Tag Archive | padmasambhava

Teaching on Seven Lines Prayer – Namkhai Nyingpo Rinpoche

If one can concentrate on practicing the (seven lines prayer) in this life, when you die you will dissolve into the mind of Guru Rinpoche. Guru Rinpoche is the ultimate nature of the embodiment of all Buddhas. In Guru Rinpoche’s termas, it is written that in the degenerated times, Guru Rinpoche’s compassionate blessings are swifter than that of other Buddhas. In this life, if you wish your body to be free from sickness or pain, pray to Guru Rinpoche and you will receive his protection. If you seek for wealth, longevity or wish to clear your obstacles, just by praying, all wishes can be fulfilled. Some people think that to practice Guru Rinpoche for wealth is of no use, but this is not correct. Just by relying upon Guru Rinpoche, all wishes can be achieved.

Guru Rinpoche once said, “Accomplishing me is the same as accomplishing all Buddhas; seeing me is the same as seeing all Buddhas.” In any case, Buddha Shakyamuni, Amitabha, Chenrezig , the Eight Vidhydharas, the Eight Mahasiddhas are no different from Guru Rinpoche. Therefore, if one wishes for attainments, then the sole method is Guru Yoga. There is no other way. Therefore, at all times, focus on the Seven Lines Prayer and supplicate Guru Rinpoche. This will have infinite benefits for this and future lives, there is no doubt about it.

If one cannot practice other methods, just practicing the seven-lines prayer is the same as a panacea that can cure all kinds of sicknesses. But if one is merely mouthing the prayers, it is not enough, one should have great faith and devotion to Guru Rinpoche and supplicate one-pointedly, then you are sure to receive Guru Rinpoche’s blessings and accomplishments. In the past up till the present, many great masters and practitioners have seen Guru Rinpoche directly. These are the best signs. The middling signs are to have good experiences arising. The lesser signs are to meet Guru Rinpoche in dreams and to receive prophecies and blessings from Guru Rinpoche. Just listening and contemplating the Dharma is not enough to attain liberation. Besides that, one has to practice. The three (listening, contemplation, practice) must be combined. When we are practicing, we should rely on one deity. It is just like in the past, Nagarjuna and Shantideva had yidams they relied upon. In this manner, single-mindedly praying to Guru Rinpoche and merge your mind with Guru Rinpoche’s wisdom mind. This way of progressing on the path to liberation has less difficulties and obstacles. With total confidence and faith in Guru Rinpoche, not just with faith and sincerity, but believing that in any moment, Guru Rinpoche will never deceive or let us down. We must have the faith that Guru Rinpoche and our root teacher is inseparable and no different. Rely on this faith to practice.

As our present root teacher has a very close connection to us, we are able to see our root teachers frequently. Therefore, their blessings enter our minds very swiftly. In the past, there was a Khamtrul Rinpoche. In his practice experience, he came to Guru Rinpoche’s pureland where many Dakas and Dakinis welcomed him and escorted him to see Guru Rinpoche. At that time, he wondered how Guru Rinpoche would look like. But when he came to the celestial palace, sitting on the throne was his own root master. The Dakas and Dakinis told him that the person sitting on the throne was Guru Rinpoche. This shows that Guru Rinpoche is no different from our root master. I hope everyone would be able to practice the Dharma correctly.

The Seven Line Prayer of Guru Rinpoche

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The prayer of seven vajra verses is commonly known as Guru Rinpoche’s prayer. The Vajra refers to something that is stable, unchanging and indestructible, which can destroy all negativities, adverse circumstances, obstacles and be all-victorious. There is no (obstacle) so firm that (the vajra) cannot remove.

The prayer of seven vajra verses has an exceptionally strong blessing. It is the most sublime amongst all the various supplication prayers to Guru Rinpoche. In Tibet, those great accomplished masters would mostly recite this prayer while giving blessings to the devotees. As Guru Rinpoche once said, “Reciting this prayer will invoke and invite all Buddhas and Bodhisattvas.”

When oneself or others feel any discomfort in the body, or if the environment is unclean, or when meeting with any obstacle or negative provocation, just reciting this prayer of seven vajra verses with a completely sincere mind, all the Buddhas, Bodhisattvas, Gurus, Triple Gems, virtuous protecting Dharmapalas would be sure to arrive and render help or give blessings.

