA  SHI  THUG  JE  CHEN  PÖ  SHING

HRIH   In the realm of Avalokitesvara, the foundation of the earth is molten lava;

AH  WA  LANG  GO  THUG  JE  CHEN  PÖ  KU

Avalokitesvara’s Body is the ox-headed Shinje.

SÖD  SÖD  GYOB  GYOB  YI  GE  DRUG  PAI  DRA

Kill, kill, strike, strike, with the sound of the six syllables;

DA  DUNG  RAL  DRI  NA  TSOG  CHÖD  PAI  DZE

Wielding various offering materials such as a spear, sword and arrow.

DE  DUG  RANG  DROL  DAG  PA  RAB  JYAM  LONG

In the pure great expanse of self-liberation of happiness and suffering,

NANG  SID  THUG  JE  CHEN  PO  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Avalokitesvara of phenomenal existence.

␣

OM AH HUNG HRIH     OM MANI PEMA HUNG

 

This is a terma revelation by Terton Migyur Dorje

 

Dedication Prayer

By this effort, may all sentient beings be free of suffering.

May their minds be filled with the nectar of virtue.

In this way, may all causes resulting in suffering be extinguished,

And only the light of compassion shine throughout all realms.

– Jetsunma Ahkön Lhamo

Blessings of a Stupa

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An excerpt from the teaching “Cosmology of a Stupa” given by Tulku Sang-ngag Rinpoche

Swayambhu

You might wonder, “Is this tradition of erecting stupas something that stems from the historical Buddha Shakyamuni?”  If you really investigate it, you will find that actually, there were stupas that appeared prior to Buddha Shakyamuni.  During the time of the third Buddha, Dipankara, there were numerous stupas erected.

There is a long history of stupa making in this world.  For example, there is a very famous stupa in the Kathmandu Valley at Svayambhu.  Svayambhu means the “Spontaneously Self-Arisen” stupa.  During the time of the second Buddha, Marme-dze, that stupa was said to have dwelled in the sky on the top of the mountain.  It was floating in space.  And then during the time of the third Buddha, Dipankara, the stupa went below ground.  And then during the fourth Buddha, Shakyamuni, the most recent Buddha, this stupa emerged so that half of it was out of the ground and half of it was still in the ground.

This stupa in Svayambhu is truly a miraculous stupa.  It is famed as being an amazing stupa.  In the sixth Nepalese month, which would be the fourth western month, there is a great celebration on the full moon.  After that, you can actually see a reflection of the stupa in the sky. Whether you are Buddhist or non-Buddhist, everyone can witness the appearance of this stupa in the sky.

Stupas were also created during the lifetime of Shakyamuni Buddha.  In fact, the very text for consecrating stupas came from words spoken directly by the Buddha.  It is known as the “Sutra of the Twofold Purity.”  Of the various teachings that that Buddha gave, some of them came directly out of his topknot.  Others emanated.  And some were spoken orally.  This is one of those teachings that was an oral transmission, and is considered to be a very sacred practice for consecrating land.

This teaching on how to consecrate land is called the “Twofold Purity Practice” because one of the two recipients of the teaching was a child of the gods known as Vimala Ratna, and the other was a human known as Sakya Chandra.

Here is the background of this Brahmin, Sakya Chandra.  Initially he was a great practitioner of the Tirtika tradition who held a bit of animosity towards the Buddhists.  One day this Brahmin received a prediction from a deity saying that in seven days his life would come to an end.  This really perturbed him and he set about looking for some way to protect himself from that fate – some kind of method or practice.  But he couldn’t find any.

He started to run out of options.  His search led him to consider going to the Buddha.  He reflected on that.  He wondered if he should do that or not, because prior to that time, he had been so antagonistic towards the Buddha.  He had been an enemy of the Buddhist teachings.  He was at a crossroads, wondering what to do.  But then he thought, “Well, Buddhists are compassionate and maybe they will take pity on me, and I can get some advice on how to get out of this predicament.”

