Vajrakilaya - Dakini Music
Transcription
Vajrakilaya - Dakini Music
Vajrakilaya The Razor That Destroys at a Touch A Treasure of Kyabje Dudjom Rinpoche chanted by CHAGDUD TULKU RINPOCHE 2 3 Guru Padmasambhava and Vajrakilaya The practice of the meditation deity Vajrakilaya provides an unsurpassed method to remove obstacles on the path to enlightenment. Blazing forth in the glorious manifestation of a wrathful male deity, Vajrakilaya embodies the enlightened activity of all the buddhas. Through Vajrakilaya, Guru Padmasambhava gained mastery over the four kinds of meditative accomplishment (siddhis): longevity, enlightened activities, the revelation of hidden treasures, and the sublime accomplishment of mahamudra. Guru Padmasambhava mastered ancient lineages of Vajrakilaya that he received from the Indian master Prabhahasti. Later, he journeyed to Nepal to the Yangleshö Cave to accomplish the deity Yangdag Heruka. However, before he could begin his retreat, three powerful demons inflicted drought and famine on the entire region, whereupon Padmasambhava sent to Prabhahasti for the Vajrakilaya tantras. The mere arrival of these texts counteracted the adverse conditions, and Padmasambhava and his consort were able to attain the realization of mahamudra. Afterwards he commented that Yangdag Heruka confers sublime accomplishment, but like a merchant ship that requires an armed escort, it requires Vajrakilaya to clear obstacles. Guru Padmasambhava 4 Vajrakilaya is often performed extensively at the beginning of a retreat or other dharma activity to overcome obstructions, the forces of delusion (maras) foremost Lineage of The Razor that Destroys at a Touch among them. Delusion can be defined and categorized in various ways, but in Vajrakilaya practice it most particularly refers to dualistic grasping at fictitious appearances—the appearances that arise as the outer environment and its Guru Padmasambhava transmitted Vajrakilaya to different disciples on various beings, and the appearances that arise inwardly as concepts and afflictive occasions, giving rise to a number of Kilaya lineages. Some of them were held in emotions. the oral tradition of kama, but in order to benefit future generations in times of These impermanent and composite appearances arise interdependently as the particular treasure, The Razor that Destroys at a Touch: Vanquishing the Legions of degeneration, most were hidden as terma, treasures to be revealed later. This display of relative reality. As the components of ordinary experience, they have Mara in Battle, was not widely disseminated by Padmasambhava. Rather, he gave their own validity. However, if inherent existence is mistakenly attributed to them, the transmission solely to his heart consort, Dakini Yeshe Tsogyal, whose primary they lead one astray into ceaseless cycles of desire and aversion. Mind’s absolute meditation deity was Vajrakilaya. Receiving it, she did not impart the teachings to nature is obscured and its pure qualities of compassion are impeded. Confusion anyone, but hid them by placing the seal of her command in the heart of compounds itself through negative actions, speech, thoughts and emotions. The Padmasambhava’s disciple, Drogban Khye’u Chung, the previous incarnation of karmic seeds thus planted ripen as suffering in lifetime after lifetime. Kyabje Dudjom Jigdral Yeshe Dorje. In the practice of Vajrakilaya, one summons wrathful, energetic compassion from Kyabje Dudjom Rinpoche received this Vajrakilaya treasure when he was thirty- the very ground of mind. Vowing to vanquish the outer and inner forces of four years old while practicing in a cave in Bhutan. Dakini Yeshe Tsogyal came to delusion, one invokes the blessings of the Vajrakilaya lineage masters. Then, him in a dream as a beautiful and splendidly adorned young woman. She held a integrating their blessings into one’s own powers of visualization, mantra meteorite p’hurba, which she tucked into his clothes. Then she told him that recitation, and awareness, one embarks on the stages of practice with fierce Guru Padmasambhava himself had manifested as Dorje Drolod in this cave and, determination to find freedom for oneself and all other beings. with this same p’hurba, had subdued the eight classes of powerful worldly ones 5 6 7 and liberated the male and female kingly demons. Before he left the land of Tibet for the final time, she continued, “he gave me this p’hurba, and now I give it to you. Keep it as your heart’s jewel.” Joyously, he