LOOKLIKEME

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terça-feira, 3 de outubro de 2017

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."

segunda-feira, 18 de setembro de 2017

PADMASAMBHAVA’S FOUR TEACHINGS TO THE DAKINI


PADMASAMBHAVA’S FOUR TEACHINGS TO THE DAKINI

In TRUE BOOKS by Erik Pema Kunsang

Padmasambhava, the great Indian master who is regarded as a second buddha, went to Tibet where he established the teachings of Vajrayana. The book Dakini Teachings contains his replies to questions from Yeshe Tsogyal, his foremost and female disciple in Tibet. She wrote down many of their conversations and preserved them for future generations. While translating these replies, I was often moved to tears from being saturated by his blessings and inspiration. I have always loved Padmasambhava; he is my transcendental hero. In this book you can actually “listen in” on Padmasambhava’s Dharma talk. The translation may not be perfect in scholarship and literary eloquence, but I believe that the link between his blessings and the reader’s openness and sincerity will make up for these shortcomings. Reading Dakini Teachings will then be close to being in his presence. May these teachings touch your heart and be a continual source of inspiration.
Master Padma said: “You must make sure your Dharma practice becomes the real Dharma. You must make sure your Dharma becomes the real path. You must make sure your path can clarify confusion. You must make sure your confusion dawns as wisdom.”
“What does that mean?” the lady Yeshe Tsogyal asked.
When you have understanding free from accepting and rejecting after knowing how to condense all the teachings into a single vehicle, then your Dharma practice becomes the real Dharma.
When in any practice you do you possess refuge and bodhichitta, and have unified the stages of development and completion, and means and knowledge, then your Dharma becomes the real path.
When you combine the path with the view, meditation, action and fruition, then your path clarifies confusion.
When you exert yourself in practice having fully resolved the view and meditation, then your confusion can dawn as wisdom.
In any case, no matter what practice you do, failing to unify development and completion, view and conduct, and means and knowledge, will be like trying to walk on just one leg.”
Since these four instructions were also the main teaching around which my guru Tulku Urgyen Rinpoche magically spun all his teachings, I will try to explain them a little here on this day, which is close to his anniversary. Tulku Urgyen usually began with chanting the Four Dharmas of Gampopa, mentioning that both Padmasambhava and Longchenpa used the exact same structure for outlining and summarizing the entire path, from where one is at present until true and complete enlightenment:
Bless us so our minds may turn towards the Dharma.
Bless us so our Dharma may become the path.
Bless us so our path may clear away confusion.
Bless us so confusion dawns as wakefulness.
These four sentences, phrased as a prayer, let us connect with the meaning of the four mind-changingsngondrosadhana practice, as well as Mahamudra and Dzogchen. There is no high or low; whatever helps us to overcome a hindrance and move forward is a true teachings.
“When you have understanding free from accepting and rejecting, after knowing how to condense all the teachings into a single vehicle, then your Dharma practice becomes the real Dharma.” The single vehicle is the understanding that all teachings are personal advice on how to soften rigid mind-habits, letting go of pointless aims, and then settling into a gentle presence that is both calm and kind. Our attention simply remains for a while in this way, at ease in itself with nothing that needs to be held or cast away. This aware steadiness is often called shamatha, being calm, and it is the basis for all higher or deeper states of authentic insight. This present state of mind is now the real Dharma in the sense that negative emotions are gone, for a while, worries have evaporated, the pressure of stress is relieved, and the inner smile of ease begins to show on your face. This way of being is thoroughly good and wholesome and from it all noble qualities can begin to grow forth. This is the most eminent form of mindfulness.
“When in any practice you do you possess refuge and bodhichitta, and have unified the stages of development and completion, and means and knowledge, then your Dharma becomes the real path.” In addition to training in meditation as a mindful presence that is both calm and gentle, we can now enter the path of the buddhas by taking refuge in the state of complete realization, in the methods and insights that reveal it, and in fellow meditators who are already stable. These are known as Buddha, Dharma and Sangha.
As we mature, the gentle calm deepens into compassion and, combined with our will to free everyone, becomes the attitude of a bodhisattva, the most beautiful attitude possible: the heroic will-power to take responsibility for each and every sentient beings and assist in their freedom and enlightenment.
Meditation practice is now a thousand times more effective than simply sitting. Rather than aiming at mental calm and personal peace, each moment turns into a tremendous boost towards enlightenment and total freedom. We alternate between focusing our will in the most noble way and letting go into space-like equanimity, without following thoughts about past, present and future This way of alternating, again and again, is a very pragmatic way of combining methods with insight, known as uniting means and knowledge. By thinking of someone in a calm, kind or respectful way and alternating that with letting go into non-doing, again and again, we also combine the two aspects known as development and completion.
“When you combine the path with the view, meditation, action and fruition, then your path clarifies confusion.” Now the time has come to connect with more than a general Dharma teacher. To go deeper in an authentic way, an experienced vajra master is necessary to introduce us to the perspective of what we are, basically. We are a mind in a human body with a voice and tremendous potential and abilities. We are introduced to authentic being through an empowerment, without the distorted beliefs of habit-thought. We are taught how to train in such an authentic way of being, also known as sadhanapractice, and to make use of that during various activities. This deep way of meditation training matures into wonderful and liberating results, in dreams and in the waking state, and can even be felt by other people.
“When you exert yourself in practice having fully resolved the view and meditation, then your confusion can dawn as wisdom.” The distorted ways of thinking begin to melt away, giving room to a fresh and open state of mind that is similar to a cloudless sky. We have now become more clear about how to sustain that freshness and openness in all types of situations. At some point our practice is no longer an imitation of equanimity, but becomes self-sustaining and totally free, while noble qualities manifest like a the effortless flow of a large river. That is known as confusion having dawned as wisdom.
Again, it is so precious to unify conceptual practice with a thought-free gentle presence. First by alternating, then by combining, and finally while knowing that all thoughts are the play of the single mind.
ABOUT THE AUTHOR
Erik Pema Kunsang

ERIK PEMA KUNSANG

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Translator of ancient Buddhist scriptures, author, bridge-builder to modern life, Buddhist teacher & meditation instructor. Board of director at 84000: Translating the Words of the Buddha. Founder of Rangjung Yeshe Publications and LEVEKUNST art of life. Other LEVEKUNST articles by the same author. Erik's website & retreats.
These teachings from Padmasambhava were revealed as a terma treasure by Nyang Ral Nyima Ozer, 1124-1192.
Featured image of the dakini Yeshe Tsogyal, from Ripa Lhabrang.