Prayers

Renunciate Vow for Lay Practitioners

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Enthronement

The following vows were composed by Jetsunma Ahkon Lhamo who received permission to offer them to her students from His Holiness Penor Rinpoche:

Renunciate Vow for Lay Practitioners

From this very moment forward I offer this life as a gift to the three precious jewels. My pure intention is to accomplish the purpose of Self and Others – Supreme Enlightenment – quickly and surely. Thus I vow that all my life, every portion, shall be used to accomplish that goal.

  • All my activities shall accomplish that goal.
  • All my thoughts and feelings are directed toward that goal.
  • All my possessions shall be to strengthen and support that goal.
  • I shall seek all appropriate teachings, empowerments, and spiritual activities in order to secure that goal.
  • My own enlightenment is now considered to be equal to, and non-dual with the enlightenment of others. Therefore I vow to support fully and without hesitation the practicing spiritual community.
  • I vow to support fully and with unconditional love the three precious jewels and their manifestations: the Sangha and temple.
  • I will not kill.
  • I will not lie to accomplish selfish purpose.
  • I will not steal.
  • I will not become intoxicated and therefore forget my purpose and vows.
  • I will not engage in adultery, or promiscuous activity by which my intention will be compromised.
  • I fully intend to do all that I can to accomplish the liberation of all sentient beings and my own equally.
  • I consider the realization of all beings to be equal with my own and of equal value.
  • I fully support the spiritual community and its purpose on earth.
  • Should any activity or possession or relationship be contrary to these purposes I will systematically change it or eliminate it from my life.

This I promise so that there will be an end to hatred, greed and ignorance within my mindstream and within the three thousand myriads of universes and so that myself and all beings shall achieve the precious awakening.

Bodhisattva Vow

I dedicate myself to the liberation and salvation of all sentient beings. I offer my body, speech, and mind in order to accomplish the purpose of all sentient beings. I will return in whatever form necessary, under extraordinary circumstances to end suffering. Let me be born in times unpredictable, in places unknown, until all sentient beings are liberated from the cycle of death and rebirth.

Taking no thought for my comfort or safety, precious Lama, make of me a pure and perfect instrument by which the end of suffering and death in all forms might be realized. Let me achieve perfect enlightenment for the sake of all beings. And then, by my hand and heart alone, may all beings achieve full enlightenment and perfect liberation.

Refuge Vows

I take refuge in the Lama

I take refuge in the Buddha

I take refuge in the Dharma

I take refuge in the Sangha

Supplication to Chime Pema Jugne: The Deathless Lotus Born

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The following is a supplication prayer from the Chime Tsog Thig:

By the wisdom intent of the Lord Amitayus,

Channeling through the wisdom intent of the Mother Deity Tsendali,

Blessing Deathless Pema Jungne,

I pray to the deathless wisdom holders of the three times –

Past, present and future.

I pray to Orgyen Pema Jungne.

In the meditation caves of the cliffs of Maratika,

At the time when you were accomplishing the wisdom holder of deathless life,

The Lord Amitayus blessed you.

You turned into a deathless Vajra body.

I pray to you, Deathless Pema Jungne.

As I pray to you, Deathless Pema Jungne,

Please bless me Orgyen Rinpoche.

Please bestow the maturation and liberation empowerment and grand the ordinary and supreme siddhis.

OM AH HUNG BENZAR GURU PEMA AYURJÑANA SIDDHI HUNG

The Seven Line Prayer: An Introduction

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Guru Rinpoche

The following is an excerpt from a teaching by Jetsunma Ahkon Lhamo called “Experiencing the Hook of Compassion”

The Seven Line Prayer is so important. It is a magnificent prayer. It was not made up or composed by an ordinary person. It was miraculously manifested when primordial wisdom dakinis appeared literally from the sky to devout practitioners and told them, “This is how one calls the Guru. This is how one practices.”One will actually move toward enlightenment and can achieve enlightenment merely by reciting this prayer. Whenever a student asks me formally to be their teacher, I ask them to repeat this prayer many, many times. In fact I hope that each student will repeat it a hundred thousand times. Now that sounds like a piece of work, doesn’t it?  In fact, it is. But eventually you will learn to say the prayer so well that you can say it really quickly. You don’t have to say it slowly; you can say it very quickly and you can do a whole mala, that’s a whole prayer beads’ worth, in maybe ten, fifteen minutes. That’s pretty easy to do. That’s pretty easy to do. And then you can get to eight minutes. I don’t know what the world record is, but you can do it. You can, but you’re a blur. Your lips go “bluhbluhbluh..”.

