Dusun Sangye Supplication Commentary

Naturally peaceful abode of Padmasambhava, Naturally-liberating, supreme essence of enlightened intent for all motherly sentient beings, Naturally-arising glorious qualities perfected in the infinite clear light --May this sacred gathering place of sublime teacher and humble disciples be victorious! After many prior incarnations since the time of Murub Tsaypo, the prince of the King (Trisong Duetsen), came his radiant display of wisdom. Terton Sangye Lingpa, who immediately reincarnated as the great treasure revealer, Orgyan Chogyur Dechen Lingpa. His coming was prophesized in the Synthesis of Interdependence Sutras: The Profound termas, which were hidden in the treasury of space, were put away for a sublime individual, the result of the aspirations of Guru Rinpoche and Murub Tsaypo, who will come as the future reincarnation of you, the Sublime Son. At that time, the translators, panditas, king and followers will likewise gather around. In particular, the meeting of the majesties, the sublime father and son, mutually supporting each other will gradually awaken their karmic fortune. Then they will be able to encounter my ultimate instructions. In pure vision, they will meet with the reality that is myself. They will teach the fresh, sublime practice of the Mantrayana. If one practices one will attain accomplishment without very much effort. Also, there will be many disciples who will obtain siddhis. Similarly, concerning out contemporary main Lord Protector, Orgyan DudjomDrodul Lingpa, the following is found in the terma texts of Orgyan Dechen Lingpa: In the future, in the nine peaked eastern snowy mountains of Tibet, In the self-arising secret pure realm of Dorje Phagmo, 1

There will appear an emanation from the royal family of Drogben. Part of his name will be Jñana; he will hold the yogic conduct of Mantrayana. His life style will not be fixed; his intelligence will be extraordinary. He will reveal new termas, and maintain the teachings of the old ones. Whoever has connection to him will be led to Ngayab Palri (Guru Rinpoche’s pure-land)

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The Ornament of the Enlightened Wisdom Mind of Guru Rinpoche Explaining the Verses of the (6 Line) Vajra Prayer. Om Svasti. Just remembering the wish-fulfilling jewel dispels all longing. (I) Prostrate with devotion to the Lord Guru, (author) of the verses of the vajra prayer, (and offer) a condensed explanation. Thus:

ÉÊ Ê¸¥<-#<ß0-<$<-{<-µ¥-9ß-9Ü,-ýë-&èÊ Ê DU SUM SANG GYAY GU RU RIN PO CHHE

+$ë<-iá/-´¥,-/+#-/+è-/-&è,-ýë7Ü-5/<Ê Ê NGO DRUP KUN DAK DE WA CHHEN POI ZHAP

/9-&+-´¥,-<è:-/¸¥+-7¸¥:-l#-ýë-I:Ê Ê BAR CHHAD KUN SEL DÜD DUL DRAK PO TSAL

#<ë:-/-7+è/<-<ë-eÜ,-bÜ<-/x/-·â-#<ë:Ê Ê

SOL WA DEB SO JYIN GYIY LAP TU SOL

dÜ-,$-#<$-/7Ü-/9-&+-5Ü-/-+$-Ê Ê CHHYI NANG SANG WAI BAR CHHĀD ZHI WA DANG

/<0-ý-T©,-bÜ<-7iá/-ý9-eÜ,-bÜ<-xë/<Ê Ê SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB

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This six line Vajra prayer, which came from the profound treasure of Orgyan Chogyur Dechen Lingpa, is the quintessence of all supplications. It is the blessing filled Vajraspeech of Guru Rinpoche. I will explain a little meaning for this prayer according to the omniscient Lama Dorje Ziji Tsal’s Vajra speech as explained in my supreme Lord Gyurmé Ngédön Wangpo’s precious oral transmission. In the first place:

