Rakhe Rakhanhar

Chant along!!!
(a) Rakhay rakhanhaar aap ubaariun
(b) Gur kee pairee paa-eh kaaj savaariun
(a) Hoaa aap dayaal manho na visaariun
(b) Saadh janaa kai sung bhavjal taariun
(a) Saakat nindak dusht khin maa-eh bidaariun
(b) Tis Saahib kee tayk naanak manai maa-eh
(a) Jis simrat sukh ho-eh saglay dookh jaa-eh
(a) Jis simrat sukh ho-eh saglay dookh jaa-eh

The Ultimate Retreat

The Ultimate Retreat

“The Daily Yogic Method for the Accomplishment of Lama Vajrasattva, the Vajra Warrior” Excerpt from a commentary by Thinley Norbu Rinpoche

Vajrasattva is white, radiant like a diamond, and possessing the nine peaceful
qualities:
1) A subtle body (the sign that pride has
been purified).
2) A perfectly proportioned body (the sign
that hatred has been purified) .
3) A well-toned body (the sign that desire
has been purified).
4) A pliant body (the sign that ignorance
has been purified).
5) Youthful appearance of the body (the
sign that jealousy or envy has been purified.
6) A clear body (the sign that the defect of
stains has been purified).
7) A radiant body (the sign of containing all
Excellent qualities) .
8) An attractive body (the sign of having the perfection
of all the 32 excellent marks and the 80 minor signs).
9) Splendor and blessing of the body (the
signs of vanquishing all things).
These qualities are not possessed by oneself
as Vajrasattva alone. All beings of peaceful, illusory,
enlightened awareness possess these qualities. Thus one
should meditate.

There are also nine wrathful qualities possessed by the illusory beings of enlightened awareness. Wrathful deities show:
1) lustful, coquettish, flirtatious, demure aspects (in
order to lead those beings who have desire out of
samsara);
2) wrathful, brave aspects (in order to lead those
beings who have hatred);
3) awful, repulsive aspects (in order to lead those
beings who have ignorance);
4) coquettish, demure laughing sounds (in order to lead
those beings who have desire);
5) harsh, threatening sounds (in order to lead those
beings who have hatred);
6) wrathful sounds like thunder (in order to lead those
beings who have ignorance);
7) compassion (in order to lead those beings who have
desire);
8) magnificence (in order to lead those beings who
have hatred);
9) equanimity and peace (in order to lead those beings
who have ignorance).


If all these qualities are even slightly understood, the symbolic meaning of these beings will be understood. If western students understand the meaning of the peaceful and wrathful ones, then whether they are painting thankas or creating any other Dharma imagery, they will understand the meaning of what they are doing, and it will be of benefit to their spiritual practice. All of this is clearly explained in my book, The Small Golden Key. Western students have great pride. But don't be too prideful-please read this book. Although I am a poor person and writer, if students have the right, pure intention and read my book, then although I have no qualities to speak of, they might possibly be benefited. The Small Golden Key is very brief and concise because if there were too many details, it would have too many pages. Yet, though it is very brief, it is clear and can be of great benefit for some readers. For others, however, the fact that it is concise might make it difficult to understand; for others, if it were extensive, it would be too difficult. Although it is very brief, it was written to give the essence.


Not only Vajrasattva, but all peaceful deities possess the nine peaceful characteristics. Similarly, all wrathful deities possess the nine wrathful characteristics. The teaching on these characteristics can be found in my book. Check there without having great pride. Great, prideful people look down on others who are humble and lowly. No matter how kind one is to those with great pride, it makes no difference. They think they are like great, high lamas or famous people. Even though they don't have the ability to teach the Dharma in a deep way, they lie about their qualities. People like this really love power and fame. Even if a teacher teaches something very minor, these people think it is the deepest, most profound teaching they ever heard. Except when trying to steal your pure awareness or qualities, they would never think that you had been kind to them. Even if they have a bit of interest, they do nothing but ridicule.


