LOOKLIKEME

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quinta-feira, 20 de dezembro de 2018

The Syllable by Syllable Commentary

The Syllable by Syllable Commentary
Explaining the Benefits and Advantages of the Vajra Guru Mantra

By the great tertön Karma Lingpa (14th century)

The Vajra Guru Mantra is the mantra associated with Guru Rinpoche, also known as Padmasambhava. This is a draft translation of a treasure text which explains the Vajra Guru Mantra. It was originally concealed during the time of Padmasambhava in Tibet and later rediscovered by Karma Lingpa (14th century) who brought it forth from its place of concealment and copied it down on reams of gold. It is simply known as "The Syllable by Syllable Commentary Explaining the Benefits of the Vajra Guru Mantra." It begins with an invocation and then goes into a dialogue between Yeshe Tsogyal, thespiritual consort of Padmasambhava, and Padmasambhava himself.
And so, Yeshe Tsogyal begins:
I, the woman Yeshe Tsogyal, having offered to you the inner and outer mandala on a vast scale, have the following request. Oh great teacher, Pema Jungne, you have been extremely kind to us, the Tibetan people, leaving for us alegacy that will benefit us now and in future lives. Your kindness is so great that we have never experienced anything like this before, nor will we ever experience anything like this in the future. In particular, so that now even though I am a humble person, I have no doubt that I will attainenlightenment.
In the future, sentient beings will have very short attention spans and a great many things will clutter and occupy their minds. Their characters will be rough and difficult to tame. They will develop many wrong views towards the sacred Dharma. In particular, a time will come when people will cast dispersions on the Secret Mantra teaching of the unsurpassable levels of tantra. At that time, all sentient beings will suffer heavily from disease, famine, and war. Because of the spread of these three calamities, inparticular, China, Tibet and Mongolia will experience the same kind of turmoil as an ant's nest when it is destroyed, and the time will come for the 
people of Tibet to suffer greatly. Though you have spoken at length of many
 skillful means to salvage what is possible from that situation, sentient beings in the future will not have the time to practice. Even though they may have some slight inclination to practice, they will encounter many great obstacles. Sentient beings will experience a great deal of disharmony. They won't be able to get along or reach any kind of accord, and in the wake of this, their behavior will become very impure. Bad times such as this will be 
very difficult to avert. That being the case, what kinds of benefits and
 advantages would there be for those beings in the future were they to rely solely upon the Vajra Guru Mantra as their practice? I ask you to relate this for the benefit of individuals in the future who are not able to perceive this and therefore have to have it explained to them.

Then the great master, Pema Jungne replied:
Oh faithful lady, what you have said is so very true. In the future, such times will befall sentient beings and both in a temporary and in a long term sense, the benefits of the Vajra Guru mantra can be definitely be felt. Since my spiritual instructions and the methods of practice that I offer are immeasurable, I have hidden a great number of treasure teachings in the water, rocks, the sky and so forth. In these evil times, even individuals with fortunate karma will find it difficult to encounter these teachings. It will be difficult to bring together the necessary circumstances for these teachings to be revealed. This is a sign that the collective merit of beings is on the wane.
However, at such times, if this essence mantra, the Vajra Guru mantra, is repeated as much as possible, a hundred times, a thousand times, ten thousand times, a hundred thousand times, a million, ten million, a hundred million times and so forth, if it is repeated in holy places, in temples, next to great rivers, in areas where gods and demons abound, if it is recited in these places by tantric practitioners with pure samaya, by people with monastic ordination who maintain their vows purely, by men and women who 
possess faith in the teachings, if they give rise to bodhicitta on a grand
 scale and recite this mantra, then the benefits and advantages and energy of such practice are truly inconceivable. This will avert all of the negative forces of disease, famine, unrest, bad harvests and all bad omens and indications in all the countries of the world, such that the rain will fall in a timely manner for the crops so there will always be a plentiful supply of water for agriculture and for human and animal life, and all regions and areas will experience prosperity and auspicious conditions.

