Yungdrung Bon Teachings
SHENRAB MIWOCHHE (Buddha, the founder of Yung Drung Bon)
Since coming to teach
in the West in 1993, Lama Khemsar Rinpoche has introduced the following
teachings amongst others, which form the basis of the practice curriculum
of his worldwide Drubdhe:
Magyud Gong Chod Namsoom
2. Phowa (Yeshe Sang Thel)
3.Tsewang Chhok-dhu or Tse-drub Jarima
4. Chod (Khadroi Ghe Gyang)
5. Zhiney (Stepping stone for Dzogchen meditation)
6. Dutri-su Drib-jong (An essential practice for purification
7. Trul-khor (Dzogchen Yoga Meditation Aid)
8. Lu-tor or Sadhak Lu-nyen Chod-thab (Healing
rite for Natural Inhabitants who are hurt and traumatized by humans)
9. Jam-ma Nying-thik
10.Sherab Mawei Seng-ghe (Wisdom Deity practice)
11.Tumm-mo & Chud-len (Enhancing of primordial Wisdom
Fire and Advanced Universal Energy extracting meditation)
12. Khor-dhey Ru-shen (Specific Ngondro for introducing
Dzogchen-pa to the Sem-kyi Ney-look - Nature of the Mind)
13. Lhak-thong (Degrees of Zhiney)
14. Treg-chhod (One of the two principal Dzogchen meditative
15. Thod-ghel or Lhak-thong Wod-sel Practice (One of
the two meditative Dzogchen practices)
background explanation of the various teachings:
(The Great Completion)
THE SUPREME TEACHING, THE SUPREME VIEW,
THE SUPREME MEDITATION AND THE SUPREME CHARACTERISTIC!!!
TEACHINGS ON THE PHENOMENA OF
THE NATURE OF THE MIND!!!
The founder of the Yungdrung Bon, Teacher Tonpa Shenrab Miwoche,
has taught "Bon Theg-pa Rim-gu" (The Nine Gradual Views of
Bon). Within the nine, the Ninth is The Supreme View, known as Dzogchen.
Dzogchen is the direct and swift path. According to its view, unlike
other paths and their respective views, Dzogchen practitioners (Dzogchenpa)
could apply one single pointedness view (Thig-li Nyag-chik kyi Tawa)
for total realization. This means that Dzogchenpa could attain "The
Great Rainbow Light Body" (Jalu Wod-ku Chenpo) here within this
a View is not just a concept but, historically, many Dzogchenpas,
including the 20th century Master, Sharza Tashi Gyaltsen (1855-1935),
have attained this. Its teaching is all about discovering ones own "Nature
of The Mind" (Sem-kyi Ne-look) as the Core Meditation.
Dzogchen teaching sounds exciting and easy to many but one must
know the difference between the Dzogchen View and the Dzogchenpa.
Dzogchen's view (The Nature of The Mind) does not need anything to add
or subtract, but for Dzogchenpa proper practice, including purification
of karma (bak-chak) is a MUST so as to discover the Sem-kyi Ne-look!
In the past this teaching was never taught in public as we do today
and in fact there were times where the teaching was taught from one
master to only one disciple. It is not everybody's "cup of tea";
Dzogchenpa must take it very seriously and follow it through!
Receiving philosophical Dzogchen teaching alone no matter from whom
is not enough - one has to TASTE the teaching
as per the Master's levels of instructions, based on the complete curriculum
of The Teaching!!!
one sense it is very fortunate (good karma) and worthwhile for one to
receive such teaching during this most Rare and Precious Human Birth.
On the other hand, it is essential to understand the teaching, including
its Tawa (view), Gompa (meditation) and Chod-pa (characteristic), properly
and practice accordingly. Otherwise one may have the reverse effect
of building additional ego!!!
is always the possibility of misunderstanding or misinterpretation of
the teaching. Going around and talking about Dzogchen (Dzogchen Chatter
box) is not at all the way. Practicing regularly, diligently
and persistently in an invisible way is needed! To do this, one
must have an authentic Master with whom regular contact must be maintained
on various levels, including engaging in spiritual consultations with
covering various levels of Dzogchen, including aspects of Semdhe (mental),
Longdhe (spatial) and Men-ngakdhe (esoteric) instruction classes, Lama
Khemsar Rinpoche will give DIRECT TIPS on practical Dzogchen Meditation,
cutting through philosophical layers!