He decided that he would go to see the Buddha, and so he went off to the Jetavana Grove where the Buddha was teaching a group of people.  When he got close, he saw that there were lots of people attending the teaching.  He felt very self-conscious.  He was thinking, “Gosh, I was an archenemy of the Buddha’s teachings.  Now I am walking right into the center of this enormous audience of people while the teaching is going on.  I can’t do that.”  He lost his courage and scurried off behind a wall and started crying about his fate.  The Buddha finished teaching, and said, “Over there is a wall and behind that wall there is a person who is very upset.  Bring him to me.”

The Buddha said to this fellow, “You have something to tell me.  What is it?  The clock is ticking.”  And this guy says, “Well, in seven days I am predicted to pass away.  Is this actually true that I am going to pass away in seven days?  Is there anything that I can do?”

The Buddha said, “Yes, in fact, it is true.  But it gets worse.  After you pass away, you are going to take on numerous bad rebirths and finally, you are going to plummet into the lowest hell realm.”

Sakya Chandra was already freaked out about dying, and now in addition, he had to worry about all those negative rebirths.  He was so completely overwhelmed that he passed out.

Finally when Sakya Chandra revived, the Buddha said, “Actually, there is something that you can do about this situation.  There is a method that you can employ to counteract this whole thing.  You don’t have to actually experience this.  You just need to employ this method.”

The Brahmin was so elated to hear this news, that there was something that he could actually do to counteract his circumstance.   The Buddha then said to him, “Near here there is a stupa from a previous Buddha.  This stupa is dilapidated and run down.  What you should do is restore that stupa.”  And so the Buddha gave him instructions on how to do that, how to draw the mandalas, what scriptures to write, how to put in the life wood, which is the axial wood that goes into the center of the stupa, how to insert it, and what to write and carve on it.

Then the Buddha declared that not only would his life span be restored, but also he would close the door to the lower realms and eventually reach the higher realms of Akanishta Pure Land, the highest Pure Land, where he would achieve incredible qualities of enlightenment.  The Brahmin, Sakya Chandra, went straight away and started to repair the stupa.  He didn’t even go home.  He went straight there and started the work.

Along with that teaching, the Buddha gave another called the Complete Elucidation on How to Accomplish Everything, as well as the Wheel that Fulfills All of One’s Wishes or Desires.  There is a long ceremony and mantra associated with that,.  It is a practice that one can perform in order to do that.  The Buddha declared that the erecting of a stupa had numerous qualities.  It was an efficacious means whereby one could accumulate a massive store of merit and wisdom.

The Buddha said that the individual who erects a stupa is blessed by all the Buddhas and the bodhisattvas.  That person receives the blessings of the enlightened ones.  If one creates a stupa that is a reliquary for ringsel (Ringsel are indestructible sacred relic pills that appear from the ashes of enlightened beings), then all the bodhisattvas bless that person.  One will have the good fortune of seeing the face of the enlightened ones.  One will be an object of homage of all the gods, such as Brahma and Vishnu and Indra.   All these enlightened beings  – the Buddhas and the bodhisattvas – and also the mundane gods will commit themselves to protecting you because you have really enhanced the benefit of those who are on the path to enlightenment.

The image of the Swayambhunath Stupa above came from the Rigpa Shedra Wiki

The Merit of Stupa Building

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Amitabha Stupa in Sedona

Amitabha Stupa in Sedona

An excerpt from the teaching, “Cosmology of a Stupa” given by Tulku Sang-ngag Rinpoche on the occasion of the consecration of the Amitabha Stupa in Sedona, Arizona

This tradition of building stupas was passed down in India and finally reached Tibet.  It was brought to Tibet by the very first Buddhist master to arrive there, Shantarakshita.  He was a very great abbot who was the first to teach the Dharma in Tibet.  At that time, all of the rituals and all the ceremonies related to building a stupa were translated and established by Shantarakshita.  This was prior to the arrival of Guru Rinpoche.

Shakyamuni Buddha taught King Tsaldyor about the incredible benefits that one could derive from both erecting a stupa.  There is also a discussion by the Buddha on the benefits of circumambulating a stupa, going around a stupa in order to accumulate merit.

It is said that when building a stupa, if you simply offer a handful of sand and place it in the mortar, that handful of sand is equivalent to offering many thousands of ounces of gold to the enlightened ones.  It is equivalent in merit.  If you labor at making a stupa, whether for work or play even if you are just sitting there drawing a rendition of the stupa, you make a connection with it.  There is contact made and by virtue of having contact, you are connecting with enlightenment, so you receive a blessing.  You accumulate merit.

