Benefits and Advantages of the Vajra Guru Mantra

 

The Syllable by Syllable Commentary
Explaining the Benefits and Advantages of the Vajra Guru Mantra

By the great tertön Karma Lingpa (14th century)

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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, the spiritual 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 a legacy 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 attain enlightenment.

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, in particular, 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 the continent 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 have promised, 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 is burned 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.

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Photo by But-sou Lai. The Blessing of Generosity Message from Rinpoche There is a reason why, when we learn the six paramitas, generosity always comes first. As human beings we are so impatient, we want instant gratification, instant happiness, instant results. We often hear that if you are generous, in the future you will be rich. But that's just a very simplistic way of explaining things. If you really think deeply about the practice of generosity, you see that it not only causes future happiness, the practice itself is instant happiness. When young children are asked to give something, they give it with such joy—giving is part of who they are. Even though many of us may have hidden agendas when we give presents, still the act of giving can bring so much joy and satisfaction. You can be generous and let people know that it is you who is doing the giving and you will be happy. Or you can perform acts of generosity without anyone knowing. Often your joy will increase even more when you keep your generosity secret. And of course there is no need to explain that if generosity is accompanied by the wisdom of nonduality, this is the supreme deed of the bodhisattvas. So it is really understandable that, of all the six paramitas, generosity is taught first. It instantly gives us the blessing of joy. When somebody is generous toward us we feel so touched and rejoice in their generosity. The same must occur when we are generous to others. Dzongsar Jamyang Khyentse Chair, Khyentse Foundation Board of Directors   AND THEN...   Coming in August:     The theme of the August Communiqué is "work as practice." We'll also feature an article on Thangtong Gyalpo, a 14th-century Buddhist physician, architect, and engineer.   Be sure to update your information on the Khyentse Mandala Mailing List	The 2011 Annual Report The 2011 Khyentse Foundation Annual Report is a celebration of 10 years of supporting Buddhist study and practice around the world. In this kaleidoscopic report, we look back over those 10 years, reviewing the highlights and milestones that have brought us to where we are today. We hope you enjoy the photos, anecdotes, and reminiscences from people who were there during this decade of growth and change. As Executive Director Cangioli Che says, "It is gratifying to see how the seeds planted by the Found ation grow and blossom. We supported Gene Smith and the Tibetan Buddhist Resource Center in preserving and digitizing Tibetan texts and now we see scholars using the TBRC library in their research and teaching, and masters using its texts in religious ceremonies. The Cambodian, Sri Lankan, and Burmese monks we supported are returning to work in their own countries. The graduates of the monastic colleges in India and China are teaching Buddhism in different parts of the world... and those are just a few of the ripples that we can see." Download the Report       ABOUT US Khyentse Foundation is a nonprofit organization founded in 2001 by Dzongsar Khyentse Rinpoche to build an effective system of patronage that supports all traditions of Buddhist study and practice. The Foundation brings visionary thinking to the preservation and expansion of Buddhist education and practice across all lineages.   Visit www.khyentse.org for an overview of all of Rinpoche's activities                     Rinpoche and escort arriving at Dzongsar. Photo by Alan Kozlowski.
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GRANDES LAMAS

FOTO DE 1960. POSSIVEL IDENTIFICAÇÃO:

