Dudjom Rinpoche on 7 Lines Prayer

His Holiness Dudjom Rinpoche (Jikdral Yeshe Dorje) Teaching On The Seven Lines Prayer

Extract of His Holiness’ teaching on Guru Pema Trötengsel Paris 1984

…Then we come to the invocation prayer known as “The Seven Line Prayer”, because it has seven lines.

This prayer appears a lot and will come again and again as an invocation. The reason why this prayer comes so often is because at the very moment Guru Rinpoche was conceived, in a lake in the North-West corner of Uddiyana, realization was achieved simultaneously. When this happened many millions upon millions of dakinis sang this praise in one voice as a praise to the Lotus-born Guru. These dakinis sang from three most sacred places. Therefore, it has great blessings.

To go just briefly through these lines, it says that: ‘being born in the North-West corner of the country of Uddiyana, in a heart-center of a lotus, endowed with the most marvelous attainments, you are known as The Lotus-Born Guru, surrounded by many hosts of dakinis countless in number, I will follow in your footsteps’. This is basically what it means.

This Seven Line Prayer should not be considered as just another supplication or invocation prayer. Instead it should be understood to be the principal prayer calling for Guru Rinpoche which itself carries tremendous blessings. Due to the power of the essence of this prayer and the blessings it holds, when you have obstacles or hindrances, if you recite it with confidence 100,000 times, normally these can be immediately removed. Moreover, when I was young, I did this practice several times and found that you can do 10,000 recitations a day, which means that you can complete 100,000 recitations in ten days. Since countless millions of dakinis have uttered this profound prayer it has remarkable blessings. So, we should consider this not only as an invocation but also a means to bring about the essential blessings of Guru Rinpoche himself.

Rinpoche’s root-teacher Gyurme Nyedun Wangpo, (otherwise known as, Podpong Tulku or Zapong Tulku because he was coming from Za region), would give this Seven Line Prayer practice to all his students and disciples to do. He would even give it to the mothers and children. Whoever came to him to ask for teachings, he would simply say: “Just recite this and have devotion while reciting this prayer. Recite this, that is enough”. Therefore, His Holiness’ root-teacher himself essentialized all practice down to this Seven Line Prayer. So, there is no need to get bogged down in the complexities of the kyerim and things like that which we don’t really understand. Simply doing this practice alone is sufficient.

See also:
https://bodhiactivity.wordpress.com/2014/02/09/the-seven-line-prayer-of-guru-rinpoche/

https://bodhiactivity.wordpress.com/2014/02/15/teaching-on-seven-lines-prayer-namkhai-nyingpo-rinpoche/

https://bodhiactivity.wordpress.com/2011/10/21/contemporary-mahasiddha-of-the-seven-lines-prayer/

Auspiciousness

According to tradition, before we start anything, we invoke the higher beings remembering their graciousness and qualities. Doing this brings auspiciousness, benefitting oneself as well as others, whether one is undertaking mundane or spiritual activities. It helps in preventing the influence of anger, pride and arrogance, caused by ignorant clinging, during the activity one is involved in.

~~ Gyalwang Drukpa

Likewise, I would like to wish all of you a Happy New Year 2017. May all the blessings of the Buddhas and Bodhisattvas, who are inconceivable in their wisdom, compassion and power, be with all sentient beings forever. May you go from light to light. May your mind always be saturated with the precious Bodhichitta, cause of all joy, well-being and liberation.

You can recite the 8 Auspicious Ones Prayer thrice in the morning of the new year (link is below):

http://www.lotsawahouse.org/tibetan-masters/mipham/verses-eight-noble-auspicious-ones

Receiving recognition for offerings

According to scriptures, if an ordinary person receives and accepts respect from a high spiritual person, much of his merit is thereby consumed.  However great the offerings made to Longchen Rabjam (a great realized master in the Nyingma lineage), he said dedication prayers but never expressed gratitude, and he said, “Patrons should have the opportunity to make merits.” So the patrons would receive merits instead of expressions of gratitude for their offerings.

Being realistic with practice

YUKHOG CHATRALWA, A GREAT DZOGPA CHENPO
Tulku Thondup

Most people generally overestimate their own capacity, intelligence, and nature because they are enveloped in the ignorant darkness of their own egoistic shadows. Their ambitions and expectations exceed what their actual capacity could provide them.