In this life, in future lives, and in the intermediate state between death and rebirth, these individuals who practice in this way will meet with me again and again. The very best of these individuals will actually meet me in their waking consciousness. Those of middling degree of attainment will meet with me again and again in their dreams. Gradually perfecting the different paths and levels of their practice, they will attain to the ranks of the masculine and feminine holders of intrinsic awareness in my pure land in thecontinent of Ngayab. Have no doubt of this.
If this mantra is recited a hundred times a day, merely a hundred times a day without interruption, one will become attractive to others and will effortlessly come by food and wealth and the necessities of life.
If one recites it a thousand or ten thousand times on a daily basis, one is able to literally overwhelm others with one's brilliance, in the sense of becoming very charismatic and influential in exerting a positive influence over others, and one will gain unhindered force of blessings and spiritual power.
If one repeats it a hundred thousand or a million times on a regular basis one will become capable of effecting an immeasurably great benefit for beings, exactly as one would wish to.
If one recites the mantra three or seven million times, one is never separate from the buddhas of the three times and one becomes inseparable from me. All the gods and demons of existence will attend to one and offer their praises.
In the most excellent cases, individuals will attain the rainbow body, and the final level of attainment in this lifetime. On a more middling level, at the moment of death, the mother and child aspects of radiant luminosity will meet. At the very least, individuals will behold my face in the bardo state and all the appearances of the bardo state will be free in their own ground such that these individuals will be reborn on the continent of Ngayab and from that vantage point, be able to accomplish an immeasurable amount of 
benefit to beings. Thus the Guru replied to Yeshe Tsogyal.

She responded by saying:
Oh great master, it is extremely kind of you to have spoken of these vast and immeasurable advantages of the spiritual energy of this mantra. For the benefit of sentient beings in the future however, a detailed explanation would be of enormous benefit, and so I would ask you to speak in a brief way about the different syllables of this mantra.
To which the great master replied:
O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas, and dakinis, dharma protectors, etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach 
it or demonstrate it to beings in the future.

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the sublime, essence of the principles of enlightened body, speech, and mind 
VAJRA is the sublime essence of the indestructible family
 
GURU is the sublime essence of the jewel family
 
PEMA is the sublime essence of the lotus family
 
SIDDHI is the sublime essence of the activity family
 
HUNG is the sublime essence of the transcendent family

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG 


OM is the perfect splendor and richness of sambhoghakaya
 
AH is the total unchanging perfection of dharmakaya, the manifest body of
 absolute reality 
HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the
 manifest body of emanation 
VAJRA perfects all the heruka deities of the mandalas
 
GURU refers to the root and transmission gurus and the holders of intrinsic
 awareness 
PEMA perfects the assembly of dakas and dakinis
 
SIDDHI is the life force of all the wealth deities and the guardians of the
 treasure teachings 
HUNG is the life force of the dharmapalas, the protective deities

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG are the life force of the three classes of tantra 
VAJRA is the life force of the monastic discipline and the sutra class of
 teachings 
GURU is the life force of abhidharma and kriya (action) yoga, the first level
 of tantra 
PEMA is the life force of the charya (conduct) yoga, the second class of
 tantra, and yoga (joining) tantra, the third class of tantra 
SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
 
HUNG is the life force of the ati yoga, the Natural Great Perfection
 (Dzogchen)

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG purify obscurations arising from the three mental poisons: desire/attachment, aversion, and ignorance 
VAJRA purifies obscurations which stem from anger
 
GURU purifies obscurations which stem from pride
 
PEMA purifies obscurations which stem from desire/attachment
 
SIDDHI purifies obscurations which stem from envy/jealousy
 
HUNG in a general way purifies obscurations which stem from all emotional
 afflictions

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
Through OM AH HUNG one attains the three kayas 
Through VAJRA one realizes mirror-like pristine awareness
 
Through GURU one realizes the pristine awareness of equalness
 
Through PEMA one realizes the pristine awareness of discernment
 
Through SIDDHI one realizes the all-accomplishing pristine awareness
 
Through HUNG one realizes the pristine awareness of basic space

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG 

Through OM AH HUNG gods, demons, and humans are subdued 
Through VAJRA one gains power over malevolent forces of certain gods and
 demons 
Through GURU one gains control over the malevolent forces of the Lord of
 Death and the cannibal demons 
Through PEMA one gains control over the malevolent influences of the water
 and wind elements 
Through SIDDHI one gains control over the malevolent influences of non-human
 forces and spirits bringing harm and exerting negative control over one's life 
Through HUNG one gains control of the malevolent influences of planetary
 configurations and earth spirits