Actually you can feel the wind on your nose.

This prayer actually occurs on three different levels. It has three different levels of meaning. The most profound level of meaning is so profound that the teachers do not give that level of meaning until you have accumulated three hundred thousand repetitions of that prayer. Isn’t that amazing?  This prayer has in it everything. It has refuge; it has bodhicitta. There is every kind, every element of practice within this prayer; but it’s in such a succinct form, that it’s just a prayer. It isn’t really a practice. You know, pujas in the Tibetan tradition take hours and hours and hours. There are all kinds of mudras that you do, and instruments that you play, and all kinds of amazing technologies that you apply. But this prayer, in a very succinct form, really has the seed of everything.

On the most external level, it is, according to the translation, an invocation to Guru Rinpoche, who is the actual emanation and display of Lord Buddha who brought Vajrayana to Tibet; and he is supremely realized. On a deeper level, there are so many different levels of meaning, layer upon layer of meaning. The syllables that are in this prayer are power syllables. They have some particular power due to the way in which they were given through miraculous means, and due to the vibrational quality that is associated with these syllables. As you sound the syllables, they actually purify the inner, psychic channels, winds and fluids, that in sentient beings are polluted and kinked and distorted and actually blocked. The sounding of these syllables begins the process of purifying them and unkinking them, and actually changing you in some profound way, some psychic way, that is really extraordinary, actually extraordinary. Plus in a hidden and symbolic secret way, all the elements of practice are in this prayer, including extraordinary devotion to one’s guru . As you begin to sound it with faith that this miracle will take place, the change begins to occur, even though you are not doing the full practice. So if you want to begin, learn how to say this practice. Learn how to say this prayer.

See the prayer and listen to Jetsunma recite it by clicking here

Terton Migyur Dorje: The Origin of Nam Chö by HH Penor Rinpoche

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The following is an excerpt from a teaching offering by Kyabje His Holiness Pema Norbu Rinpoche at Palyul Ling in New York:

First examine your mind and try to get rid of any afflictive emotions or negative thoughts. Try to give rise to devotion, faith, inclination, and in that way, carry through the Guru Yoga prayers with a very sincere mind. From the core of one’s heart do the supplication prayers.

All the practices that we are doing during the retreat were revealed by Treasure Revealer, Tulku Migyur Dorje. The history or story of Tulku Migyur Dorje starts before the time of Shakyamuni Buddha. There was a king called Akara. When he was the son of the king, he went to collect some jewels from the ocean and wandered. As he was wandering he carried with him a cloth net called Zarapa, which is why he is also referred to as Arapa. For a while he had been looking for the guru named Apara. Apara was a great mahasidda who wandered, so Akara had not been able to find him. One day the guru master, Apara, knew that the King’s son was coming, so he waited in a certain place. When the King’s son, Arapa met the master Apara, he didn’t know who he was, and asked, “Do you know where Apara is?”

Instantly Apara flew in the air and landed on a rock where he left a footprint, and stayed there. Instantly Zarapa developed tremendous devotion. He went there and started receiving teachings. He received all the teachings and based on his practice, he had accomplishment. Then Zarapa also had many disciples.

He was reborn as three masters who had great miraculous activities. And then he was reborn several times in India. He was reborn as Kungol during the time when Shakyamuni Buddha was just attaining enlightenment in India. Kungol attended all the Buddha’s teachings and maintained the Buddha’s teachings.

During the time when Guru Padmasambhava came to Tibet, he was born as a great yogi known as Shupu Palge Senge. He helped Guru Padmasambhava’s activity by translating all the teachings from Sanskrit to Tibetan and then also by bringing tantric texts and teachings to Tibet.

Tulku Migyur Dorje had about 500 different lives. For a long time he had been manifesting in the six realms and benefiting all sentient beings, especially beings in hell. Lots of hell beings were liberated. When he was in the hell realm, of course, he didn’t experience the suffering of hell because of his power and realization. He just benefited and liberated all those hell beings. He emptied many areas of hell.  Sometimes the karma of some hell beings was so strong that he couldn’t help them, so he drew mantras on the sand and then threw them in the fire, which extinguished the fire, and benefited those beings.