Number	Name
1	Sa-skya Khen-po Sang-gyay Ten-zin
7	Dze-may Rinpoche (b.1927), author of the "Timely Shower" which re-started the Shug-den controversy in the 1970s
9	Maybe number 9 is Kalsang Rinpoche?
12	Nyi-ma Gen-tsen (sp?), teacher to HHDL for Tsong-kha-pa's "Essence of Eloquence"
13	name unknown, Dre-bung Go-mang Geshe
14	Kyabje Gelek Rinpoche, spiritual leader of Jewel Heart?
16	Ngawang Thondup Narkyid, the co-author with Melvin Goldstein of the big red "English-Tibetan Dictionary of Modern Tibetan," and collaborator in the "Fluent Tibetan" language course out of the University of Virginia. He is currently the biographer of HH the Dalai Lama, and works in HH's office in Dharamsala. After careers as an official in the Potala in the 1940s and as a "young communist" in Beijing, he became a guerrilla after the 1959 Lhasa Uprising and made his way to India, then eventually to the University of Michigan where he received a Masters degree in Linguistics. He has travelled and taught extensively.
17	Could be Tulshik Rinpoche one of the spiritual masters of HHDL.
18	Dilgo Khyentse Rinpoche
19	Kalu Rinpoche
20	Drukpa Tuksey Rinpoche, important Drukpa Kagyu master
21	Khunu Rinpoche?
22	name unknown, Abbot emeritus of Gan-den Jang-tsay
26	Ban-gor (sp?) Rinpoche
28	Sha-gor Ken-dru (sp?), currently not a monk; living in Switzerland
30	His Holiness Taklung Matul who was the previous Lineage Holder of Taklung Kagyu.The present one is now residing in dharamsala. Taklung Matul is the lineage holder from Marthang the biggest Taklung Monastery. This picture is confirmed by HH Taklung Matul himself (the present one).
31	Dra-yap Gyam-gön (sp?), currently not a monk; living in Paris? A Gelug lama Dagyab Kyabgön Rinpoche who now is living in Germany and is a teacher of Chödzong (  www.choedzong.de ).
32	Ser-kong Tsen-shap Rinpoche
33	Dre-bung Loseling Abbot, Pe-ma Gen-tsen
34	Abbot of Gan-den Shar-tsay
35	Abbot of Se-ra May (se ra smad)
36	Abbot of Drebung Go-mang, "Lo-sang"
37	HH Dudjom Rinpoche
38	HH the 16th Karmapa
39	HH the Sakya Trizin
40	HH the Dalai Lama
41	senior tutor Ling Rinpoche
42	junior tutor Trijang Rinpoche
43	Kirti Rinpoche, currently? working in HHDL Religious Affairs office; assistant to Kirti Tsen-shap Rinpoche
44	A-lak Jik-may Rinpoche
45	Kushok Bakula, who is sometimes called the head lama of Ladakh, at one time (currently) ambassador to Mongolia

ROTEIRO DOS ENSINAMENTOS DE RATNA VAJRA RINPOCHE

Foto de R. Samuel (Vajradhara Gonpa, Australia)

ROTEIRO DOS ENSINAMENTOS DE RATNA VAJRA RINPOCHE EM:

http://www.palsakya.org/

Visit of His Holiness, the 41st Sakya Trizin From the Editor, the Ven. Kunga Dondrup His Holiness recently left Nepal, where he consecrated the beautiful new temple of the Pokhara Monastic Institute, presided over the rites for the late Trulshik Rinpoche and tirelessly gave audiences, teachings and initiations to a huge number of people - from high lamas of other Buddhist lineages to ordinary residents from the many areas he visited, who flocked to see him. His Holiness was accompanied by Gyalyum Chenmo, HE Dhungsey Ratna Vajra Rinpoche, Their Eminences Dagmo Kalden la, Akasha Vajra Rinpoche, Jetsunma Thrinley Palter, and a brief visit from H.E. Dagmo Sonam, with the youngest Jetsunma, as well as Dhungseys Asanga and Abhaya Rinpoche from the Sakya Phuntsok Phodrang. His Holiness stayed at the IBA for a week. We were overjoyed to be in the presence of our Teacher and the Supreme Head of the Sakya lineage, and to be able to engage in the many activities he performed to benefit countless sentient beings. Our last mailing caused some confusion with an inadvertent name change - if you know of anyone who received the mail and unsubscribed as a result, please send our apologies, the error has now been amended!