Those of you who have some sense of humility, do not ridicule your teacher. You have very great pride. If your pride becomes too great, then great obstacles will arise for you. No harm will come to your teacher. When your pride is great and swollen, you can only see the sky. However, to be as great as you think you are, you need qualities. Yet, you cannot even see good qualities in others. When those who ridicule others and are prideful are not able to see the good qualities of others, they will be unable to have good qualities themselves. So check very carefully in my book and review the nine characteristics of the peaceful and wrathful ones. The wrathful characteristics do not need to be applied in this practice because the deity is peaceful.


Since the peaceful characteristics do apply here, check their meaning carefully. The deity also possesses the 32 major and 80 minor marks of a buddha. A detailed explanation of these marks would amount to many pages. If you want an extensive understanding of these marks, you should consult the mNgon.rtog.rGyen or the mKas.pa.la jug. pa. In fact, these major and minor marks are explained in my book. They are taught in both the Mahayana and Vajrayana traditions. The major and minor marks are a sign of the Sambhogakaya Buddha. Most people think that these marks are the signs of the full Nirmanakaya Buddha. In actuality, however, these marks are the signs of the Sambhogakaya Buddha of the two qualities of separation and maturation, the quality of separation is the Dharmakaya and the quality of maturation is the Rupakaya. The 32 major and 80 minor marks belong to the Rupakaya. Thus, concerning the explanation of these marks, if one wishes to follow the Hinayana or Mahayana traditions, one can find the teachings in the mnGgon rtog rGyen. If one wishes to follow the Vajrayana tradition, the teachings can be found in the Sang wa'i Nying po. In the Sang wa'i Nying po, the 32 major and 80 minor marks relate to the main deity and the entourage of deities gathered in his/her mandala. There is ac ommentary to the Sang wa'i Nying po known as the Chokchu Minpa Selwa, in which this is explained extensively. One can follow either the Sutrayana or the Vajrayana tradition regarding these marks.


The deity is adorned beautifully with the five silken garments the silken scarves, upper robe, sleeves, and so forth, as well as the eight jewelled ornaments of the crown, earrings, necklace, shoulder armlets, and so forth. His hair is in a knot at the crown and is clasped by a precious blue jewel. In his right hand he holds a vajra to his heart; in his left he holds a bell at his hip. Hig legs are in the vajra asana. He is embracing his consort,Nyema Karmo. Nyema Karmo is sixteen years of age, endowed with the qualities of youth. The youthful Sambbogakaya beings in general are endowed with the fine qualities of health, pleasing disposition, passion and purity. (But I do not know if all 16-year old women are like this.) In addition to possessing all the fine qualities, she is extremely pleased and passionately smiling. She is wearing the ornaments of the five mudras, such as the wheel at the crown, the necklace, the bracelets, the anklets, and so forth. In her right hand she holds a vajra blade which is around the neck of her consort and in her left she holds a skull cup filled with nectar which she offers to him. Her two legs encircle her consort's waist.


Vajrasattva and Nyema Karmo are united in the unfailing, exhaustless great bliss. In speaking of exhaustless bliss, I am not referring to our own exhaustible worldly desire, such as intoxication, game playing, or acts of sexual desire which arises from holding onto conceptualization, desire, and attachment. Worldly bliss is happiness which is exhaustible. Exhaustless bliss is without conception, without attraction or attachment; it is beyond suffering and is liberated from ordinary bliss. Thus it is called the exhaustless great bliss. Vajrasattva and consort are united in this kind of exhaustless great bliss. This is the union of the male and female principles, the union of bliss and emptiness. The true nature of bliss is emptiness. This emptiness is not nihilistic emptiness: It is not just empty like the sky, with no substance whatsoever. This bliss is the bliss of intrinsic awareness; It is extremely expansive. Vajrasattva and consort are joined in the union of this exhaustless bliss and emptiness. Their aggregates and their sensory elements are enriched with the peaceful and wrathful conquerors.