Also he manifested in the animal realm just as very tiny animals like insects, and then huge animals, and birds and so forth. And then according to their own family, they started giving teachings and that way lots and lots of animal beings were benefited and liberated.

Later in Tibet he was born in a place called Ngam. When he was just three years old, he started giving teachings. His parents wouldn’t allow him saying, “What kind of ghost language you are speaking?”  When he was 11 years old, his master, Chagmed Rinpoche, knew he was a special being and invited him to his place. Chagmed Rinpoche had a relative who was a very negative guy. The relative saw that Migyur Dorje was staying there for awhile and somehow obscured his mind a bit. So Chagmed Rinpoche gave Migyur Dorje lots of purification nectar, and with that the obscurations were purified. Later he had clear visions of many deities. That is how all the Namchö teachings were revealed.

Then Chagmed Rinpoche started teaching Migyur Dorje all the scripts. And Migyur Dorje told him, “I know all those scripts.”  Then he asked Chagmed Rinpoche about the scripts from many different countries, and said, “Do you know these?”  And Chagmed Rinpoche said, “I don’t know them.”

In the beginning Chagmed Rinpoche was Tulku Migyur Dorje’s master. Then later when Tulku Migyur Dorje started revealing the Namchö cycle of teachings, Chagmed Rinpoche took Tulku Migyur Dorje as his master.  The whole complete revelation of the Namchö cycle of teachings were revealed in that way.

This Namchö is the exact Dharma teaching appropriate for this time. It is very condensed and profound, and has a great deal of blessings. In that way Tulku Migyur Dorje brought a lot of benefit. Then somewhere in another Buddhafield, a  Buddha was going to pass into Nirvana, and so Migyur Dorje needed to go there then as a kind of representative and to attain enlightenment. He lived only about 19 years on this earth.

The complete revelation of this Namchö passed from Chagmed Rinpoche to Rigdzin Kunzang Sherab until our present day lineage holders.  Many countless beings have become great mahasiddhas. It has been explained that there would be like 100 million masters who are honored with that banner. All the lamas who have the rank of Vajra Acharya, have great signs when they pass away. You are also following this tradition and practice. If you think properly and do the practice, then the same blessings are also there for you.

The Potent Nectar of the Seven Line Prayer: Video

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The following is a full length video teaching by Jetsunma Ahkon Lhamo on the Seven Line Prayer:


Video streaming by Ustream

Copyright © Jetsunma Ahkon Norbu Lhamo All rights reserved

The Fifth Root Downfall of the Bodhisattva Vow

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Offering

The following is respectfully quoted from a commentary on the Bodhisattva Vows by Geshi Tashi: http://www.bodhicitta.net/BODHISATTVAVOWS.htm

5.    Taking Offerings Intended for the Three Jewels

Taking offerings intended for the Buddha, Dharma and Sangha is considered a root downfall. Here the Buddha means any buddha image as well as the actual Buddha himself. At Jamyang we make many offerings to the big Buddha statue in the main gompa. Why is it so bad if you steal something from a statue? It is just a statue. Peter Griffin built it out of plaster. We all know that. But still, it is more than that. Within the statue are many, many mantras and there have been so many strong prayers made to the statue. So this is no longer just an object made by Peter. After he completed it many great masters such as His Holiness the Dalai Lama, Lama Zopa Rinpoche and Denma Locho Rinpoche have blessed it and many people, with sincere conviction, have made prayers in front of it. It is not just an image, it is an inspiration, and, for a Buddhist practitioner, it really represents the Buddha. 

So things offered to the Buddha’s image are offered to the Buddha. It is the same with any holy object – a statue, a stupa, a thanka. It is not as if the objects ‘own’ the offerings. But although there is no one who says, ‘This belongs to me’, taking those offerings is the same as stealing from a buddha. The offerings have been sincerely offered, so it is very important to learn how to handle those objects with great sensitivity. 

In the monastery, handling the monastery’s things is a very sensitive issue – not for only those monks who have the responsibility of looking after those things but also for people coming from outside. Traditionally, Tibetan people are very, very careful. Even when having a cup of tea in a monastery, they pay a lot of attention because the object they are using is really dedicated towards the Three Jewels, the Buddha, Dharma and Sangha. This is true of any property that belongs to a community, but much more so a spiritual community such as a monastery or a Dharma centre.

