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Teachings by Chamgon Kenting Tai Situpa about Guru Rinpoche, his eight manifestations and the Lama Dance
in year 2008
Buddha manifests in countless ways, and Guru Padmasambhava is one such. But in this context, it is not limited to one particular Buddha; it is the Buddha of three times, past, present and future. And also Guru Padmasambhava manifests as the compassion and wisdom in unity of all the Buddha, and specifically from the five Dhyani Buddha, especially from the Buddha of the West, Limitless Light. This unconditional compassion and wisdom, which is not in the making but primordial. And this primordial, limitless wisdom and compassion manifests in the form of Guru Padmasambhava. That is how we the human beings of the planet earth see and hear and receive the blessing. And not only the blessing but the transmission which will gradually lead us to our ultimate destination, become one with the primordial wisdom of all the Buddha and the essence of each one of us, which is primordial wisdom in itself. And for this purpose, the Guru Padmasambhava manifests in limitless forms, in limitless, countless universes. On this earth, the manifestations are countless. But how it was perceived among the countless manifestations? One particular manifestation Guru Padmasambhava manifests into eight manifestations.
These eight manifestations are mentioned in Tibetan language as:
Some of these are Sanskrit language, for example Padmasambhava, but others are in Tibetan language. These eight manifestations manifested in different forms in different places, and each one of them represents one of the great activities of Guru Rinpoche, and these are one example of the countless manifestations of Guru Rinpoche. Also we should know that Guru Rinpoche is ever-present, if you like, you can say immortal. But immortal is a dualistic word. Although primordial is also a word but that describes more precisely what Guru Rinpoche really means to all of us. And Guru Rinpoche during these particular manifestations, manifested in Tibet and he spent many years. During this time, taming and blessing the land as well as all of its spirits and humans. Blessing every mountain, every river, every area and this way Guru Rinpoche established the sacred teaching of Lord Buddha.
The essence of the teaching of the Buddha which is the great union of Theravada, Mahayana, and Vajrayana all together, which is known as Tantric Buddhism today. And this sacred transmission and its establishment historically became the outcome of the Buddha activities of Guru Rinpoche. As part of this great activity, there are many treasures: treasures of teaching, treasures of sacred objects, treasures of sacred nectars etc., which are entrusted to specific great protectors by Guru Rinpoche himself. Also he prophesied which masters in future will uncover them or discover them and unveil them.
Among these, one of the great treasures is known as Northern Treasure(remark 1). The great treasure master, he is prophesied as 'Guru Choewang'. This great master Guru Choewang uncovered many sacred blessings, teachings, texts, nectars, objects etc. Among which the Tse Chu lei gyadma(remark 2) the particular prayers and meditations including its ritual and sacred dance. This is part of the Tse Chu leoi gyadma. This Tse Chu leoi gyadma is established in many of the great monasteries, and it is established in the great seat of Palpung Monastery by the eighth Tai Situ Choekyi Jungney. He introduced this lineage from the great Nyima Monastery known as Neou-Dhong-Tse or commonly known as Narthang. And Narthang lineage and Narthang tradition is received and established at Palpung Thubten Choekhor Ling almost three hundred years ago. This particular tradition and lineage is continued throughout the centuries and also in Palpung Monastery for past more than two centuries.
| remark 1: Northern Treasure - |
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remark 2: Tse Chu lei gyadma - |
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But it was only three years ago introduced and established in Palpung Sherabling Monastic Seat in North India for the first time. Until this time I myself and the entire Sangha of the Dharma Seat we are not ready to conduct the full ritual including the Lama Dance, although the practice and chanting and prayers we are doing it every year for past many years. This is the third year.
It is mentioned in many sacred teachings such as tantras by Buddha Sakyamuni as well as Guru Padmasambhava as well as many other great masters, the origin of the sacred ritual, including the dance, this is actually dated back to the first Buddha. The first Buddha one can only understand as ever-present Buddha. There cannot be one first Buddha that happened long, long time ago. First Buddha means the essence of each sentient being when they realize their primordial essence that is the first Buddha. And this is also known as Primordial Buddha or Adi Buddha. In Maha Mudra terminology, it will be described as Vajradhara or Dorje Chang. Adi Buddha in Tibetan is 'Kuntusangpo'. How did this manifestation take place was when the evil which causes suffering to all mother sentient beings, when this evil is transformed and when this evil is tamed, and this evil which is none other than ego itself. The ego, the I, manifests into greed, hatred, jealousy, pride etc. This way, all of us, all mother sentient beings are suffering in samsara. When this evil which is the ego within each one of us is transformed and tamed by the blessing of Buddha Kuntusangpo or Buddha Dorje Chang, then what manifests is sambhogakaya. This manifestation of sambhogakaya further manifests in the form of nirmanakaya, and Guru Padmasambhava and all of its eight forms are nirmanakaya.
It is taught in the great tantra and this particular trantra is known as 'Gyud Nyang lo'. This 'Gyud' it is mentioned that:
That means when one realizes the equanimity, the non-duality of all phenomena, both inner and outer, then every movement, every manifestation is great mudra, great gesture, the gesture of primordial wisdom. So that is one of the original descriptions of so called Sacred Dance, which are described by Lama Dance these days. But Lama Dance is little bit humorous way to say it. Lamas are dancing, so it is Lama Dance. Actually it should be sacred movement or sacred gesture or sacred dance, if you like. That might be more proper. That's what I think. Anyway, at the same time,
The eight chapters' sacred teaching, also describes that:
this means according to the lineage, according to the tradition, one performs with sacred experience; 'Nyam'(remark 3) means experience of deity. In this sense, Guru Rinpoche, its eight manifestations, and all its retinues as well as the protectors of this particular sacred teaching, all of them express verbally as chanting, and physically as dance and gesture, movement. This way, the practitioner will have tremendous progress within, cultivation within. This cultivation will make the primordial wisdom within to realize. And we, the dualistic persons who witness this manifestation of non-dual, spontaneous expression, then all of those who view will have tremendous benefit.
| remark 3: Nyam - |
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This particular treasure has eight specific, let's say, levels or chapters of practice. Therefore it is described as: Tse Chu leoi gyadma
The first is preliminary which will involve making offerings to the local deities and also blessing the earth, and the environment, at the same time, refuge and bodhicitta etc.