There is a story that illustrates this.  In one of the Buddha’s previous lifetimes there were these seven bugs that lived on a leaf of a tree that was beside a lake.  And in the middle of that lake there was a stupa. One day, that leaf just broke off the tree, floated down to the water and then was blown around the stupa a few times, and then finally the bugs drowned.  But because they went around the stupa a few times, they received a blessing.  Traditionally it is said that the seed of liberation was planted in their mind stream.  And because there was that seed present, it had to ripen and eventually after a few lifetimes, all those bugs awakened to enlightenment by virtue of the fact that they accumulated that merit.

By seeing a stupa or hearing about a stupa, remembering it, visualizing it, whatever the case may be, any kind of connection will imbue you with a blessing, will connect you to enlightenment.  Whether a bug, a human, or an animal without a body just floating through space, any being that comes in contact with a stupa will be blessed and gain merit.

A stupa can be considered an outward symbol that the Buddha’s teachings endure.  The stupa is a representation of the Buddha.  Even now, the original Buddha’s stupa is still there in Bodh Gaya in Behart, north central India.  And it is an object of homage for countless people.  Every year, hundreds of thousands, possibly millions of pilgrims visit there to pay respects and to offer prostrations.  A stupa, as a symbol that represents the Buddha, is treated as such.  Numerous monks and nuns go there to receive ordination, blessings and so on.  There are people from Thailand and Hong Kong and Japan, and from all over the world who go there to see that stupa and receive the blessings.

In the past, there have been many stories of relics appearing from these stupas.  As mentioned earlier, there is that phenomenon known as ringsel, the small relic pills, which would spontaneously be emitted from the stupa.  Sometimes it even rained from the sky in the vicinity of the stupas, such as the stupas in Boudnath and Svayambhu.  There are numerous stories.  But these days it is not happening as frequently as it used to in the past.  This might be because of the change in the times.  Due to corruption or degeneration, it is not as frequent as it used to be.

stupas2

I really enjoy working with stupas, creating them, helping in their construction.  So far, in the States, I have helped with 13 stupas, and all together more than 20 stupas.  The reason why is because stupas are really such great phenomena.  If you are building a temple or something like that, then it is kind of a mixed bag.  There is administration.  You have to manage things.  It is a great thing to do, but it can be complicated, because you are involved with people and all sorts of things can happen.  Whereas with a stupa, right from the word go, everything is very virtuous.  It is simple.  A stupa is expressly made for virtue, so that people can pay homage, so that they can accumulate merit and receive a blessing.

It is a very simple and very straightforward matter.  Right from the onset, it is all about virtue.  In the interim it is about virtue and at the end, it’s all about virtue.  With other things, you have to manage the money, the people, and the upkeep.  With a temple you never know where it is going, but with a stupa, it is straightforward and clear cut.

In their final testaments to the people of Tibet, Guru Rinpoche and Shantarakshita said that the problems of cyclic existence could be remedied through the medium of a stupa, because there are so many different types of stupas that address different problems.  For example, when things really degenerate, and we find ourselves now at the time known as the five types of degeneracy.  For times of conflict, there is a type of stupa that works as a counteragent to conflict by creating harmony.  There are stupas that remedy diseases, plagues, famines, and poverty.

There are a wide variety of stupas to address all the different problems that we have in this world.  For example, if a country is suffering from intense poverty, then you would erect a Dzambala palace stupa, which is similar to the palace of Dzambala itself; and because of the law of interdependence, we have created the auspicious interdependent coincidence for poverty to be alleviated and to create wealth.  This is how these stupas actually function – through the law of interdependence.

There are all kinds of stupas that work with different situations.  There is the stupa that represents the enlightened body, speech and mind.  For beings who wish to achieve complete awakening, who aim for realization of absolute truth and liberation, then one of those types of stupas would be created and homage paid to it.

It is in light of the fact that there are so many virtues, so many great qualities connected with the stupas that when I heard that the sangha here had made so many stupas before and wished to make some more, that I was completely overjoyed.  I really rejoice in this kind of activity.  It is my favorite thing to do.  It is the thing I feel the most enthusiasm towards.  Out of all the different things that I can do, I love creating stupas and helping with their construction.