From day one, when Lama Khemsar Rinpoche received "Direct Tips"
from his Master, he remarked that "he felt as if he was transferred
from a slow moving passenger train to a super sonic Jet!
The phenomena of The Nature of The Mind is sublime !
Khemsar Rinpoche's A-Z Curriculum designed for his students are geared
towards discovering one's own Nature of The Mind! A written curriculum
is available to those who have received teachings from him.
As with learning anything new, it is essential to have a starting
point, or foundation, upon which to build, and this is the primary purpose
of the Dzogchen Ngon-dro Foundation Teachings. It is through them that
we are introduced to the hooks upon which to hang all of the Dzogchen
Ngo-zhi (Fundamental Dzogchen) subsequent teachings. Rinpoche points
out that it is during the Dzogchen Ngon-dro that one is given all the
background information and introduced to the different deities, practices
and so on. It therefore follows that one is at a distinct disadvantage
if one has not completed them, prior to proceeding to more advanced
teachings, since the necessary hooks will be lacking. Also as these
are the foundations upon which all the other teachings are built, it
is essential to ensure that they are strong and capable of supporting
further ‘building’ and this is achieved through regular
practice. Without this, Rinpoche says,“It is like building
a house on a frozen lake. When the ice melts……!!!!!”
Rinpoche advises that traditionally the more advanced teachings are
only imparted to those whose mind-streams are sufficiently ripened to
benefit from them, since there is no point in pouring clean /clear water
into a dirty or cracked vessel, where it is likely to be sullied or
to leak out. Dzogchen Ngon-dro helps purify and seal the vessel –
thus helping the student prepare the mind and clear away the obscurations
which could impede further progress.
The Dzogchen Ngon-dro Teachings are divided into Outer, Inner and Secret
Dzogchen Ngon-dro. The Outer Dzogchen Ngon-dro covers Lho-Dhok Nam-Zhi
(The Four Thought Transformations) where one is taught about the preciousness
of human birth, the impermanence of life, Karma (the Law of Cause and
Effect), and the benefit of the Liberation Path which helps us release
ourselves from the suffering of Samsara (Cyclic Existence).
Although the number of Inner Dzogchen Ngon-dro differs among the various
traditions, all such Dzogchen Ngon-dro are generally considered mutually
acceptable by Lamas of the different traditions. In the Inner Dzogchen
Ngon-dro, Rinpoche teaches Nine Foundations (Dzogchen Ngon-dro gu) as
1) Sem-kyed: Meditation on the generation on the Enlightened / Compassionate
2) & 3)Kyab-dro & Chak: Seeking Refuge through the Refuge Objects
and purifying one's karma through prostrations.
4) Yig-gya: A purification practice based on the meditative recitation
of a mantra of 100 syllables.
5) Mandal Bulwa: The accumulation of further merit through symbolic
6) Lamei Neljor: The Aspirational meditative practice for achieving
the Lama’s body, mind, speech and wisdom-knowledge empowerments!
7,8 & 9) Nying-po Nam Soom: Meditative practice of the three Mantras:Sale
Wöd, Matri and Du-tri Su - these three mantras being the consolidated
essence of all the teachings of Yungdrung Bön.
Secret Dzogchen Ngon-dro is what is experienced and realised through
the practice of Outer and Inner Dzogchen Ngon-dro.
The Dzogchen Ngon-dro teachings given by Rinpoche are derived from the
Bön-Po’s popular teaching Aa-trid whose commentary, ‘Aa-trid
Kaloong Gya-tsho’, compiled & composed by Sharza Tashi
Gyaltsen (1855-1935). Aa-trid is one of the three streams of
Bönpo Dzogchen teachings (Aa-trid, Nyen-gyud & Dzogchen).
