More 2004 memories

A Garland of Immortal Wish-fulfilling Trees: The Palyul Tradition of Nyingmapa by Ven. Tsering Lama Jampal Zangpo, translated by Sangye Khandro on page 135 states: “Free from the stain of partiality, Thubten Palzang’s activities are like a great ocean of enlightened conduct for the benefit of the doctrine and sentient beings. Thubten Palzang presently resides at and presides over the Palyul monastery in Tibet.”  Venerable Tulku Thubsang led 2004 Summer retreat in Upstate Palyul Center, offering teachings and bestowing following Empowerments: Taphak, Tamar, Sangdu, Namcho Vajrasattva, Namcho Padmasambhava, Kyerim & Dzogrim, 8 Herukas. In New York City Venerable Tulku Rinpoche offered Shi-Tro and Amitayus Form of Guru Rinpoche empowerments.

An offering of aspiration prayer:

I pray for the excellent health of the teacher,
I pray for supreme long life as well.
I pray for the ever-increasing expansion of miraculous activity.
Grant blessings that I may never be separate from the Lama!

[In the picture Tulku Rinpoche talking to a devotee after Long Life empowerment in NYC]

Door to Certainty – quotes

Pleasant words
profound meaning
grand philosophy:
do not exhaust your body or your mind
trying to obtain such dharma.
Trust the teachings you have received
according to your capacities
and practice them.
They will benefit your mind.

Retreat master of the Karmapas, Bokar Rinpoche. In the book: “Opening The Door to Certainty”.

I am going to make this a thread of short quotations i come across, and it should be about same, establishing oneself in certainty 🙂

Do not mistake Understanding for Realization
Do not mistake Realization for Liberation
Do not hope for Realization, but practice (meditation) all of your life
-Often quoted without attributation

Quotations from Glimpse after Glimpse:

Glimpse of March 17th.
“The extraordinary qualities of great beings who hide their nature escapes ordinary people like us, despite our best efforts in examining them. On the other hand, even ordinary charlatans are expert at deceiving others by behaving like saints.”

One of memorable glimpses:
“In a cloudless night sky, the full moon,
“The Lord of Stars,” is about to rise . . .
The face of my compassionate lord, Padmasambhava,
Draws me on, radiating its tender welcome.

My delight in death is far, far greater than
The delight of traders at making vast fortunes at sea,
Or the lords of the gods who vaunt their victory in battle;
Or of those sages who have entered the rapture of perfect absorption.
So just as a traveler who sets out on the road when the time has come to go,
I will not remain in this world any longer,
But will go to dwell in the stronghold of the great bliss of deathlessness.”

On this page one can sign up to receive Glimpse after Glimpse in your Inbox, everyday:

‘I am present in front of anyone who has faith in me, Just as the moon casts its reflection, effortlessly, In any vessel filled with water.’

‘For those with fervent faith and devotion, My compassion is swifter than that of any other buddha. Until there is an end to beings in these three realms of samsara, There will be no end to Padmakara’s compassion.’

Remaining in the clarity and confidence of Rigpa allows all your thoughts and emotions to liberate naturally and effortlessly within its vast expanse, like writing in water, or painting in the sky. If you truly perfect this practice, karma has no chance to be accumulated, and in this state of aimless, carefree abandon, what Dudjom Rinpoche calls “uninhibited, naked ease,” the karmic law of cause and effect can no longer bind you in any way.
-Sogyal Rinpoche in the “Glimpse After Glimpse”

Retreat of 2004 Memory

Today I received total of 3 flyers in the mail for the upcoming 2006 Summer retreat at Palyul Upstate Retreat Center.

Here is a memory from 2004:
During 2004 retreat at Palyul Upstate Retreat Center many people were thinking about weather, as retreat took place one month late then usual, several quite chilly nights were inevitable. Here is a picture of His Holiness Penor Rinpoche during one of the very last days of that retreat. I personally find this picture to be great source of ease and comfort.

An offering of aspirational prayer:

“In all lifetimes, may I never be separated from perfectly pure guru,
Utilizing the glorious Dharma to its utmost,
And by excellently perfecting all pure qualities on the stages and paths.
May I swiftly achieve the state of the Glorious Lama!”