¸¥<-#<ß0-<$<-{<-µ¥-9ß-9Ü,-ýë-&èÊ Ê DU SUM SANG GYAY GU RU RIN PO CHHE Precious guru, the embodiment of all Buddhas of the Three Times; Outwardly, (the first line expresses the essence & meaning of) the Buddha, (the first) from among the 3 jewels; (this is so because) all the Buddhas of the three times manifest as the inseparable three secrets, body, speech and mind, of the sublime Orgyen Guru. Inwardly, the sublime lama is the source of blessings of the three roots. Because the lineage of mind to mind transmission, the lineage of symbolic transmission, and the lineage of oral transmission are without exception the embodiment of all the wisdom body of the most precious Guru Rinpoche. Secretly, from among the 3 kayas he is the dharmakaya. Because he possesses the complete and perfect qualities of the kaya of inseparable wisdom and form-emptiness; (he is) the primordially accomplished master.

+$ë<-iá/-´¥,-/+#-/+è-/-&è,-ýë7Ü-5/<Ê Ê NGO DRUP KUN DAK DE WA CHHEN POI ZHAP 4

Great Bliss, the lord of all accomplishments; Outwardly, (the second line expresses the essence and meaning of) the profound holy dharma from among the three jewels; (it is essential because) the practitioner can take rebirth in the higher realms and realize all the great qualities of enlightenment in the ultimate excellence by practicing the Guru’s precious dharma instruction. Inwardly, the source of (all desired) siddhis is the yidam (deity); (because) all ordinary and extraordinary siddhis without exception are received through Guru Rinpoche. Secretly, (Guru Rinpoche) is the essence of sambhogakaya, the body of perfect enlightened rapture; because from dharmakaya without the least separation (from dharmakaya) he displays and enjoys all the dharmas of samsara and nirvana in a non-dual manner undefiled by any negative emotions for the blissful enjoyment of (all beings)

/9-&+-´¥,-<è:BAR CHHAD KUN SEL The one who dispels all hindrances Outwardly, (the third line expresses the essence and meaning of) the sublime jewel of the sangha; because it is based on the arising of all the qualities of the unobstructed five paths and ten bhumis – the path of the sangha that you can depend on as excellent practitioner friends. This is also accomplished through Guru Rinpoche. Inwardly, the dakinis along with the dharmapalas are the source of the enlightened activity of Guru Rinpoche; because 5

by means of that purity they clear all obstacles to the accomplishment of the paths and bhumis by means of the favorable conditions (that help) accomplish the 4 enlightened activities. Again, accomplishment is through Guru Rinpoche who is the essence of all the supreme mandalas. Secretly, Guru Rinpoche is the essence of nirmanakaya because his emanation body tames each (of his) disciples according to whether their individual vision, capacity, ability, etc., is supreme, low, or intermediate. (He) leads them on the path that ripens and liberates through invaluable teachings and most precious pith instructions that are secret, vast, and profound. Thus, outwardly, (he is) the three jewels. Inwardly, (he is) the three roots. Secretly (he is) the three kayas of enlightenment.(He is) the embodiment of all the Buddhas. (He is) the source of all sublime dharmas. (He is)the essential leader of all the sangha like a jewel ornament on the crown of the head.

/¸¥+-7¸¥:-l#-ýë-I:Ê Ê DÜD DUL DRAK PO TSAL Wrathful power, subdues demons; Because (He is) the great sovereign of all the (Buddha) families, (he is) the bearer of the secret name. Because (of Guru Rinpoche’s supreme realization of himself) the fearful four maras tame themselves in their own state and the three secret enemies (the 3 poisons) are liberated into the space (of dharmadhatu). Through Guru Rinpoche’s total empowerment 6

of the four aspects of Buddha activity, (he) liberates rather than defeats (all nihilists); (he) cares for his followers through his continuous great compassion and love and he liberates others. Like this, by means of great wisdom’s power, the two obscurations and all habitual tendencies are liberated as the display of the state of non-dual awareness space. (So he is: Wrathful power…subdues demons) In this way (I) make supplication and pray to the guru of great qualities:

#<ë:-/-7+è/<-<ëÊ SOL WA DEB SO Pray ……………..

