Dusun Sangye Supplication Commentary

7/30/2019 Dusun Sangye Supplication Commentary

1/13

1

Naturally peaceful abode of Padmasambhava,

Naturally-liberating, supreme essence of enlightened intent for

all motherly sentient beings,

Naturally-arising glorious qualities perfected in the infiniteclear light ---

May this sacred gathering place of sublime teacher and humble

disciples be victorious!

After many prior incarnations since the time of Murub Tsaypo,

the prince of the King (Trisong Duetsen), came his radiant

display of wisdom. Terton Sangye Lingpa, who immediatelyreincarnated as the great treasure revealer, Orgyan Chogyur

Dechen Lingpa. His coming was prophesized in the Synthesis

of Interdependence Sutras:

The Profound termas, which were hidden in the treasury of

space, were put away for a sublime individual, the result of the

aspirations of Guru Rinpoche and Murub Tsaypo, who willcome as the future reincarnation of you, the Sublime Son. At

that time, the translators, panditas, king and followers will

likewise gather around. In particular, the meeting of the

majesties, the sublime father and son, mutually supporting each

other will gradually awaken their karmic fortune. Then they

will be able to encounter my ultimate instructions. In pure

vision, they will meet with the reality that is myself. They will

teach the fresh, sublime practice of the Mantrayana. If one

practices one will attain accomplishment without very much

effort. Also, there will be many disciples who will obtain

siddhis.

Similarly, concerning out contemporary main Lord Protector,

Orgyan DudjomDrodul Lingpa, the following is found in the

terma texts of Orgyan Dechen Lingpa:

In the future, in the nine peaked eastern snowy mountains of

Tibet,

In the self-arising secret pure realm of Dorje Phagmo,


2/13

2

There will appear an emanation from the royal family of

Drogben.

Part of his name will be Jana; he will hold the yogic conduct

of Mantrayana.His life style will not be fixed; his intelligence will be

extraordinary.

He will reveal new termas, and maintain the teachings of the

old ones.

Whoever has connection to him will be led to Ngayab Palri

(Guru Rinpoches pure-land)


3/13

3

The Ornament of the Enlightened Wisdom Mind of GuruRinpoche Explaining the Verses of the (6 Line) Vajra

Prayer.

Om Svasti.

Just remembering the wish-fulfilling jewel dispels all longing.

(I) Prostrate with devotion to the Lord Guru, (author) of the

verses of the vajra prayer, (and offer) a condensed explanation.

Thus:


4/13

4

This six line Vajra prayer, which came from the profound

treasure of Orgyan Chogyur Dechen Lingpa, is the

quintessence of all supplications. It is the blessing filled Vajra-

speech of Guru Rinpoche. I will explain a little meaning forthis prayer according to the omniscient Lama Dorje Ziji Tsals

Vajra speech as explained in my supreme Lord Gyurm

Ngdn Wangpos precious oral transmission.

In the first place:


5/13

5

Great Bliss, the lord of all accomplishments;

Outwardly, (the second line expresses the essence and meaning

of) the profound holy dharma from among the three jewels; (itis essential because) the practitioner can take rebirth in the

higher realms and realize all the great qualities of

enlightenment in the ultimate excellence by practicing the

Gurus precious dharma instruction.

Inwardly, the source of (all desired) siddhis is the yidam

(deity); (because) all ordinary and extraordinary siddhiswithout exception are received through Guru Rinpoche.

Secretly, (Guru Rinpoche) is the essence of sambhogakaya, the

body of perfect enlightened rapture; because from dharmakaya

without the least separation (from dharmakaya) he displays and

enjoys all the dharmas of samsara and nirvana in a non-dual

manner undefiled by any negative emotions for the blissfulenjoyment of (all beings)

/9-&+- ,-


6/13

6

by means of that purity they clear all obstacles to the

accomplishment of the paths and bhumis by means of the

favorable conditions (that help) accomplish the 4 enlightened

activities. Again, accomplishment is through Guru Rinpoche

who is the essence of all the supreme mandalas.

Secretly, Guru Rinpoche is the essence of nirmanakaya

because his emanation body tames each (of his) disciples

according to whether their individual vision, capacity, ability,

etc., is supreme, low, or intermediate. (He) leads them on the

path that ripens and liberates through invaluable teachings and

most precious pith instructions that are secret, vast, and

profound.

Thus, outwardly, (he is) the three jewels. Inwardly, (he is) the

three roots. Secretly (he is) the three kayas of

enlightenment.(He is) the embodiment of all the Buddhas. (He

is) the source of all sublime dharmas. (He is)the essential

leader of all the sangha like a jewel ornament on the crown of

the head.

/+-7:-l#--I:

DD DUL DRAK PO TSALWrathful power, subdues demons;

Because (He is) the great sovereign of all the (Buddha)

families, (he is) the bearer of the secret name. Because (of

Guru Rinpoches supreme realization of himself) the fearful

four maras tame themselves in their own state and the three

secret enemies (the 3 poisons) are liberated into the space (of

dharmadhatu). Through Guru Rinpoches total empowerment


7/13

7

of the four aspects of Buddha activity, (he) liberates rather than

defeats (all nihilists); (he) cares for his followers through his

continuous great compassion and love and he liberates others.

Like this, by means of great wisdoms power, the twoobscurations and all habitual tendencies are liberated as the

display of the state of non-dual awareness space. (So he is:

Wrathful powersubdues demons)

In this way (I) make supplication and pray to the guru

of great qualities:

#


8/13

8

e,-b


9/13

9

13. Fear of plagues, illness, etc.;14. Fear of untimely death;15. Fear of being poor and in need;16. Fear of unwanted circumstances.