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG accomplishes the six spiritual virtues 
VAJRA accomplishes pacifying activity
 
GURU accomplishes enriching activity
 
PEMA accomplishes magnetizing activity
 
SIDDHI accomplishes enlightened activity in general
 
HUNG accomplishes wrathful enlightened activity

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG avert all imprecations and curses 
VAJRA averts the negative consequences of breaking one's samaya with the
 deities of pristine awareness 
GURU averts the negative influences of the eight classes of gods and demons
 in samsara 
PEMA averts the negative influences of nagas and earth spirits
 
HUNG averts the negative influences of gods, demons, humans, samsaric gods

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG defeats the army of the five mental poisons 
VAJRA defeats anger
 
GURU defeats pride
 
PEMA defeats desire/attachment
 
SIDDHI defeats envy and jealousy
 
HUNG defeats the armies of gods, demons and humans

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG brings about the spiritual accomplishments or siddhis 
VAJRA brings about the siddhi of peaceful and wrathful deities
 
GURU brings about the siddhi of the awareness-holders and the lineage gurus
 
PEMA brings about the siddhi of the dakas and dakinis and dharma protectors
 
SIDDHI brings about the mundane and supreme siddhis
 
HUNG brings about the siddhi of accomplishing whatever one wishes

OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG
OM AH HUNG transfers consciousness to the pure realms of experience 
VAJRA transfers consciousness to the eastern pure realm of Manifest Joy
 
GURU transfers consciousness to the southern pure realm of Glory & Splendor
 
PEMA transfers consciousness to the western pure realm of  Great Bliss
 
SIDDHI transfers consciousness to the northern pure realm of Excellent
 Activity 
HUNG transfers consciousness to the central pure realm of Unwavering

If a physical form could demonstrate the benefit of even one recitation of OM AH HUNG VAJRA GURU PEMA SIDDHI HUNG, the entire earth would not be sufficient to contain the merit. All sentient beings who see, hear, or remember this mantra will definitely be established in the ranks of the masculine and feminine awareness-holders. If it is the case that these words of truth of 
the Vajra Guru mantra do not accomplish for sentient beings what they wish to
 accomplish just as I havepromised, then I Pema Jungne, am truly deceiving sentient beings. But I have not deceived you, so you should practice according to my instructions.

Even if you are not able to recite the mantra for whatever reasons, you should mount it on the top of a victory banner, even when the wind touches it, and that wind touches sentient beings, it will free them without a doubt. Alternately, you may inscribe it in clay or carve it in stone. This will also guard the path upon which these syllables are placed and guard that region from malevolent effects. You may also write this mantra out in gold ink on dark blue paper and wear it as an amulet. When you die, if this amulet isburned with your corpse, rainbows will be seen and your consciousness will be transferred to the realms of Supreme Bliss. The benefits of writing out, reading or reciting this mantra defy any accurate measure and defy any standard measurement that could be applied. Having established this for the benefit of beings in the future, I am hiding this treasure. May it meet with a fortunate child of mine in the future who has good karma.

Samaya. Sealed. Sealed. Sealed.

BENEFITS OF VAJRA GURU MANTRA:

BENEFITS OF VAJRA GURU MANTRA:

Oṃ āḥ hūṃ vajra guru padma siddhi hūṃ (Sanskrit)
Om ah hung benza guru péma siddhi hung (Tibetan)

"It is said that the twelve syllables of the Vajra Guru Mantra carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas. Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting or practicing the whole teaching of the Buddha. The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, it is appropriate to take refuge in the Vajra Guru Mantra."
Dilgo Khyentse Rinpoche 