About this blog, yahoo names, worthwhile books…

Link to the review. Here is a scan of the cover of the book from my library. I remember finding it in the 2nd hand bookstore in which I worked. I had mixed feelings, because I was not really familiar with it’s author yet and looking at that cover I saw an excellent picture of Zangdok Pelry in same time table of contents provided for very broad range (really broad) of subjects covered, arguably too broad for a book to cover and not become one of most famous books on Nyingma practice published in 1995. I was never disappointed reading it when I brought it home. It is a very good book, by a very good author that I have developed trust towards. It is just very curious to think abut this kinds of things and clearly see (hopefully) how it had nothing to do with the book or the author, but rather with my own obscurations, due to which I had slight confusion arise, even as I was looking at representation of Pure Land of Guru Rinpoche (which was the reason I bought the book anyway, I said to myself: “I got to have book with such a cover no mater what I feel at the moment”)

There exists a very great commentary on heart practice of all Nyingmapas, the Vajra Seven Line Prayer to Guru Rinpoche, the Padmasambhava. It is written by most important scholar of recent times Lama Mipham Namgyal Rinpoche (1846-1912). Title of the commentary is Pema Karpo (White Lotus) Tulku Thondup Rinpoche summarizes this work in 11th chapter of the book.

I was not able to register shorter names that came to mind like “omahhum” with yahoo, they are all taken already, however I was happy to register gurupemasiddhihum, which is no other then concise supplication for blessings to the Guru.

Here are quotations:
Page 171:
“Master (GURU) Padmasambhava (PEMA), please bestow (HUM) attainments (SIDDHI) [upon us].”

Page 173:
“GURU means master or spiritual guide, one who is prosperous with excellent qualities; to whom no one is superior…
PADMA is the first part of Guru Rinpoche’s name.
SIDDHI is what we want to accomplish – the common and uncommon attainments.
HUM means the supplication to bestow the siddhis (attainments).
So, O Guru Padma, bestow the siddhi.”

Thus, URL of this personal page in which I plan to collect things and sometimes, as time allows post pictures is:

EDIT: – old URL for this blog, – new URL for this blog.
If you like to stay in touch, you are welcome to bookmark it. Thank you for showing interest and taking time to visit.


A Prayer

A Prayer To Recognize My Own Faults And Keep in Mind the Objects of Refuge

A confession of defects, and a prayer of aspiration to understand very clearly what to accept and what to reject.

By His Holiness Dudjom Rinpoche Jikdrel Yeshe Dorje

I pay homage to the guru.

Shakyamuni, Victorious One.
Supreme guide of the realm for this fortunate aeon,
Sons of the Victorious one,
Assembly of noble Bodhisattvas who tame sentient beings,
Lord guru, matchless savior of beings in the dark age,
The three Roots and oath-bound Dharma guardians-
Again and again, I ask from my heart,
Recalling you with longing and one-pointed mind-
Please turn your attention toward me.
Take hold of me with your lovingkindness And with the power of your unhindered compassion
Grant your blessings that my thoughts and aims
be carried out in accord with Dharma.

Through past acts, not without merit,
I have obtained this precious human birth.
Through past merit, not slight,
I have met the sublime Dharma.
Accepted by the guru, I was able to obtain empowerments,
Blessings, and the essential instructions-
All this wealth I now hold in my hands.

But my mind, like a babbling monkey, falls under the sway
Of the enticing, deceptive demon of distraction
And I cannot take advantage of the wealth that is my own.
Thus, this free, well-favored human birth
And the lama’s teaching are both wasted.

Now I am at a turning point:
All the teachings that I’ve asked for,
All I’ve received, are like a myth.
My body has the appearance of a practitioner,
And I have a practitioner’s conceit;
My mind cannot fathom the true teachings.

Lacking even a trace of common Dharma, much less holy Dharma,
The sixteen rules for ordinary social behavior
Are just something that I’ve heard of.
Seeing myself behave badly, I’m without shame;
Seen by others, I’m unembarassed;
My bond to the teachings is short as a marmot’s tail.

Unable to practice properly true Dharma’s ten virtuous deeds,
Harboring sectarian bias toward the one Buddha’s teachings,
I slander the teachings and great beings
A gather up bad karma.
Based on Dharma
I carry a great weight of evil deeds.