~ His Holiness Sera Yangtrul Rinpoche
(Translated from Chinese)

Yeshe Tsogyal’s Prayer to Maha Guru Padmasambhava

Before Guru Rinpoche left Tibet for the land of the Rakshasas to tame the beings there, his disciple Yeshe Tsogyal made a heartfelt aspiration prayer with great devotion and longing.  This prayer was rediscovered as a terma of Pema Lingpa.  I have re-editted it from several versions I found (thanks to Lotsawa House and Jhanasukha)  and put it here for anyone who wishes to recite this prayer.  It would be good to recite this prayer particularly on the powerful holy days of 10th, 25th, new moon, full moon etc.  It would also be good to recite this prayer at holy places when one is on pilgrimage.

In my opinion, this prayer is short but contains all the important points, most importantly, it was said at such an important juncture of Yeshe Tsogyal’s life and is imbued with powerful interdependent-arisings.   As many people know, many things depends on tendrels (or interdependent-arisings) to occur.  Many masters would observe the tendrel for particular projects to decide if they would go ahead.  If the circumstances were forbidding, then usually the Masters would not continue to force the circumstances or even if they went ahead, the outcome would usually be quite bland.   Sometimes, after observing negative tendrels, masters will wait and see if things will change later. But this is not a deterministic view because positive tendrels can and are always being created. For instance, when Milarepa offered his root Guru Marpa, a large empty cauldron, it was inauspicious and so Marpa helped him to create a positive tendrel by filling it up with butter.  Or when Gampopa first visited Milarepa and downed the entire goblet of wine in spite of his monk vows, this was a very positive tendrel too.  In general, if we practice with devotion and according to the teachings, we are constantly creating positive tendrels.

In short, this prayer of Yeshe Tsogyal made to her Guru is a very positive tendrel and when we recite this prayer, we are taking part in this auspiciousness and creating similar parallels in our practice and future activities to benefit beings.  I hope that many people will recite her prayer as much as possible.  You can add it after your dedications on Tsok days or in whatever manner that is convenient.  May all be auspicious!!!

Download the pdf file here:

Yeshe Tsogyal Prayer

 

 

Ah Song Tulku’s Supplication Prayer

 

Supplication Prayer to Gyaltsab Sangngag Tanzin

PHAG YUL DRUB PAY RIG DZIN HUNG KA RA

Accomplished Vidyadhara of the Holy Land, Humkara

PAD MAY THUG SEY NAM KHAY NYING PO DANG

Heart-son of Padmasambhava Namkhai Nyingpo and

DRUB PA CHOG THOB SAM TAN ZANG PO LA

Samtan Zangpo who has attained the supreme accomplishment

GO SUM DRAL MED NGANG NAY SOL WA DEB

I pray from the depths of my heart not to be separated from your three doors.

DON GYUD GONG PAY JIN CHEN SEM LA PHOB

Please rain blessings from the ultimate meaning of your mind

NGE JUNG JANG CHUB SEM KYI GYUD KUL NAY

May Renunciation and Bodhichitta ripen in our mental continuums

SANG CHEN DOR JE THEG LA JUG PAR SHOG

May we merge into the great secret Vajrayana

SANG WAY SANG WA YANG SANG LA MED DON

Secret of the secrets, extremely secret unsurpassed meaning

MA CHO CHO NYID GONG PAY LONG NYID LAY

Unfabricated dharmata, within the expanse of the nature of mind

DU DRAL MEDPAR JIN LAB NGO DRUB TSOL

Beyond parting or joining, please grant blessings and accomplishments

NAM ZHIG TSHE DI’I NANG WA NUB PAY TSHE

Whenever this life comes to its end

GON PO KHYED KYI ZHAL ZIG LUNG TAN NAY

May we receive prophecies in your presence

NAM DROL WUG CHEN JIN PAY ZHING KHAM SU

Be liberated from samsara and rest in the pure realms

KHOR GYI THOG MA DANG POR KYE WAR SHOG

May we become your first and foremost disciples

BAR DU GYAL SEY LAB PA YONG ZUNG NAY

in the interim, perfectly carrying out the Bodhisattva’s conduct

GON MED DROL WAY KYAB GON JED PA DANG

Becoming the savior and refuge of sentient beings who have no one to rely upon

THAR THUG GYAL WAY GONG PA THAR CHIN NAY

Perfectly realising the Tathagata’s ultimate secret meaning

DUL JA CHOG MAN MA LU JE ZUNG SHOG

Accepting all beings without exception, whether of superior or inferior capacities

DROL DRUG DREN PAY DED PON JED PA RU

Becoming a captain who guides all sentient beings of the six realms

DAG CHAG MON LAM TAB PA JI ZHIN DU

I and others offer these aspirations accordingly

DRUB GYUR GYAL WA SEY CHEY THUG KYED THU

by the power of accomplishing the aspirations of Buddhas and Bodhisattvas

GE TSA DI NYID NYUR DU DRUB PAR SHOG

By this roots of merit, may it be swiftly accomplished!