Sharza Tashi Gyaltsen achieved Jalu Wöd-ku Chen-po (The
Great Rainbow Light Body) in 1935. Sharza Rinpoche was one of the Masters
of the late Neljor Tsondru Gyaltsen Rinpoche, who was one of Lama Khemsar
Rinpoche’s Root Lamas.
previously mentioned, Rinpoche stresses the importance of Dzogchen Ngon-dro
teachings to those who sincerely wish to make spiritual progress. Without
his students having received such teachings, he feels it would be like
casting seeds on stony ground. The Dzogchen Ngon-dro teachings serve
to plough and fertilise the field in readiness for the seeds to be sown
to grow to fruition, and for the harvest to be reaped. He stresses that
by attending the Dzogchen Ngon-dro teachings more than once, each
repetition gives rise to a new depth of insight and one’s
unripened stream of mind becomes increasingly ripened. As the seedling,
which travels up through the soil and constantly reaches out to the
warmth of the element sun, is nourished by each new dawn until it eventually
ripens to fruition so, those who repeatedly attend and practice the
Dzogchen Ngon-dro teachings receive nourishment from them and will surely
(CALM ABIDING )
A STEPPING-STONE TO DZOG-CHEN
teaches Zhi-ney (Calm Abiding) and gives an introduction to Dzogchen
(The Great Completion).
Dzogchen, the practice of the Nature of the Mind, is the supreme and
most esoteric practice of Tibet’s Yungdrung Bön spiritual
tradition and, it is said that, by engaging in this practice, it is
possible to attain enlightenment in this very lifetime. It is believed
that there are three paths to Enlightenment: Pang-lam (Renunciation
Path), Gyur-lam (Transformation Path), and Drol-lam (Liberation Path).
Dzogchen is the path of Liberation, or the ‘Direct Path,’
since through it, one neither has to renounce nor transform one’s
negative experiences but can simply liberate them by applying Ta-gom-Chöd
Soom (the View, Meditation and Characteristic Behaviour) of Dzogchen
thus freeing oneself from Samsara (the Cycle of Existence). Through
Drol-lam, it is possible to realise Jalu Wö-ku Chen-po (the Great
Rainbow Light Body) in this very life and body. In order to do this,
one has to be introduced to the Natural State of the Mind – the
state of absolute knowledge, which exists as a potentiality in all sentient
beings. Rinpoche stresses that the aim of our meditation practices is
to reach Treg-chöd Meditation (cutting through illusionary resistance),
which is a Dzogchen Practice. To graduate to this stage, one must take
progressive steps commencing with Zhi-ney, Nyam-zhak, Lhak-thong etc.
During this teaching, Rinpoche will provide ‘keys’ to open
the door to the natural state of the mind – a major key being
through Zhi-ney (Calm Abiding) - the first rung on the meditation ladder.
This is a form of meditation which creates a stable mind capable of
focusing single-pointedly on emptiness or any other phenomenon. The
nature of Zhi-ney is explained in depth and Rinpoche leads the participants
through each of the various stages of this practice – ensuring
that all participants are given ample opportunity to practice and perfect
the techniques. Rinpoche stresses that one must practise Zhi-ney regularly
if full benefit is to be obtained and one is to be fully prepared for
experiencing the Nature of the Mind.
Rinpoche emphasises that traditionally, the ultimate teachings of Dzogchen
are imparted only to those individuals whose mind streams are sufficiently
ripened to benefit from them, since there is little point in pouring
clean water into a dirty or cracked vessel where it is likely to be
sullied or leak out. Thus it is necessary for the practitioner to ensure
that his or her ‘vessel’ is clean and intact. He therefore
generally restricts the Zhi-ney and Dzogchen teachings to those who
have received and are practising Dzogchen Ngon-dro (Foundation Teachings)
since these are the foundations upon which all the other teachings are
built – thus it is essential to ensure that these foundations
are strong and capable of supporting further ‘building’.
This is done through regular practice. Without this, it would be like
building a house on a frozen lake. When the ice melts…!!!!!
