NEW TRANSLATIONS: Supplication Prayers by HE 10th Sangye Nyenpa Rinpoche

Happy to share for free download here two new translations of supplication prayers composed by HE 10th Sangye Nyenpa Rinpoche. The two supplications are about great Kagyu masters, but also holders of the Shentong, empty-of-other, view.  The Karmapas and Tai Situs (in particular the 8th Tai Situpa) were both propounders and teachers of Shentong, which I will write about more in due course.

The first was composed for HH 16th Karmapa, Rigpe Dorje, when Rinpoche was giving the Kangyur transmission at Rumtek Monastery, download pdf here..

The second was composed for HE 12th Tai Situ Rinpoche, at the request of Tai Situ’s personal attendant, Lama Tenam, download pdf here..

 

May it be of benefit and may we all develop devotion and inspiration for authentic lamas and Dharma.

Tāranātha and his Indian tantric master Buddhaguptanātha

Buddhaguptanātha (1514-1610), an Indian tantric master, (16th century) was a very important teacher for Jonang and Shangpa Kagyu master and lineage holder, Tāranātha.  His life was  recorded in extensive detail by Tāranātha who wrote his biography around the year 1601. In 1590, Buddhaguptanātha visited Tibet.   In fact,  Tāranātha’s well-known account of ‘The History of Buddhism in India’ is largely based on what this Indian master taught him.  According to various scholarly and primary sources, Tāranātha received over 500 different teachings on the Highest Yoga Tantra from Buddhagupta. In this brief note, I collect together some of the research and translation that has been done on their connection, including a particularly inspiring description of Buddhagupta by Tāranātha.

David Templeman, who has translated and written much about both the life of Buddhagupta and Tāranātha reports in Buddhaguptanatha and the Late Survival of the Siddha Tradition in India:

When Buddhaguptanātha was seventy-six years old, he met the young, nearly sixteen-year-old Tibetan monk Tāranātha, on one of his travels into Tibet. The story goes that Tāranātha had dreams preceding this event, on the second day of the eighth Hor month (1590). Already something of a prodigy, he dreamed while in meditation retreat at Mahabodhi near Narthang, that he was encouraged to eat a piece of human flesh and that he was suffused with bliss as a consequence. He also dreamed that he was able to fly in the sky and had become a vidyadhara. The following day, the south Indian Buddhaguptanatha arrived at Mahabodhi, semi-naked and with his hair bedecked with yellow flowers. Buddhaguptanātha described his journey into Tibet to Tāranātha, and the young acolyte was especially impressed with the account of all Tibet’s local spirits coming to meet the siddha and of the mountains along the way bowing their peaks towards him.

Buddhaguptanātha commenced, at Tāranātha’s request, to teach him all he knew. Thus began the transmission of the vast knowledge that Tāranātha was to use throughout the rest of his life. After forty-six years of peregrination around India, central Asia and south-east Asia, Buddhaguptanatha brought with him to Tibet a huge awareness of the geography and history of the places he had visited in person and those that he had heard about from fellow ascetics. It is precisely these aspects that stand out in Tāranātha’s writings as the cornerstones of the factual validity for which his writings are renowned. Tāranātha is hailed by Tibetan and Indian scholars as the most accurate of all those who recorded the history of Buddhism in India.

According to Tāranātha himself, he did not simply rely on his memory to recall the facts. He wrote notes and comments on all the data that he received orally, and it is presumably from these notes and jottings that he was able to so accurately compile his later works. Works that depended completely on that very sense of detail for much of their validity. He used lists as an aid to memory, most of them apparently based on alphabetical lists and mnemonic devices. As Tāranātha writes:

I wrote notes, I wrote addenda lists to my notes and I ensured that these were not fragmentary or careless. Whatever teachings he gave me I wrote them all down on paper.