accepted the p’hurba and touched it to his forehead, throat and heart, and he and the p’hurba instantaneously became inseparable. His upper body remained in its natural form; his lower body became the blade of the p’hurba, radiating fire and sparks. He chanted the Vajrakilaya mantra and the earth shook. “Now you have the actual empowerment!” exclaimed Yeshe Tsogyal with delight. “Don’t lose it, for it is of great importance.” As she was leaving, she tugged at his hand, asking, “Do you remember all the empowerments and the direct and oral transmission you took before Guru Padmasambhava?” He woke up and did indeed remember. Eleven years later Dudjom Rinpoche wrote a very clear, condensed version of the Vajrakilaya treasure revealed in the cave, which is entitled The Razor that Destroys at a Touch. Kyabje Dudjom Rinpoche 8 H.E. Chagdud Tulku and Vajrakilaya While they were still living in Tibet, Kyabje Dudjom Rinpoche advised Chagdud Tulku, who was a young man in his twenties, that he should extensively practice either Vajrakilaya or another wrathful deity. Rinpoche decided to accomplish Vajrakilaya, and indeed, he was concluding a three-day Vajrakilaya ceremony when an attack by the Chinese military forced him to flee to India. In India and Nepal he sometime demonstrated masterful accomplishments of the practice. Twenty-two years later, in 1980 during an interview that took place in California, Kyabje Dudjom Rinpoche told Rinpoche that Vajrakilaya would be especially helpful in removing obstacles to Tibetan Vajrayana being established in the West. The following year Rinpoche’s sangha undertook the first of unbroken series of elaborate Vajrakilaya ceremonies that take place each year at Tibetan New Year. The ceremonies focus on averting the obstacles and negativity that might otherwise carry over from the previous year. As well, Vajrakilaya is practiced on a daily basis in the main Chagdud Gonpa centers, in both North and South America. H. E. Chagdud Tulku Rinpoche 9 10 11 Chanting Lineage for The Razor That Destroys at a Touch The chanting in formal Tibetan Buddhist ceremonies is maintained according to specific lineages of style and melodies. Chagdud Rinpoche, with his wondrous voice, was revered as one of the great chant masters in the Nyingma Tradition. He rendered the richly ornamented melodies of Vajrakilaya with both precision and power that has been preserved with this recording. On the occasion of the first when his Western students were about to record him chanting the Vajrakilaya liturgy, he commented: “This is not necessary [to record this] for the Nyingma lineage because there are many very great lamas and lineage masters . . . who are capable of maintaining and teaching this. But,” he added, “for those who are part of my sangha family, you might want to remember my style of chanting just like children and parents look at home movies to remember their grandparents.” Rinpoche learned this style of chanting in the 1960s, first in Kalimpong with one of Dudjom Rinpoche’s best students. He and a Bhutanese lama learned chanting together, and then they were examined by Dudjom Rinpoche. He approved. Later Dudjom Rinpoche suggested that Rinpoche study with the great Mindroling Trichen Rinpoche, whose monastery is renowned for its chanting style. Rinpoche Vajrakilaya 12 was among a group of about ten lamas and practitioners who studied chanting together. 13 Chagdud Gonpa A Short History Six or seven years passed, then Rinpoche and the group were reunited for a series of empowerments offered by Dudjom Rinpoche. At one point they began to chant In the 12th century, Chagdud Gonpa monastery was built by Chagdud Sherab and Rinpoche was surprised to discover that although they all had learned Gyaltsen, the spiritual advisor to the Mongol emperor of China. He was given the together, now variations occurred in the singing. When asked about this, the son of name, “Chagdud,” when he turned the barrel of the emperor’s gun inside out and Dudjom Rinpoche, Thinley Norbu Rinpoche, said, “You can’t expect chanters with into nine knots with his bare hands. He then made an offering of it to create different voice to sound exactly alike. There are differences that occur according to auspicious conditions free of war and social unrest. The title, “Chagdud,” in the quality of the voices. It isn’t the case that one is right and one is wrong.” Tibetan means “iron knot.” About the recording Rinpoche said, “In the monasteries of Eastern