Inner obstacles are the 4 maras:

(a)Skandha mara (which is) clinging to a (solid) self.(b)Klesha mara (which is) grasping to desire

attachment.

(c)Devaputra mara (which is) cheating (ourselves)through pride, inattentiveness, and carelessness.

(d)Myrtu mara (which is the obstacle) of death andtheft of life force.

Secret obstacles are the afflictive emotions:

1. Desire; 2. Hatred; 3. Ignorance; 4. Pride; and

5. Jealousy.

Because all of the above make obstacles to accomplishment of

liberation and the ultimate Enlightened state, (it is necessary) to

pacify outer obstacles by fully realizing that appearance, sound,

and awareness are the display of deity, mantra and

dharmakaya. Inner obstacles are pacified by liberating grasping

and clinging in the space of no-self or dharmadhatu. Secret

obstacles are pacified by realizing that the 5 poisons are the

nature of the 5 wisdoms (from the beginningless beginning)

and by transforming negative circumstances into positive

circumstances. (I) Supplicate and pray that by the power of

Guru Rinpoches three secret blessings all obstacles are

pacified.

/


10/13

10

(There are) 2 (kinds) of wishes, temporary wishes and ultimate

wishes. Temporary wishes are such that they abide until (I)

attain Enlightenment by the accomplishment of all harmonious

conditions through practice. (Thus I) continually supplicate andpray (to Guru Rinpoche)

It is (in the sutras) such as:

Long life, as well as, freedom from illness,

Beautiful form, good fortune, noble family,

Abundance, and wisdom (these) 7 (qualities).

Thus it is written. In general, by means of these 7 noble

qualities (one achieves) rebirth and stable life in the higher

realms. (I) supplicate and pray to be empowered by the 7 noble

qualities entering my mind stream. The 7 noble qualities are:

The noble human quality of faith;

The noble human quality of discipline;

The noble human quality of diligence;The noble human quality of modesty and shame;

The noble human quality of learning;

The noble human quality of generosity; and

The noble human quality of wisdom.

(Then,) the ultimate wish is to receive the siddhis of the

supreme mahamudra. Furthermore, the ground of all sentient

beings is Buddha nature (sugatagarbha) which is primordially

the true nature of mind. But because of not recognizing my

own true nature due to the veils of the incidental obscurations

and habitual propensities, (I) wander in samsara. The antidote

for the two obscurations is practicing by means of the union of

the two accumulations and the union of the creation stage and

the dissolution stage (kyerim and dzogrim).

As a result of (this) practice (we realize) the true nature of

mind, which is the essence of the four Kayas and the five

wisdoms; the incidental obscurations are exhausted into the

space of dharmadhatu; thus, (one) realizes the true nature of


11/13

11

the way it is and achieves the ultimate siddhis. (In this way)

the temporary and ultimate wishes are swiftly, effortlessly, and

spontaneously accomplished.

(Dedication)

The sublime swift path of vajrayana is the supreme path of all

paths. Supplication to the lama is the supreme practice of all

practices. (Therefore) it is the cause for all excellent exalted

objects of desire (in this and in future lives). So just remain

close to the sublime teacher! By these my virtuous effort here,may all beings, myself and others, be embraced by Guru

Rinpoche in all of our lifetimes.

Thus this son of noble family, wisdom holder Tseten Yutron

requests and exhort (beings to practice the holy dharma).

(I) Rigdzin Nyugu, Jigdral Yeshe Dorje, at the place calledMon Pa Dro Tak Tsang Seng Ge Sam Drup spontaneously and

uninterruptedly wrote this down.

May this accomplish the benefit of all!

Thus, the profound terma: the Six-Line Vajra Prayer of the

Great Treasure Revealer Dechen Chogyur Lingpa is a

commentary by the main Lord Protector Dudjom Drodul

Lingpa. The essential meaning of the sutras and tantras is

explained and he lays the basis for the precious field of

accumulation-the ninefold refuge. With great compassionate

caring for all sentient beings who pervade space, he explains

the supplication in terms of outer, inner and secret meaning.

This very synthesis of the essence of the profound oral

instructions is more precious than a wish-fulfilling jewel. If our

faith, diligence, and so forth are unerring, there is absolutely no

need to have doubt, for the supplication and its commentary

will never deceive us. If we practice at all times by way of the

authentic three, namely: preparation, main practice and


12/13

12

conclusion, and if we also remember the meaning while

reciting the words, the there is no doubt that all temporary and

long term obstacles will be pacified in there own state, and we

will swiftly obtain ordinary and extraordinary siddhis.

As for the basis, namely reliance upon extremely stable faith,

devotion and pure vision, it is said in the Sutra of the Ten

Bhumis:

In those people who lake faith

No positive Dharma can arise,Just as from a burnt seed

No green shoot will ever sprout.

Likewise, it will get butter or oil from churning milk or

squeezing a sesame seed. However, one will never get butter or

oil from squeezing dry sand.

Thus the frail and weak person, Ta-De offers a sincere

reminder that it is important to strive as mush as possible

supplicating and praying with a single pointed mind of faith

and devotion.

The wisdom of all the Victorious Ones (Buddha)

Is everlastingly endowed with the most supreme qualities,

Thus, for the lineage-holders endowed with pure faith and

samaya,

May fully-perfected positivity, virtue, and goodness excellently

increase.

As aspired, may it bring fruitful accomplishment (Siddhi

Rastu)!

If one has still not seen the unchanging nature of mind,

Which has always been with one since beginningless time,

Then, immediately, having just begun to mediate on

visualization,


13/13

13

How can one expect to see amazing, miraculous appearances

seen by Mahasiddhas?

These are the sacred words of the great scholar andaccomplished master Gedun Chophel.

Dusun Sangye Supplication Commentary

Documents

Transcript of Dusun Sangye Supplication Commentary