To illustrate this further, the five aggregates represent the five Buddhas. The five Buddhas represent the five buddha families: the Buddha family, the Vajra family, the Ratna family, the Padma family, and the Karma family. The five elements-earth, water, fire, air, and spacerepresent the consorts: Sangye Chenma (earth); Mamaki (water); Gur Karmo (fire); Damtsig Drolma (wind); Ying Chukma (space). Thus, the five elements are the five Consorts of the five Buddhas from each of the respective five families. Similarly, all of the sensory elements represent the eight male bodhisattvas. The sense organs represent the eight mind beings. Each organ has an object (i.e., the hearing organ has its particular object, the taste organ has its particular object, etc.). The eight objects of the eight sense organs are the eight female bodhisattvas. Allof the branch sensory elements represent the wrathful male and female deities. All of the aggregates and sensory elements that make up the human form are in essence the vast assembly of the mandala and entourage of the various peaceful and wrathful conquerors who are all spontaneously and naturally residing there.


From within the pure, clear, spontaneous appearance of Vajrasattva and his heavenly realm (the vast mandala as well as the forms that are present within it, together with the realization that all of this pure appearance is spontaneously born), limitless blazing light rays spring forth through the vast expanse of phenomena. The blazing light rays naturally fill up the mandala. Not just one mandala but all mandalas from all of the buddha families are filled so that there is no boundary or limit. The great one, Vajrasattva, thus pervades the widest reaches of all deities and all mandalas. He is the being endowed with limitless compassion. His compassion is measureless, without limit, and beyond definition. These are Vajrasattva's qualities. His appearance, and the emptiness of his appearance, is seen clearly as the illusory being of enlightened awareness. His emptiness is naturally unobstructed. His appearance is not impure but is fully purified. His appearance is like a rainbow of light and not gross like ordinary substances. His form is emptiness and appearance in union-the illusory form.

Conselhos de mim para mim mesmo by Patrul Rinpoche (1808-1887)

Vajrasattva, única deidade, Mestre,
Tu sentas-te num trono de lótus, de luz branca de lua cheia,
No desabrochar de cem pétalas, pleno de juventude.

Pensa em mim, Vajrasattva,
Tu que te manténs equânime dentro do universo manifestado;
Isto é Mahamudra, benção do pleno vazio.

Ouve lá, oh Patrul de mau carma,
Praticante da distracção.

Há eras que tu estás
Apanhado, entranhado e iludido pelas aparências.
Estás consciente disso? Estás?

Neste preciso momento, em que estás
Debaixo da magia da percepção errónea
Tens que ter atenção.
Não te deixes levar por esta vida vazia e falsa.

A tua mente devaneia
Tentando levar a cabo projectos sem utilidade:
É uma perda de tempo! Desiste!

Pensando sobre centenas de planos que queres executar,
Sem nunca ter tempo de os acabar,
Só sobrecarregas a tua mente.

Estás completamente distraído
Por todos esses projectos, que nunca mais acabam,
Mas que continuam a aparecer, como correntes de água.

Não sejas tolo, ao menos por uma vez:
Senta-te, simplesmente.

Ouvindo os ensinamentos, e tu já ouviste centenas deles,
Mas não tendo atingido o sentido profundo de nenhum deles,
Qual é o sentido de ouvir mais?

Reflectindo sobre os ensinamentos, mesmo tendo-os escutado,
Se eles não te vêm à mente quando são precisos,
Qual o sentido de mais reflexão?
Nenhum.

Meditando sobre o ensinamento,
Se a tua prática de meditação ainda não curou
Os estados obscuros da mente:
Esquece-a!

Já somaste quantos mantras fizeste
Sem ter conseguido a visualização do kyerim?
Podes ter conseguido as formas de deidades belas e claras
Mas não estás a pôr fim ao sujeito e ao objecto.
Podes catalogar o que aparece como sendo espíritos maus e fantasmas,
Mas não estás a treinar o fluxo da tua própria mente.

Sobre as tuas óptimas quatro sessões de prática de sadhana,
Tão meticulosamente arranjadas:
Esquece-as!