Tibet, some H.E. Chagdud Tulku Rinpoche, born in 1930, was recognized at the age of two as effort was made to continue traditional lineages and styles of chanting. I’m not being the incarnation of the abbot of Chagdud Gonpa monastery, a monastery trying to force anything on the future so that you have to dispute every melodic which is active today. His mother, Delog Dawa Drolma, was one of Tibet’s most well ornament of the song. It is appropriate for you to try to remember and replicate it, known lamas and as such, was able to establish excellent training for her son. but without worrying and losing the essence of the practice.” Chagdud Rinpoche belonged to the last generation of teachers to have inherited Chagdud Tulku Rinpoche’s voice itself represents the sublime accomplishment of the prayer, “May whoever hears me find liberation.” It resonates in the heart and memories of thousands of people. This precious Vajrakilaya disc shimmers like a the vast wealth of Tibetan Vajrayana teachings and methods before the occupation of Tibet in the 1950s. He held many great lineages of the Nyingma tradition: the Dudjom, Khyentse, Apong Terton, Khenpo Ngaga, Padgyal Lingpa and Longchen wish-fulfilling jewel, endowed with all qualities of lineage blessing, pure intention, Nyingt’hig. profound meaning, and sound inseparable from wisdom essence. May it benefit all Early in his life, it was prophesied that he would travel to a country whose name beings! contained the Tibetan letters “A” and “KHA.” At that time, no one knew of a CHAGDUD KHADRO 14 15 Country with the name “America.” With the Communist invasion and the subsequent exile of 100,000 refugees, Chagdud Rinpoche fled to India where he served both as lama and physician during the difficult refugee resettlement. Here and later in Nepal, he met several North American Buddhist practitioners, including his wife-to-be, now known as Chagdud Khadro. They eventually brought him to the States in 1979. In the 1980s, Rinpoche traveled and taught constantly, 11 establishing a sangha of practitioners. In the fall of 1988, he and his students acquired 286 acres in northern California and Rigdzin Ling, Chagdud Gonpa’s Chagdud Gonpa, Tibet main North American center, was born. The scope of the prophecy concerning the country with “A” and “KHA” was understood more deeply when, in 1995, Chagdud Rinpoche moved to Brazil to establish the first Tibetan Buddhist organization in South America. “A” and “KHA” stand for the entire Western Hemisphere of the Americas, thus indicating the extent of Rinpoche’s role in establishing the Buddhist tradition in the West. In 1999, the construction of a Tibetan style temple in Tres Coroas in the southern state of Rio Grande do Sul was completed under his direction. Here, on November 17, 2002, H.E. Chagdud Tulku Rinpoche passed into Parinirvana. According to his wishes, the spiritual directorship of Chagdud Gonpa Brasil Khadro Ling was assumed by his wife, Chagdud Khadro. Chagdud Gonpa Brasil Chagdud Gonpa Rigdzin Ling, USA 16 Vajrakilaya 17 The Razor That Destroys at a Touch A Treasure of Kyabje Dudjom Rinpoche chanted by Chagdud Tulku Rinpoche CD 1 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. Seven-Line Prayer Prayer to the Three Kayas of the Lama Prayer to Padmasambhava Prayer to Attain the Citadel of Intrinsic Awareness Prayer to His Holiness Dudjom Rinpoche, Jigdral Yeshe Dorje Lineage Supplication Lineage Supplication (ornamented melody) Lineage Supplication (chant melody) Invitation Refuge, Bodhicitta and Seven Branch Prayer The Absorption Establishing the Boundary Offering the White Torma to the Local Gods Offering the Red Torma Establishing the Boundary, cont. Establishing the Boundary (ornamentedmelody) Establishing the Boundary (ornamented melody, cont.) Establishing the Boundary (chant melody) Confession Descent of Blessing Blessing the Offering Substances Blessing the Offering Substance (mantra section) Main Practice: Visualization (ornamented melody) Main Practice: Visualization (chant melody) Main Practice: Visualization (mantra section) Invitation to the Pristine Awareness Aspects (Ornamented melody) Invitation to the Pristine Awareness Aspects (chant melody) 1:25 1:06 1:37 1:16 0:17 0:24 1:04 5:22 0:17 2:23 0:11 0:15 0:25 2:08 2:09 1:06 1:03 0:25 1:25 3:14 1:00 1:45 3:11 2:38 2:31 2:18 0:46 28. Request for the Commitment and Wisdom Aspects to Remain Inseparable 29. Homage 30. General Offerings 31. Special Offering: Medecine 32. Offering of Torma 