Actually, last year, I thought that I would change the way I do things and concentrate on my work in Montana, and not go around too much.  But when I heard that there was a stupa to be made, I couldn’t help myself.  I feel that whenever it is related to a stupa, I am always available.  I want to commit myself to helping develop this stupa.  I feel very strongly about it.  I am full of enthusiasm.  I have made this commitment now.

All of you who are engaged in the work of erecting the stupa, please remain in your commitment to that.  Don’t deviate from your commitment.  And also, all of your work should be imbued with love and compassion for all beings.  It should be motivated by that precious bodhicitta.  That is really of primary importance.  Then the merit and wisdom will be beyond measure.

Whether you are working to build the stupa or made an offering or whether you simply rejoice in such good activity and the presence of a stupa like that, if you are motivated by compassion and love, and if compassion completely infuses your whole being and you make aspiration prayers that all beings benefit by the presence of having a stupa there, then the merit and the blessing can’t be measured.  That is very important.  Our lives are very short.   We could pass away at any time.  But the stupa is something that really endures.  So, it is incredibly meaningful to relate to the stupa.  It is something that remains present in this world.  It could be hundreds of years, thousands of years; it could be a very long time.  All during that time, beings are receiving blessings, and merit is accumulated.  One’s aspiration prayers are constantly being fulfilled.  It is enduring, ongoing phenomena.  The effect of it is immense and the implications are incredible.

If you want to multiply your virtue endlessly, connect with a stupa.  I am completely rejoicing and thank everybody who is involved with that.

A Garland of Utpala Flowers

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From the speech treasury of Padmasambhava

The Longevity Supplication of Lhacham Ahkön Lhamo called

A GARLAND OF UTPALA FLOWERS

EH MA HO  ORGYEN DU MA THA LA’I ZHING KHAM NE

EH MA HO   In the pure realm, Dumatala’i of Orgyen,

KHA CHÖD KHANDRO’I TSO MO DRÖL MA KAR

White Tara is the principal Dakini of Khachöd

DAKI LHACHAM MANDARAWA NYID

Whose nature is the Dakini Lhacham Mandarawa

BÖD YÜL AHKÖN LHAMO CHANG CHUB DRÖN

Appearing in the land of Tibet as Ahkön Lhamo Changchub Drön,

KU SUM ZHING NA TRO DU DZED PA’I GAR

Performing the dance of radiating and reabsorbing from the realm of the three Kayas.

AH KAR ÖD DZE LHAMO ME TOG DRÖN

Beautiful light of the white AH, Lhamo Metog Drön (Goddess Flower Light),

CHI LING KYE NUB DREN LA SÖL WA DEB

I supplicate you to save beings in the Western realm.

TSHE DAG RIG NGA TSHE YI PHO NYA DANG

The five classes of the owners of life and the messengers of longevity,

PEMA KA RA GYA GAR RIG DZIN GYED

Padmasambhava and the eight Vidyadharas of India

NE YÜL ZHING KYE PA WO PA MO’I TSHOG

And the assembly of Dakas and Dakinis of the realms of the sacred places and countries,

CHI DAG PUNG JOM KHYED NAM DEN TOB KYI

By your power of Truth, overcome and defeat the Lord of Death.

AH KAR ÖD DZE LHAMO ME TOG DRÖN

Beautiful white light of AH, Lhamo Metog Drön,

KU TSHE’I GAL KYEN BAR CHED YING SU SÖL

May the conflicting circumstances and obstacles to your life expectancy dissolve in the sphere

of Truth.

DÜL CHA’I KHAM LA DÜ SUM TAG ZHUG SÖL

Throughout the Three Times, pray, remain firm in the realms of beings to be tamed,

GYAL TEN DZIN KYONG PEL LA NÜ TOB GYE

Ever increasing your strength to hold, maintain and increase the Buddha’s Doctrine.

ZHAL JAL SUNG THÖ ZANG NGEN GANG DREL CHE

May whoever sees you, meets you or hears your speech,

MED JUNG KU ZHI’I LING DU WANG JOR SHOG

Be it a positive or negative connection, become a sovereign of the unsurpassed realm of the

Four Kayas!