In these modern times, Rinpoche has noted that there is a tendency for
people – especially in the western world – to demand immediate
gratification. With this in mind, he is understandably concerned lest
people view Dzogchen as a ‘quick fix’ to instant enlightenment
and emphasises that, if the planted seed is to grow to fruition, it
requires to be tended, nourished and watered with care – thus
regular practice is essential. Neglect to do this, he says, results
in puny – if any – growth. Yes, through Dzogchen it is possible
to attain Enlightenment in this life-time, however, he suggests that
we should remember the fable of the tortoise and the hare, where they
both set off from the same starting point, but it was the slow and steady
approach of the tortoise which resulted in him reaching the goal first
– and still in this life-time.
Rinpoche says, ”We have Dzogchen practitioners in Tibet who have
no idea what they are doing, but are expert at talking about Dzogchen.
Such people are called Dzogchen kha-jangpa (Dzogchen chatter-boxes)
in other words, they know the theory, but are all talk and no practice.
They thus merely delude themselves and thereby impede their own progress.
or Tantra, is one of the most profound teachings in the Yungdrung Bön
tradition. Such teachings take place against a backdrop of belief in
the notion of Samsara (Cyclic Existence), whereby sentient beings go
through a succession of rebirths within the various modes of existence.
The type of birth which one takes within Samsara is believed to be determined
by the karma one has accumulated over previous lifetimes. The ultimate
aim of all sentient beings is said to be to liberate themselves permanently
from the suffering of Samsara. This is done by achieving Sang-gye (Enlightenment)
/ Buddha-hood. It is believed that liberation from Samsara may be achieved
through three paths:
– the Renunciation Path
– the Transformation Path (known as Ngag in Tibetan or Tantra
– the Liberation Path.
the three paths, Gyur-lam and Drol-lam are the most subtle and difficult.
Unlike Panglam, which is the safest path – generally taking many
life-times for the attainment of Enlightenment – Gyur-lam and
Drol-lam have the great advantage of allowing the practitioner to attain
Enlightenment in this very life and body.
Ngag or Tantra, if practiced authentically through kyed-rim
and Dzog-rim, will result in gradual physical and emotional
transformation.Thus Enlightenment can be achieved by following practices
which have been very carefully prescribed and passed down through the
centuries. In selecting a tantric teacher, one should take care to ensure
that one is being taught by a fully qualified Lama who stands in the
unbroken succession of the Masters of the Teaching.
Tantric masters give their teachings in three main way ways:
Wang (Empowerment) – through which the master empowers the student
to meditate on a deity etc.
Loong (Transmission) – in which the master bestows the blessing
of the text containing the tantric teachings.
Trid (Instruction) – whereby the master explains the method of
practising the particular teaching.
the teaching, Rinpoche covers vital meditative points, such as one’s
‘Nature of the Mind’ from the Ma-gyud text entitled ‘Ma-gyud
Thug-je Nyi-mei Drol-lam Rin-chen Phur-kyen’. He also introduces
his students to the Kyil-khor (mandala), the Lha-tsog (pantheon) and
the Yi-dams (personal deities) - in the case of Ma-gyud Gong-Chhöd
Nam-som, the Yab (male figure) being Yi-dam Sang-chok Gyal-po and the
Yum (female figure) being Kha-dro Kye-ma Wöd-tso – both of
whom are central to the practice.
Finally he shall impart Ma-gyud’s consolidated practice, known
as Ma-gyud Gong-Chhöd Nam-som (The Threefold Nature Practice of
Mother Tantra) - thus providing the student with tantric keys with which
to open the door to Enlightenment / Buddha-hood. It is then up to the
student whether he or she shall be able to turn the key in the lock
in order to effect the transformation. The ‘oil’ which eases
the turning of the key, or the transformation process, is that of sustained
As with many eastern traditions, Yungdrung Bon makes it clear
that all illness is derived from past karma and that this manifests
through both root and secondary causes. Regardless of the nature of
the illness, Nam-jom Jhab-trud healing acts as a panacea for all ills
and is like a master key that opens all doors towards the healing process.
The administration of the Nam-jom Jab-trud healing is carried out
by the Lama in public during weekends as well as can be requested privately.