It is a very sensitive point. When Nagarjuna was asked to become the monk in charge of the monastery property, he completely declined. There is a prayer which he wrote requesting not to be born in charge in a monastery because he saw how heavy a downfall it was if that property was mishandled.

People contribute things to Dharma centres with a sincere heart, really wishing to help the development of the community. Because places like this are such powerful objects, if we misuse their possessions we are creating a much heavier negativity than if we misuse a normal person’s possessions.

And of course, taking without permission is much, much heavier than if someone in charge gives you something and you misuse that.

It is the same with taking from the Sangha. ‘Sangha’ very strictly speaking refers to a person who has a direct realisation of emptiness, or more generally to fully ordained monks or nuns but very loosely speaking, Sangha can refer to people who are practising the spiritual path. It is very important to know how to use things which belong to that kind of community. 

From the Ship to Liberation: Refuge Verses

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RefugeTree

The following is respectfully quoted from “The Great Perfection Buddha in the Palm of the Hand” from the Nam Chö Treasures by Migyur Dorje:

NAMO  DU SUM GYUN CHED MED PAR DRO DÖN DZED
To those beings who accomplish the purpose of others, without interruption in the Three Times,

MI CHOG TSEN PAI RAB GYEN TRINLEY TER
A treasure of miraculous activity, supremely adorned with the major and minor marks,

SANGYE NAM LA CHAG TSAL KYAB SU CHI
To all the Buddhas, I prostrate and go for Refuge.

SHI WA CHAG DRAL CHIR MI DOG PAI LAM
To the peaceful Path of no reversal, which is separate from desire,

GYUD LUNG MEN NGAG DRUB TSOG NYON MONG DRAL
Free from delusion is the path of Tantras, Transmissions, Secret Oral Instructions and Accomplishment Practices

DAM PAI CHÖ LA CHAG TSAL KYAB SU CHI
To the sacred Dharma, I prostrate and go for Refuge.

TSOG SHING MA NOR LAM NAI NYON MONG DRAL
Free from delusion is the unmistaken field of Refuge of Beings who remain on the stages of the Path.

SANGYE TEN DZIN PHAR CHIN DRUG LHA NEI
To the holders of the Buddha’s Doctrine, who maintain the practice of the Six Perfections,

GE DUN NAM LA CHAG TSAL KYAB SU CHI
To the entire Sangha, I prostrate and go for Refuge.

GYAL KUN NGO WO KYIL KHOR KUN GYI TSO
To the essential nature of all the Buddhas and the head of all Mandalas,

YID SHIN DRIN CHEN DREN PAI NGÜDRUB BEB
Whose wish-fulfilling great kindness is the source of all spiritual attainment.

LAMA NAM LA CHAG TSAL KYAB SU CHI
To all my Lamas, I prostate and go for Refuge.

CHÖ KUI TSAL LEI DRO DON SHI TRU TSOG
As the display of the Dharmakaya, the peaceful and wrathful Deities, arise to accomplish the purpose of Beings.

THUG JEI NGANG NEINGÜDRUB KUN TSOL WAI
From whose loving kindness, all spiritual attainments are received.

YIDAM LHA LA CHAG TSAL KYAB SU CHI
To the Meditational Deities, I prostrate and go for Refuge.

DAG PA DEI TSOL DAM TSIG CHEN GYI NYEN
To the source of pure bliss, the friends of Samaya upholders,

LEG NEI TONG DZIN DRUB PAI DROG DZED MA
Bringing good fortune and befriending those who accomplish the understanding of Emptiness.

KHA DRO DAM CHEN TSOG LA KYAB SU CHI
To the Dakinis and Oath Protectors, I prostate and go for Refuge.

YE NEI TONG NYID TRO DRAL DÜ MA CHEI
Primordially, the nature of Emptiness is unaltered and uncompounded,

KA DAG OD SAL LONG YANG RANG SHIN LA
As the natural great expanse of the originally pure clear light,

DZIN MED RANG SAL JEN PAR KYAB SU CHI
In this ungrasped, naked self-clarity, I go for Refuge.