The more teaching I’ve received,
The more my vision of myself inflates,
Though intellectual analyses cannot penetrate
The deep meaning of the teachings.

With conceit, I think, “I keep the Pratimoksha disciplines!”
But the four dharma practices have been lost without a trace.

With conceit, I think, “I posses the precious Bodhisattva training!”
But the Four Boundless Ones are just like pictures of a lamp.

With conceit, I think, “I keep the Secret Mantrayana samayas!”
But, not respecting the first root transgression,
I become careless about all the rest.

I can glibly explain the Four Thoughts That Turn the Mind to Dharma,
But my attachment to phenomena
Shows that my own mind has not truly changed.

Though I rely on a teacher, respect and devotion slowly ebb away;
Instead of having pure perception, I have wrong views,
And see the guru as my equal.

Love and respect toward my vajra friends weakens;
Unable to endure a few harsh words, I complain constantly.

Lacking thorough training in bodhicitta,
The love and compassion that comes about
From seeing all beings of the six realms as my parents
Disappears like mist.

Although I act as if I practice the paths of kyerim and dzogrim,
I cannot even cope with ordinary endless delusion.

I recognize that the ultimate teaching of sutra and tantra
Is emptiness, but can’t make use of that recognition;
My mindstream stays hard as horn.

When I practice remaining in mind’s true condition
I am without stability, yet I mouth off about the profound view
And toss cause and effect to the winds.

On the outside-I can give a show of good behavior;
On the inside- desire, attachment, greed rage like fire.

Though my body remains in isolated mountain retreat,
My mind wanders into town constantly, night and day.

Without enjoying a real measure of certainty in myself,
Thinking to act for other’s benefit is just a fairytale.

Although it is impossible that the Three Jewels betray me,
Due to my weak devotion, I fear I will betray myself.

Thus, although I am without the wrong view
Of not believing in the teacher and the holy Dharma,
In these bad times we sentient beings
Are busily perfecting our bad karma,
Knowing, heedlessly, falling under the sway of unawareness;
Failing to maintain mindfulness, we suffer a great loss.

When I examine myself, I see
That everything I’ve done has only added on to my confusion,
That all my thinking has been stained
By the obscuring emotions and by grasping.
Not seeing that even my virtuous acts
Are polluted with negativities
Where else is there to end up but in the lower realms?
As for the way I behave and what I’ve done,
Bringing these to mind, I am sickened.
Looking to others, I am only more discouraged;
There are no friends to benefit and ease my mind.

If I cannot take care of myself now,
Others cannot give me refuge when hope is exhausted
And I’m in the hands of the messengers of the Lord of Death.
To wait for a rescue that can never come,
Isn’t that self-deception?

Thus, with shame and remorse recognizing my own errors,
Whatever offenses against Dharma have occurred,
Whatever samaya transgressions and violations,
I won’t try to conceal from those with wisdom vision.

From the bottom of my heart, I confess;
With your compassion, please endure me.
Be my refuge from the danger of the precipitous, errant path;
Grant the deliverance of finding the perfect, liberating path.

My whole life has been spent practicing this and practicing that
With nothing in my hands to show for it,
No attainment.

From now on, avoiding the miserable path of knowing much,
And missing the one thing I need
Why not go on the path of knowing the one thing that frees all?

Certain, unfailing hope, sole, supreme Lord upon whom I rely,
Root guru who combines all refuges in one,
I supplicate you with devotion and one pointed mind;
Supreme refuge, lord of greatest kindness,
Take hold of me with your compassion.

Grant your blessing that I be able to see my own faults.

Grant your blessing that I have no wish to see the faults of others.

Grant your blessing that evil, cruel, and vicious thoughts be pacified.

Grant your blessing that wholesome thoughts arise deep from within.

Grant your blessing that desire may lessen and contentment increase.

Grant your blessing that I remember the uncertainty of the time of death.

Grant your blessing that I be unconcerned at the time of death.

Grant your blessing that I develop trust in Dharma.

Grant your blessing that I practice impartial pure perception.

Grant your blessing that I develop unfabricated devotion and respect.

Grant your blessing that I persevere, seeing that I have so little time left.

Grant your blessing that I be able to establish Dharma as my ultimate innermost goal.

Grant your blessing that I free my mindstream the innermost practice.