Buddhaguptanātha did not stay long in Tibet though, according to Templeman:

After a few months in Tibet, Buddhaguptanatha would not promise to stay any longer, despite Taranatha’s entreaties. There is no clear reason given for the rift between them, but there are clues to be found in Tāranātha’s Secret Biography. In a dream Tāranātha had at Samding, he saw a complex mandala of pandits including Aryadeva, and siddhas including Matangi. Tāranātha felt that he had now ‘joined’ that lineage, at which thought a young maiden appeared from out of the mandala and told him that he still possessed a huge amount of dualistic thought and pride and thereby insulted the yogic tradition. In Tāranātha’s biography of Buddhaguptanatha, it is simply said that Tāranātha was told that he had too much dualistic thought and that no more teachings were to be made available to him. Even Buddhagupta’s students Nirvanasripada and Purnavajrapada, who visited some years later, refused to ‘complete’ Buddhaguptanatha’s teachings. When Tāranātha requested that they do so, they left hurriedly!

The Third Panchen Lama also wrote about Buddhaguptanatha’s sudden leaving and ‘incomplete transmission’ stating that this fault was pointed out because of Tāranātha’s partiality towards the teachings of Dolpopa and that he had expressed some displeasure and disatisfaction with the core teachings of Nāgārjuna and his followers (see TEMPLEMAN 2009, Chapter 5).

Whatever the truth maybe, Tāranātha’s description of his remarkable Indian teacher is inspiring to say the least and worth quoting in full:

The signs and marks of his accomplishment as a yogin were plainly visible to ordinary eyes. Half the day he remained [in a state] whereby he cut off the flow of his breath, and at practically all times he stayed naked. Not only did he not experience any harm from this, but his immediate entourage, within a two meter radius, could feel an intense heat, by means of which he was able to protect others from the cold. By cutting off the flow of his breath through mouth and nostrils, he was able to make appear to his eyes and ears whatever he wanted. Also, his feet did not sink on water. He was standing about two fingers above the ground and his bodily splendor would touch every object and remain there for a long time. He possessed the power of seeing others’ secret designs, in a supernatural way knowing others’ minds. His body was light: he would jump down from (a height of) two or three stories, and like a skin that had been flung down, he landed gently like a feather. He would climb up a steep mountain as if it were flat land. Poison, quicksilver and the like were unable to harm his body. As his mind was abiding in steady loving kindness, dogs and even ferocious carnivores would lick his body and in other ways show their affection. Ravens, little birds and so forth would alight on his lap or onto the tips of his fingers. They didn’t flee when he patted them, but remained where they were, obviously happy. At the time of bestowing an empowerment, he was able to make the wisdom actually descend. In the presence of worthy candidates he would show miraculous occurrences of various kinds, such as radiating light into the maṇḍala. He stood in no need for the food of humans. He lived on foods offered to him by non-human beings. When he was engaged in one-pointed deity yoga, the appearances of the present were really cut off and he was one endowed with the wisdom of at all times viewing everything outer and inner as devoid of any basis and as self-liberated. We with the scope similar to that of mayflies, how could we possibly evaluate the limit of his outstanding qualities of body, speech and mind? (Taken from his biography at Treasury of Lives).

Jonang Tāranātha (1575-1635). 2008. Grub chen buddha gupta’i rnam thar rje btsun nyid kyi zhal lung las gzhan du rang rtog gi dri mas ma sbags pa’i yi ge yang dag pa. In Gsung ‘bum/_tA ra nA tha, vol. 34, pp. 126-158. Beijing: Krung go’i bod rig pa dpe skrun khang. TBRC W1PD45495. See also TBRC W22277.

TEMPLEMAN, DAVID (2002) Buddhaguptanatha and the Late Survival of the Siddha Tradition in India, see: https://web.archive.org/web/20090331115333/http://www.ordinarymind.net/may2003/feature2_03.htm

TEMPLEMAN, DAVID (2007) Becoming Indian : a study of the life of the 16-17th century Tibetan Lama, Tāranātha. PhD Monash University, 2009.

DRIME, SHERAB, “Buddhagupta-nātha,” Treasury of Lives, http://treasuryoflives.org/biographies/view/Buddhagupta-natha/6412.

