The 11th Throneholder of the Palyul Lineage of the Nyingma School of Tibetan Buddhism, His Holiness Penor Rinpoche, entered the final stage of meditation and paranirvana at 8:20 PM on Friday, March 27, 2009, at Palyul Namdroling Monastery in Bylakuppe, South India.
His Holiness Pema Norbu (Penor) Rinpoche was the 11th Throneholder of the Palyul Lineage of the Nyingma tradition and founder of Namdroling Monastery in Bylakuppe. India. He was considered one of the of the foremost masters of theBuddhist tradition of Tibet. Throughout the Buddhist community he was respected for his vast knowledge and accomplishment and for the integrity and strength with which he upheld the Buddhist teachings.
Three versions are available for the Prayer for the Swift Rebirth of His Holiness Penor Rinpoche.
His Holiness the 14th Dalai Lama wrote a Swift Rebirth Prayer on the 25th Day of the Third Month in the Lunar Calendar (19 May, 2009)
One version contains Tibetan, Mandarin and English: Download PDF of version written by HH the 14th Dalai Lama Here
Dungse Thinley Norbu Rinpoche dictated a short version on about 27 March, 2009, and sent a longer version shortly thereafter.
Long Prayer: English | Mandarin
Short Prayer: English | Mandarin
Chants (in Tibetan):
Long Version | Short Version
Recorded May 24, 2009, in the US Retreat Center. Umze: Lama Dorjee Gonpo
Short Version (Lama Rapjee)
Lama Rapjee Wangchuk, from Soundtrack of His Film
Short Version (Tsering Cho)
© All Recordings Copyright by Palyul Ling. All Rights Reserved. Please do not reproduce without prior written permission.
Du sum gyal wei thug kyed min pei du
When the bodhichitta of the Victors of the Three Times ripened
Pang Tog ma lue wod sal cho kyi ku
From the Dharmakaya clear light in which abandonment and realization are accomplished
ye zog ye drag rang drol chen po ley
The unchanging mind of emptiness and compassion
pho gyur mey pei tong nyid nying je thug
From the primordially perfect, primordially pure self-liberation
tse wei dul jhar dro war gyed chag tsul
Supreme Glorious Guru, holder of the three vows
dom sum zin pei pal den lama chog
Joyfully attached towards the liberation of beloved beings to be tamed
thup ten tag ten dor jei tse tha ye
Indestructible, permanent stable limitless Vajra life
tse pag med pei ngo wor tse she ney
Having received nourishment in Amitayus Buddha’s essence
Sab gyed cho kyi khor lo kor wa dhang
Turn the wheel of profound and extensive Dharma
jhi sid bhar du shab pe ten gyur chig
And may your lotus feet be firm for as long as an eon!
Chanting the Seven-line Prayer
For students who wish to hear and learn the Seven Line Prayer, go to ‘Chanting the Seven Line Prayer’ (near the bottom of the page) at http://www.palyul.org/eng_teachings.htm
© All Recordings Copyright by Palyul Ling. All Rights Reserved. Please do not reproduce without prior written permission.
HUNG ORGYEN YUK GYI NUB CHANG TSAM
HUNG, on the northwest border of the country Oddiyanna.
PEMA GESAR DONGPO LA
On the pistil of a lotus flower
YA TSEN CHOG GI NGO DRUB NYEY
Endowed with the marvelous attainment
PEMA JUNG NEY SHEY SU DRAG
You are renowned as the Lotus-Born
KHOR DU KHANDRO MANG POI KOR
Surrounded by retinue of many Dakinis
CHEG KYI JE SU DAG DRUB KYI
Emulating you in my practice
CHHEN GIE LAB CHHER SHEG SU SOL
I pray you will come and confer your blessings
GURU PEMA SIDDHI HUNG
Hear His Holiness Penor Rinpoche chant the Vajra Guru mantra.