Quando estás com boa disposição,
A tua prática parece ter imensa claridade;
Mas não te podes relaxar nela.
Quando estás deprimido,
A tua prática é bastante estável,
Mas não tem qualquer brilho.
Quanto à compreensão,
Tentas forçar-te a um estado semelhante a rigpa,
Como se estivesses a atirar a um alvo!

Quando essas posições de yoga e práticas mantém a
tua mente estável,
Só à custa de a manterem estrangulada:
Esquece-as!

Dar altas conferências
Não faz nenhum bem ao fluxo da tua mente.
O caminho da razão analítica é preciso e acutilante:
Mas é mais desilusão, caca imprestável.
As instruções orais podem ser muito profundas,
Mas não se tu não as puseres em prática.

Ler e reler os textos do dharma
Só serve para ocupar a tua mente e fazer arder os olhos:
Esquece-os!

Bates o teu pequeno tambor damaru - ting, ting -
E a tua audiência fica deliciada a ouvi-lo.
Recitas palavras acerca de oferecer o teu corpo,
Mas ainda estás ternamente agarrado a ele.
Bates os teus pequenos cimbales -cling, cling -
Sem ter o propósito último na tua mente.

A todo este equipamento de prática do dharma,
Que parece tão atraente:
Esquece-o!

Neste momento, os estudantes estão todos a estudar arduamente,
Mas no fim não vão conseguir manter o ensinamento...

Hoje, parecem ter apanhado a ideia,
Mas, mais tarde, nem um rasto dela fica.
Mesmo se um deles conseguir apreender um pouco,
Raramente aplica o apreendido à sua própria conduta.

A todas estas elegantes disciplinas do dharma:
Esquece-as!

Este ano ele realmente preocupa-se contigo,
Para o ano já não será assim.
A princípio parece modesto;
Depois exalta-se e fica pomposo.
Quanto mais to o apaparicas e cuidas dele,
Mais ele se distancia de ti.

A estes queridos amigos
Que mostram faces tão sorridentes ao princípio:
Esquece-os!

O sorriso dela parece tão cheio de alegria,
Mas quem sabe se será realmente assim?
Por um momento de puro prazer,
São nove meses de dor mental.
Pode ser bom durante um mês,
Mas, mais cedo ou mais tarde, vai haver sarilho.

Às pessoas a chatearem-te, à tua mente embrulhada,
À senhora tua amiga:
Esquece-os!

Essas reuniões, sem fim, de conversa
São só apego e aversão:
É mais caca, sem utilidade.
Na altura parece um entretimento maravilhoso,
Mas, na realidade, só se está a espalhar histórias sobre os erros de outras pessoas.
A tua audiência parece estar a escutar polidamente,
Mas depois vão ficando embaraçados por ti.

Fala sem utilidade, que só te faz ficar com sede:
Esquece-a! -

Dar lições sobre textos de meditação
Sem tu próprio teres ganho
Experiência pela prática,
É como recitar um manual de dança
E pensar que é o mesmo que, realmente, dançar.

As pessoas podem escutar-te com devoção,
Mas não é o mesmo que a coisa real.

Mais tarde ou mais cedo, quando as tuas próprias acções
Contradisserem os ensinamentos, vais sentir-te envergonhado.

Pronunciar só as palavras,
Dar explicações do dharma que soam tão eloquentes:
Esquece!

Quando não tens um texto a que te agarrar, anseias por ele;
Quando, finalmente, o obténs, mal olhas para ele...

Mesmo que o número de páginas seja pequeno,
É-te difícil arranjar tempo para as copiar todas.
Mesmo que tu copiasses todos os textos de dharma que existem,
Não ficarias satisfeito.

Copiar textos é uma perda de tempo
(a menos que recebas pagamento por isso...):
Portanto, esquece!

Hoje estão felizes;
Amanhã, furiosas.
Com os seus momentos altos e baixos,
As pessoas nunca estão satisfeitas.
Mesmo que sejam simpáticas,
Podem não te acorrer quando tu necessitas delas,
desapontando-te ainda mais.