Samaya            ku sung tug kyi gya

This supplication prayer was revealed by the well-known incarnation of the Indian Mahasiddha Trilwupa, Tertön

Pedma Tumpo.   May virtue prevail!

 

The Seven Limb Puja

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JI NYED SU DAG CHOG CHU’I JIG TEN NA

However many Buddhas there are in the Ten Directions of the Universe,

DÜ SUM SHEG PA MI YI SENGE KÜN

All the Tathagatas of the Three Times, Lions among men,

DAG GI MA LÜ DE DAG THAM CHED LA

To all of them without exception

LÜ DANG NGAG YID DANG WE CHAG GYI-O

I pay homage with body, speech and mind.

ZANG PO JÖD PA’I MÖN LAM TOB DAG GI

Through the strength of this prayer for excellent conduct, which I make,

GYAL WA THAM CHED YID KYI NGÖN SUM DU

By directly perceiving all Buddhas within my mind,

ZHING GI DÜL NYED LÜ RAB TÜD PA YI

By prostrating, with bodies as numerous as the atoms in the Universe,

GYAL WA KÜN LA RAB TU CHAG TSAL LO

I bow down to all the Conquerors.

DÜL CHIG TENG NA DÜL NYED SANGYE NAM

Upon each atom are as many Buddhas as there are atoms,

SANGYE SE KYI Ü NA SHUG PA DANG

And they reside amidst the Buddha’s sons.

DE TAR CHÖ KYI YING NAM MA LÜ PA

Therefore, all the Dharmadhatu without exception

THAM CHED GYAL WA DAG GI GANG WAR MÖ

I fervently regard as filled with precious Buddhas.

DE DAG NGAG PA MI ZED GYATSHO NAM

(I) praise all of them as an exhaustless ocean.

YANG KYI YEN LAG GYATSHO’I DRA KÜN GYI

In addition, all sounds of this praise (are) as a melodious ocean,

GYAL WA KÜN GYI YÖN TEN RAB DZÖD CHING

Expressing the qualities of all the Buddhas,

DE WAR SHEG PA THAM CHED DAG GI TÖD

I praise all of the Tathagatas!

ME TOG DAM PA TRENG WA DAM PA DANG

Sacred flowers, sacred garlands and

SIL NYEN NAM DANG JUG PA DUG CHOG DANG

All musical instruments, perfumes, the supreme parasol,

MAR ME CHOG DANG DUG PÖ DAM PA YI

Superior lamps and superior incense

GYAL WA DE DAG LA NI CHÖD PAR GYI

I offer to the Buddhas.

NA ZA DAM PA NAM DANG DRI CHOG DANG

All sacred garments and supreme fragrances, and

CHE MA PHUR MA RI RAB NYAM PA DANG

Piled barley meal equal to Mt. Meru, and

KÖD PA KHYED PAR PHAG PA’I CHOG KÜN GYI

All specifically exalted, supreme and perfectly arranged offerings,

GYAL WA DE DAG LA NI CHÖD PAR GYI

I offer forth to the Buddhas.

CHÖD PA GANG NAM LA MED GYA CHE WA

All offerings, unsurpassed and extremely vast,

DE DAG GYAL WA THAM CHED LA YANG MÖ

(I offer) with fervent regard to all the Buddhas.

ZANG PO CHÖD LA DED PA’I TOB DAG GI

Through the strength of faith in this prayer for excellent conduct,

GYAL WA KÜN LA CHAG TSAL CHÖD PAR GYI

I prostrate and make offerings to all the Conquerors.

DÖD CHAG ZHE DANG TI MUG WANG GI NI

Under the power of desire, hatred and delusion,

LÜ DANG NGAG DANG DE ZHIN YID KYI KYANG

Through body, speech and likewise mind,

DIG PA DAG GI GYI PA CHI CHI PA

Whatever negativity I have accrued,

DE DAG THAM CHED DAG GI SO SOR SHAG

All of it I individually confess.

CHOG CHU’I GYAL WA KÜN DANG SANGYE SE

All the Conquerors of the Ten Directions and their Sons,

RANG GYAL NAM DANG LOB DANG MI LOB DANG

Pratyekabuddhas, those on the path of Training and no-more Training,

DRO WA KÜN GYI SÖD NAM GANG LA YANG

Whatever merit all sentient beings have,

DE DAG KÜN GYI JE SU DAG YI RANG

In all of this I rejoice!