LHUNDRUB RANG SHIN YESHE NGA DEN OD
The natural, spontaneously accomplished light of the five Primordial Wisdoms,

YING RIG THIG LE RIG PA LU GU GYUD
Is the indivisibility of the Sphere of Truth and Pure Awarness appearing as a light chain of pure-awarness molecules.

RANG SAL DU DRAL MED PAR KYAB SU CHI
In this undiminishing self-clarity, I go for Refuge.

MA GAG RANG SAL DE CHEN THUG JEI LHA
To the compassionate Deity of great bliss and unceasing self-clarity,

RANG SHIN OD KYI DRO WAI MUN SEL WA
Whose natural light clarifies Beings from the darkness of delusion,

SHAR DROL THOG THA MED PAR KYAB SU CHI
In the nature which is liberated the moment it arises, and unblocked by limitation, I go for Refuge.

REFUGE VERSES:

LAMA LA KYAB SU CHIO
I take Refuge in the Lamas

SANGYE LA KYAB SU CHIO
I take Refuge in the Buddha

CHÖ LA KYAB SU CHIO
I take Refuge in the Dharma

GEDUN LA KYAB SU CHIO
I take Refuge in the Sangha

(Accumulate the Refuge Verses)

The Seven Line Prayer

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First, before a teaching or practice, we always establish motivation. In Mahayana or Vajrayana – the Liberation of all beings from suffering.

Today we discuss the immutable Seven Line Prayer. In Nyingma, this is the King of Prayers. In fact, it is a complete Puja in itself.  


Within are contained Refuge, Bodhicitta, making offerings, request for blessing and samaya. The prayer has three levels of meaning.

The three levels are Outer, Inner, and Secret. The Secret level should not be taught until an aspirant has accumulated 300,000 repetitions!

The first, outer level of meaning is as it seems. This is a Prayer to Guru Padmasambava, second emanation of Buddha, who brought Dharma to Tibet.  His Birth and Death were not ordinary. He was born on the pollen heart of a Lotus, appearing as an eight year old, a golden Sublime Child. His body had ALL the major and minor marks of Buddhahood. He was born stainless, fully awake, and realized. This is described in the Prayer.

In describing this way, Devotion is generated purely. He is surrounded by a retinue of Dakinis. Dakinis are female aspects of Buddha. Dakinis are varied. Some are Primordial Wisdom. There are Vajra Dakinis and Offering Dakinis. Dakinis are “Sky-Dancers” and are the activity aspect of the Buddhas.  So the meaning is Guru Padmasambava has accomplished all activities, qualities, and wisdom of all the Buddhas.  This is acknowledged in the prayer.

Next is the Samaya-commitment to follow and to practice. Then the request for the Guru to bless us. In Vajrayana that Blessing means everything, as it ripens and deepens one’s consciousness, without which we remain ordinary, unfulfilled.  


The inner meaning is that we are connecting with and awakening to our OWN Enlightened Nature. Through devotion your mind mixes with the Guru’s like milk with water, and they become inseparable; same taste and essence.

We are taught that to recite this prayer brings Enlightenment within seven lifetimes. To accomplish this prayer can bring enlightenment within one life. Accomplishing is 300,000 times or more. E MA HO!   One not only awakens, but also accomplishes Buddha’s activities, qualities, and blessings. (Remember? Dakinis).

As I’ve said the secret level cannot be taught at this stage, not on twitter! A very broad explanation is that the sacred syllables purify psychic winds, channels, and fluids.  All of which are invisible to the unawakened mind. This is the very means to Enlightenment! One should have wind (lung) transmission, which I cannot confer here, so you may commit to seek out Lung Transmission from a qualified Nyingma Lama. So here we go.

HUNG – ORGYEN YUL GYI NUB JANG TSAM
On the northwest border of the country of Urgyen

PEDMA GESAR DONG PO LA
In the pollen heart of a lotus

YA TSEN CHOG GI NGODRUP NYE
Marvelous in the perfection of your attainment

PEDMA JUNG NE ZHE SU DRAG
You are known as Lotus Born

KOR DU KHANDRO MANG PO KOR
And are surrounded by your circle of Dakinis

KYED KYI JE SU DAG DRUP KYI
Following you I will practice

JIN GYI LOB CHIR SHEG SU SOL
I pray you, come and confer your Blessings.