Go To: Near the bottom of page on http://www.palyul.org/eng_teachings.htm
Om Ah Hung Vajra Guru Pema Siddhi Hung
(actually pronounced) Om Ah Hung Benza Guru Pema Siddi Hung
Dilgo Khyentse Rinpoche (former head of the Nyingma Lineage, deceased) explains:
“It is said that the twelve syllables Om Ah Hum Vajra Guru Padma Siddhi Hum carry the entire blessing of the twelve types of teaching taught by Buddha, which are the essence of His Eighty-four Thousand Dharmas. Therefore to recite the Vajra guru mantra once is the equivalent to the blessing of reciting…..or practicing the whole teaching of the Buddha.
The wisdom mind of Padmasambhava is manifested in the form of the mantra; these twelve syllables are actually the emanation of His wisdom mind, and they are endowed with His entire blessing. The vajra guru mantra is Padmasambhava in the form of sound. So when you invoke Him with the recitation of the twelve syllables, the blessing and merit you obtain is tremendous. In these difficult times, just as there is no Buddha or refuge we can call upon who is more powerful than Padmasambhava, so there is no mantra that is more fitting than the Vajra Guru Mantra.”
Nam Chö Version
Om Benza Sato Samaya, Manu Palaya
Benza Sato Tei No Pa, Tisthira Dridho Me Bawa
Suto Khayo Mei Ba Wa, Anu Rakto Me Ba Wa, Su Po Khayo Mei Ba Wa
Sar Wa Siddhi Mei Pra Yatsa, Sarwa Karma Sutsa Me,
Tsi Tam Shri Yam Kuru Hung, Ha Ha Ha Ha Ho Bagawan
Sarwa Tathagata Hri Daya, Benza Ma Mei Muntsa
Benzi Bhawa Maha Samaya Sato Ah
About the 100 Syllable Mantra
As with any mantra there are many levels to the meaning of the 100 Syllable Mantra. As a result, one should not become fixated upon any one translation of the mantra. For example, each of the syllables in the 100-Syllable Mantra also represents the One Hundred Peaceful and Wrathful Deities resident in one’s own body and encountered in the Bardo State after death. By practicing with an open mind, the deeper levels of the mantra will be revealed.
The approximate meaning of the mantra: You, Vajrasattva, have generated the holy mind (bodhicitta) according to your pledge (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigratory beings from samsara (the circling, suffering aggregates). Whatever happens in my life-happiness or suffering, good or bad-with a pleased, holy mind, never give up but please guide me. Please stabilize all happiness, including the happiness of the upper realms, actualize all actions and sublime and common realizations, and please make the glory of the five wisdoms abide in my heart.
Om Vajra Sato Hung
(pronounced) Om Benza Sah To Hung
Om Ah Mi Deva Shri
Om Ah Hung Bodhi Chitta Maha Sukha Jhana Dhatu Ah Om Rulu Rulu Hung Jo Hung
Teyata Om Bhekanze Bhekanze Maha Bhekanze Radza Samung Gate Soha
Om Ma Ni Pe Me Hung (Om Mani Peme Hung)
Om Tare Tu Tare Ture So
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The Nyingma (ancient) school of Tibetan or Vajrayana Buddhism was founded in the eighth century by the great enlightened Indian tantric master Padmasambhava (Guru Rinpoche), “the second Buddha”. Nyingma is the oldest of the four schools of Tibetan Buddhism (Nyingma, Kagyu, Sakya, and Gelugpa). Its teachings, transmissions and lineage of enlightened masters have continued unbroken to this day.
At the heart of the Nyingma tradition is the practice of Dzog Chen, the most ancient and direct stream of wisdom within the teachings of Buddhism. Mipham Rinpoche (1846-1912), one of Tibet’s greatest scholars and masters, wrote: Crowning the banner of the complete teaching of the Buddha, is the beautiful ornament of the clear light teachings of Dzogpa Chenpo.