GANG NAM CHOG CHU’I JIG TEN DRÖN MA NAM

Whosoever illuminates the Ten Directions of this world,

CHANG CHUB RIM PAR SANGYE MA CHAG NYE

Those who ascend the Stages of Bodhisattvahood without attachment to Buddhahood,

GÖN PO DE DAG DAG GI THAM CHED LA

All of those protectors,

KHOR LO LA NA MED PAR KOR WAR KUL

I entreat to turn the unsurpassed Dharma Wheel.

NYA NGEN DA TÖN GANG ZHED DE DAG LA

To whosoever can reveal the place beyond sorrow

DRO WA KÜN LA PHEN ZHING DE WA’I CHIR

For the purpose of bringing benefit and bliss to all sentient beings,

KALPA ZHING KI DÜL NYED ZHUG PAR YANG

I beg you to remain for as many æons as there are atoms.

DAG GI THAL MO RAB CHAR SÖL WAR GYI

I bring my palms together in prayer.

CHAG TSAL WA DANG CHÖD CHING SHAG PA DANG

By prostration, offering and confession,

JE SU YID RANG KÜL ZHING SÖL WA YI

Rejoicing, entreating and supplicating,

GE WA CHUNG ZED DAG GI CHI SAG PA

Whatever little merit I have managed to accumulate

THAM CHED DAG GI CHANG CHUB CHIR NGO WO

I dedicate for the purpose of the Enlightenment of All!

Confession

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

From beginningless time, throughout countless lifetimes, we amassed negative karma and nonvirtue before we encountered the dharma. As followers of the teachings in this lifetime, we still engage in nonvirtue and accumulate negativity. Consider all that negativity to be like [the result of] having ingested poison. Knowing that as poison that will certainly end your life unless you apply an antidote to neutralize it, you immediately apply the antidote. That is exactly how you should feel about the nonvirtue accumulated in the past and present.

With tremendous remorse, confess your accumulation of nonvirtue and vow that from this time onward, even at the cost of your life, you will no longer repeat the same pattern of negativity. Then focus on the objects of refuge in the space in front, the buddhas and bodhisattvas of the ten directions. Supplicate, knowing that in their omniscience they will always look upon you and bless and purify you. Pray to them with heartfelt faith and devotion, and with genuine remorse for your accumulation of negativity, feel confident that all negativity is completely purified. Confession is the antidote for anger. In anger, people commit many grave errors, such as even the taking of others’ lives.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Liberate Your Mind

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An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

There are many Dharma practitioners who practice for many years, go on retreat, and even take ordination. Then at some point, some karmic switch flips in their minds and suddenly they’re finished with Dharma! They don’t want to do Dharma anymore. They’re on to something else. We may think that’s strange, but it has happened, especially to Westerners. It’s not uncommon for a Westerner to practice Dharma sincerely and then flip tracks, and go back into a very ordinary kind of life. That need not happen to you. But it could. You should face that possibility.

The antidote for that event is to cultivate compassion in your mind every day. If you move along the path of Buddhadharma and become overworked by it, thinking, “I just can’t practice that many hours a day. I cannot do this activity that propagates the Dharma anymore. It’s just too much.” If you become dry inside, if you think you just can’t go on, there’s only one way that that could happen to you. You have forgotten the suffering of others.

You must cultivate the memory that even in this visible world where beings can be seen, there is suffering that you cannot comprehend. You must think that there are children being abused everywhere, that there is starvation and poverty. You must think about the terrible diseases that afflict the body, speech and mind. You must think about the horrible things that come along with suffering, and the depth of suffering that exists, even in the realms that you can witness. If you think about that everyday, more about that than you do about yourself, you will not fall off the path of Dharma. When you become weak, when you waiver, that is when you forget. That is when you think the path is all about you. It’s when you forget that you are practicing for their sake, and that you are practicing also to liberate your mind so that you can be of benefit to others.

A non-Buddhist practitioner might say, “I’ve got another idea. Why don’t I do what I know how to do best. I’ll go out and make some money, and then I’ll feed everybody. I can do that.”