GURU PEDMA SIDDHI HUNG!
(Not translatable. Sacred words)

That is the prayer and translation. You can accumulate prayer like Mantra, Counting on a Mala (prayer beads) AND should repeat this prayer three times before any other practice, such as the Amitaba recitation from yesterday.

After reciting, the Guru melts into light and pours into the crown chakra, accomplishing the great blessing. May all beings benefit!

And as always, one considers Guru Padmasambava as inseparable in essence from one’s own Root Guru. This then is inseparable from your mind.

One more thing, the condensed essence of the Seven Line Prayer is the Vajra Guru Mantra. OM AH HUNG BENZAR GURU PEDME SIDDHI HUNG!

May my mistakes in transmission be fully purified by OM BENZAR SATO HUNG!

I have so far accumulated over a Million. My goal is 5 million, but I’m a slacker! LOL! I love to chant this prayer, my favorite.

Here is a recording of me chanting the prayer at three different speeds to facilitate progress. I ask new students to accumulate 10,000 repetitions. Easy!

Jetsunma chanting slowly-for beginners

Jetsunma chanting the prayer a little faster

Jetsunma chanting the prayer rapidly

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Prayer to Guru Rinpoche

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The following prayer is from “Buddha in the Palm of the Hand” Nam Cho Ngondro:

HUNG HRI: NGON GYI KAL PAI DONG PO LA
HUNG HRI: In the past, at the beginning of this aeon,

ORGYEN YUL GYI NUB JANG TSAM
In the Northwest country of Uddiyana,

DANA KO SHAI TSO LING DU
On an island at lake Danakosha,

PADMA GESAR DONG PO LA
Born in the pollen heart of a lotus

YA TSEN CHOG GI NGUDRUB NYEI
Possessing astonishingly supreme spiritual attainments,

PADMA JUNG NEI SHEI SU DRAG
You are well known as Padma Jungney (the Lotus Born),

KHOR DU KHANDRO MANG PO KHOR
Surrounded by a retinue of many Dakinis,

KHYED KYI JEY SU DAG DRUB KYI
Following you, I practice

JIN GYI LAB CHIR SHEG SU SOL
Please come forth to bestow blessings,

NAI CHOG DI RU CHIN PHOB LA
Bestow blessings upon this supreme place of practice.

DRUB CHOG DAG LA WANG SHI KUR
Confer the Four Empowerments upon me, an excellent practitioner,

GEG DANG LUG DREN BAR CHED SOL
Dispel the obstructions of harmful and misleading spirits.

CHOG DANG THUN MONG NGUDRUB TSOL
Please grant me the common and supreme spiritual attainments.

OM AH HUNG BENZAR GURU PEDMA THOD TRENG TSAL BENZAR SAMAYA DZA SIDDHI PHA LA HUNG AH

Prayer for the swift rebirth of His Holiness Penor Rinpoche

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His Holiness Pedma Norbu Rinpoche
His Holiness Pema Norbu Rinpoche

I dream of the day my Guru will be reborn and found. I long for it. This Precious Incarnation is sorely missed–every day.

I have my Palyul Lineage and all our AMAZING throneholders. But HHPenor Rinpoche is my root Guru, enthroned upon the Lotus in my heart.

HHPR is present always! Through my humanness I long to see His Precious Face- hear His voice, the fragrance of His holy breath! Ah, tears…

I must satisfy my heart with His many teachings, prayers, and mixing my mind with His. Like milk with water, inseparable! The way…

I have never seen such compassion in anyone else but HHPR. He was a living Buddha, peerless. He made Palyul what it is today!

His Holiness Penor Rinpoche
His Holiness Penor Rinpoche

To His Holiness Penor Rinpoche, Tsawei Lama I pray– O great treasure of Love and Blessing, Supreme Wisdom Holder! Return for the sake of all sentient beings!

Come, lead us out of confusion into Pristine Awareness as only a true Buddha can! I await the Bliss of Your return!

Show us the way to attain Supreme Enlightenment as you have always done! Return to us! There is such suffering!

Show us how to awaken from this deep, narcotic trance- to the Pristine Primordial Nature, free of contrivance! E MA HO!

Beloved Guru, may I always, in every future time be reborn in Your Entourage and serve you and all beings with body, speech and mind.

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