A toda essa polidez, a cultivar -
Comportamento cortês:
Esquece-a!

Trabalho mundano e religioso
Pertence à esfera dos polidos.
Patrul, meu amigo, não é para ti!

Nunca repararam no que acontece sempre?
A um velho boi, depois de todo o trabalho de o pedir emprestado para ele prestar os seus serviços,
Parece não ter restado nenhum desejo,
Excepto para adormecer.

Sê também assim - sem desejo.

Somente dorme, come, mija e caga.
Não há mais nada que se tenha que fazer nesta vida.

Não te envolvas noutras coisas:
Elas não são o objectivo.

Mantêm um perfil comedido,
Dorme.

Neste triplo universo
Quando tu és mais modesto que a tua companhia
Deves tomar o assento mais baixo.

Se acontecer que tu sejas aquele que é superior,
Não fiques arrogante.

Não existe nenhuma necessidade absoluta de ter amigos íntimos;
Ficas melhor mantendo-te contigo mesmo.

Se não tiveres nenhuma obrigação mundana ou religiosa,
Não fiques a desejar obter uma!

Se deixares ir tudo,
Tudo, tudo...

Esse é o verdadeiro objectivo!


Estes conselhos foram escritos pelo praticante Trime Lodro (Patrul Rinpoche) para o seu amigo íntimo Ahu Shri (Patrul Rinpoche), especificamente talhados para as suas capacidades.

Estes conselhos devem ser postos em prática.

Mesmo que tu não saibas praticar, deixa ir tudo - é o que eu realmente quero dizer. Mesmo que não sejas capaz de ser bem sucedido na tua prática do dharma, não fiques triste nem zangado.

Possa isto ser virtuoso.

Patrul Rinpoche (1808 - 1887) foi o mestre viajante de Dzogchen do Tibete Oriental do virar do século, amado pelo povo. Ficou conhecido como o vagabundo iluminado.

Tradução de Constance Wilkinson (para o inglês).

Muitas questões acerca do texto foram clarificadas pelas extremamente simpáticas explicações do Chogyal Namkhai Norbu Rinpoche, durante a sua estadia em Nova Iorque, e de acordo com as explicações detalhadas de Khenpo, Rigdzin Dorje do Nyingmapa Shedra, Bansbari, Kathmandu, Nepal.

Obrigado a Matthieu Ricard do Shechen Tennyi Dargyeling, e a Anne Burchardi do Marpa Institute of Translation pelos seus conselhos de modo a tornar esta tradução fiel quer à letra quer ao espírito do original Tibetano.

Todos os erros e interpretações incorrectas são do tradutor. Possa este poema, apesar das limitações da sua tradução, servir para benefício dos seres.

Bem hajam todos.

真言宗 在家仏前勤行次第 Shingon Shu Lay Service Order

Like this melody, very peaceful and elegant

Meditation for Word Power

Enjoy!


POSTURE & MUDRA: Sit in Easy Pose with erect spine. Hands are in Gyan Mudra over knees or relaxed in lap, the right hand resting in left with both palms up.

MANTRA: There is no mantra for this meditation although you may want to play the Tantric Har recording for rhythmic support.

BREATH: Inhale deeply, exhale and hold the breath out as long as comfortable.

Then inhale deeply and immediately exhale again. Continue this breath pattern for 11 minutes as you do the following: As you hold the breath out, regularly pulse the Navel Point and the tip of the tongue together. Pull in the Navel Point and lift the tongue to strike the top of the mouth at the same time. The tongue must snap up as the navel snaps inward. It is a small precise movement. The mouth may be closed or relaxed and slightly open. You can silently imagine the Har sounds.

Nureyev dance Debussy's L'Après midi d'un Faune

This is yoga and meditation...enjoy!!!