I’ll tell you a story about when I went to India. In our innocence, we thought, “Let’s go see Bombay; this is really going to be great.” So we got in a taxi and we went through the streets of Bombay thinking that we were going to see the India on the postcards. What I saw were streets so filled with sickness – leprosy, deformity, unbelievable poverty – that I couldn’t see anything else. I know there were beautiful buildings. I know there was beautiful scenery, but I couldn’t see those things.

Every time the taxi stopped, people with only part of a limb and open sores of leprosy would stick their arms in the car and beg.  Mothers would hold up their babies that they had done something to, saying, “Help us, help us.” So I started passing out dollar bills to everyone. I soon realized I was in deep trouble as I only had a limited amount of money, but that didn’t stop me.

I was traumatized by this. I was crying to the depth of my heart, because I had known that suffering existed, but I was used to my brand of suffering. I had never seen anything like this. I continued to pass out dollar bills, and finally the taxi driver stopped. He turned around and said, “Lady, don’t do this anymore. What is one dollar going to do for these people? Maybe they’ll eat today. What will you do for them tomorrow? And if you give out one dollar to everyone you see, there are so many people like them in India, you couldn’t help them all.” His saying that shocked me; he was right. Even if I could manage to become wealthy, I couldn’t feed the world. And hunger is only one kind of suffering. How can you help the other kinds of suffering? This kind of ordinary compassion ultimately does no good.

Why are those people suffering in India, and why were you born here in the West where things are relatively comfortable? Why are there animals and why are there humans? Why are there other realms of existence? Why is there so much suffering in one place, and much less suffering in another place? It is because of karma. That is the reason for all of this. Yet there is a cure for negative karma, which is the kind of karma that causes suffering. Ultimately, it is the only cure that will work. That cure is the eradication of hatred, greed and ignorance from the mindstreams of sentient beings. And the root of hatred, greed and ignorance is desire.

This doesn’t mean if we see starving people we shouldn’t feed them, that we should immediately teach them the Dharma. That, of course, won’t work. We have to be skillful. If people are hungry, we feed them first, and then we teach them. But your job now is to do neither. You might not have money, and you might not have the ability to teach just yet. But you can do something. You can practice Dharma in such a way that you, yourself, become free of hatred, greed and ignorance. You can practice so that you can liberate your mind from cyclic existence for one reason and one reason only: that after liberating your mind, you can emanate in a form that will continue to benefit beings. You can liberate your mind from desire to such a degree that you have only one hope, and that hope is that you will be born again and again in a form that will bring this antidote to other suffering beings. That’s what you can do.

© Jetsunma Ahkön Lhamo

Why Compassion?

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An excerpt from a teaching by Jetsunma Ahkon Lhamo from the Vow of Love series

I would like to talk about a subject that is of the utmost importance to everyone.  The subject is compassion.

You may think, “Oh, I know all about compassion. I’ve been a Dharma practitioner for a long time. I’ve had many teachings about compassion.” Or you might think, “I’m a person with a good heart. I try not to do any harm, and I try to help people. Therefore, I know about compassion.” If we hold these ideas in our heart, we have already lost precious opportunities, and will continue to lose more, because the cultivation of compassion in the heart and mind is an ongoing process.

Even if you come into this world with a compassionate ideal you must still cultivate the idea of compassion as though it were the first time you ever thought of it. Due to intense spiritual practice in the past, you may have been born into this lifetime with the idea that you want to be of benefit to sentient beings.  Yet still you must cultivate the idea of compassion everyday, as though it were a delicate orchid that could die in an unnatural environment. Until we are supremely enlightened, we have obscurations of our mind that will fight against the idea of compassion.

There is no one on this earth, unless they are supremely realized, who has the purified mind of compassion. If you have been meditating for many years, and think compassion is a baby subject and you’re far beyond that, or if you think because you’ve practiced for a long time, compassion is just one of the beginner studies, and now you’d like to get on to the mystical or the “higher” Dzogchen teachings, then I think you’re making a mistake. I hope that you will relax your mind and come to the point where you commit to studying compassion deeply and profoundly, as though it were your mother. You should have that kind of intimate relationship with the idea of compassion. You should seek to be taught by it. You should seek to be suckled by the mind of compassion. You should seek to be nourished in that way.

© Jetsunma Ahkön Lhamo

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