Through practicing and realizing these teachings, tens of thousands of beings have become enlightened. Although the Nyingmapa school is the oldest tradition of Tibetan Buddhism, its Dzog Chen teachings are the clearest, most effective and relevant to the needs of beings today. Untouched by the sometimes tragic events in Tibetan history, the Dzog Chen teachings have been passed down in an unbroken line from the Primordial Buddha Samantabhadra, teacher to student, to this day, in all their freshness, immediacy, and power.
“Dzog Chen is a state, the primordial state, the state of total awakening that is the heart essence of all the Buddhas and all spiritual paths, the summit of an individual beings spiritual evolution.”
Dzog Chen can only be understood and fully realized with the direct guidance of a qualified and experienced Dzog Chen master. His Holiness Penor Rinpoche is such a being, an emanation of the great Dzog Chen master Vimalamitra.
In Tibet, there were six mother monasteries which upheld the Nyingma tradition. In eastern Tibet, the foremost of these was the glorious Palyul. The land the monastery is situated on was blessed by many great saints and bodhisattvas and it was during the time of the great vidyadhara Kuzang Sherab that the Palyul tradition was established and the monastery known as Palyul Namgyal Changchub Choling became one of the major Nyingma monastic institutions.
As with all Nyingma Dharma lineages, the Palyul holds the complete canon of the Mahayana sutras and tantras as well as the Kama (long), Terma (short) and Pure Vision transmissions. However, the Palyul lineage is distinct in that it continues to practice, realize and transmit all the various lineages and dzogchen transmissions that were held and passed on by Kunzang Sherab into one vast Dharma Ocean.
The Kama or long lineage is the combined oral tradition of Panchen Vimalamitra, the translator Vairocana and master Padmasambhava on the inner yogas of Generation Stage Maha Yoga, Transmission stage Anu Yoga and the Great Perfection stage Ati Yoga. The Palyul also holds the Non-Dual Great Seal Mahamudra – Great Perfection Ati Yoga, uniting the highest Nyingma teachings of Dzog Chen with the ornament of the Kagyu school, the Mahamudra of Marpa the translator, forefather of the Kagyu.
From Kunzang Sherab to the present throne holder, His Holiness Penor Rinpoche, as well as the greater Palyul sangha, this has been maintained as a principal practice which includes: clear light togyal, inner togyal, darkness practice, dream practice, training in the nature of sound and pure realms practice. The terma or short lineage refers to spiritual treasures (terma) that were concealed by Padmasambava and his close disciples to be revealed at a later, more appropriate time. These termas were hidden in both physical elements and within beings mind streams, to be remembered and revealed in later incarnations. As such, the lineage for these termas is considered “short” historically, as opposed to the long lineages originating with Sakyamuni Buddha. The principal terma lineages of the Palyul are those of Terton Nyang, Guru Chowang, Ratna Lingpa, Jigme Lingpa, Karma Lingpa and Mingyur Dorje.
The Profound Lineage of Pure Vision originates with Terton Mingyur Dorje’s Nam Chö Great Perfection revelations, transmitted directly from Kunzang Sherab.
For further reading regarding the Palyul Nam Chö lineage, please see: A Garland of Immortal Wish Fulfilling Trees: The Palyul Tradition of Nyingmapa by Venerable Tsering Lama Jampal Zangpo and Sangye Khandro, Snow Lion Publications, 1988.
His Holiness Penor Rinpoche
His Holiness the Third Drupwang Pema Norbu (Penor) Rinpoche [1932-2009] was the 11th Head of the Palyul Tradition of Tibetan Buddhism, and one of the foremost masters in the Buddhist Tradition of Tibet. He was the embodiment of the profound wisdom and limitless compassion which are the hallmarks of this tradition. Throughout the Buddhist community he was respected for his vast knowledge and accomplishment, and for the integrity and strength with which he upheld the Buddha’s teachings.
Born in eastern Tibet in 1932, Penor Rinpoche was recognized as a young child as the incarnation of Vimalamitra and was installed in the Palyul monastery as its eleventh throne holder. From a very early age he displayed many miraculous signs and abilities.