This supplication prayer to Ah Song Tulku was self-arisen and written down on the 15th day of the Miracles Month by the one with the title of Khenpo (His Holiness Ah Chuk Rinpoche) at the request of Lodro Thaye.  Virtue!

Long Life Prayer for Gyaltsab Sangngag Tanzin Rinpoche (Ah Song Tulku)

YANG DAG DRUB PA NAM KHAY NYING PO’I PAL

Adept of Yangdak, exalted Namkhai Nyingpo

DE YI NAM TRUL THUB TAN SAM TAN ZANG

Your emanation, Thubtan Samtan Zang

KON CHOG TSA SUM DRUNG MAY JIN THU DANG

By the blessings of the Three Jewels and Three Roots,

JAM PAL YANG DANG TSHE YI LHA TSHOG KYI

Manjushri and the assembly of long life deities

CHI NANG DUD DANG DRIB SUM MUN PAY TSHOG

Outer and inner maras, the three obscurations and heap of ignorance,

BAR CHAD ZHI NAY TAN PA RAB GYE SHOG

obstacles all dispelled!  May Dharma increase and flourish!!!

This was written by the heart-son of all Siddhas, Jamyang Lungtok Gyaltsen

 

(post – note , as an auspicious arising today, i post this prayer of this excellent master online, for those of you who do not have any Gurus, you can  recite his prayer and pray to him thinking that he is inseparable from all the authentic and realised masters.

Praying to the Guru is the essence of all practices and brings the swiftest accomplishments.  

another post i have about Ah Song Tulku Rinpoche:

https://bodhiactivity.wordpress.com/2012/06/19/always-praying-to-guru/)

Brief Teaching on ‘A Rainfall of Blessings’

Teaching from a recent authentic Terton who is extremely renowned in Tibet, Nyanlung Rinpoche (Namtrul Jigme Phuntsok).  He has displayed many miracles and retrieved termas with the help of his consort Tare Lhamo – an emanation of Yeshe Tsogyal.  I was very much moved by Tare Lhamo although I have never met her before. I guess it is in the nature of such great beings that all who see them somehow partake of the vast mind of love and Bodhichitta they possess.  Tare Lhamo has passed into parinirvana in 2002. More can found about her here:

http://buddhistwomen.pbworks.com/w/page/7886544/Khandro-T%C4%81re-Lhamo

http://www.thebuddhadharma.com/web-archive/2007/12/1/the-many-lives-of-yeshe-tsogyal.html

On 7 Nov 2011, Nyanlung Rinpoche passed into parinirvana. Hence I share his commentary on the Guru Yoga of Padmasambhava ‘A Rainfall of Blessings’ (composed by Mipham Rinpoche) here to remember him and to celebrate his vast enlightened activities to benefit all beings which will undoubtedly carry on into the future… May these two great Tertons quickly return to benefit countless beings!

(This was obtained from an email forwarded to me.  With deep thanks to the original source. Photo from http://buddhistwomen.pbworks.com)

A brief Teaching on the Guru Yoga in reliance upon the Seven Lines Vajra Verses: “A Rainfall of Blessings”

First, the preliminaries, Refuge means:

For the sake of rescuing each and every sentient being from the great fears of cyclic existence in general and the three lower realms in particular, one should take refuge from this moment until Enlightenment in the Guru who is not differentiated from the Great Victorious Urgyen, who is the union of all the Buddhas of the ten directions and past, present and future.  Recite thrice bearing this meaning in mind.

Aspiration means:

Among all the sentient beings limitless as the vast expanse of space, there is not even a single one who had not been our parents in the past.  These sentient beings are currently bound within the six realms of cyclic existence, experiencing uninterruptible sufferings without any end in sight.  Therefore I must attain the state of the Great Urgyen (Buddhahood) and place all sentient beings into the peace of the state of perfect Enlightenment.  Contemplate in this manner, and give rise to the thought for Enlightenment, recite thrice bearing the meaning in mind.

