Tag Archive | mantra

How to attain the accomplishment/siddhi of the deity’s mantra

~ His Holiness Penor Rinpoche

Concerning the yidam (deity), all deities can be condensed into one deity, and one deity can emanate as countless deities.  For instance, if one takes Guru Rinpoche who is the embodiment of all the Buddhas as your practice, then doing the practice of Guru Rinpoche is the same as doing the practices of all other yidams.

If one has the ability to do so, one can also do the practice of each yidam separately.  Each yidam has very great power, this is of course very good.

For instance, in the practice of Hayagriva, before the signs of accomplishments arise, one should do the practice diligently.  How would the signs manifest?  One holds some butter and recites the mantra, when this piece of butter is put into boiling water, the butter does not melt.  This means that the mantra has some strength to it.

When a rope has been blessed by mantras, and it is placed on an iron surface and hacked with an axe, or placed on a red-hot iron surface, this rope will neither be burnt nor damaged.  This is a sign of accomplishing the mantra.

If one wishes to genuinely practice, one has to be very diligent before the signs of accomplishing the mantra appear.  This power of accomplishment does not arise simply because you have recited the mantra some tens of million or even hundred million times.  But some people even feel that just reciting the mantra a hundred or a thousand times will produce some power.  Unfortunately, things are not quite so simple.

The mantra’s strength, in general, arises in dependence on the correct method of practice.  Only then can its power be accomplished.  If one simply practices in a sloppy or perfunctory manner and wishes to gain accomplishment, it would be quite difficult to do so.

However, many disciples have a wrong concept of practice.  After doing practice, if the mantra does not produce any effect, they will criticize the yidam.  If one is not practicing correctly and afterwards say that the yidam does not possess blessings, can this attitude be right?  Whether it is Tara, Chenrezig, Vajrakilaya, or any other yidam, if one approaches the practice in the correct manner, the signs of accomplishments are sure to appear.

If one practices in a slip-shod manner, then this (accomplishment) will not happen. Whether one is practicing correctly, we should observe and check.  If one practices correctly, the deity can appear in front of one’s eyes.

If there isn’t a lot of time to do practices of various yidams, then to only practice Guru Rinpoche and one-pointedly pray to him while practicing correctly according to the instructions will also be enough.  When practicing Guru Rinpoche, supplicate him with single-minded focus.  All the Buddhas’ blessings and accomplishments are contained therein.

Corresponding to one’s ability and diligence,  if one prays to Guru Rinpoche  with complete focus, then all the necessities such as wealth, enjoyments, freedom from illness, good health and other worldly benefits will be obtained.  In terms of future lives, we will be able to attain liberation and Buddhahood with perfect omniscience.

Whether Guru Rinpoche has such an effect depends on one’s sincere faith and longing aspirations.  Whichever yidam you practice, one’s mind must be completely firm, stable, unwavering, without any doubt.  You should not be distracted or hesitant, all these (attitudes) are of no benefit whatsoever.

Whether yidam practice can succeed and whether one can encounter the yidam depends on oneself.  Of course, we should understand that our karmic obscurations are very heavy.  When these obscurations are purified, then the yidam practice will definitely yield accomplishments.  Without purifying the karmic obscurations, it is very difficult to accomplish the yidam.  Therefore, one must possess faith, pure perception, and a yearning mind.  If this is the case, then the yidam practice will definitely produce fruit.

Accumulation of the Vajra Guru Mantra

It is time again to make some aspirations and accumulate prayers for all beings.    As some readers know, I have done mini-monlams in the past.  In the Tibetan tradition, monlam (aspiration prayers) festivals are held once a year in various traditions as a kind of gathering (usually in sacred places) to generate some kind of powerful positive intent/force for the world, the universe, all sentient beings, the teachers and the Buddhadharma.  It is a very effective way to harness the minds of many practitioners at the same time, in the same place towards a common goal.  These prayer assemblies are very effective in removing obstacles and purifying negativities facing the world/country such as invasions, wars, unrest, epidemics, disasters and so forth.