His Holiness fled Tibet in 1956 and established Palyul Namdroling Monastery in southern India to preserve the Nyingma tradition. From its small beginning with a handful of monks, the monastery has grown to become the largest Nyingma monastery in the world, with over 1,500 monks and nuns and many incarnate Lamas. The monastery also contains a large scholastic college and three year retreat centre.
His Holiness was a pure holder of many ancient and important teachings and works tirelessly to preserve and spread these unbroken lineages of Dharma treasures, giving empowerments, teachings and transmissions all over the world. His Holiness was also responsible for the recognition and training of reincarnate lamas (tulkus).
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“His Holiness Penor Rinpoche is one of the great Buddhist saints alive today. He is a great realized being, and seeing him is like being face to face with the Buddha and Padmasambhava.” -Vajracharya Ven. Peling Tulku Rinpoche
Translated by Sangye Khandro
Recorded and Transcribed by Joan Klein – Dallas, Texas
Because we dwell in the three realms, our passions are aroused.
You must practice dharma in order to achieve fully enlightened Buddhahood.
There is no point to practice dharma for this life alone.
If one’s intention is to gain wealth, fame, pleasure and praise, one will take lower rebirth.
Fully enlightened buddhahood will occur only if one practices properly.
If mixed with worldly concerns, this will lead to lower rebirth.
We have such a strong sense of “I” (self-cherishing), and no true qualities.
If we have one small quality we puff up with pride. The reason we’ve been wandering
in samsara for countless lifetimes until now, is because in our former lives we mixed
dharma with worldly concerns. Dharma is mixed with poisonous pride.
Be humble, hammering on the head of pride.
We should be so humble and sincere that we are
like a wild yak who has lost his horn.
It’s easy to see the faults in other people. That is our main tendency.
We should be able to see our own faults.
Instead we’re always ignoring them. “I’m not like that.”
We take our own faults and place them on an external object.
If we want to practice dharma, we have to cease seeing the faults of others,
and only look at your own mind.
Think to yourself, “what qualities of the mind of the Buddha do I possess?”
Of the hundreds of thousands of qualities of the Buddha,
we probably don’t have a shred of bodhicitta,
not even the subtlest true compassion and loving kindness toward others.
That is why we wander in the three realms of existence.
As long as there is a belief in a true self, no qualities develop.
If in the name of dharma you want to accomplish worldly happiness,
this is the biggest obstacle to enlightenment.
There is no real external enemy. The true enemy is inner self-fixation.
These maras are within our own mind.
Constantly check up on your own mind and motivation.
Whenever negative concepts well up in your mind, immediately apply the antidote to
tame them. When you’ve decided to accomplish dharma, it is time to start taming
your mind. Allowing your mind’s kleshas to well up while receiving empowerments,
is completely counter to what is happening.
1. receive the empowerments and transmissions, realizing the teachings are being given
to the best of the teacher’s ability and;
2. take responsibility as the student to practice the teachings being given.
You Westerners [often] don’t take these teachings to mind and bring them into your mind
stream. So I must be direct when I tell you, you don’t take it into your heart and mind.
I’m not a great lama or a great scholar,
but I’m trying to be frank and direct with you about what I know.
If you wish to attain enlightenment, put the Dharma in your mind and practice it.
© Copyright 2002 His Holiness Penor Rinpoche. All Rights Reserved.]]> https://pcddallas.org/2010/11/28/his-holiness-penor-rinpoche-spiritual-practice-advice/feed/ 0
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Please feel welcome to attend!
Newcomers are welcome to practice meditation with us. Persons of all spiritual traditions will enjoy and benefit from Calm Abiding meditation practice.
May all beings have happiness and the cause of happiness.
May they be free of suffering and the cause of suffering.
May they never be separated from the supreme happiness without suffering.
May they remain in the boundless equanimity free from both attachment and hatred,
knowing the equality of all that lives.