Outwardly, with fierce and powerful longing and devotion, (I) supplicate and pray to quickly receive the supreme and ordinary siddhis, the accomplishment of the approach stage of practice (nyenpa). Inwardly the three doors are the mandalas of Enlightened body, speech and mind; their primordial true nature itself is recognized and stabilized as luminous clarity. (I) supplicate and pray to achieve the accomplishment stage of practice (drupa). Secretly, the true nature of mind (is the inseparable essence of) the 4 kayas and the 5 wisdoms; through making a resolute decision to merge one’s self-nature with the guru’s heart (essence, one) abides in the nature of awareness not fixating on anything;(I) supplicate and pray please grant the accomplishment of the (spontaneous and effortless) activity stage of practice (leyjor). Thus: (we) make supplication: 7

eÜ,-bÜ<-/x/-·â-#<ë:Ê JYIN GYIY LAP TU SOL bestow your blessings. By the blessings of the guru’s body to (my) body, (may all) the phenomena of (my) body be (blessed as) vajra emptiness-body. By the blessings of the guru’s speech to (my) speech, (may all) speech sounds (be blessed as) vajra emptiness-speech. By the blessings of the guru’s mind to (my) mind, please grant that mind awareness be (blessed as) vajra emptiness-mind. Thus:

dÜ-,$-#<$-/7Ü-/9-&+-5Ü-/-+$-Ê Ê CHHYI NANG SANG WAI BAR CHHĀD ZHI WA DANG Please remove the outer, inner and, secret obstacles and Thus, since all adverse conditions are obstacles to accomplishing Enlightenment, generally (we should know) the outer obstacles which are the 16 great fears: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Fear of arrogance like earth; Fear of desire - attachment like water; Fear of anger like fire; Fear of jealousy like wind; Fear of meteorites and lightning; Fear of sharp pointed weapons; Fear of royal prisons; Fear of enemies, (thieves, and robbers); Fear of flesh eating evil spirits; Fear of enraged elephants; Fear of wild lions, (tigers, and beasts); Fear of poisonous snakes, etc.; 8

13. 14. 15. 16.

Fear of plagues, illness, etc.; Fear of untimely death; Fear of being poor and in need; Fear of unwanted circumstances.

Inner obstacles are the 4 maras: (a) Skandha mara (which is) clinging to a (solid) self. (b) Klesha mara (which is) grasping to desire– attachment. (c) Devaputra mara (which is) cheating (ourselves) through pride, inattentiveness, and carelessness. (d) Myrtu mara (which is the obstacle) of death and theft of life force. Secret obstacles are the afflictive emotions: 1. Desire; 2. Hatred; 3. Ignorance; 5. Jealousy.

4. Pride; and

Because all of the above make obstacles to accomplishment of liberation and the ultimate Enlightened state, (it is necessary) to pacify outer obstacles by fully realizing that appearance, sound, and awareness are the display of deity, mantra and dharmakaya. Inner obstacles are pacified by liberating grasping and clinging in the space of no-self or dharmadhatu. Secret obstacles are pacified by realizing that the 5 poisons are the nature of the 5 wisdoms (from the beginningless beginning) and by transforming negative circumstances into positive circumstances. (I) Supplicate and pray that by the power of Guru Rinpoche’s three secret blessings all obstacles are pacified.

/<0-ý-T©,-bÜ<-7iá/-ý9-eÜ,-bÜ<-xë/<Ê Ê SAM PA LHUN GYIY DRUP PAR JYIN GYIY LOB Grant your blessings to accomplish wishes spontaneously. 9