(TRANSFERENCE OF CONSCIOUSNESS)
proceeding to Phowa itself, it might be useful to set it in context.
Central to Bön Teachings is the notion of Samsara or Cyclic Existence
whereby sentient beings go through a succession of rebirths within the
various modes or realms of existence. It is believed that there are
six realms of existence – 3 higher and 3 lower. The higher realms
consist of humans, gods and demi-gods and the lower realms consist of
animals, hungry ghosts and hell-beings. The type of birth which one
takes in Samsara is said to be determined by the karma which one has
accumulated in this (and previous) life-times. The ultimate aim of all
sentient beings is viewed as being to liberate themselves permanently
from the suffering of Samsara and to achieve Sang-gyey (Enlightenment),
however, it is believed that departure from Samsara is only possible
where one has been born into the human realm since, in all the other
realms of existence, beings are unable to recognise ignorance and desire
as being the driving forces of Samsara in order to be able to overcome
these obstacles. They therefore remain trapped within the cycle of birth
and death. What part then does Phowa play in this scenario?
According to Master Gong-Zod Ri-Trod Chenpo, “The profound and
esoteric teaching of Phowa is needed by all sentient beings for the
achievement of Enlightenment.”
Such teachings cover the dissolution of the body’s elements during
the death process and the associated practice of consciously leading
the transference of consciousness from the body at the time of death
in order to direct it towards Enlightenment. It is however a common
misconception that Phowa lends itself exclusively to the dying process
since, when we start to truly realise our own impermanence and the inevitability
of death, even the most ordinary activities in our daily lives can take
on a new hue. Yes, Phowa teachings do indeed cause us to face up to
the fact that the only certainty in life is death, however, with this
realisation, we are presented with a myriad of golden opportunities
– if we wish to avail ourselves of them.
This is the ‘kick-start’ to motivate us to make the most
of the chances presented to us through our human births to start to
wipe the karmic slate clean by purifying obscurations and mental poisons
and generating positive merits. By doing so, not only do we enrich our
own lives, but we can also affect positively the lives of those around
us – thus Phowa enhances our lives as well as preparing us to
handle the death process.
During Phowa retreats, Rinpoche provides the practitioner with both
the esoteric exercises of Phowa (Dzogchen Ngon-dro and Ngo-zhi) and
with ample opportunity to rehearse and become well grounded in the practical
application of Phowa (Je-kyi Ja-wa). These exercises include energy
work on the central channel and this is believed to have a very beneficial
effect on our own health and to help to prolong the lifespan of the
practitioner. More importantly however, by practising regularly, Phowa
practitioners ensure that, when death strikes, they are in the position
to retain and hold the rudder, which enables them to increase their
chances of steering their ship of consciousness safely through the transition
stages of Bardo (the intermediate stage between death and life) toward
the shore of Enlightenment.
CHÖD PRACTICE: Khadroi Ghe-gyang
(The Sky Walker's Laughing-Dance)
or Lu-jin, is one of the most subtle and sophisticated concepts of Tibetan
spiritual practice. Chöd literally means 'severing' and Lu-jin
means 'giving away one's body'. Both terms relate to the concept of
surrendering the severed body, without attachment, in a characteristic
ritual manner of laughter and dancing. The core purpose behind Chöd
is to sever one’s ego . This practice is generally carried out
by means of visualisation (although occasionally by request
in Tibet and other Himalayan regions), it can be performed on an actual
dead body as part of a funeral rite - this involving no sacrifice of
original concept of this teaching is to be found in Tibet’s pre-Buddhist
spiritual tradition, Yungdrung Bön. Other Buddhist schools also
have a tradition of Chöd introduced to them by the female Master
Ma-chik Lab-dron (1044-1143) who is believed to be a disciple of Pha
to Yungdrung Bön, Chöd was originally taught by Yum-chen Sherab
Jyam-ma (The Great Loving Wisdom Mother) and passed down through successive
masters till the present day. Some of these masters are reputed to have
received visionary or aural transmissions (nyen-gyud) direct from male
and female deities. Trul-ku Tro-nyen Gyaltsen was one such master. He
received the two volumes of Tro-nyen Nyen-gyud in such a manner in 1386.