33. Offering of Rakta 34. Offering of the Three Poisons 35. Offering of Union and Liberation 36. Praises (ornamented melody I) 37. Praises (ornamented melody II) 38. Praises (chant) 39. Lineage Supplication: Concise Practice 40. Mantra Recitation: Exhortation 41. Mantra Recitation: Visualization 42. Main Mantra 43. Vajrakilaya Longevity Sadhana 44. Longevity Mantra 45. Summoning Longevity 46. Request 47. Activity Mantra 48. The Wrathful Razor Mantra 49. Introductary Prayer to: 50. Sanskrit Vowels and Consonants 51. Hundred-Syllable Mantra 52. Essence of Interdependent Origination 53. Between Meditation Sessions 54. Knowing One Liberates All: Thirty-five syllable wrathful mantra and mantra of the claw 55. Establishing the Boundary (return) 56. Knowing One Liberates All: Jinbeb 57. Slow Mantra 58. Great Clouds of Blessings 59. Prayer for the Tradition of Guru Padmasambhava to Flourish 0:23 1:47 1:54 0:28 0:19 0:18 0:21 1:21 0:55 1:08 1:22 0:29 1:21 0:49 4:13 0:36 0:40 3:21 0:16 2:44 2:53 0:09 0:09 0:18 1:18 0:47 1:40 0:50 0:57 0:24 0:54 0:14 18 Vajrakilaya The Razor That Destroys at a Touch A Treasure of Kyabje Dudjom Rinpoche chanted by Chagdud Tulku Rinpoche CD 2 1. The Inexpressible Ultimate Confession 2. The Essence of Confession, Which Reveals the Most Majestic Purification from the Flawless Secret of Vajrasattva 3. Hundred-Syllable Mantra 4. Tsog: Introduction 5. Tsog Offering (ornamented melody) 6. Inviting the Feast Assembly 7. The First Portion of the Feast 8. Confession 9. Power of Truth 10. Liberation of Rudra 11. Kangwa (chant melody) 12. Tsog Offering by Jigmed Lingpa 13. Tsog Offering by Dudjom Rinpoche 14. Tsog Offering 15. Dispelling Obstacles on the Path, Barched Lamsel 16. Remainders 17. Remainders, Calling the Guests (ornamented melody) 18. Remainders, Calling the Guests (chant) 19. Power of Truth 20. Recalling the Contract (ornamented melody) 21. Recalling the Contract (chant melody) 22. Offering to the Tanma Sisters (ornamented melody) 23. Offering to the Tanma Sisters (chant melody) 24. Performing the Dance of Suppression 25. General Offerings 26. Praises 27. Confession 28. Hundred-Syllable Mantra 29. A Closing Prayer 30. Essence of Interdependent Origination 31. Stabilizing the Presence of the Deity 32. Dissolution 33. Dedication and Aspiration 34. Essence of Interdependent Origination 35. Auspicious Wishes 3:06 0:51 0:22 0:46 1:27 1:28 1:01 0:21 1:26 1:17 2:23 1:43 1:32 1:43 1:21 1:10 1:15 0:43 1:19 1:00 0:43 0:56 0:58 0:59 0:46 0:10 0:08 1:02 0:22 0:07 0:11 0:21 0:27 0:12 2:17 19 Credits Produced by: Liz Hamill Recorded by: Sibele Corrêa e Liz Hamill Recorded live at: Chagdud Gonpa Khadro Ling, Três Coroas, RS, Brazil at the Vajrakilaya Drubchen in February 2001 Mixed by: Gustavo Breher, Liz Hamill and Fernanda Alvarenga, TecAudio, Porto Alegre, RS, Brasil Masterized by: Dr. Toby Mountain, Northeastern Digital, Southboro, MA, Estados Unidos Graphic Design: Fernanda Alvarenga Liner notes by: Chagdud Khadro Line drawings: Palden Tondub (p’hurba and tray card up) Photographs: Liliane Soares and the archives at Chagdud Gonpa Brasil Musicians: Chagdud Rinpoche and Lama Jigme (cymbals), Mauriã Sabbado (cymbals, second umze), Palden Tondub and Liz Hamill (gyalings), Gus Friedman and Maria Inez Ribeiro (kanglings), Maurício Sabbado and William de Martino Jorge (long horns), Andrea de Lima (Tibetan drum) Thank you to Chagdud Khadro, Lama Tsering, Lama Sherab Drolma, Sibele Corrêa, Adam Koch, Summer, Christine Boedler, Patrícia Vieira, Suzanne Meister, Luciana Frugoli, John Swearingen, Katia of TecAudio, Carol Young of Young/Hunter Management, Darleen Wilson, Susan Bernstein, Jane Goodwin, Andrea and Gessner Geyer, Janet Filardo and Howard Figler. Vajrakilaya is a Vajrayana practice that requires empowerment from a qualified lama, and the chanting style arises from the oral lineage. May all who hear this recording find the auspicious conditions to receive empowerment, teachings, and the traditional oral transmission from a qualified lama. Dakini Music POB 4763 Harrisburg, PA 17111- 0763 USA web: www.dakinimusic.com e-mail: [email protected] Chagdud Gonpa Brasil Cx. Postal 121 Três Coroas, RS, 95660 000 Brasil Tel: (51) 546-8200, 546-8201 Fax: 546-8232 web: www.chagdud.org MAY ALL BEINGS BENEFIT 2004 Chagdud Gonpa 2004 Dakini Music Proceeds are used to support Chagdud Gonpa Brasil, the first Tibetan Buddhist monastery for laypeople in Latin America and its work in preserving the Vajrayana teachings in the West.