Mandala for the Support of Accomplishment

To make the mandala offering, you will need two mandalas. The first, called the “mandala for the support of accomplishment,” is placed on the shrine and visualized as a refuge tree. This support is made by filling three rings placed on a mandala pan with piles of offerings, totalling thirty-seven. If you do not have these rings, then put a mandala pan piled with rice on the shrine. The second is the offering mandala which is held in your lap. In addition, you will need rice, seeds, grain or precious
stones, Precious stones are the best. If you use rice or grain, color it with saffron. Visualize each single grain of rice as one three-thousandfold world system, as was described before. Sit with a cloth draped across your lap to hold the pile of rice. Hold a bit of the rice and the pan in your left hand. Your right hand, formed into the mudra of the vajra fist, holds a small amount of rice between the thumb and middle finger. Recite the hundred syllable mantra while rubbing the underside of your right wrist on the mandala pan in a clockwise circle until you complete one recitation. Then drop the rice from between the fingers of your right hand back into the pile on your lap. With the same hand, pick up a handful of rice and make seven piles on the surface of the pan. The first one, in the center of the pan, represents Mount Meru. Then make a pile above the center one, another to the right, one below, and one to the left of the first pile. These four represent the four continents. Make the sixth pile in the same place as the second pile and the seventh pile in the same place as the fourth. These last two represent the sun and moon. After you finish making the piles, wipe the pan clean with the underside of your right wrist in a clockwise rotation. (The offering will fall into the cloth.) Think of the mandala plate as symbolizing the purity of your mind. As you rub your wrist on the pan, the action of rubbing the bodhicitta nerve, which passes through your wrist, purifies your mind’s obscurations.

Source: Dudjom Tersar Ngondro Commentary by Lama Tharchin Rinpoche.

Digi Dudjom Tersar Ngondro Commentary

Lama Tharchin Rinpoche Chants Dudjom Tersar Ngondro

This weekend, streaming online, on 𝐉𝐮𝐥𝐲 𝟏𝟓𝐭𝐡, 𝐒𝐚𝐭𝐮𝐫𝐝𝐚𝐲, 𝐚𝐭 𝟗:𝟑𝟎𝐚𝐦 𝐏𝐚𝐜𝐢𝐟𝐢𝐜, 𝐃𝐮𝐝𝐣𝐨𝐦 𝐓𝐞𝐫𝐬𝐚𝐫 𝐂𝐨𝐧𝐜𝐢𝐬𝐞 𝐍𝐠𝐨𝐧𝐝𝐫𝐨 𝐀𝐜𝐜𝐮𝐦𝐮𝐥𝐚𝐭𝐢𝐨𝐧 for the Vajrayana Foundation Ngondro Participants. Watch your email for logon information.

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The Bardo of Meditative Absorption

The bardo of meditative absorption may be described as the period of time we spend in meditative equipoise. It terminates when we arise from this state. It is called a bardo because it is not like our ordinary current of deluded thoughts, nor is it like phenomenal perception as experienced in the course of life. It is a period of meditative stability, a state of concentration as fresh and untarnished as the sky. It is like a motionless ocean in which there are no waves.

It is impossible to remain in this state when the mind is full of thoughts (appropriately likened to a gang of robbers), or even when it is occupied with more subtle mental undercurrents, mixed and matted together like threads. Stable meditation is impossible in such circumstances.

The teachings say that meditators must not fall under the power of their thoughts, which are like thieves. They should instead have undistracted mindfulness and powerful diligence with which they can prevent their concentration from disintegrating.

The dream bardo and the bardo of meditative absorption are subdivisions of the present life. The bardo of the present life naturally includes our practice. Even if it is intermittent, it life naturally includes our practice.

Even if it is intermittent, it is of necessity performed within the scope of our present existence. It is only here that we can meditate.