It is important to realize the extent of one’s own ability and to pursue the goals accordingly.

The following is the account of our visit to a most famous Dzogpa Chenpo master, Yukhog Chatralwa, the Hermit or ascetic from Yu valley named Choying Rang-drol (d.1953?). My tutor Kyala Khenpo, Chochog (1893-1950) and I went to see Chatralwa accompanied by Khenpo’s brother, Kyali Loli, and a few others.

In 1951 we went to the hermitage called Yagegar, the Beautiful Camp, to see Chatralwa, the ascetic. He had about two hundred disciples, mostly monks. Almost all the disciples lived in small huts and caves outfitted with a small bed-cum-seat on which they could sleep, sit, and meditate.

Near their beds they had small stoves for making tea, and little altars with books. Many could hardly stand up in their cells. Many of his disciples were doing Dzogpa Chenpo meditation, but the majority of them were still doing common sütric and tantric studies and practices and the preliminaries of Dzogpa Chenpo, and they were being taught by the Chatralwa’s senior disciples.

For the most part Chatralwa only gave teachings and clarifications on the meditation and philosophy of Dzogpa Chenpo and only saw disciples individually, giving meditation instruction according to the experiences of the disciples.

He didn’t give public talks or teachings to groups since disciples have different meditative needs. The most impressive thing about that hermitage was that while almost all the disciples lived on life-sustaining means, yet their peace, cheerfulness, calmness, compassion, contentment, and energy, and the smiles on their faces told the whole story of their lives and achievements.

Generally, unless you were committed to staying for a long time, Chatralwa wouldn’t see you. But, he was fond of children, and they could go to his house at any time when he was free. He played with them and told stories.

He was very old, perhaps in his 80’s or around 90, but no one knew his actual age. Usually people had to help him stand up or walk because of his bad knees; but there were incidents such as his once running after pages of his books when they had been blown away in the wind, and no-one had shown up in response to his call.

People believe that he could read others’ minds and everyone was always fearful about their own thoughts When they were with him.

After the first day interview, which my tutor Kyala Khenpo and I had, Khenpo told his brother Kyali Loli some of the clarifications on Dzogpa Chenpo meditation he received from the Chatralwa. The next day, before we took our leave at the end Of the second interview, Chatralwa told out of the blue: ‘ ‘Don’t immediately try to find someone with whom you can sharpen your lips [chatter).” It enforced our belief and fear that he possessed clairvoyance

And of course Khenpo felt compelled to stop passing on the clarifications to his brother.

Chatralwa lived as a celibate yogi. He had thin gray hair; his hair was long and a little clotted. I remember his saying: “My teacher, Adzom Drugpa (1842-1924), told me that I should lead a tantric life, and he prophesied that I would become a Terton, a Dharma Treasure Discoverer. But neither do I want to be married, as it could lead to a life of struggle, nor to discover any new Terchos, Discovered Dharma Treasures, as there are authentic golden Terchos which are available. So, as a symbol of observance of my teacher’s words, I kept this long hair as a tantric costume.”

As it was very hard for anybody to see the Third Dodrup Chen Rinpoche and because Chatralwa, had never any chance to see him, he had received clarifications from Rinpoche through Terton Sogyal with whom Chatralwa stayed for a long of time.

Chatralwa told us: “Of course I never had the good fortune to see Rinpxhe, but I received so many wonderful clarifications from him. When I was staying at Terton Sogyal’s residence, whenever Terton returned from seeing Rinpoche, he would always call me and would pass on to me all the instructions on doctrinal and meditational points that he received from Rinpoche, or whatever they had discussed on crucial points.”

Raising his voice he would continue: ‘ ‘Abe (elder brother’s)! How could I forget those golden teachings? I am not mad!”

Chatralwa had rather a big comfortable house with lots Of books and religious objects and a few attendants. If you gave him any presents or offerings, sometimes he would accept them or send them for religious services, but sometimes he would show rage and throw them away. But if you brought him a nice meal, especially Zhemog, he would always take it with great pleasure and would say his famous line: “it is worthy of hundreds of horse and cows.”

There is a funny story about Chatralwa’s big house. One day a well-known lama named Rinchen Dargye, who was prophesied by the first Dodrup Chen as a great adept, had an interview with Chatralwa. This Lama entered Chatralwa’s room and kept looking around instead of sitting down and talking to the Chatralwa.