NEW TRANSLATION: Praise and Supplication to the 16th Karmapa, by HE Sangye Nyenpa Rinpoche

Here is a new translation of a short praise and supplication to HH 16th Karmapa, composed by HE 10th Sangye Nyenpa Rinpoche in 2017, during his transmission of the Kangyur at Rumtek Monastery. Free download as .pdf here.

The 16th Karmapa was one of the root lamas of 10th Sangye Nyenpa (the other being HH Dilgo Khyentse Rinpoche), who recognised him at the age of 3 and brought him to Rumtek where he lived and studied for many years. Sangye Nyenpa Rinpoche spoke about his own life experience recently and his connection with the 16th Karmapa:

For that reason, once at the age of three, Karmapa Rangjung Rigpe Dorje gave me the name, saying I am the incarnation of Sangye Nyenpa, the supreme Vajradhara, Kyabje Khyentse Rinpoche said, “You must definitely go to Rumtek”. So I went to Karmapa’s residence in Gangtok, Sikkim. By the age of six, Karmapa Rangjung Rigpe Dorje taught me the alphabet. At first, the one who taught me the alphabet was Karmapa himself. I must have such a merit. I am so fortunate.

From the point of view of the world, Karmapa Rigpe Dorje didn’t give me at all the privileges of Sangye Nyenpa. When I think on the room, I lived in number 7. That’s it: a monk’s room; neither the room of a tulku nor the house of a tulku. Rather, the mediocre room of a monk. When we had to go to the toilet, it was a five minute walk away. Now, when the room was in need of repair, I moved down to room number ten and there I lived. Kitchen? That was it. Dining room? That was it. Bedroom? That was it. It was there I slept. That’s it.

The one who cared for me, who kept an eye on me was the one who is still with me, the old monk Tenam himself. Back then we also had another old monk with us. He passed away when I was about thirteen years old. He taught me the alphabet. Once he taught me spelling, I went through the Pema Kathang thirteen times. As for skills in spelling and reading, I went through Chagmed’s Mountain Retreat Manual for fourteen times; spelling the words. I went through quite a bit of hardship. It was tough.

As for livelihood, we had to manage by ourselves. The old monk himself would go all around begging. He would carry a big bag saying, ”Please, please, give me some rice”. Livelihood was a problem. My parents were poor. It was hard to survive. Then the old monk passed away when I was thirteen and Tenam himself, took over in undergoing those hardships.

Needless to mention the kindness with me of the great Vajradhara, Kyabje Khyentse Rinpoche. Whenever there was an empowerment, an oral transmission or pith instructions, he immediately would order me to go. He would send someone. That is how I had the chance of requesting many profound teachings and pith instructions.

But apart from that, Tenam would say, “Whether it be Nyingma, Sakya or Gelug lamas, we must request teachings from them”. And he would hold me by the hand and take me, saying, ”They have pith instructions”, ‘There will be an oral transmission”, “There will be an empowerment.”One must request for empowerment” ”One must ask for pith instructions”. At times he would be gentle, at times he would slap me. Hey, one has to do so, right? So, he would take me here and there using various means, gentle and tough. He was very kind. That is how things went thanks to his kindness.

Livelihood was hard in my childhood. Other than those like us, there were many wealthy lamas and tulkus at Rumtek. They were all among the wealthy class. Food too, would come down from Karmapa’s quarters to them. We got it from the labrang. As for my own sustenance, I had to look for myself.

So Tenam himself had to strive. He would buy goods from Gangtok; those fake ones. Put a number on them. Then, when Westerners came, he would sell the goods fooling them saying they were old. And he would use the money for our needs. We had to buy pechas to study, right? We had expenses going around, right? When requesting for empowerments and instructions, we had to travel, and far, right? That much he strived.

Then, one day, Karmapa Rigpe Dorje forbid anyone who stayed at the monastery in Rumtek to do business. Nevertheless, he gave permission to the old monk Tenam to continue. Now you all know this well. Not all who were at Rumtek have died. He didn’t say “Tenam”. He said, “akama” (translator´s note: akama – a reference to a person or thing that is useless or worthless). Gyalwang Karmapa was from Derge, right? From Denma Khog. So, he said, ”Let this akama do business. It is for the sake of that tulku. Let him do business, don’t stop him”.