And now, the main practice:

In the space in front of oneself within a tent composed of rainbow rays, on top of a lotus and moon disc cushion, the object of our visualisation Urgyen Vjaradhara should be clearly understood as non-dual from our Root Guru.  His aspect is that of Urgyen Vajradhara ‘The Lotus Born’.  The body of ‘The Lotus Born’ is white in colour with a tinge of red, and the tinge of red is also suffused with white.  He has one face and two arms.  His right hand in wrathful mudra is waving a five pronged golden vajra, while his left hand which is resting in the mudra of equanimity holds a skull cup mixed with wisdom nectar.  In the crook of his left hand a three pronged Khatvanga staff rest tilted.  He wears a gown, Dharma robes and brocade cloak.  On his head he wears the lotus crown of liberation through sight, the tip of that crown is adorned with a halved five prong vajra and a vulture feather.  His facial expression is extremely joyful, smiling but also wrathful at the same time.  His feet is in the playful royal posture.  Around him are an oceanic host of the Three Jewels and the Three Roots, immeasurable in numbers.

His body should not been seen like solid statutes of metal or clay, or as an imperfect body composed of flesh and blood, but rather should be visualized as an illusion like rainbow body.  Although appearing, yet in reality without any self nature.  While being extremely clear and vivid, it is at the same time beyond grasp, abiding in ‘self nature’ that is like the illusive rays of rainbow.  The negativities of one’s body, speech and mind should not be merely confessed through mere words from one’s mouth, but with deep conviction that whatever happiness or suffering, goodness or negativities that one experiences up to the attainment of Enlightenment are all known to one’s Guru.  From the bottom of one’s heart, sincerely supplicate with reverence and prostrations.  The hair of one’s body standing on end, and tears welling in one’s eyes.

Next, manifest all things wondrous and desirable to the five senses of form, sound, smell taste and touch along with the outer, inner and secret offerings, all replete with the aspect of Samantabhadra’s offering clouds; these are presented in offering.  After this, gather forth all virtues that one has accumulated in the three times, present it sincerely in front of ‘The lotus Born’ and think that one is thereby accumulating merits.  Following this, recite: “All negativities committed through the three doors of myself and all sentient being since beginningless time up to the present, the vows that are broken or transgressed, we lay bare regretfully and confess before you, Lord of Secrets.  Now I make this vowed aspiration: ‘From this moment onwards I shall never commit any negativities, may those that I have committed not become the negative karma of this life or the obstacles in future lives.  Please grant the most excellent of purifications.’”  This is the purification of negativities, our aspiration should be that this accumulation of merits and confession gladdens the Guru, the Great Urgyen.  From now until Enlightenment is reached may we come under your compassionate guidance and care.  Please bestow the complete attainments of body, speech and mind even now upon this seat!  While contemplating thus, 5 coloured rays emanate from the Guru’s heart and dissolve into one’s heart.  Visualised that one’s mental continuum is blessed by the Guru, recite the Seven Lines Vajra Verses as much as one can, singe pointedly without any distraction.

The Tsog Offering at the end of the session is as follows:

Set up and display all food, drinks and other offerings of wisdom and merit that is in one’s possession, recite the hundred syllable of Vajrasattva 7, 21 or 108 times as in the ‘Stainless Confession Tantra’.  After that according to the time that is available, practice the ‘Four Articles rectifying Omissions’ and ‘Tsog’.  As this fulfils the need fo amassing vast merits and virtues, it is very important to practice at least once a day, or as many times as possible.

Regardless however, at the end of the meditation session, visulaise that from the white ‘OM” at the Guru’s forehead, light rays shine forth and when it melts into one’s head it purifies the negativities of one’s body such as killing, stealing sexual misconduct and the blockage of veins.  Ones gains the vajra body blessing of the Guru and obtain all the attainments of this empowerment.

Next, from the red “AH” at the Guru’s throat light rays issue forth and melts into one’s throat, purifying all speech negativities such as lies, divisive speech, harsh speech and idle talk, as well as the tantric obstacles of winds.  Ones gains the blessing of the vajra speech blessings of the Guru and obtain all the attainments of this empowerment.

Then, from the blue “HUM” at the Guru’s heart light rays issue forth and melts into one’s heart, purifying all negativities of the mind such as attachment, aversion and ignorance, as well as the tantric obstacles of the charkas.  One obtains the vajra mind blessing of the Guru and obtain all the attainments of this empowerment.