Chatralwa asked him sharply: “What did you lose?” The Lama answered: “I heard are a Chatralva, an ascetic. But you have enough to be called a rich man. How can one call you a Chatralwa?”

Chatralwa answered: “Chatralwa means someone who has cut off his emotional attachments to worldly materials or to life. It does not mean being poor and hankering for them as many do!” Chatralwa always enjoyed people who are direct and bold.

We spent eighteen days at Yagegar. Kyala Khenpo and I saw Chatralwa many times. Chatralwa gave the answers to Khenpo’s questions in very great detail, and after each answer he told an interesting story of the past before going on to the next question. I didn’t understand much of the main teachings but enjoyed the stories.

Looking at him gave one a feeling of his being so ancient, ageless, wise, natural, and vast. I kept thinking again and again: “Oh, Kunkhyen Jigme Lingpa must have been like this Lama. ” At that time I didn’t think much about its unusual significance, but later, and still now whenever I try to understand, I don’t find any answer to the question of why he let me in on those esoteric interviews.

Is it because I had been recognized as a Tulku of a great Lama for whom Chatralwa had great respect, or because I was just a child of twelve years old? I don’t think either of these is the reason.

Whenever I think him and his presence, it still brings a great peace within me. That must have been the true reason that this great Lama who had clairvoyance permitted me to be present.

A couple of days before we left, Khenpo arranged his brother, Kyali Loli, to have an interview with the Chatralwa.

Loli was neither a scholar nor an accomplished meditator. Anyhow, he had already received Dzogpa Chenpo teachings and had practiced them after completion of his common practices and preliminaries. But when he met Chatralwa it was disappointing to him. It is not because he wasn’t doing well with his Dzogpa Chenpo meditation, but that he wasn’t even ready to start it.

On that day, one of the most important days of his life, Kyali Loli went to Chatralwa. Loli was a very courageous and nothing would intimidate him. so Loli explained his practice, his Dzogpa Chenpo experiences, and he requested instructions and clarifications.

Chatralwa, without making any remarks about Loli’s presentation, said:

You should first try to say with devotion the name prayer of Amitabha Buddha 100 times a day, then increase it to 200, and so on. One day there might be a time when whatever you are doing, you will always be united with the expression of the ‘name’ of the Buddha and the feeling of the presence of the Buddha. If that happens, when you die, you will die with the expression and feelings of presence of the Buddha. Then, because of your merits and the blessings of the Buddha, perceptions will manifest as the Buddha-field, and your future will be in peace and happiness. Then you will be equipped to serve others.

Then he wrote down a few lines, a quotation from a Sutra which reveals the merits and benefits of the recitation of the name of Amitäbha Buddha.

Kyali Loli was disappointed because he didn’t get any Dzogpa Chenpo teachings, and it broke his proud heart.

But, now thinking back, I can understand how these teachings were perfect for him, and how it will be beneficial if he or anybody uses those instructions.

It is important for the teacher to be fair, frank, certain, and clear, and for the disciple to be realistic, careful, tolerant, and open
, as a line says:

“Having the Dzogpa Chenpo as teachings is not enough,
The person needs to become Dzogpa Chenpo.”

Dissolving Self-Cherishing

Whenever you engage in a practice, as mentioned here, for example the recitation of Manis, but actually in any activity, you should do it with the power of benevolence. This is a key point because there are those who make a mistake here: when they do a practice, their main thought is that if they do the recitation of Manis, they believe it will help them, and thereby help them develop some degree of personal attainment. It is inwardly directed, but again, it is only self-cherishing. Dharma practice, if done in this way can even reinforce self-cherishing, therefore you must avoid practicing in this way. Approach any activity with the thought that you are not just doing it for yourself, but rather, you do it explicitly for others. Your mind opens up completely, and you say mantras for all living beings, which automatically includes yourself. This is the benevolent attitude, the power of benevolence. The power of benevolence must inform all your deeds. It must be done with consistency, and constancy.

– Garchen Rinpoche

Going forward with Mani Monlam

Dear Dharma friends,

As of today, we have accumulated a total of  26,737,899  Mani mantras.