Yungdrung Bon, there are numerous chöd practices such as Kha-dro
Sang-chöd, Nyen-sa Lam-kyer from Ma-gyud including Kha-droi Göng-chöd
in Ma-gyud Göng-chöd Namsoom and Khadroi Ghe –gyang.
Khadroi ghe–gyang is one of the most popular practices and is
embraced by Bonpos and Buddhists alike - particularly in eastern and
western Tibet. This practice was composed by the great Bonpo scholar
and 20th century Zogchen Master, Shar-za Tashi Gyaltsen (1858-1935)
who attained Jha-lu Wöd-ku Chen-po (The Great Rainbow Light Body)
- dissolving into light and leaving only his hair and nails.
is one of his many of teachings - which are to be found in Zöd-nga
(The Five Treasures) - including Yang-szab Nam-kha Zod-chen (The Surpassingly
Refined Great Treasure of Infinite Sky). He composed this at the request
of many of his devoted disciples - including Ngag-tsun Tra-nya - who
initiated the request by offering a precious silver mandala to his Master,
with a traditional, spotless scarf. In the concluding part of the text,
the composer dedicated it to help all sentient beings who call upon
his secret name - Sharzai Ja-drel Rigpa Rang-shar - to attain enlightenment.
Rinpoche, as he is more commonly known, was one of Tibet’s pioneer
Masters of re-med (non-sectarian teachers) in the 20th Century.
Yungdrung Bon, regards Chöd or Lu-jin as being one of the most
subtle and sophisticated meditational practices. It can be practised
at different levels, from novice to advanced, according to the Chöd-pa
/ Chöd -ma's (male or female Chöd practitioner's) ability.
Unfortunately, there has been a tendency, by some westerners, to compare
and confuse Chöd or Lu-jin with neolithic and shamanic rites involving
blood sacrifice. It is to be stressed that this comparison is totally
erroneous and is based on a complete misconception which fails to recognise
that this practice is carried out entirely by means of symbolic visualisation
by the Chöd-pa / Chöd-ma, who visualises him / herself as
offering his / her own body, with complete non-attachment, as a selfless
act of generosity, to pay off karmic debts for the benefit of all sentient
beings. It ought not therefore to be compared with the practices of
some shamans - past and present - who practice the actual blood sacrifice
of animals and humans in some of their ceremonial rites. It is thought
that this misconception may have arisen by some westerners misunderstanding
an aspect of Chöd or Lu-jin where, in exceptional circumstances,
and by request, the rite can be used to dispose of a corpse - involving
no slaughter of life whatsoever.
SUBJECTS - FURTHER DESCRIPTIONS
KHOR TSHIG ZHI
(The 4 Essential Instructions for Turning the Wheel of Bön)
Taught by the Buddha Tonpa Shenrab. Applying them in our everyday
life we learn how to get in touch with our inner wisdom and are helped
on the way towards the goal of liberation from Samsara for all sentient
As with learning anything new, it is essential to have a foundation
upon which to build, and this is the primary purpose of the Dzog-chen
Ngon-dro Foundation Teachings. As these are the foundations upon
which all the other teachings are built, it is essential to ensure that
they are strong and capable of supporting further ‘building’
and this is achieved through regular practice. Without this, Rinpoche
says, “It is like building a house on a frozen lake. When the
CHÖD - KHADROI GHE-GYANG
(The Sky Walker's Laughing-Dance)
Chöd, or Lu-jin, is one of the most subtle and
sophisticated concepts of Tibetan spiritual practice. The core purpose
behind Chöd is to sever one’s ego . This practice
is carried out by means of visualisation - involving no sacrifice of
life whatsoever (a common misconception). According to Yungdrung
Bön, Chöd was originally taught by Yum-chen Sherab
Jyam-ma (The Great Loving Wisdom Mother) and passed down through
successive masters till the present day.