Finally, from the four places of the Guru: forehead, throat, heart and navel, the four syllables “OM, “AH”, “HUM” and “HRIH” four different colours of light emanate, white, red, blue and green respectively.  This dissolves into the corresponding places at one’s body and arouses the wisdom of the four joys in our mental continuum.  The four Empowerments are obtained, the seed of the four Awareness Holdings are planted, and the causes for obtaining the four bodies of a Buddha is placed into one’s mental continuum.  After this, the Guru dissolves into light and melts into one’s heart and at that moment one remains in the ‘self abiding’ state without alteration of a single thought, and within that it is without any thoughts.  Abiding in the ‘mind’ without discriminations, within calm abiding equanimity.  Abiding in such a state without any departure is the same as being one with the wisdom of all the Buddhas, one should know this.

For those who are able to practice this Guru Yoga constantly and diligently, they will in this temporal world possess long life, good health and accomplish all their wishes in accordance with the Dharma.  Their merits will increase like the waxing moon, and in the next life they will be reborn into the pure realm of the Dakinis.  There, in the presence of the Guru ‘The Lotus Born’ they will without doubt become a teacher who can lead and guide all the limitless sentient beings.  Therefore, one through diligently exert with courage and perseverance in this Guru yoga.

As this was requested by a faithful disciple for Chinese students who are in need of such a practice, upon repeated requests Jigme Namkha Lingpa wrote it within the joyful sphere of the garden of awareness Holding, may it be auspicious.

The translation from Tibetan to Chinese is completed by Thondup Rinpoche. The translation from Chinese to English is completed by Sengge Dorje of Charitable Assistance Society of Thousand-Arm Chenrezig, Singapore in January, 2007 with the greatest respects and gratitude to the great Namkha Lingpa and Tare Lhamo Tertons .

Contemporary Mahasiddha of the ‘Seven Lines Prayer’

A liberation story to share… it shows the eternal spirit of Guru Devotion and the unparallelled blessings of Guru Rinpoche.  Please enjoy!

Before the year 2000, there was a Mahasiddha in the Namdroling monastery of the Nyingma Palyul tradition established by the lineage holder His Holiness Penor Rinpoche.  He mainly recited the ‘Seven Line Prayer to Guru Rinpoche’.  This accomplished master had white hair and a hunched back;  he went about everywhere on bare feet and his name was Yama Gonpo.

Yama Gonpo was illiterate and had absolutely no idea about writing or reading the scriptures because he had not been taught in school.  From his youth until he was old, he had been Penor Rinpoche’s layperson attendant.  In his late years, he started wearing monk’s robes and became ordained.  He did not know how to recite any scripture or prayer apart from some short mantras, thus, the only practice he was familiar with was the ‘Seven Lines Prayer to Guru Rinpoche’.

About 40 years ago, when the Tibetans fled to India, he followed His Holiness Penor Rinpoche out of Tibet and became Penor Rinpoche’s attendant and guard.  It was after much life-threatening dangers that they arrived in India.  For his entire life, he was Penor Rinpoche’s unwavering and devoted disciple, serving his Guru like a servant.

After following Penor Rinpoche to South India, because they were beginning to build Namdroling monastery, Yama Gonpo participated in the work of building the monastery.  He endured long hours of toilsome labor.  For instance, about 40 years ago, there was a large river flowing between the site of the monastery and the neigbouring town of Gusakar.  The Indian workers, in order to save time, forced their cows to cross the river but there was no bridge at that time and it was extremely difficult for the cows who were bearing a large load to cross the river.  Their Indian owners lashed their whips at these cows, often cutting deeply into the flesh on their backs.  Penor Rinpoche decided that, in order to help the cows and everyone involved, it was necessary for him to spend his own money to build a mud bridge over the river although it was extremely expensive by the standards of that time.  Yama Gonpo, by a single order of His Holiness, spent three years accompanying the workers to construct this bridge.  By night, he slept alone in a grass hut at the construction site as it was his responsibility to watch over the building materials.  At that time, his hut was located near the forests and grasslands where many wild animals lurked.

As narrated above,  Yama Gonpo’s entire life was that of following the instructions of his Guru, Penor Rinpoche.  In his late years, he received the Dzogchen essential pith instructions from Penor Rinpoche personally.  From then on, he did not lie down to sleep but always remain sitting, whether during the day or night, becoming an extremely assiduous meditator.  His level of realisation was very high and profound, his meditation was liberated and free, he was able to communicate directly with Guru Rinpoche (Padmasambhava) or the Dharma Protectors.