(There are) 2 (kinds) of wishes, temporary wishes and ultimate wishes. Temporary wishes are such that they abide until (I) attain Enlightenment by the accomplishment of all harmonious conditions through practice. (Thus I) continually supplicate and pray (to Guru Rinpoche) It is (in the sutras) such as: Long life, as well as, freedom from illness, Beautiful form, good fortune, noble family, Abundance, and wisdom (these) 7 (qualities). Thus it is written. In general, by means of these 7 noble qualities (one achieves) rebirth and stable life in the higher realms. (I) supplicate and pray to be empowered by the 7 noble qualities entering my mind stream. The 7 noble qualities are: The noble human quality of faith; The noble human quality of discipline; The noble human quality of diligence; The noble human quality of modesty and shame; The noble human quality of learning; The noble human quality of generosity; and The noble human quality of wisdom. (Then,) the ultimate wish is to receive the siddhis of the supreme mahamudra. Furthermore, the ground of all sentient beings is Buddha nature (sugatagarbha) which is primordially the true nature of mind. But because of not recognizing my own true nature due to the veils of the incidental obscurations and habitual propensities, (I) wander in samsara. The antidote for the two obscurations is practicing by means of the union of the two accumulations and the union of the creation stage and the dissolution stage (kyerim and dzogrim). As a result of (this) practice (we realize) the true nature of mind, which is the essence of the four Kayas and the five wisdoms; the incidental obscurations are exhausted into the space of dharmadhatu; thus, (one) realizes the true nature of 10

‘the way it is’ and achieves the ultimate siddhis. (In this way) the temporary and ultimate wishes are swiftly, effortlessly, and spontaneously accomplished. (Dedication) The sublime swift path of vajrayana is the supreme path of all paths. Supplication to the lama is the supreme practice of all practices. (Therefore) it is the cause for all excellent exalted objects of desire (in this and in future lives). So just remain close to the sublime teacher! By these my virtuous effort here, may all beings, myself and others, be embraced by Guru Rinpoche in all of our lifetimes. Thus this son of noble family, wisdom holder Tseten Yutron requests and exhort (beings to practice the holy dharma). (I) Rigdzin Nyugu, Jigdral Yeshe Dorje, at the place called Mon Pa Dro Tak Tsang Seng Ge Sam Drup spontaneously and uninterruptedly wrote this down. May this accomplish the benefit of all! Thus, the profound terma: the Six-Line Vajra Prayer of the Great Treasure Revealer Dechen Chogyur Lingpa is a commentary by the main Lord Protector Dudjom Drodul Lingpa. The essential meaning of the sutras and tantras is explained and he lays the basis for the precious field of accumulation-the nine–fold refuge. With great compassionate caring for all sentient beings who pervade space, he explains the supplication in terms of outer, inner and secret meaning. This very synthesis of the essence of the profound oral instructions is more precious than a wish-fulfilling jewel. If our faith, diligence, and so forth are unerring, there is absolutely no need to have doubt, for the supplication and its commentary will never deceive us. If we practice at all times by way of the authentic three, namely: preparation, main practice and 11

conclusion, and if we also remember the meaning while reciting the words, the there is no doubt that all temporary and long term obstacles will be pacified in there own state, and we will swiftly obtain ordinary and extraordinary siddhis. As for the basis, namely reliance upon extremely stable faith, devotion and pure vision, it is said in the Sutra of the Ten Bhumis: In those people who lake faith No positive Dharma can arise, Just as from a burnt seed No green shoot will ever sprout. Likewise, it will get butter or oil from churning milk or squeezing a sesame seed. However, one will never get butter or oil from squeezing dry sand. Thus the frail and weak person, Ta-De offers a sincere reminder that it is important to strive as mush as possible supplicating and praying with a single pointed mind of faith and devotion. The wisdom of all the Victorious Ones (Buddha) Is everlastingly endowed with the most supreme qualities, Thus, for the lineage-holders endowed with pure faith and samaya, May fully-perfected positivity, virtue, and goodness excellently increase. As aspired, may it bring fruitful accomplishment (Siddhi Rastu)! If one has still not seen the unchanging nature of mind, Which has always been with one since beginningless time, Then, immediately, having just begun to mediate on visualization, 12

How can one expect to see amazing, miraculous appearances seen by Mahasiddhas? These are the sacred words of the great scholar and accomplished master Gedun Chophel.

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