MAGYUD GONG-CHHOD NAM-SOM
(The Threefold Inner Nature Practice of Mother Tantra)
Rinpoche will impart Ma-gyud’s consolidated practice, known as
Ma-gyud Gong-Chhöd Nam-som – ‘The Threefold
Inner Nature Practice of Mother Tantra’ - thus providing
the student with tantric keys with which to open the door to Enlightenment
MASENG KARPO CHIK-DRUB
(Accomplishment of the White Form of Sherab Mawei Seng-ge)
A Unique practice of Sherab Mawei Seng-ge, The Lord of Speech,
designed for those wishing to develop their wisdom knowledge.
Instructions and transmission for this practice. Preliminary practices
are engaged to bring greater awareness to each moment and to turn the
practitioner’s mind from engagement in dualistic preoccupations
to integration with the boundless view of the non-dual path.
(Yungdrung Bon Healing Rite)
This most profound and esoteric healing method is to be found in Chab-kar
Drag-po Ngag-kyi Bon, one of the treatises of Tibet’s Yungdrung
Bon tradition. Yungdrung Bon postulates that all illness is derived
from past karma and that this manifests through both root and secondary
causes. Regardless of the nature of the illness, Nam-jom Jhab-trud
acts as a panacea for all ills and is like a master key that opens all
doors towards the healing process.
(The Three Essence Mantras)
In Yungdrung Bon, the Buddha’s 84,000 teachings are consolidated
and condensed into 3 essence mantras collectively known as Nying-po
Nam Soom. The concentrated nature of these mantras makes them extremely
potent and powerful.
PHOWA YESHE SANG-THEL
(Transference of Consciousness)
Rinpoche will provide the practitioner with both the esoteric exercises
of Phowa (Dog-chen Ngon-dro and Ngo-zhi), and the
practical application of Phowa (Je-kyi Ja-wa). By practising
regularly, Phowa practitioners ensure that, when death strikes, they
are in the position to increase their chances of passing successfully
through the Bardo (the intermediate stage between death and life) towards
SA-DHAK LU-NYEN CHOD-THAB
A ritualistic method for the Harmonisation and Rehabilitation of the
Earth and its Lords (Serpent-Gods (naga) and malevolent spirits).
SID-GYAL DRAG-NGAK NE KYI GONG-THIM ZHUG
(The Healing Rite with the Fierce Mantra of Sidpa Gyalmo)
The healing practice of the Goddess Sidpa Gyalmo, The Queen
of Existence (a direct emanation of the Great Goddess Sherab Jyamma,
the Wisdom Goddess). This is a healing practice especially powerful
in subduing and harmonising the negative forces causing infectious and
contagious diseases, especially cancer.
Trul-khor in Tibetan,
literally means a machine tool or also a fantastic attribute of gods
etc. Unlike above, here, The Trul-khor must be understood as one of
the most profound Yogic teachings: firstly, designed to clear all the
obstacles of meditation. Without trul-khor practice, practitioners cannot
progress in their progressive realisations.
Here the emphasis is made
as per the Dzogchen tawa /view to prepare Dzogchenpa (Dzogchen practitioner/s)
on the path including seven weeks or forty nine days total dark retreat.
To do so, he/she had to receive the Seven Ways Clear Light
practice (tsa-lung trul-khor wö-sel dhun-kor) teachings and get
familiar with it.
It is a vast teaching
and as such we can only teach part by part. The teaching is based on
the Oral Transmission of Zhang Zhung (Zhang Zhung Nyan Gyud ) text.
Sharza Tashi Gyaltsen has written commentary on the teaching which is
combined here too. The practice will be particularly absorbable by those
who have sufficient experience in meditative practice such as series
of Zhiney and Lhak-thong.
Thus it is a great aid towards
discovering of the Nature of the Mind!!!
(Rite for Accomplishing Longevity or Long-life initiation)
The secret rite for Accomplishing longevity or long-life initiation
found in Tibet’s Yungdrung Bön Tradition. It is designed
to rejuvenate and restore the untimely disintegration of the body’s
elements and, as a result prolongs the lifespan of those sentient beings
whose lives are either coming to an end or whose life force is declining
(due to incidents and karmic conditions).
