11/18/2130--January 10, 2004
days, we recognize the Monkey
Year and Month as a special anniversary of Guru
Rinpoche. The reason is unfathomable numbers of kalpas ago,
many millions of Buddhas of the three times recited an aspiration prayer in order
the teachings of the Secret Mantrayana and specially the Great Perfection (Dzogpachenpo)
in the realm of sentient beings. These Buddhas poured forth blessings unanimously
chanting the aspiration prayer that we know today as the Seven-Line Prayer:
[The Seven Vajra Line Invocation To The Lotus-Born Guru]
HUNG! ORGYEN YUL GYI NUP CHANG TSAM
In the northwest country of Uddiyana
PEMA KESAR DONGPO LA
Born in the pollen heart of a lotus,
YATSEN CHOK GI NGÖDRUB NYÉ
Endowed with the most marvelous spiritual attainments,
PEMA JUNGNÉ SHÉ SU DRAK
You are renowned as the "Lotus-Born."
KHOR DU KHANDRO MANGPÖ KHOR
Surrounded by a retinue of many Dakinis,
KHYED KYI JÉ SU DAG DRUP KYI
Following in your footsteps
CHIN GYI LAB CHIR SHEG SU SOL
I pray to you: Please come forth and grant your blessings!
GURU PEMA SIDDHI HUNG
By the power of these words and intentions of the Buddhas and without depending
on the parental
cause, Guru Rinpoche was then born spontaneously in Dhanakosha
Lake within a lotus. From then on in every following eon many Buddhas came
to turn the Wheel
of Dharma. During those periods Guru Rinpoche, though
he may not be called by the same name but was still of one entity, manifested
to benefit the fortunate beings with good karma by giving teachings of Secret
Mantrayana and particularly the Great Perfection (Dzogpachenpo). Thus numerous
beings were liberated.
When the three
Buddhas of the past, Kasyapa, Kanakamuri, and Krakucchanda
came to this Saha
Guru Rinpoche manifested and taught Vajrayana teachings
to the fortunate ones with the karma to receive them. Twenty-two
years after the Parinirvana of Sakyamuni Buddha, in the southwest Dhanakosha
Lake of this Buddha-field, many hundreds of thousands of Dakinis prayed to
Guru Rinpoche by saying the Seven-Line Prayer. As the result of this, Guru
Rinpoche manifested a form body in a lotus in the lake.
First, King Indrabodhi invited Guru Rinpoche to be his heir. However, gradually
Guru Rinpoche renounced his kingship and went to practice austerity in the
eight charnel grounds. There he turned the Wheel of Dharma for the mamos,
pawos and pamos,
and dakinis. He stayed more than a thousand years in India in these eight charnel
grounds. When there was threat to Buddhadharma
he appeared in person to clear the obstacles and turn the Wheel of Dharma.
After doing, so he again returned to the charnel grounds.
For instance, in glorious Nalanda University there were many thousands Panditas.
Of these adept Panditas, a most celebrated Pandita was kept at the four gates
to discuss and debate with the Tirthika critics and avert their wrong
views. For many years they were able to abide in this way, but at one time
about five hundred Tirthika scholars who had mystical powers and adept in the
field of sciences came to Nalanda. They challenged the Buddhists to debate
and set the terms that whoever was defeated must follow the winner. Additionally
they determined not only to debate but also to compete with their mystical
While the Buddhist Panditas felt confident they could win in debate with the
Tirthikas, they doubted their ability with mystical powers. They grieved thinking
they might have to follow the Tirthikas. Then in dreams they saw a Dakini who
told them, "This is a great threat to the Buddhadharma and you all cannot
clear the obstacles. If you invite my brother he can avert this. Otherwise
it will be impossible." This was the prediction of Dakini Zhivatso.
When the Panditas asked her, "Who is your brother and where is he?" she
replied that her brother was in Merebarwa
Charnel Ground. The Panditas
responded, "There is no one among us who can go there!" And she replied, "You
don't have to worry! Make a huge offering and a seat on the roof of the temple." Then
she taught them the Seven-Line Prayer and asked them to chant it while she
departed to invite her brother. According to these instructions, the Panditas
made a great offering, burned incense, and chanted the Seven-Line Prayer
with deep devotion.
When Guru Rinpoche arrived, he came from the sky because the entrance to Nalanda
University was blocked by many Tirthikas. At that time they allowed only the
people who fetch water for the monastery to pass. Guru Rinpoche said to the
Panditas, "You don't have to worry - I can defeat the Tirthikas." He
then manifested into a four Panditas, one for each of the four directions.
He debated the Tirthikas and defeated them. Then the Tirthikas displayed their
mystical powers by doing things like flying in the sky as well as other wondrous
deeds. But when Guru Rinpoche pointed his fingers in the wrathful mudra and
said, "HUNG! HUNG!" the Tirthikas fell to the ground. As a result,
they accepted their defeat and began to follow Buddhism. Then Guru Rinpoche
himself taught the Panditas, afterwards returning back to the charnel grounds.
Such accounts of Guru Rinpoche appear not once or twice. There are numerous
such accounts during his time in India.
Generally Buddhism came to Tibet during the reign of King Songtsen Gampo,
but the establishment of Buddhism was very much prevented by the Bonpos and
the Bonpo ministers. Additionally numerous local deities and evil spirits prevented
the flowering of Buddhism. Because of this there were some developments and
declinations of Buddhism for many generations of kings.