The Four Immeasureables, Traditional Tibetan Buddhist Prayer
Enlightened Courage: An Explanation of Atisha’s Seven Point Mind Training by Atisha
Paperback: 120 pages; ISBN 1559390239
The Excellent Path to Enlightenment
Paperback: 128 pages; ISBN 1559390646
The Wish-Fulfilling Jewel
Paperback: 120 pages ISBN 1570624526
The Heart Treasure of the Enlightened Ones
by Dilgo Khyentse Rinpoche, Patrul Rinpoche (Foreword by H.H. the Dalai Lama)
Paperback: 280 pages; ISBN 0877734933
Guru Yoga: According to the Preliminary Practice of Longchen Nyingtik
by Rigdzin Jigme Lingpa, Matthieu Ricard, Dilgo Khyentse Rinpoche
Paperback: 101 pages; ISBN 1559391219
The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most
by Dilgo Khyentse Rinpoche, Padama Sangye
Hardcover: 176 pages; ISBN 1590301544
The Lotus-Born: The Life Story of Padmasambhava
by Erik Pema Kunsang, His Holiness Dilgo Khyentse Rinpoche, Tsele Natsok Rangdrol, Yeshe Tsogyal
Paperback: 336 pages; ISBN 962734155X
Journey to Enlightenment: The Life and World of Khyentse Rinpoche, Spiritual Teacher from Tibet
by Matthieu Ricard (Photographer) [Dilgo Khyentse Rinpoche's disciple],
Padmakara Translation Group (Translator)
Hardcover: 151 pages; ISBN 0893816795
Is my meditation correct? When shall I ever make progress? Never shall I attain the level of my spiritual Master.
Juggled between hope and doubt, our mind is never at peace.
According to our mood, one day we will practice intensely, and the next day, not at all. We are attached to the agreeable experiences which emerge from the state of mental calm, and we wish to abandon meditation when we fail to slow down the flow of thoughts. That is not the right way to practice.
Whatever the state of our thoughts may be, we must apply ourselves steadfastly to regular practice, day after day; observing the movement of our thoughts and tracing them back to their source. We should not count on being immediately capable of maintaining the flow of our concentration day and night.
When we begin to meditate on the nature of mind, it is preferable to make short sessions of meditation, several times per day. With perseverance, we will progressively realize the nature of our mind, and that realization will become more stable. At this stage, thoughts will have lost their power to disturb and subdue us.
Emptiness, the ultimate nature of Dharmakaya, the Absolute Body, is not a simple nothingness. It possesses intrinsically the faculty of knowing all phenomena. This faculty is the luminous or cognitive aspect of the Dharmakaya, whose expression is spontaneous. The Dharmakaya is not the product of causes and conditions; it is the original nature of mind.
Recognition of this primordial nature resembles the rising of the sun of wisdom in the night of ignorance: the darkness is instantly dispelled. The clarity of the Dharmakaya does not wax and wane like the moon; it is like the immutable light which shines at the centre of the sun.
Whenever clouds gather, the nature of the sky is not corrupted, and when they disperse, it is not ameliorated. The sky does not become less or more vast. It does not change. It is the same with the nature of mind: it is not spoiled by the arrival of thoughts; nor improved by their disappearance. The nature of the mind is emptiness; its expression is clarity.
These two aspects are essentially one’s simple images designed to indicate the diverse modalities of the mind. It would be useless to attach oneself in turn to the notion of emptiness, and then to that of clarity, as if they were independent entities.
The ultimate nature of mind is beyond all concepts, all definition and all fragmentation. “I could walk on the clouds!” says a child. But if he reached the clouds, he would find nowhere to place his foot.
Likewise, if one does not examine thoughts, they present a solid appearance; but if one examines them, there is nothing there. That is what is called being at the same time empty and apparent. Emptiness of mind is not a nothingness, nor a state of torpor, for it possesses by its very nature a luminous faculty of knowledge which is called Awareness.
These two aspects, Emptiness and Awareness, cannot be separated. They are essentially one, like the surface of the mirror and the image which is reflected in it.