However, externally, he seemed to be just a weak and ordinary old monk…

In his late years, he stayed outside Penor Rinpoche’s special protector hall, in a very simple hut made from mud.  This hut was so small that most people could not stand up straight within it.  There was an extremely simple altar inside – so simple that the only way to describe it would be ‘unbearably old and broken-down’.  It consisted of several pieces of aged, hole-ridden pieces of Buddha images that had turned yellow.

Yama Gonpo personally had few belongings.  It consisted of one strand of prayer beads and several pieces of cushions that looked like pieces of rubbish.  There was also one small coffee-coloured fat-bellied bottle that had been abandoned by someone.  And this was the ‘precious vase’ which Yama Gonpo used to contain his blessed pills mixed with water.

Yama Gonpo had infinite faith in His Holiness Penor Rinpoche and Guru Rinpoche (Padmasambhava) and kept doing his practice without making a display of it.  At first, no-one realised that this hunched-back old man was a great practitioner until something happened. Once, when they were setting up the first Buddhist college in the Namdroling monastery (reenacting the tradition of Buddhist studies in the Nyingma tradition for the first time in India), many students were painting the main hall.  At that time, Yama Gonpo’s hunched figure appeared in the vicinity despite the fact that he had not been asked to come.  Gonpo told the students in a kind and yet serious tone, “Last night, Guru Rinpoche said that the students who are painting the college have an obstacle coming, it would be better to temporarily stop painting tomorrow.

The college students thought that the old Yama Gonpo was mentally unhinged and merely pretended to agree with him with a smile.  Then they invited him politely to leave.  Before he left, Gonpo said again, “If you are not willing to stop work tomorrow, then please remember to recite the Seven Lines Prayer to Guru Rinpoche or his heart mantra or Tara’s mantra!”

On the second day, one of the students was reciting Tara’s mantra in a half-believing manner while standing with other students on the high structures for painting.  In the end, there was an accident.  All of a sudden, the high structure collapsed.  Everyone was hurt when they fell on the ground.  The only person who went unscathed was the student who had been reciting Tara’s mantra.  From then on, many people started to ask Yama Gonpo about matters of the future and Gonpo never failed to help them.  The future invariably worked out just as he predicted.  There was even one situation where someone came to ask about some matter in the future and Yama Gonpo replied him saying, “Please, there is no need for you to ask me about any future problems, because you will soon die in seven days.”  When this person heard his prediction, he was very nervous, but he was also half-doubting it.  Finally, the prediction came true and he died in seven days.

This matter caused everyone to wake up and many people praised Yama Gonpo for his ability to accurately foresee the future.  But somehow, His Holiness Penor Rinpoche was appraised of this matter and became extremely displeased.  He simply said one sentence to Yama Gonpo, “Why are you saying so much?”  Thereupon, Yama Gonpo kept silent for about one year and refused to reply to anyone’s enquiry.

It was until much later when His Holiness Penor Rinpoche left the monastery to spread the Dharma that the sangha were unable to find anyone to help them when they had particular difficulties that they petitioned Penor Rinpoche to allow Yama Gonpo to help everyone with clearing their doubts and answering their questions with his special abilities.  Under His Holiness’s permission, Yama Gonpo started to speak to help the masses.

Before Yama Gonpo answered anyone’s question, he will always meditate for a moment with his eyes open and then he will see the answer without need to recourse to any divination tools or any special preparations.  The writer of this article once had the fortune of witnessing the way Yama Gonpo answered questions beside the eight great stupas of Namdroling monastery.  It was truly rare and astounding!

Once, Namdroling monastery had a huge case in its hands.  An Indian was murdered and his corpse was discovered beside the monastery.  One of the monastery’s monk was suspected by the police of being the culprit and apprehended.  At that time, Penor Rinpoche was away overseas and could not immediately return to solve this problem.  Therefore, in a telephone call, he instructed that the monastery immediately begin to practice the Dharma protector rituals.  The next day, Yama Gonpo told everyone, “Last night the Dharma Protector appeared to me and told me, ‘The real murderer has been caught, he is an Indian.  Now the Dharma Protector has possessed the murderer and caught hold of his heart and mind, he will be leading the real murderer back to the area of the monastery.  As the distance is far, he can only reach the monastery in 3 days.’”