Here, we in cyberspace do not really have any common place to do the prayers.  Some of us are staying in obscure areas where we can’t even find a Dharma community or like-minded people…  (if my statistics serve me right, my readers come from a wide sweep of geographical locations) But for a positive purpose, we can always commune here by using a simple site counter with our minds and positive intentions.  After all, the Buddha-nature pervades all beings and all sentient beings’ minds are really inseparable.

Therefore, I would like to ask all readers to go to this counter site (http://goo.gl/TVWUgt) and contribute to the recitation of the Vajra Guru Mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), it doesn’t have to be any particular number of mantras but you can contribute a 108, 1080, 10800, 108,000 or more …

Think of it as doing your little part for all beings.  Instead of simply mouthing prayers above love, compassion and Bodhichitta, why not put it into more action by pooling your little efforts into the ocean of merits that a group of people can create.  Commit to do something over and above what you usually do.  For instance, if you usually recite 108 Vajra Guru mantras, you can commit another 108 and double your daily practice to 216.  Then, by doing that for 3 months, you can easily contribute almost 10,000 mantras.

The power of group practice is almost always impossible to match by individual practice.  By joining in a group practice, through dedications and pure intentions, one creates a vastness of merits in a very short time that cannot be attained by oneself in perhaps a whole life .  If someone in the group possesses pure Bodhichitta, that group practice is also magnified and enhanced by that quality.  If someone has the realization of emptiness and participates in this group practice, likewise all participants will benefit from the presence of this sublime quality. Therefore, in the Tibetan tradition, group practice has always been deeply emphasized.  For people with little time and many distractions, group practice may well be their only portal to great merits, purification and liberation.

In this time, Guru Rinpoche’s blessings is very much needed.  In terms of kindness, Guru Rinpoche has left behind many treasures, advice and prophecies for the future to tide over the difficult obstacles of this age. But due to a lack of merit, many of these treasures cannot be uncovered, many advices have been left unheeded and many prophecies for benefitting beings cannot be fulfilled.  We need to pray very strongly to Guru Rinpoche to reverse the negativities of this time, to strengthen our collective store of merits and to engage in purification so that circumstances can be turned around and sufferings can be allayed.  This is a very urgent matter and it cannot be overemphasized.

Many people are in some kind of stupor in terms of the direction the world is going, but this is also due to the force of our karma and a lack of wisdom and foresight.  We need to pray that there be harmony amongst the Dharma practitioners, that the teachers continue to manifest and stay a long time, that the conditions for the propagation of the Dharma continue.  Nowadays when virtue is extremely difficult to accomplish and non-virtue is performed continuously like the flow of a river, the need for some kind of powerful intervention and Guru Rinpoche’s blessings is vital.

To conclude, I pray that through our combined efforts and Guru Rinpoche’s blessings, may the light of dharma fill all sentient beings’ minds and may the Buddhadharma continue to stay for a long time and flourish.  May the teachers have long life and good health, may their Dharma activities expand and be successful.  May all negative inauspicious circumstances be reversed and may there be peace, happiness, good health and fortune in the whole universe, wherever sentient beings exist.


Long term practice — Happier as we age

I have been telling my friends… in the path of practice, we accomplish alot by doing a little everyday.  Although it seems that our daily practice of 1 hour or so is so insignificant, but always look at the bigger picture.  In time to come, we accomplish alot.  For eg. if you are doing 108 Mani mantras every single day without skipping at all, then in 10 years, you would have accomplished more than 300,000 mani mantras.  Which is not bad!  And that takes maybe a minute or two a day if you do it fast?

What more for those who put in more effort daily.  So don’t discourage yourself or underestimate what our daily practice can do.  Bit by bit we are building up a spiritual support that will go beyond all changes in outer circumstances.  No matter what happens outside, due to our strong practice, we will never be totally crushed.  There is always a part of us that is more resilent, filled with positive energy and able to deal with whatever happens… this is all due to the small practice we have everyday that builds up our inner strength over time.

