biography

The Biography of the Great Orgyen that Naturally Liberates On Sight From The Profound Secret Heart Essence of the Ḍākinī Chapter 7/2 final

~ DudjomTersarNgondro
Photo: His Holiness Dudjom Rinpoche III Sangye Pema Shepa ~ Dance of the Eight Manifestations ~ Pema Osel Ling, 2018  source  :https://www.facebook.com/danceofling/

Happy Guru Rinpoche Day!

The Biography of the Great Orgyen that Naturally Liberates On Sight From The Profound Secret Heart Essence of the Ḍākinī revealed by Dudjom Lingpa

Due to the length of the text, we will post each day with the final part posting on Guru Rinpoche’s Birthday, July 9th, which is the 10th Tibetan Day of the lunar calendar.Translated by Nick Schmidt, with the assistance of Samten, Stefan Mang, Ben Ewing, Lowell Cook, and Jordi Roig, 2017. Edited by Libby Hogg and Susanne Fairclough, 2018.

CHAPTER 7 Final

“Now, I must again go to Taktsang Sengphuk.
After a while spent there,
I will return to a few places in Tibet, to practice.”

At that, the Emperor, ministers, and subjects
Decided they would rather not remain in Tibet,
But would return, dejected, to their own lands.

Then the Dharma King Trisong Detsen said,
“When will come time for the rediscovery of your life-story
And this secret Heart-Drop of the Ḍākinī?[210]
Who will the treasure-revealer be?
What will be the joys and concerns of that time?
What will people be like at that time?
Precious Orgyen, I pray you tell us!”

And in response, precious Orgyen said,
“Listen, sovereign of Tibet, Dharma King!
All existent teachings of sūtra and mantra
Are contained within my teachings.

“Although Tibet lies within my field of influence,
There are savage creatures who transgress the oaths
Who encounter adversity through contradicting the teacher and teachings.
In this region I have given instructions, empowerments, transmissions, and treasures.

“The common blessings of the teachings will decline if the lineage is broken.
Therefore, the treasure-revealers, my emanations,
Will occasionally appear as ngakpas, sometimes as householders,
And some will appear as women.

“When those with pure vision receive empowerments, transmissions,
And instructions of this close lineage, they will be able to reverse the negative karma of guile and conflict,
And the first of one hundred treasure-revealers,
Named Sangyé Lama will appear.[211]
Thereafter, the hundred main treasure-revealers will come in succession.

“In the meantime, some revealers will train disciples.
Sometimes temporary situations of conflict will be quelled.
At the end of the five hundred years of degeneration,
In Nālandā monastery,
The mistaken aspiration of Geshé Pelseng will ripen.[212]
And the spread of the non-Buddhist barbarians will be reversed twice.

“They will collapse, but, among the embers in Bu, some will still propitiate
the spirit Hanuman.[213]
By the strength of combining substances, mantra, and samādhi,
Many new practices will flourish.

“These will spread by the strength of perverted aspirations of the present.
Monkey-headed th’eurang ministers,
And shangpo ministers with various types of heads[214]
Will fight and repeatedly raise obstacles,
All as assisted by Hanuman.

“The minds of all humans will be easily turned against the dharma.
Unsatisfied by the riches they have,
They will turn to theft and banditry.
Families will fight, and unhappiness will follow.

“At that time, by the power of substances blessed by the perverted ones,
The sky will be the colour of blood for eighteen months.
The eight planets will align, and Ketu will be ascendant.[215]

“At that time, beings will be beset by attachment
Because their strong desire to unite with lovers will have no cure.
Treasure-revealers with no treasure to show will cover the earth;
Few who even have practiced for one year will be seen.

“All of the great treasure-revealers, my emanations,
Will protect all beings, supreme and inferior,
Showing them the path of liberation and connecting them with it.

“Because charlatan ‘treasure-revealers’ harbour worldly aims,
Like street dogs who never really relax,
They will get no satisfaction from the food and wealth they seek.
All sentient beings with rotten minds will follow after them.

“All of the treasure-revealers, my emanations,
Should rely on various mountain ranges as supportive places.
All you fortunate ones connected to me by previous actions and aspirations,
You must strive to enter the path of liberation!

“Those who falsely claim to be my emanations,
Do not understand the view, their meditation is directly ruined,
And they have no ability to teach the Dharma to others.
Deceiving themselves and others, they hoard offerings and raise children.
All degenerate beings will have faith in people like these.

“At that time the end of the teachings will arrive.
The essence and fruition of treasures and treatises will vanish.
Then, I myself will appear in Chakmo, in eastern Tibet[216]
Among the outcaste and poor, as one known as Lha.

“In order to teach the path to students, without regard to good and bad,
I will send an emanation, a poor outcaste,
Whoever is connected with me, the present Pema Jungné,
The hosts of all laypeople, high and low without exception –
I myself will emanate to them in a human form,
As the guide who connects them to the path of liberation.