And that is followed by the second chapter which is blessing the offering materials and confession or purification of all that is inappropriate or defiled or negative. Then the first stage of generation or visualization.
The third chapter is invocation. Invocation of Guru Rinpoche, its eight retinues manifestation and also all the other related manifestations and salutation to them.
The fourth chapter is outer, inner, secrete offerings, the offering to all the different levels, let's say, and also Ganachakra offering.
The fifth chapter is the recitation of the mantra. Recitation of the mantra will involve its visualization and also the meaning of the particular mantra that one recites. This has three aspects, which is known as mantra, practice and implementation. In Tibetan:
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Nyen Drup Lei. |
The sixth is fulfillment, fulfillment of the aspiration. Of course, aspiration of all the Buddha is to liberate all sentient beings from suffering of samsara. And also this involves fulfillment through specific objects and offerings and also fulfillment through genuine, pure confession, in a sense, confession which is not of a guilt but confession of truth, and confession of transparency. Transparency for all the Buddhas. There is nothing we can hide. We are in the palm of their hands. At the same time, also fulfillment through outlook. That means for us to have the true understanding, true perception, not wrong perception. For example, selfishness is wrong perception and compassion is right perception. Ego is wrong perception and humility is right perception. Greed is wrong perception and contentment is right perception, etc. Above all, of course, duality is wrong perception and non-duality is right perception. So fulfillment through perception or view.
The seventh is actually requesting all the Buddha, Guru Rinpoche, eight manifestations protectors, all of them and what we are requesting is according to the three roots. The guru is the root of the blessing, and deity is the root of the accomplishment, the realization. Protector is the root of the activity to protect us on the path, so that for us to fulfill our purpose, to liberate all sentient beings from the suffering of samsara, all mother sentient beings liberate them from the suffering, suffering of ego, suffering of greed, suffering of hatred, suffering of jealousy, etc. And so these protectors and these great deities and Guru Rinpoche and its manifestations, we are requesting their primordial wisdom and compassion and power.
The eighth is the conclusion part. In this, the Ganachakra and its remains are also given to all of the spirits of the universe, and specifically there are particular protectors and for them we are making offerings and then we are concluding the actual practice of Tse Chu leoi gyadma. This will also involve the receiving of the empowerment as part of the sacred prayer and meditation and rituals. This is not empowerment giving to others but receiving empowerment of the entire mandala. And then of course, dedication. Dedication of the merits for all sentient beings. So with that, the Tse Chu leoi gyadma, the eight particular chapters somehow briefly represented here.
At the same time, there are two great protectors involved; one is the protector of this particular treasure, that is Gonpo Maning. There is specific offering, prayer and rituals involving with this protector Gonpo Maning as well as great protector Singha Mukha.
Singha Mukha is also known as Shingkung(remark 4) in Tibetan language. This particular practice, prayer and ritual that is part of this Tse Chu leoi gyadma traditionally practiced in Palpung lineage is known as Shingkung Parol(remark 5). Parol(remark 6) means: (transcription miss). And this is also part of the prayers and meditations and rituals here. At the same time, these particular sacred dances and rituals also described as when Guru Padmasambhava miraculously built the Samye Temple and also all of its surrounding mandalas. During that time, to bless the land, bless the environment, then Guru Rinpoche manifested this particular aspect, this particular form of Lama Dance or Sacred Dance and its ritual. For all of us who participate in this, if we have sincere motivation, we want to receive the Guru Rinpoche's blessing, which is the blessing of all the Buddha, to transform our ego, our greed, our hatred, our jealousy, our ignorance etc., which are sources of all the suffering, and also all of those who are participating in this, their suffering should also be transformed. Their ignorance should be transformed into wisdom. Their anger should be transformed into compassion. Their ego should be transformed into devotion. Their greed should be transformed into contentment, etc. Also this should be dedicated for the peace and harmony among humanity, regardless of race, religion, belief, ideology, everything, as well as harmony in environment. The outer environment is the reflection of inner state of the mind. Whatever is happening outside of us, in the sky, on the earth, in the ocean, they are the reflection of how we think, what we do. It is the reflection of that. You can say result of it, you can say outcome of it, you can say side effect of it, but regardless of whatever word you say, it is mirror image of what we do and how we think, how we perceive. Therefore we also should dedicate this, so that our perception transforms, therefore the environment also will transform. And above all, everything should be focused and dedicated for the ultimate liberation, the Buddhahood, for all sentient beings of six realms, from heaven to hell, all sentient beings without any exception, for them all to be free from all aspects of suffering and for them to have all the joy and happiness and glory and finally reach the realization of primordial wisdom, the ultimate harmony, ultimate liberation. This should be the actual purpose of performing, practicing and participating.
| remark 4: Shingkung - |
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remark 5: Shingkung Parol - |
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remark 6: Parol - |
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May Buddha bless you!
May Guru Rinpoche bless you!
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Pema Jungne
Pema Samba
Loden Choksed
Pema Gyalpo
Nyima Ozer
Shakya Senge
Senge Dadro
Dorje Drolo