AYURVEDA - from A Natural Way, a movie by Empty MInd Films

The science of life...

vajrasattva mantra

This is the pronunciation I like most.
Check it out:
Vajrasattva Hundred Syllable Mantra 

OM VAJRA SATTVA SAMAYA MANU PALAYA VAJRA SATTVA TÉNOPA TIT’HRA DRIDHO
MÉBHAWA SU TO KHAYO MÉBHAWA SU PO KHAYO MÉBHAWA ANU RAKTO MÉBHAWA
SARWA SIDDHI MÉ PRA YATSA SARWA KARMA SU TSA MÉ TSITTANG SHRÉ YANG KURU
HUNG HA HA HA HA HO BHAGAWAN SARWA TAT’HAGATA VAJRA MA MÉ MUNTSA VAJRI
BHAWA MAHA SAMAYA SATTVA AH

OM VAJRA SATTVA HUNG

100 Syllables (with text)

Vajrasattva's name (Tib. dorje sempa) means "diamond being." He represents the innate purity of the mind.

You can imagine your mind as being like a sky through which clouds pass. The clouds come and they go, but the sky remains untouched. The sky is inherently blue and clear, and although its blueness and clarity can be obscured it can never be destroyed. The clouds are like the greed, hatred, and delusion that pollute the mind. Because of the transient nature of these mental states, they cannot be said to be an inherent part of the mind. They may obscure the mind's inherent awareness and compassion, but those qualities are never absent.

Vessantara, in Meeting the Buddhas, suggests that in the first line ("Oṃ Vajrasattva! Preserve the bond!") we are acknowledging our alienation from our true nature by calling upon Vajrasattva to preserve the bond, or samaya, whereby we do the Vajrasattva invocation regularly and Vajrasattva for his part responds by bestowing upon us the fruits of the practice. This "bond" represents a mutual commitment on the part of the practitioner and Vajrasattva. In psycho-spiritual terms, if you strive to realize your own innate purity, your innate purity will strive to manifest itself from the depths of the unconscious.

We then ("As Vajrasattva stand before me") call upon Vajrasattva as a spiritual friend (kalyanamitra), to manifest in our meditation and in our lives.
We entreat Vajrasattva ("Be firm for me") to be with us constantly. We are endeavoring to constantly come back to recognizing the mind's true nature.

"Be greatly pleased for me. Deeply nourish me. Love me passionately." Vajrasattva becomes more like an intimate friend or even a lover, and is no longer just a protector. He's someone who knows us deeply and cares passionately for us. He is our own deepest nature, so at this stage in the mantra we're experiencing a reunion with ourselves. In the words of the poet Derek Walcott, "You will love again the stranger who was your self."

"Grant me siddhi in all things, And in all actions make my mind most excellent." We now embody the qualities of Vajrasattva himself, and so to some extent we have become him. Siddhi is a Sanskrit word that literally means "perfection," "accomplishment," "attainment," or "success," and it refers to spiritual power attained through practice.

"Ha ha ha ha ho!" This is the joyful sound of liberation. These five syllables are also said to represent the five Buddha families, which are all emanations of Vajrasattva.
"Blessed One! Vajra of all the Tathāgatas! Do not abandon me." Having experienced the innate purity of the mind, we aspire always to stay in touch with it. The "Tathāgatas" are the Buddhas, and the "Vajra of all the Tathāgatas" is the innately pure nature of the Awakened mind.

"Be the Vajra-bearer, Being of the Great Bond!" This suggests that we are imploring Vajrasattva to be means for and path to Enlightenment for all beings. He is the vajra-bearer (the representation of Awakening" for all sentient beings.

According to Vessantara, the syllable "hūṃ" is added to the mantra when someone has died, and the syllable "phaṭ" is added in order to subdue demons. Without the hūṃ and the phat the mantra has exatly 100 syllables.

Singh Kaur- Rakhe Rakhanhar

Clearing the Ghosts and Opening Intuition
Wake up in the morning to the sound of the mantra Rakhe Rakhanahaar. Repeat with a tough tongue for a few minutes. Watch that day. Observe what happens.
Yogi Bhajan • Decembver 5, 1988