“Like my two eyes, my two heart sons —
Pelyang and Sangyé Yeshé[217]
Will be like the array of stars adorning space,
And at that time, emanations of the Emperor and disciples will reappear.

“In random mountains and valleys, one hundred and eighty people
Who are inclined to the essential practice
Will attain the confidence of fearlessness, and be liberated into dharmakāya as rainbow bodies.
When the time comes for gathering the remaining disciples
All those fortunate ones connected to me through past karma
Will enter the path to liberation, the end of samsara.

“At that time, shameless hypocrites
Will be praised by everyone.
Sublime holy beings who single-pointedly exert themselves
in the essential practice
Will become the objects of attachment and anger.

“People will praise and take to be holy
Those who emanate as māras due to past negative activities.
Like throwing rocks and paving stones,
They will slander my emanations,
Who all exert themselves in the essential practice.

“At that time, the teachings of Māra will flourish.
Me, my emanations, and those two sublime beings
Will understand the signs of those supreme beings’ teachings.
They will bear the knowledge-name and strength-name of the emanations[218]
Of the present-day master from Nub, Sangyé Yeshé.
At a time when the high snow mountains are held by earth spirits,
In the west, upon the light-rays of the teachings of sūtra and mantra
I will rapidly ascend to the pure Khecara realm.
Along with eighty-two disciples.

“Tsogyal, you will hide
My concise biography
Along with three cycles of profound secret teachings
In the womb of Dorje Drak in symbolic script, as treasures,[219]
Entrusting the gyalpo spirit Yutreng as the guardian.”[220]

Then, Emperor Trisong Detsen asked,
“Will you establish the teachings in all hidden lands,
Away from the demonic teachings of the perverted barbarians?”

The great Orgyen Rinpoche replied,
“These hidden lands were entrusted
To the six types of protectors of those treasures.

“Future people will not falsely accuse you,
And the lives of the daring will be long.
Emperor, you yourself are a true emanation of Mañjuśrī,
And soon you will resolve back into Mañjuśrī’s heart.

“Later, barbaric teachings will not spread.
You and I will both return to protect the teachings and the people.
Though sentient beings are limitless in scope and number,
Sentient beings linked to me through aspirations and karma
Will be established on the level of total freedom beyond fear.”
At these words, Emperor Trisong Detsen rejoiced.

This is the seventh and final chapter of the biography of Padma that naturally liberates on sight, on how he gave direct instruction and prophecies of future times to the Emperor and his subjects.

Colophon

Samaya. Sealed! Sealed! Sealed! Iti.

In response to the earnest, repeated requests of my noble sons Khyentsé Nyugu, the excellent Khedrub Gyatso, Wangchuk, Ngawang Thinlé, [221] and many other perfect heart-sons, I, the heruka Dudjom Dorjé extracted this from the Heart Practice Bearing the Seal of Secrecy. [222] While I faithfully decoded it, Ngagkyé Jampel Dorjé of Ling wrote it down. [223] Virtue! Virtue! Virtue! Sarva maṅgalaṃ!

210. Secret Heart-Drop of the Ḍākinī
(gsang ba’i yang gsang mkha’ ‘gro’i snying thig)
211.Sangyé Lama (sangs rgyas bla ma, 1000-1080) was the first tertön, or revealer of termas hidden by Guru Rinpoche for the benefit of future generations.
212. Geshé Pelseng (dge bshes dpal seng)Hanuman (ha nu ma dA) is possibly referring to the Vaiṣnava folk hero Hanuman.
213. shangpo ministers (zhang blon)
214.This refers to Encke’s comet.
215.Chakmo (lcags mo)
216. Pelyang (dpal dbyangs) and Sangyé Yeshé (sangs rgyas ye shes)
217.The knowledge-name and strength-name
(mkhyen pa’i ming dang stobs kyi ming)
218. Dorje Drak (rdo rje brag)
219. Yutreng (g.yu phreng can)
220. Khyentsé Nyugu (mkhyen brtse’i myu gu), Khedrub Gyatso (mkhas grub rgya mtsho), Wangchuk (dbang phyug), and Ngawang Thinlé (ngag dbang phrin las)
221. The Heart Practice Bearing the Seal of Secrecy (thugs grub gsang rgya can) refers to Tukdrup Sangwe Gyachen (thugs sgrub gsang ba’i rgya can), a practice cycle within the major Zabsang Khandro Nyingtik cycle (zab gsang mkha’ ‘gros snying thig) of Dudjom Lingpa.
222. Ngagkyé Jampel Dorjé of Ling (gling gi sngags skyes ‘jam dpal rdo rje)

Text source:

THE LIFE STORY OF DUDJOM RINPOCHE

~ DudjomTersarNgondro

As Told by Himself

I, Dudjom Jigdrel Yeshe Dorje, was born in the year of the wooden dragon of the fifteenth rabjung cycle (1904). My birthplace was the hidden land of Pemako, and my father was Jampel Norbu Wangyal of the royal line of Kanam. When I was only three years old, I was recognized by the disciples of the great terton Dudjom Lingpa as the emanation of their master. They took me for their own, and thus I entered the door of Dharma.
“Reading and writing are the roots of knowledge,” my teacher said, and he made me study hard. At the same time, I had to memorize rituals, prayers, and so forth. I received instructions on the proper conduct of body, speech, and mind. I also studied history, spiritual tales, and the preliminary practices, and thanks to this, my intelligence developed a little. As the years went by, I was compassionately guided according to my ability by learned and accomplished lamas. I studied all the basic sciences such as grammar, spelling, poetry, astrology, and medicine, as well as the Dharma texts and commentaries of Madhyamika, Prajnaparamita the Five Doctrines of Maitrya, the
Bodhichaiyavatara, the Three Vows, and so forth. In particular, I revered the maturing and liberating tantras, their commentaries, and the profound instructions of the oral and treasure teachings of the Nyingma tradition. These ranged from the thirteen great activities of a vajra master to the rituals of the various practice traditions, making and decorating tormas, dancing, drawing mandalas, chanting, and music. Without overlooking anything, I trained most diligently in all the practical details of the vidyadhara lineage. Beginning with the accumulations and trainings of the preliminaries up to the main practice~ namely the approach and accomplishment sections of the creation stage, followed by the perfection stage practices, I persevered as much as I could, making up all the necessary numbers in the recitation.
However, I was led astray due to the fact that I have the unfortunate title of lama. I became a slave to the distracting activities that are said to be for the benefit of the doctrine and beings, and for that reason, I got about as much sign of accomplishment as feathers on a tortoise!
Whatever nectar of Dharma I received, most of it I explained and propagated as much as I could to others, according to their nature. And though not deserving to be numbered among the learned, yet so as not to disappoint those who requested me, and also in the hope that I might be of some service to the doctrine, I wrote and compiled more than twenty volumes. These include, for example:
The History of the Nyingma School, A General Survey of Nyingma Teachings, A History of Tibet, a word-for-word commentary on the Three Vows, and instructions and guidelines for many cycles of practice. It is said that the result of receiving teaching is the ability to compose—so I wrote all these works without expectation and trepidation.
Thanks to the kindness of my great and holy teachers, the eyes of my pure perception were not blinded and I never accumulated the evil karma of abandoning the Dharma, of having wrong views and denigrating the teachings of others, or of criticizing anyone at all. I am continually training myself in the wholesome attitude of avoiding all duplicity. But as I do not have the slightest doubt that I belong among the followers of the compassionate Buddha, albeit in the lowest ranks, I do occasionally have a slight feeling of pride. Which goes to show that I can’t even tell the difference between right and wrong! This is a short life story of myse1f an old tantrika.

 

The Seven Line Prayer Teaching with Lama Tsering Gyaltsen Rinpoche

~ DudjomTersarNgondro

Lama Tsering Gyaltsen Rinpoche  📸 Saraha Nyingma 

NOVEMBER 14th @ 4:00pm Pacific
ZOOM Livestream 
Ngondro Teaching: The Seven Line Prayer
with
Lama Tsering Gyaltsen Rinpoche 

(Note:  You must be a participant of the
Vajrayana Foundation Ngondro Program to attend.)

The overall significance of the Seven-Line Prayer is perhaps best appreciated in relation to a practice called guru-yoga, or “union with the nature of the guru.” Although the importance of a spiritual teacher is spoken of at all levels of Buddhist teaching, it is in the Vajrayana especially that the finding and attendance upon a qualified master or guru is emphasized as the indispensable prerequisite for the successful implementation of the practice. The purpose of guru-yoga is to purify and deepen the disciple’s relationship with his or her teacher. It is introduced as one of the preliminary practices, and it remains crucial—in fact its importance increases—as one progresses through the more advanced levels of the tantric path. The cultivation of devotion to the guru and the blending of one’s mind with his or her enlightened mind is, in the words of Dilgo Khyentse Rinpoche, “the most vital and necessary of all practices and is in itself the surest and fastest way to reach the goal of enlightenment.. ~ Padmakara Translation Group

Lama Tsering Gyaltsen Rinpoche,  A Short Bio 
A lifelong Buddhist practitioner of the Dudjom Lineage of Tibetan Buddhism and a learned Buddhist scholar, Lama Tsering Gyaltsen received a Master of Arts degree in Buddhist Studies from the Tibetan Institute of Higher Studies in Varanasi, India. Lama Gyaltsen Rinpoche arrived in the USA in 1996. He is an author of one book of Tibetan history, and several publications on various Buddhist subjects. He has also assisted in the editing and translating on numerous Buddhist texts. Lama Gyaltsen Rinpoche assisted or directed the creation of the Padma Charitable Foundation, located in Corvallis, Oregon, where he serves as the founding and head Dharma teacher. He is a Founding Director and Vice-President of the Saraha Nyingma Buddhist Institute.

~ Source:   Lama Tsering Gyaltsen Rinpoche