So he kept on doing business. Whenever he heard a scooter coming up the hill he would hide something under his zen and hurry to meet them. “It’s a hundred.” It’s two hundreds”. Back then it was a hundred or two. Now we would be talking of a hundred thousand. It was powerful. So, that is how he went around doing business. And the profit from the sales was spent in my learning of the performance of the liturgies and obtaining the pith instructions from the Tantras.

By age seventeen, I had learnt by heart the Tantric studies that were meant to. When Karmapa Rigpe Dorje was still alive, there was the custom of being told at that point that the learning of the liturgy was over and one was appointed as the liturgy leader. The day came when I was appointed as such and Rigpe Dorje bestowed the robes. That day fell on the luck day of Karmapa Rigpe Dorje: Wednesday. It also coincided with the occasion of placing the golden badges over the temple. It was an auspicious coincidence and I was fortunate in that he was pleased with that.

Regarding livelihood, Rigpe Dorje gave nothing to me. He didn’t give me food. He didn’t give me a place to stay. From the point of view of the world I had my fair share of ups and downs. I would be considered poor, right? When I look back now, I see there is no better way of management than that. When I compare myself to others, those who lived in their own residences, those who received their food from above, there are already many of whom one doesn’t know where they have gone. On the other hand, we, the poor, remained in the bottom and at that time, we had the opportunity of getting teachings such as these, the chance of meeting many lamas, of requesting pith instructions.

I didn’t say I have clairvoyance nor that I have received a prediction nor that I am commissioned with a high duty nor that I had pure visions. Rather, I am saying I studied with my teachers starting from the alphabet and spelling, that I had nothing to eat, nothing to drink. I had to strive in my ignorance and that that strife brings about a result.

That is my whole point. If one does not put effort, remains content in one’s importance, wealth and power, one will likely have little learning. I can tell you it is an obstacle to one’s pursue of the trainings and to requesting teachings and pith instructions from all teachers. And that is a bad circumstance. On the other hand, there is an advantage in one remaining as any other monk while one is studying, just as an ordinary monk. I grew up living in rooms number seven and ten, side by side with the other monks and completed my studies together, too.

When I studied in the Shedra, I had to carry with me the cushion. One has to carry one’s cushion, right? And if one leaves it there then where will one sit when studying in the room? Once the class was over I myself carried my cushion. The support for the text, I too had to carry. I didn’t have an assistant. It was just Tenam. Sometimes he could not go. Sometimes he could. If he didn’t go, I had to carry the things by myself, so I would take some on my head.

He was very kind. He himself underwent hardships, too. He was tenacious. Doing as he did, he made me have similar experiences. So, what was the reason – sort of advantage – of doing so? I had the opportunity of meeting many lamas and spiritual friends and request teachings, request pith instructions and receive oral transmissions and empowerments from them. That is sort of the advantage, right? Even though I had a hard time in my childhood, even though I considered it a misfortune, the misfortune turned out to be an aid. I had the opportunity of requesting instructions.

If, instead, you keep on living in one of those called small residences, who keeps getting their food from above, who keeps on carrying a big name, someone like that is likely not to have much chance of requesting pith instructions. You have to keep telling yourself, ”There’s no one like me”, right?”

Excerpt from biographical account on https://www.benchen.org.pl/en/lamas/rinpoches-from-benchen-monastery/his-eminence-the-10th-sangye-nyenpa-rinpoche

Jetsun Tāranātha on the meaning of ‘three confidences’

New post on this website about the meaning of the ‘three confidences’ (yi ches ldan gsum) according to Jetsun Tāranātha.  With exclusive new excepts from his his major commentary on the Kālacakra tradition and practises, A Hundred Blazing Lights: A Supplementary Commentary on Meaningful to See, Instructions on the Profound Path of Vajra-yogas. See here.

May it be of benefit!