Eventually, after 3 days, the true murderer was really caught.  He was an Indian who had performed the killing act in the spur of a moment because of a mere 50 rupees.  When the murderer returned to the monastery, his entire being was confused and dazed, and he turned himself in by confessing that the murder was done by him.  Of course, he was not spared a beating by the people around him there and then when they heard his confession.

Everyone now knew that Yama Gonpo was an authentic Druptop (realised master).  They liked to come by and ask him many questions.  But his main reply was, “Recite the Seven Lines Prayer, then there would be no obstacles.”  This was often his advice to people.

Although he was so accomplished, he continued his previous style of living, notwithstanding others’ respect and trust in him.  He continued staying in his dilapidated hut, his living conditions did not improve, and all day and all night long, he continued to supplicate the Guru Triple Gems.  Anyone who saw him felt that he was truly a very diligent practitioner who never had a respite.  When anyone offered him money, he would ask the benefactor to offer this money directly to Penor Rinpoche.  Even if he took the money to allow the benefactor to accumulate merits, he would still unstintingly offer the whole amount to His Holiness Penor Rinpoche.  About 2 or 3 years before he left this world,  he often said, “Human life and samsara is simply too much suffering… when the Lord of Refuge Penor Rinpoche has completed the building of the Guru Padmasambhava Hall, I will depart from this world.”

In the remaining days, he continued to behave like his role as an attendant and guard to Penor Rinpoche, he surreptitiously watched over the entire process of building the large hall whether it was a large or minute task.  Once, he told some monks who were close to him, “For His Holiness Penor Rinpoche’s project of building the hall to be smooth and successful, countless Dharma Protectors have surrounded the boundaries of the hall in the space and on the ground to prevent any large obstacle from occuring.”  Everyday, he would circumambulate the monastery bare-footed at least once.  Everyone said that Yama Gonpo had not wavered in the slightest from his past role as the protector and guard, and used all his utmost strength to protect the beneficial activities of his Guru, Penor Rinpoche, in a quiet manner.

When the Guru Padmasambhava Hall in Namdroling monastery was completed.  It was said that on one day, during the puja, Yama Gonpo was accidentally pushed to the floor by some young lama.  He never recovered from that fall and finally, in the year of 2000, he demonstrated entry into parinirvana.  Several days before his parinirvana, his body was thin and weak, and he was lying in bed but his mind was still extremely clear.  After his parinirvana, His Holiness indicated that Gonpo was to be buried in the earth and that his body was to be placed in the vicinity of Namdroling, behind the nunnery.   Penor Rinpoche also snipped a lock of white hair from Gonpo and kept it for memory sake.

The author (of this article), for fear of forgetting all that has been seen, heard or remembered with the passage of time, decided to pen down everything concerning Yama Gonpo diligently.  Afterall, the author has had the karmic affinity of meeting Gonpo several times and had even held his hands while walking together around Namdroling monastery. We stood where would be behind the present elementary school for Namdroling, and enjoyed the scenery of Namdroling monastery from afar in the soft breeze of that afternoon… now that the Venerable one is no longer here, the author, in order to remember him and encourage others to do the practice of Guru Rinpoche, decided to write these notes on 23 August 2007 in Taipei, Taiwan.

(Notes by translator: The names, when translated from Chinese, may not be accurate in spelling.  Some very tiny amendments had been made to enable the story to flow better.  But nothing factual has been affected.  By this merit, may all sentient beings attain enlightenment.  )

Seven Lines Prayer by Guru Rinpoche 

HUNG ORGYEN YUL GYI NUB JANG TSAM

Hung! On the northwest border of the country of Oddiyana

PADMA GESAR DONG PO LA

In the pollen heart of the lotus,

YA TSHAN CHOG GI NGO DRUB NYE

Marvellous in the perfection of your attainment

PADMA JUNG NAY ZHE SU DRAG

You are known as the Lotus Born

KHOR DU KHA DRO MANG PO KOR

And are surrounded by your circle of many dakinis

KHYED KYI JE SU DAG DRUB KYI

By following in your footsteps

JIN GYI LOB CHIR SHEG SU SOL

I pray that you will come and confer your blessings

GURU PADMA SIDDHI HUNG

(For the second last line, JIN GYI LAB CHIR SHEG SU SOL would also be accurate. Different texts/termas have different versions. One can do either version.)

[Guru Rinpoche picture courtesy of Karma Dongag Ling website]