(Abiding in the Tranquil State)
Taught as a preparation for Dzog-chen (The Great Completion) meditation,
during this retreat Rinpoche will provide some of the ‘keys’
to open the door to the natural state of the mind.
(The Great Completion)
The founder of the Yungdrung Bon, Teacher Tonpa Shenrab has taught *The
Nine Gradual Views of Bon* (Bon Theg-pa Rim-gu). Within the nine, the
ninth is the supreme path/ view known as Dzogchen. Dzogchen is the direct
and swift path. According to its view, unlike other paths and their
respective views, Dzogchen practioner ('Dzogchen-pa') could apply one
single pointedness view (Thig-li Nyag-chik kyi Tawa) for total realization.
(Direct Experiencing of Clear Light)
is a continuation of Dzogchen teachings. The topic this time is Lhak-thong,
for which a loose translation would be Penetrative insight meditation,
or authentic vipasyana. At various retreats in the UK, Europe
and America in the past (under the umbrella of Dzogchen Ngozhi), Zhiney-calm
abiding, and the Introduction to the Sem-kyi Ney-look-Nature
of the Mind, have been explained. Lhak-thong Wod-sel teaching
is vast and will be taught continuously in two divisions
(a) Lhak-thong Wod-sel experiencing in general terms, and
(b) Lhak-thong Wod-sel experiencing in particular.
practice involves both mun-tsham (dark retreat) and Dzogchen
Tsa-lung (Aa-ti Yoga) practices.
(Soul Retrieval) and Chi-lu (Death Retrieval)
la-lu chi-lu rite dates back many thousands of years and was transmitted
by Kuntu Szangpo - the primordial Buddha - both directly and through
various mediums. This teaching has its roots in chab-nak sid-pa gyud-kyi
bon Yungdrung Bon and its primary purpose is to retrieve, call back,
buy back, re-store, exchange, and harmonise a soul that is lost, wandering,
stolen, abducted, traumatized or unbalanced since, if the soul is in
such a state, its owner would be incapable of functioning as a normal
human being. This Healing is essential if the human’s physical
and emotional health are to be sustained and an untimely death averted.
Some texts refer to this rite as La Sog lu-wa - meaning soul & life
force retrieval etc. Sadly, such a rite, and the profound knowledge
inherent in it, is virtually unknown in many parts of the world –
including the West. That being the case, I feel that it is of the utmost
importance to help spread such knowledge in an effort to avert the untimely
and unnecessary deaths of countless human beings.
One may request the rite for oneself or for others. When doing so, it
is essential to ensure that the request is made only to those lamas
and monks who have the requisite knowledge and training in order to
ensure that it is carried out safely and authentically.
I am training some of my serious and regularly practicing students and
leading them in that direction in the hope that, one day, they too will
be able to perform the la-lu chi-lu rite for the benefit of all.
have seriouisly thought of introducing teachings such as Sur and Sur-ngo
rite healings for the benefit of as many sentient beings as possible.
Such teachings are relevent and can be performed practically and see
the healing taking place. Sur is one of the Jin-pa Nam-zhi (The four
generosities) commissioned discipline for Drub-dra wa (Those who meditates
on Enlightend Path) within authentic Drub-dra- Retreat Centres. The
Sur-ngo rite is exceptionally relevant and beneficial as I have experienced
it. The result of the rite is indescribable when performed accordingly
by trained practioner/s particularly for the dead ones during 49 days
or more. For thousands of years, in Tibet, in addition to other rites
& rituals including bardo thod-drol reading and Zhi-tro, Sur-ngo
rite is performed without fail at least for 49 days to aid the dead
persons consciousness in liberating.The source of the rite is from bardo
thod-drol (Liberation in bardo through hearing) and Zhi-tro (The tranquil
and wrathful mandala deities) text etc.
OF INDISCRIMINATE LOVE:
all the sentient beings that are
by the SKY be enriched with
and the cause of happiness!
all the sentient beings be parted from
and the causes of suffering!
all sentient beings never be
from the happiness of the
state of consciousness!
the minds of all sentient beings abide
the state of equipoise, in which there
neither happiness nor unhappiness!