Trulshik Rinpoche says:
"For the practice of approach it is generally said that one should recite the mantra of Guru Rinpoche 1,200,000 times. If we can accomplish these 1,200,000 recitations, it is said that we will receive the blessing of Guru Rinpoche. It is also said, “With ten million siddhis, you will reborn in a place of vidyadharas.” This means if you recite the Vajra Guru mantra ten million times, you will be reborn in a realm of vidyadharas. It is even said that if you recite the 1,200,000 accumulation seven times, you will become the same as Guru Rinpoche in this very life. By reciting the mantra ten million times (literally ‘one hundred times one hundred thousand times’) you will reach the stage from which you can never turn back. So the benefits of reciting the Vajra Guru mantra are truly inconceivable."

http://www.rinpoche.com/gurumantra.html

#Mahakala #Padmasambhava #Guru #Rinpoche
 — com Tashi Oser.

quarta-feira, 21 de novembro de 2018

Guru Rinpoche’s advice for visualizing the deity: a how-to from Padmasambhava with advice from today’s teachers (with video how-to)

For many Vajrayana Buddhists, nothing is more difficult than generating (creating) a detailed, stable and complete visualization. Yet, at the same time, it is vital, as explained by Kunkhyen Tenpe Nyima:

This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity

Although some teachers reassure us that our skills will increase with experience — and in the mean time to just “know” the deity is there — never-the-less, visualization is so fundamental to the advanced path of Generation Deity Practices, it’s hard to be satisfied with only a glimpse of our Yidam. Visualization is so important that Guru Rinpoche advises us to have “a well-made painting of the yidam deity and place it in front of you.” [1]
Traditionally, if we have difficulties visualizing, this is due to “obstacles” on our path (and in our mindstream). This is one of the reasons for initiation and instruction from the teacher. The great Lotus Born Padmasambhava put it this way:

“Whether you meditate on the deity in front of you or meditate yourself as the deity, after you have received the masters oral instructions, the master should have given you, the disciple, his blessings and protected you against obstructing forces.”


Guru Rinpoche Padmasambhava statue.

Problems with visualization

Visualization is especially diffficult for busy, modern people, with unsettled minds. H.E. Zasep Rinpoche, in a video teaching on visulizing deity, said:

“Everybody has the same problems. Everyone has the same type of difficulties, struggling. But, this is practice. This is the path. This is how it is. Don’t blame yourself, don’t blame anybody, just keep practicing. This is how everybody has to learn.”

[Full video advice follows Guru Rinpoche teachings.]

Practical advice from Padmasambhava, the great Guru Rinpoche

The advice from the Lotus Born Padmasambhava, quoted below in translated English, is from His oral instructions to Lady Tsogyal, herself a Dakini. Clearly, then, we can certainly rely on this precious advice. In his oral instructions, He advised Lady Tsogyal, to hone Her skills in this way (after we receive the blessings from our teacher):
“Next, sit on a comfortable seat and be physically at ease. Take a well-made painting of the yidam deity and place it in front of you. Sit for a short time without thinking of anything whatsoever, and then look at the image from head to foot. Look again gradually at all the details from the feet to the head. Look at the image as a whole. Sometimes rest without thinking
Dakini Teachings: Padmasambhava’s oral instructions to Lady Tsogyal.
about the image and refresh yourself. Then in this way, look again and again for a whole day.
“That evening take a full night’s sleep. When you wake up, look again as before. In the evening, do not meditate on the deity but just rest your mind in the state of nonthought.

“Following this, the deity will appear vividly in your mind even without your meditating. If it does not, look at its image, close your eyes and visualize the image in front of yourself. Sit for as long as the visualization naturally remains. When it becomes blurry and unclear, look again at the image and then repeat the visualization, letting it be vividly present. Cut conceptual thinking and sit.”

Five kinds of experiences in visualization: Guru Rinpoche

Guru Rinpoche.
“When meditating like this you will have five kinds of experiences: the experience of movement, the experience of attainment, the experience of habituation, the experience of stability, and the experience of perfection.

Experience of Movement

“When your mind does not remain settled at this time and you have numerous thoughts, ideas, and recollections, that is the experience of movement. Through that you approach taking control of the mind. This experience is like a waterfall cascading over a steep cliff.”