An Audience With His Holiness for IBA Students and Staff His Holiness graciously found time in his demanding schedule to give a private interview for the students currently studying to be translators and also for the staff: "I am very happy to be here in the IBA. Generally speaking, we, as human beings, have different requirements but the most important thing is spiritual practice, because all the other worldly things are for the sake of this life. In the next life they do not benefit us.Spiritual practice, however, is not only for this life,  but for many other lives – and not only for ourselves but for all sentient beings, so it is very good that all of you have come from different parts of the world to Nepal to train as translators. Here it is very beautiful: Nepal has the highest mountain in the world and also the Great Stupa (of Boudhanath). There are many holy shrines (here) and great masters like Guru Rinpoche and others have visited and practiced here. Surely, this place is filled with great blessings. It is said that you can practice in other places for months and years, but only a week here is more beneficial. So this is a very beautiful and holy place. So, since you have come all the way here to Nepal, you have to spend your time in the most purposeful and most meaningful way: to study Dharma, to contemplate and meditate. The great Acharya, Vasubandhu, said that our study and practice must be based on sound moral conduct, good discipline. This is very important, because it is the foundation of all the positive qualities. If you don’t have good discipline but have knowledge it does not bring any benefit.  To benefit from wisdom one has to have sound moral conduct. Then, study, contemplation and meditation can follow. This pattern is common to all Buddhist traditions: Theravada, Mahayana and Vajrayana. Therefore you have come here. You have very good teachers and you have all the facilities necessary. My great teacher, Khenchen Appey Rinpoche was a great Bodhisattva who always thought first about other people’s needs and their wellbeing and also the teachings of the Buddha. So, for these reasons, he spent all his life teaching and helping others. He created the IBA specifically to benefit foreigners who are interested in learning Dharma but who have no chance to study, learn or to receive teachings. So he created the IBA and spent a lot of money to build and create these facilities you have around you. Now you here and are using them I am very happy - and now you must study! There are many different kinds of teachings. So many things are happening in the world. Whether you practice or not is up to you as individuals, nobody can force you to practice, but one has to think very carefully. If you practice , how does this benefit, how does this make a difference? Also, if you don’t practice, what kinds of consequences will you face? So, if we practice, it will help and benefit us but, in order to practice, you have to study. The ancient masters in their commentaries said that our discipline should be according to the Vinaya, which is the antidote to desire, and explains all the different levels of moral conduct, with different precepts for lay people and ordained monks and nuns. So our conduct should be according to the Vinaya. Meditation should be according to the Sutras, which are the antidote for anger, which is the most difficult thing to conquer, the most severe defilement. This we can conquer through meditation. To meditate we have to study and also we have to analyse. Through meditation we can eliminate the defilements. So, meditation should be according to the Sutras. Next the explanations, the teachings, should be according to the Abhidharma, which is the antidote to ignorance because it explains the wisdom which removes our ignorance.  If you want to practice the Mantrayana then this should be according to the great Tantras.  So if we practice in these ways, we are on the right path and it will be of great benefit to ourselves as well as to others. Nowadays, we see so many people in the world who are interested in Dharma. Therefore, I think it’s very important for us to try to help them. So we need to translate the great teachings into different languages. Of course, translating is a difficult task. I feel there are two different kinds of translators. Some people place a lot of emphasis on the actual words, and they just translate the exact words of the texts. In this way, although it may be a very good translation, it can be difficult to understand, especially for newcomers … I think that what is most important for translators is that they must understand the actual meaning of the texts. If you know the actual meaning then you can present it in a different way: though the words may be a little different, the actual meaning is still conveyed. So this, I feel, is more important…. If you don’t know the overall meaning, then whatever way you translate can be wrong, very confusing or difficult to understand. However, if you know the overall meaning then presenting it is easier. Many great scholars have said that the best practice in dealing with some very difficult subjects, is to make them easier to understand. If we try to be more scholarly and make it more difficult to understand, then it is of no use. The main thing is the overall meaning. What Tibetan, English, Chinese or translators from any language must do, before you translate word by word, is to know the overall meaning. Then, if you know the whole meaning, you can convey the translation in a suitable way." His Holiness, Dhungsey Ratna Vajra Rinpoche, Dhungsey Abhaya Rinpoche and Khenpo Vagindra Shila at the inauguration of the Pema Ts'al Monastic Institute Staff, students and the general public receiving the Manjushri initiation from His Holiness. His Holiness giving a teaching on Jetsun Drakpa Gyaltsen's Songs of Realisation following the Manjushri initiation. His Holiness conferring the Guru Rinpoche initiation from the terma cycle of his previous incarnation, Apong Terton, at Tharlam Monastery, Boudhanath. Students receiving a blessing from His Holiness following the Guru Rinpoche initiation. Apong Terton, HH the Sakya Trizin's previous incarnation, from whose terma cycle the Guru Rinpoche initiation was conferred. Khenpo Ngawang Jorden, Director of the International Buddhist Academy, receiving teachings with other khenpos, monks and students of His Holiness. Other News Khenpo Ngawang Jorden, Director of the International Buddhist Academy is presently in Taiwan for meetings with colleagues and friends of the IBA. We look forward to his return. Summer Courses and Retreat On-campus accommodation is still available: our retreat dates are now finalised (Monday 3rd September to Wednesday 12th September). Please follow this link to reserve your place.