Everytime we think that nothing is really happening with our practice, our chanting, our mantras, our meditation… think again!  What is happening may be so gradual that you can’t detect it yet but it will definitely bear its fruit in time to come.  Of course, this is not saying that we can just do our prayers like a robot. We have to bring to it as much genuineness and faith as possible.  Spiritual practice shows its results in years and decades.  It is something very very significant and being so significant, it has to take time to develop and take root.  Never believe in shortcuts, fast results, cheap thrills and what not… all these things are just byproducts of greed. Which never ever leads anywhere.

In tibet, many practitioners do mantras daily and at the end of their lives, they have accomplished a staggering amount of mantras which represents a very rich stock of potentiality for awakening and for positive conditions in their lives.  Now i’d say that is a very good result, won’t you. Compared to wasting your whole life and ending up on the death bed with nothing much to show for and much regret, untied ends etc.  Such practitioners get happier and happier when they approach death. They are happy with what they have done. They may even be confident to face death and they may be sure of going to the purelands… And i say this is the way we should be getting too… happier and happier as we age, because we are always developing virtue and going to a better stage… unlike other people who may get more and more sad, depressed, lonely, paranoid as they grow older…

Stick with your practice, you’d NEVER regret it in the final end.  Do whatever short or long retreats you can. Accumulate prayers/ mantras. Meditate on emptiness… everything counts. Nothing will ever be lost and gone once you have dedicated the merit. One day the fruit wld be so evident. And we are always admiring those great practitioners or realised beings, but please note that they also have to consistently, diligently plant the causes for that until the day it ripened.  Between their path and yours, does not exist the slightest difference.

A True Account of An Accomplished Practitioner of the Vajra Guru Mantra in Recent Times

Orated by Jamyang Dorje Rinpoche of the Taipei Padmakara Buddhist Society

Recorded by Pema Tsering on 22 Aug 2007 with due respect

Translated from Chinese into English and editted by Jigme Sherab with due respect

Homage to Padmasambhava and Pema Norbu Rinpoche

May 2006 – In the holy land of Padmasambhava, Bhutan, a blind accomplished master knew his time of his death in advance and sat in crossed vajra posture while passing into parinirvana.

As the author was afraid of gradually forgetting the details of this master’s liberation story over the passage of time, the sublime details of it were committed to paper with one’s own inadequate literary skills.  It is hoped that all those who see, hear or are acquainted with the facts of this history will be filled with deep faith and devotion to Padmasambhava, thereby receiving blessings and accomplishments.

This accomplished adept is a Bhutanese.  When he was alive, people mostly addressed him as “Drubtop” which means someone who has attained realisation. Moreover, due to the fact that he attained realisation and liberation through the recitation of the Vajra Guru mantra, he was also called, “Benza Guru Drubtop”, meaning “The Vajra Guru Siddha”

 This accomplished master “Benza Guru Drubtop”, whose external appearance was dirty and unkempt but who, internally, was extraordinarily free and liberated, was previously a visually handicapped beggar who lived in the peripheral slums of Bhutan.

 Later, due to the help of Urgyen Lama  (of Sangngak Thegchog Osel Ling Monastery) and Jamyang Dorje Rinpoche, this accomplished master who had went through a difficult life (but with equanimity) was invited  to the monastery where they looked after him as a offering to a most unsurpassed field of merit.  This was the reason that the last 10 years of his life was relatively peaceful and safe.

 “Benza Guru Druptop” was not born blind. It is said that his visual impairment was the result of curses wrought by mantras which his enemies had inflicted upon him.  Before he went blind, he was just a common farmer who belonged to the Bon religion.  At that time, the farmer did not understand the vast qualities of Padmasambhava and had even entertained sacrilegious views towards Guru Rinpoche and slandered him with negative speech.

 To recover his sight, the farmer had approached many doctors who were unable to help.  With no other resort, he asked several spiritual friends and masters for advice on what spiritual practice to do in order to recover his sight.

 Finally, he listened to some masters’ advice and decided to start reciting the Vajra Guru mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), relying on it as his sole practice, and eventually he went on to achieve an astounding level of realisation.