Experience of Attainment

“Then when you can visualize the deity for a short time with both the shape and color of the deity remaining vivid and clear at the same time, that is the experience of attainment. This experience is like a small pond.”

Experience of Habituation

“Following this, when the deity is clear whether you mediate upon it from a long or short distance, and when it remains for a sixty of your session without any occurence of gross thoughts, that is the experience of habituation, which is like the flow of a river.”

Experience of Stability

“Next, no thoughts move and you are able to maintain the session while clearly visualizing the deity. That is the experience of stability that is like Mount Sumeru.”

Experience of Perfection

“Following this, when you can remain for a full day or more without losing the vivid presence of the deity’s arms and legs even down to the hairs on its body and without giving rise to conceptual thinking, that is the experience of perfection.

Instructions to Lady Tsogyal from the Lotus Born

Lady Tsogyal from a tangkha by Laura Santi.
“Practioner, apply this to your own experience!
“If you sit too long with an unclear visualization of the deity, your physical constitution will be upset. You will become weary and consequently unable to progress in your concentration. You will have even more thoughts, so first refresh yourself, then continue meditating.
“Until you attain a clear visualization, do not meditate at night. In general it is important to visualize in short sessions. Meditate while there is sunlight, when the sky is clear, or with a butter lamp. Do not meditate when you just have woken up or when you feel sluggish or hazy.
“At night, get a full night’s sleep and meditate the next day in eight short sessions.
“When meditating, if you leave the session abruptly, you will lose concentration, so do it gently.
“When your visualization becomes vivid the moment you meditate, you can also practice at nighttime, during dusk, and at early dawn.
“In general do not weary yourself. Focus your mind on the visualzation, grow accustomed to it with stability and visualize the complete form of the deity.”

Video visualization advice from H.E. Zasep Rinpoche

In a short video, H.E. Zasep Rinpoche offers suggestions for students on visualization:


Excerpt from video teaching:

It helps achieve good visualizations faster… if you have strong faith, devotion and passion. You have to have a passion. Some people have this passion. Some people don’t have the passion, but can develop it.

When I say passion, it doesn’t mean attachment. It’s more like devotion. Devotion, joy and excitement. You can call it passion.
So, when you have that, it’s like a child, a little child, fantasizing about toys. You go to the toy shop, and all you think about are toys. Like a little boy with his toy truck.

Automatically, boom, your mind is gone. Drawn in. Because you want this, you like this, you are so excited. Yogis, or Yoginis, should have this kind of excitement or passion.

Advice on Visualizing the Deity from Kunkhyen Tenpe Nyima

“Start out by placing a painting or statue before you, using one made by a skilled artisan and with all the appropriate characteristics. Next, arrange offerings before it an practice the preliminaries. You can do the latter in a brief form, or a more etensive one; either is acceptable…” [2]
“Once this is finished, gaze at the painting or statue placed before you. Then close your eyes and visualize the image immediately, transferring it to your own body. Train by alternating between these two steps. Once you’ve gotten used to the visualization, you can refine your ability by changing its size, increasing or decreasing the number of figures, visualizing the central deity and then the retinue, and so forth. You can alternate periods of simultaneously visualizing the complete form of the deity with periods where you only focus on certain parts or ornaments.

Guru RInpoche statue.

“Whichever you do, start out by focusing solely on the central deity. Starting at the tip of its crown and working your way down to the lotus seat, try to develop a clear visualization of each element: the color of its body, its face, hands and ornamentation, its clothing, the pupils of its eyes, the shape of its arms and legs, the appearance of the marks and signs, the radiation and absorption of light rays, and so on… work at visualizing all of these in minute detail.
The figure you are visualizing should not be a corporeal entity. It shouldn’t be flat like a painting or protrude like a carving, in other words. On the other hand, it should not be a mindless entity either, like a rainbow. Rather, it should be clearly defined in every respect — its front and back, left and right sides, proportions and so forth. Yet at the same time it should be devoid of any sense of materiality…


“The term “clear appearance” refers to the point at which every aspect of the supporting and supported mandala circles arise in your mind with a sense of vivid clarity. This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity.”