Dudjom Rinpoche Jigdral Yeshe Dorje –
Counsels From My Heart
 Shambhala Publications

The Hundred-Syllable Mantra

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The Meaning of the Hundred-Syllable Mantra
The mantra is a prayer evoking Vajrasattva’s promise. Here are the words with their equivalent meanings.

Most highly praised,

Vajrasattva! The sacred link between us—

Guard it closely. O Vajrasattva,

May you remain firmly with me.

May you completely satisfy me.

Make me blossom fully.

May you always be loving toward me.

Bestow on me all accomplishments.

In all my actions

Make my mind most virtuous.

HUNG (The vital seed syllable of Vajrasattva.)

HA HA HA HA (Syllables indicating the four boundless attitudes, the four empowerments, the four joys, and the four bodies.)

HO (A laugh of pleasure at those.)

O Victorious, Virtuous, and Transcendent One of all the Tathagatas,

You are the diamond—do not forsake me.

Make me a diamond holder.

O great being of the commitment,

May I be inseparably united with you.

This entails performing positive actions as antidotes to negative ones. In this case, it refers to the essential points of visualizing the deity, reciting the mantra, concentrating on the negative actions and obscurations being washed away, and so on.

This is to give rise to intense remorse for the negative actions one has performed in the past—as if one had taken poison.

This is the firm resolution to refrain from negative actions in the future, even if one’s life is at stake. These last two powers are complete when at the end of reciting the mantra, one verbalizes one’s parting, in verse or as prose, with such prayers as “In ignorance and confusion . . .” Even if one cannot do this, giving rise to true regret and recognizing the fault in future wrongdoing will automatically produce the resolution to refrain. There is not one of us who has not entered the door of the Secret Mantra Vehicle. And once we have done so, if we do not subsequently keep the commitments, we will go to hell; if we do keep them, we will attain Buddhahood. There is no other destination than these two. The Secret Mantra Vehicle commitments are very subtle, numerous, and difficult to keep. Even Lord Atisha said that after he had entered the Mantra Vehicle, he committed fault after fault in rapid succession. So for us who have few antidotes, weak mindfulness, and no vigilance (we do not even know the different categories of vows, nor the point at which we break the precepts), there can be no doubt that breaches of our vows are falling on us like rain. We should therefore do the practice of Vajrasattva every day and recite the hundred syllables twenty-one times. By doing so, our downfalls will be blessed and their fully ripened effect will be prevented from growing greater. And by reciting the hundred-syllable mantra one hundred thousand times, all our downfalls will be eradicated, as the Ornament of the Essence says:

Clearly visualize Vajrasattva Enthroned on a white lotus and moon: By reciting twenty-one times The hundred syllables according to the ritual, Downfalls and the like will be blessed And therefore not grow greater. Thus the greatest accomplished beings have taught, So do this practice constantly. If you recite it one hundred thousand times, You will become the very embodiment of total purity.

Torch Lighting the Way to Freedom
Complete Instructions on the Preliminary Practice of the Profound and Secret Heart Essence of the Dakini
By Dunjom Rinpoche Jigdral Yeshe Dorje 
Translated by the Padmakara Translation Group
Shambhla Boston & London 2011

We offer these words of advise to our sangha as we remember and pray for Venerable Dhomang Gyatrul Rinpoche who entered Parivirvnan on April 8th.

As Lama Tharchin Rinpoche said, in speaking of Kyabje Thinley Norbu Rinpoche’s parinirvana:

“It is like doing one mantra on a holy day where the merit multiplies by millions. During this time, we can remember Rinpoche’s wisdom, his kindness, how much that has penetrated our mind, how our lives would be inconceivable without him … We can come together and pray, make aspiration prayers together that immediately this life has set we can be reborn in the Pureland, that we can practice together and attain fully enlightened Buddhahood always together. Then we don’t have any separation, from life to life.”  

See Orgyen Dorje Den for Parinirvana of Venerable Dhomang Gyatrul Rinpoche Puja Schedule and Swift Rebirth Prayer