Although this is still far from our hopeful target of 100 million Mani mantras, it is still a great accomplishment for all those who have been trying their best to contribute and accumulate.  On behalf of everyone, I would like to thank you for your efforts and good energies for the benefit of all beings and to urge you to continue accumulating the mantra. I think it is very important to acknowledge how far a small group of us have come for these past 8 months and the kind of immense merit that has been generated from our commitment to make a bit of positive difference in this world for ourselves and others.

As we can see, many unfortunate incidents continue to unfold in this world, and from a larger perspective, its cause can be attributed to the thoughts of anger, jealousy and pride generated in the minds of beings. All actions that bring harm begin with a negative thought.  Furthermore, we can see many actions that seem to be done for the benefit of others but which are inwardly motivated by the coarse afflictions of anger, competitiveness and so forth. According to the teachings, if the motivation is negative, then even a seemingly positive act will yield negative karmic repercussions.

If we examine our own minds honestly, it is clear that we badly need to purify our own minds with love and kindness.  We cannot simply hope and wish for less problems in this world when we do nothing to change our own minds, letting it run out of control under its passions and emotions.  If we understand the Dharma teachings correctly, all causes start from within our minds, so it is very important to address this before trying to make external changes.

At the same time, one of the best thing to do is to recite Mani mantras that bring more love and kindness into the minds of all beings.  According to the Buddha, the sole cause of suffering is self-grasping and the afflictive emotions that arise from it such as anger and jealousy. The only cause of happiness is love for other beings.  All merits and positive conditions come to us in our present circumstances as a result of past positive deeds done for others with a mind of love.

Therefore, we need to first develop the causes of happiness further in our own minds if we are to bring benefit to others.  Then, with the wish to bring benefit to others, we invoke the blessings of all the Buddhas by reciting the Mani mantra. This is an infallible skillful method given to us by the enlightened beings to help ourselves and others. Instead of worrying too much about the state of the world or your life, work on your own mind, develop love and kindness and recite the Mani.  Then you can be sure that the causes of happiness are waiting in the future.

I personally have full conviction that reciting the Mani mantra will bring indelible and immeasurable benefits to all beings both in the short term and in the long term. I hope the same conviction accompanies you always. The perspective that Buddhists hold should be very vast and far-reaching. We are not only wishing only for some temporary improvement to occur on a small scale which may not even make much a difference say 50 or 100 years from now.  Instead, we are aiming for the complete liberation for all beings which is a goal which is so huge and all-encompassing that it is beyond our ordinary conception. Therefore, one with such a wide viewpoint is not easily shaken, discouraged or depressed by temporary adverse situations or obstacles.

Finally, please join me in rejoicing and making a dedication prayer for this vast merit of accumulating so many mantras:

By all the merits accumulated in this Mani accumulation, as well as all the merits accumulated by others, may all beings attain happiness and be free from sufferings in this life and ultimately reach Buddhahood swiftly.  May the Buddha-dharma flourish and the lives of the Dharma lineage holders and authentic teachers be long. May their activities be free from all obstacles and benefit many beings. Upon passing away from their present life, may all beings be reborn in the purelands of the Buddhas immediately without suffering and obstacles at death.

For more information on the practice to generate love and kindness, please read :
https://bodhiactivity.wordpress.com/2016/03/10/bodhicitta-teachings-by-lord-jigten-sumgon/

Healing the world with our positive minds

Dear Dharma friends,

On the first day of the Holy 4th Tibetan month (Saka Dawa), I am glad to inform you that our group count of Mani mantras at present is : 22,859,602 and counting…

I am glad that all of you have participated in this great accumulation for the benefit of this world and all sentient beings wherever they pervade. There is so much sufferings in this world that every effort of yours to send positive thoughts and intentions, love and kindness, mantra and blessings is very very useful. I think that is the real point of our practice. Even if the effects are not easily perceived, cause-and-effect never fails and I believe that our cumulative effort will make a ripple to help heal the world.

This year, Saka Dawa lasts from 7 May to 4 July (double fourth month in Tibetan calendar this year) and this is a time when positive and negative effects of karma are magnified. We should cultivate more positive intentions, release negative emotions and uplift ourselves and others with peace and kindness. It is a good time to practice more Dharma, to be more mindful of your conduct and to make good aspirations and prayers for others.

With much thanks to all of you,

Bodhiactivity