H.E. RATNA VAJRA RINPOCHE

H.E. RATNA VAJRA RINPOCHE
SON OF H.H. SAKYA TRIZIN
will give a lecture, teachings
and initiations
June 13 - 17, 2012
Lecture at
Centro Paolo VI° via Tigor , 24/2 Trieste
Teachings at
Istituto Germanico di Beneficienza
via Coroneo, 17 Trieste
Italy
Centro Buddhista Tibetano
Sakya Künga Chöling
Via Marconi, 34 - 34133 Trieste
Ph. nr. 0039 (o)40571048
e-mail: sakyatrieste.it
www.sakyatrieste@libero.it
HOW TO GET HERE
Info accomodation: www.retecivica.trieste.it
From central train station:
-Piazza della Libertà
-Corso Cavour
-turn left to via Milano
- go beyond cross-roads with via Carducci
- proceed to via Coroneo
via M i l a n o
C.Cavour
Sposorized by:
credito cooperativo del carso
zadružna kraška banka
1908
Program
WEDNESDAY, June 13
6:00 pm – The importance of inter-religious
dialogue today
Relator H.E. Ratna Vajra Rimpoche
Invited by W.R.C.P. , F.V.G. division of Trieste
c/o Centro Paolo VI° via Tigor, 24/2 – Trieste
(free parking available)
* * * * * * * * * * * * * * * * *
THURSDAY, June 14
6:00 pm – Teaching on four attachments
FRIDAY, June 15
6:00 pm – initiation of Avalokiteswara
(“The king of tradition”)
Requested to approach following initiations
exception made for whom has Hevajara initiation already.
SATURDAY, June 16
10:00 am - initiation of White Manjushri
3:00 pm initiation of Sarawati
SUNDAY, June 17
10:00 am – initiation of Kurukulli
c/o Istituto Germanico di Beneficienza
via Coroneo, 17 - Trieste
* * * * * * * * * * * * * * * * * *
Partecipation fees:
one day € 25,00 – four days € 80,00
reductions for students and ordained shanga
are applied
Info and reservations:
Centro Buddhista Tibetano Sakya Künga Chöling
Via Marconi, 34 – 34133 Trieste –
ph. 0039 (0)40571048
e-mail sakyatrieste@libero.it
www.sakyatrieste.it

His Holiness the 41st Sakya Trizin at the Padmasambhava Peace Institute, Aug 2011

  His Holiness the 41st Sakya Trizin

at the Padmasambhava Peace Institute, Aug 2011

Empowerments of Apong Terton's Treasure Cycle

Thursday 4th - Sunday 7th August, 2011

We offer prostrations and heartfelt thanks to His Holiness for his enormous kindness in offering all the empowerments from the treasure cycles of Apong Terton, the first time this transmission had been offered in this way. Sangha members from all over the world gathered for four days to receive the empowerments and be blessed by His Holiness' presence. The event ended on Sunday afternoon with a beautiful Red Tara tsog led by His Holiness, a very moving occasion also because this was the practice that His Eminence Chagdud Tulku Rinpche had introduced to so many people over the years.
Thank you very much to all those who offered support over the last months to make this event happen, and may all beings benefit!

For more information on His Holiness Sakya Trizin and his 2011 US tour, click here.

Empowerments offered at PPI:
Aug 5 -- Red Tara, Kurukulle, Guru Sangdrub
Aug 6 -- Three Roots, Vajrasattva, White Manjushri, Red Manjushri, Blue Manjushri, Black Manjushri, Chenrezig
Aug 7 -- Vajravarahi, Black Dzambhala, White Mahakala, Guru Rinpoche empowerment based on the Seven-Line Prayer

PDF of Apong Terton Empowerments List - Tibetan with English

This beautiful Red Tara tsa-tsa, 6 inches in height and presented in a gift box, is available from PPI's Lotus Light store for US$85. Also available are commemorative copies of the complete Red Tara text ($25), with Tibetan, plus inserts for various prayers and HH Sakya Trizin's long life prayer. At a later date we will be offering photos of the Red Tara thangka specially commissioned for the occasion, which shows H.H. Sakya Trizin and H.E. Chagdud Rinpoche above the main deity. For orders or enquiries, please contact lotuslight@padmapeace.org

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Apong Terton was born in Tibet in 1895. During his lifetime he served as sublime lama to great lamas, a spiritual guide to powerful rulers and a teacher to both monastic and lay practitioners. He gained accomplishment in many profound practices, transmitted the Nyingtik cycles of Dzogchen teachings and revealed his own termas.

In his earlier incarnation as Prince Mutik Tsenpo, he was entrusted by Guru Rinpoche with many treasures, later to be revealed by him as Orgyen Trinley Lingpa. Before Apong Terton passed away, he said he would enter the bloodline of the Sakya, and in 1945 was indeed reborn as His Holiness 41st Sakya Trizin. In the early 1960s, the yogi Jangchub Dorje, ageing custodian of Apong Terton's transmissions, went to India in order to give the transmission to His Holiness as previously instructed by Apong Terton. His Eminence Chagdud Tulku Rinpoche had the great good fortune to encounter Jangchub Dorje on his way to meet HH Sakya Trizin, and at that time Chagdud Rinpoche received the Red Tara cycle transmission from him.

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