When “Drubtop” started to recite the Vajra Guru mantra,  his faith in Padmasambhava began to ripen and increase.  Due to his blindness, day or night was not much difference to him and he began to recite the mantra diligently day and night without distinction.

When he completed a hundred million recitations, “Drubtop”’s prayer-wheel, which he rotated as he recited the mantra, began to drip inconceivable nectar.   It is well known that prayer-wheels contain dry paper rolls and it is impossible for water to drip from it out of thin air, yet his prayer-wheel began to manifest such a strange phenomenon.  This demonstrated the authencity of the results of “Benza Guru Drubtop”’s practice and also showed how wonderful Padmasambhava’s blessings were.  After that, he did not slow down, but instead continued to recite the mantra diligently, praying to Guru Rinpoche with great faith.

When “Benza Guru Drubtop” had completed the mantra 300 million times, in a dream-like state, he personally met the Lotus-Born Guru and received a prophecy, thereby attaining an inconceivable level of realisation.

Padmasambhava told “Benza Guru Drubtop”, “If you live on for 7 more years, your eyesight will be recovered.  The reason for you having lost sight in both eyes is that you previously believed in the Bon religion and especially, you had disparaged and despised (noble beings), causing confused inter-dependent phenomenon to arise.  Now although you have seen me, due to that karmic obscuration, you will not be able to immediately regain your eyesight.”

Thus “Benza Guru Drubtop” was not able to recover his eyesight even though he had seen the Guru Rinpoche.

In the mysterious state, Guru Rinpoche also asked “Benza Guru Drubtop” to make a special dharma hat as a auspicious interdependent-arising, which the blind “Benza Guru Drubtop” made himself from bronze pieces without anyone’s help.

In spite of “Benza Guru Drubtop”’s inner realisation and his extraordinary clairvoyance due to Guru Rinpoche’s blessings,  due to his external visual handicap, no-one was willing to look after him properly.  Thus he wandered around in the region of “Chim” in Bhutan.  The locals called him “Benza Guru Drubtop”.

“Benza Guru Drubtop” knew of a secret method to reverse obstacles which the Lotus-Born Guru had personally transmitted to him.  It could swiftly remove all heavy illnesses or urgent calamities befalling a person.  This method is special but inelegant.  It required that “Benza Guru Drubtop” make a special kind of torma and recite a short ritual, the specifics of it is only known to himself, and then he must strip naked and while totally nude take the torma to a nearby triple-intersect junction.  This method is quite powerful, all the people for whom the “Drubtop” had performed this ritual, recovered from their problems without exception.

Besides this, everytime someone requested the “Benza Guru Drubtop” for any help, his way of divination was also different from others.  He did not need the use of any divination apparatus, nor did he require the person to say much, but would be able to know the intentions of the person and be able to speak out the intimate details of the supplicants’ residence, environment and all other kinds of details, including those personal secrets that the person requesting did not want revealed.  Evidently, the “Benza Guru Drubtop” had attained great clairvoyance of knowing others’ minds due to the blessings of Guru Rinpoche.  He was also widely acknowledged as “Drubtop” due to this.

“Benza Guru Drubtop”’s inner secret realisation did not cause him to try to improve his own living conditions but instead he regarded poverty and suffering as not being any obstacle or problem impeding him.

What did not change was that he continued supplicating Guru Rinpoche day and night, reciting the Guru Rinpoche mantra respectfully and so when he passed into parinirvana, a conservative estimate of the number of Guru Rinpoche mantras he had recited in his life amounts to more than 600 million.

Unlike others, he was not interested in promoting his own diligent efforts at practice or his miraculous responses , instead “Benza Guru Drubtop” benefitted beings in a spontaneous and extemporaneous way.  Thus, most of the people who knew him did not know how profound his inner realisation was.

Most people only regarded his external style and occasional obstacle-averting rituals as a sign that he was merely a practitioner with some achievements.  Most of his secret conduct and responses, he would only tell to Urgyen Lama and a few close friends who had faith.