At the time when King
Trisong Detsen was establishing Buddhism he encountered
many obstacles to the building of temples. The spirits destroyed whatever men
built in the daytime by carrying back the stones and earth used for building
to their original places at night. They stopped rain from falling, caused
to break out, as well as floods and other calamities. The king was greatly
grieved and thought that he would never succeed in establishing Buddhadharma
Nyang Tingzin Zangpo, a master who had special power in shamatha,
predicted though his meditational experience that if Lopon
Chenpo Pemajungne, spontaneously
born from a lotus, were to be invited to Tibet that he would be able to subjugate
and bind under oath all the malignant local deities and eight classes of spirits
in Tibet. That way it would be possible to establish the Buddhadharma.
Following this prediction, the king sent a few translators to India to invite
Guru Rinpoche. These messengers met Guru Rinpoche in Nepal and presented him
with an invitation letter and offerings of gold plates and other gold offerings.
Then they told him of their purpose. He accepted but said, "You go before
me, and I will follow afterwards. We cannot travel together because the local
deities and spirits would show their magic and these would affect your bodies
as they are made of flesh and blood." Thus he sent the messengers before
him and followed afterwards.
On his way from Nepal to Samye he encountered many malignant local deities
and spirits who had mighty mystical powers. With each of them he challenged
their power and mystical spells summoning them under his command. He gave them
teachings, empowerments and put them under oath to follow the Buddhadharma.
When he arrived in Samye he went to the peak of Hapori.
There he summoned all the local deities and spirits of Tibet and subjugated
them. He gave them
teachings and kept them under oath to follow the Buddhadharma. From then on
when the king was building Samye Monastery, the construction done by the
at night was greater then the one built by humans during the daytime. Samye
was built much faster this way.
During that time the flawless Buddhadharma was flourishing in India. So Guru
Rinpoche trained many Tibetan translators by teaching them Sanskrit and the
advising them to practice. When they developed spiritual powers
under his guidance, he sent them to India to bring all the teachings of Buddha
that existed. They brought the teachings and translated them into Tibetan.
The two-system spiritual community was established with the saffron ordained
monastics studying and practicing the sutras and the yogis studying and practicing
the tantras. Thus the Buddhadharma flourished in Tibet like the rising of the
As mentioned earlier, as one entity of exalted body, Guru Rinpoche manifested
into numerous emanations. Through his eight manifestations he propagated the
Buddhadharma. When he came to Tibet, he manifested in the form of Guru Dorje
Drolod. In Tibet there are thirteen tiger's dens, sacred places associated
with Dorje Drolod. Simultaneously in these places Guru Rinpoche manifested
as Dorje Drolod and brought the deities and spirits under oath causing the
flourishing of the Buddhadharma. And, although we commonly speak of eight manifestations,
there are forty manifestations and more. In this universe there are ten millions
of three thousand worlds. Our world is just one of them. Just because we don't
see them, we can't say they are not there. They do exist! In this universe
there are ten million jambudvipa worlds.
In all these Guru Rinpoche manifests individually to help sentient beings.
In the six realms Guru Rinpoche
manifests into six forms to help sentient beings. Generally speaking many accomplished
meditators and adept scholars appeared in Tibet. The majority of them experienced
the blessings of Guru Rinpoche and had visions of him. We can know about this
by reading their biographies. Therefore we are very grateful to Guru Rinpoche.
So, primordially when many Buddhas came together and said the aspiration prayer
of the Seven-Line Prayer, Guru Rinpoche was born at that time too on the Monkey
Year and Month. In many other occasions when he manifested in the specific
was the same year and month. In reality from the time when he primordially
manifested by the blessing of Buddhas he has one body, which is free from birth,
death, old age and sicknesses. Still then in the apparent phenomena of the
sentient beings he appeared to them in many forms, and performed benevolent
activities to benefit them. All these manifestations took place during the
Monkey Year and Month.
Generally on every tenth day, he will come to any one who prays to him. We
are not able to see him but actually he is always with us like our shadow.
So the Monkey Year and Month is very important anniversary. During this time
if we make offerings and pray to him there are many more blessings and it is
more powerful. This is why we consider the Monkey Year and Month auspicious.
May the Guru remain in the world for a long time to come, may the light
of His teachings pervade the sky of mind and bring happiness to all. We requested
this teaching on the significance of the Monkey Year from the compassionate
one, Kyabje Drubwang Pema Norbu Rinpoche, who responded to our request with
enthusiasm. The copy of the teaching was transcribed and translated by Khenpo
Tenzin Norgey. The teaching took place on the 18th day of the 11th month
in the Water Sheep Year. May these efforts serve to awaken the absolute reality
of Guru Padmasambhava in
of all beings.
Printable version of this teaching (MS Word)
Hear the teaching (in Tibetan only - no translation)
Download a WAV file of this teaching.
NOTE: 179 meg file
Long Life Prayer for His Holiness Penor Rinpoche
Hear His Holiness Penor Rinpoche chant the mantra:
OM AH HUNG BENZA GURU PEME SIDDHI HUNG
Hear Palyul monks chant the Seven-line Prayer to Guru Rinpoche (Flash 5 required - repeats 3 times)
May all merit benefit all sentient beings without partiality!
Also helpful for this practice is to remind ourselves of the teachings His Holiness allowed us to publish on the Palyul website.
"About Guru Rinpoche" is the life story of Guru Rinpoche.
"Guru Rinpoche Practice Instructions" here, through the generosity of His Holiness with the teachings, we have been permitted to publish a teaching explaining how to practice Guru Yoga. You should read and try to understand the entire teaching.
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