Thoughts manifest themselves within emptiness and are reabsorbed into it like a face appears and disappears in a mirror; the face has never been in the mirror, and when it ceases to be reflected in it, it has not really ceased to exist. The mirror itself has never changed. So, before departing on the spiritual path, we remain in the so-called “impure” state of samsara, which is, in appearance, governed by ignorance.
When we commit ourselves to that path, we cross a state where ignorance and wisdom are mixed. At the end, at the moment of Enlightenment, only pure wisdom exists. But all the way along this spiritual journey, although there is an appearance of transformation, the nature of the mind has never changed: it was not corrupted on entry onto the path, and it was not improved at the time of realization.
The infinite and inexpressible qualities of primordial wisdom “the true nirvana” are inherent in our mind. It is not necessary to create them, to fabricate something new. Spiritual realization only serves to reveal them through purification, which is the path. Finally, if one considers them from an ultimate point of view, these qualities are themselves only emptiness. Thus samsara is emptiness, nirvana is emptiness – and so consequently, one is not “bad” nor the other “good.”
The person who has realized the nature of mind is freed from the impulsion to reject samsara and obtain nirvana. He is like a young child, who contemplates the world with an innocent simplicity, without concepts of beauty or ugliness, good or evil. He is no longer the prey of conflicting tendencies, the source of desires or aversions.
It serves no purpose to worry about the disruptions of daily life, like another child, who rejoices on building a sand castle, and cries when it collapses. See how puerile beings rush into difficulties, like a butterfly which plunges into the flame of a lamp, so as to appropriate what they covet, and get rid of what they hate. It is better to put down the burden which all these imaginary attachments bring to bear down upon one.
The state of Buddha contains in itself five “bodies” or aspects of Buddhahood: the Manifested Body, the Body of Perfect Enjoyment, the Absolute Body, the Essential Body and the Immutable Diamond Body.
These are not to be sought outside us: they are inseparable from our being, from our mind. As soon as we have recognized this presence, there is an end to confusion. We have no further need to seek Enlightenment outside. The navigator who lands on an island made entirely of fine gold, will not find a single nugget, no matter how hard he searches.
We must understand that all the qualities of Buddha have always existed inherently in our being.
Kyabje (His Holiness) Dilgo Khyentse Rinpoche (1910 – 1991), whose remarkable life came to an end in September, 1991, was one of the foremost philosophers, poets and meditation masters of the Mahayana, Mahamudra and Great Perfection traditions of Vajrayana Buddhism. He was highly respected by thousands of students in Tibet and throughout the world.
He was one of the principal lineage holders of the Dzogchen Longchen Nyingtik tradition and a highly acclaimed “terton”, a discoverer of spiritual treasures concealed by Padmasambhava. As such, he became the teacher of many of the important Lamas of today (including His Holiness Penor Rinpoche and Khenchen Tsewang Gyatso Rinpoche), and for several years had been giving teachings from the Nyingma and Dzogchen tradition to His Holiness the Dalai Lama.
Scholar, sage and poet, Dilgo Khyentse Rinpoche never ceased to inspire all who encountered him through his extraordinary presence, simplicity, dignity and humor. Wherever he was, he would always pray and meditate for several hours before dawn and then embark on an uninterrupted flow of activities and teachings – in gatherings ranging from a few dozen to several thousand people – until late into the night.
His immense knowledge, the warmth of his blessings, and the depth of his inner realization gave his teachings a quality quite different from others. His achievements in different fields each seem more than enough to have filled a whole lifetime. He spent 20 years in retreat, wrote over 25 volumes on Buddhist philosophy and practice, published and saved countless texts, and initiated numerous projects to preserve and disseminate Buddhist thought, tradition and culture. But above all, what he considered most important was that the teachings he had realized transmitted were put into practice by others.
He profoundly touched the minds and hearts of students and teachers in the west and east, and left a living legacy of teachings and humanitarian action that is continuing through the work of his students. At the age of 81, after a brief illness, he passed away in Bhutan. His cremation was attended by over fifty thousand people, including teachers and disciples from around the world.
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