Although he was a siddha, he did not alter his clothes or appearance, but remained like a beggar, allowing others to make offerings and making-shift of whatever they offered to wear.  Although he was invited to stay at Sangngak Thegchog Osel Ling Monastery, and could have chosen to have better living premises and conditions, he only preferred to live in a dilapidated corner of the monastery and sleep in his own old covers, using yellowed and hole-ridden blankets and pillow.

“Benza Guru Drubtop” would only accept others’ clothing and food.  If someone offered his cash notes or coins, he will recite mantras and blow on them as a blessing, before returning them to the offerer, telling him not to use the money but to keep it on the body as a blessed artifact for protection.  When one offered him a khata, it was the same case.  This showed that “Benza Guru Drubtop” has already viewed all wealth as nothing, with no desire or wish for anything.

The author once requested one of the abbots of the monastery, Jamyang Dorje Rinpoche, to make some money offerings, but was instead met with laughter from Rinpoche who said, ‘“Benza Guru Drubtop” does not want money, how to make offerings to him? If you want to give him clothings or other things, he may not accept, or he may just bless them and return them to you. if you want to offer food, he is now provided food by the monastery, so he may not enjoy what you offer him.  Apart from his meals, he doesn’t really accept any other food.’  Hearing this, the author felt deeply that this siddha master was truly without needs or wants and was worthy of respect and veneration.

Seven days before he demonstrated impermanence, the “Benza Guru Drubtop” informed the abbot Urgyen Lama,”I am going to leave this world to go and see Padmasambhava.”  At that time, the abbot felt that Drubtop was still healthy and thought that he was merely joking.  He did not pay much attention to this remark.  “Benza Guru Drubtop” then confidently told several monk friends that, “Urgyen Lama does not have freedom over birth and death, but I do.  He will not understand my meaning…  the dharmakaya is beyond death, because I have realised the dharmakaya, there is really no death to speak of for me!” Totally unschooled and who had not studied any dharma teachings, sutras or commentaries, yet, “Benza Guru Drubtop” was able to make many such statements that utilised the expressions of the Dzogpa Chenpo realisations.

With nothing special happening, apart from those monk-friends who knew about it being worried that “Benza Guru Drubtop” would manifest death, others did not feel that the Drubtop would really be able to predict his own time of death, and be able to leave this world with such ease and freedom.  Seven days later, in the clear gentle light of dawn, “Benza Guru Drubtop” sat in crossed-vajra posture and impertubably released his intent into the dharmadhatu.  At that moment, a gentle tremor in the earth could be felt.

After his parinirvana, the usually-deserted monastery was thronged by more than 3000 people trying to pay their respects.  After he passed away, everyday at dawn, there were three birds flying in to circumambulate his body three rounds before flying off.  These were said to be dakinis paying their respect.

“Benza Guru Drubtop” passed away exactly 7 years from when he received the vision from Padmasambhava, thus fulfilling the prophecy that he would “recover his sight”.  Because now, he would have no body to obstruct him from going to the Sangdok Palri Pureland to see Guru Rinpoche.

The author wishes that this extraordinary account of a recent Guru Rinpoche siddha would encourage all sentient beings to give rise to faith and supplicate Guru Rinpoche, ultimately attaining the same state as him.

(Colophon:  As the English translator was himself inspired by this account of the Vajra Guru Siddha, he decided to render it into English so that it would be accessible to more people.  It is his sincere request that if there are those who have read this account and felt that it benefitted them, to please circulate it to others and do a recitation of a 100,000 of the Vajra Guru mantra for the benefit of all beings.  By this translation, may more people come to know the benefits of reciting the Vajra Guru mantra, do its practice and quickly attain realisation.)

Another quote from Jomo Sam‘phel Déchen, a wisdom Dakini:

Guru Rinpoche is the most important practice for Nyingmas. Many simple uneducated people have achieved realisation from the recitation of Guru Rinpoche mantra – with no other form of practice. Many ordinary people have died without anyone thinking that they were practitioners — who were then found to have entered into thug-dam after death.