Grant your blessing that I have no obstacles to practice

Grant your blessing that the fruit of my practice may ripen quickly.

Grant your blessing that all conduct with those with whom I have a karmic link may be meaningful.

Grant your blessing that the duality of hope and fear be extinguished.

Grant your blessing that I see nondual wakefulness.

Grant your blessing that I recognize my own innate wakefulness.

Grant your blessing that I hold the dharmakaya citadel.

Grant your blessing that I gain the great effortless certainty.

By means of the great weapon,
Indestructible primordial wakeful awareness,
May the void life-force of samsara and nirvana
Both be severed, at once.

Then, in the unending great bliss of Nyema’s feast
May we always enjoy the activity
That is beyond joining and parting.

In the pervasive space of evenness,
Even the word “suffering” does not exist-
So who ought to be striving for happiness?

In the Kingdom of Samantabhadra
Happiness and suffering are of one taste;
Without grasping, they liberate of themselves.

May I attain Samantabhadra’s kingdom in this very life!

Written by H.H. Dudjom Rinpoche, Jigdral Yeshe Dorje (1904-1987)


This is a supplication, confession of faults, and an aspiration-prayer combined in one.
One night early in Water-Pig year (1983), my wisdom consort Rigdzin Wangmo had a dream in which appeared a female companion who had often appeared in her dreams. The girl said, “Now you should ask Rinpoche to write a supplication prayer. Alright?” and left. Later, on the tenth of the waxing moon, she appeared again, saying, “Why haven’t you asked about the writing of that prayer?”
That next morning, when we were discussing the dreams and the prayer, I said, “There are already plenty of supplication prayers, but not enough people who do them.” Rigdzin Wangmo insisted, saying, “No matter whether it’s short or long, you must write this supplication.”
Then I thought, “These days there is danger from disease, war, and famine. In order to protect people from these dangers, I should write a prayer reminding the Compassionate Ones of their vows to help beings.” But although I was thinking of writing one, due to the distraction of many events, I didn’t have the chance.
Once again, on the evening of the 10th, the girl appeared, as before. She said in the dream, “Don’t neglect the prayer that I asked for before. There is a great need for it!”
So, I thought to write it on the 15th of the same month. On the night of the 14th, I prayed with one-pointed mind to Guru Rinpoche, asking for his blessing in order to compose the prayer, making this aspiration, I went to sleep.
The next morning at dawn, in my own dream, I was at the head of a large hall like temple. Out of nowhere a young white man appeared in white clothes, with long hair spread out over his shoulders, holding a pair of cymbals. he rolled the cymbals, making a lovely sound, and danced toward me, spiraling closer and closer, in circles toward the right, dancing as do the Ging. He said:

“If you want to establish the teachings,
Make them firm in your mind.
In the depths of mind, you will find Buddhahood.

If you wish to visit Buddhafields,
Purify ordinary deluded attachment.
The perfect, excellent Buddhafield is near at hand.

Develop diligence to practice
The essence of the teachings.
Without, who can gain the siddhi?

It is hard to see one’s own faults.
So, pointing them out to oneself
Is a crucial instruction.

In the end, when faults are, one by one, removed
Enlightened qualities increase and shine forth.”

At the end of this poem, he rolled the cymbals and then crashed them together, and I awoke. After I woke up, I did not forget what he had said, and I understood it to have been advice on practicing what to accept and what to reject. I was regretful that, although I had actually seen the face of my only father guru, I had not recognized him.

I, Jigdral Yeshe Dorje, old father of the Nyingma, wrote this from my own experience. May it be of benefit. Sarvatha Mangalam.


The four dharma practices:
not returning verbal abuse; not returning physical abuse; not returning anger for anger; not returning provocation even though one has been provoked.�

The four boundless ones:
boundless love; boundless compassion; boundless joy; boundless equanimity.�

The first root samaya transgression:
disparaging one’s master.

The four thoughts that turn the mind to Dharma:
keeping in mind
1) the rarity of the free-well-favored human birth;
2) the inevitability of death;
3) the inescapability of karma, cause and effect;
4) the vast inherent suffering of samsara.

developing stage meditation.

completion stage meditation.

Translated by Bhakha Tulku and Constance Wilkinson, Boudhnath, Nepal, 1989

Originally published at Sahayogi Press, Kathmandu, Nepal

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