conebeckham wrote:If you read Tibetan, there is a collection of Kamtsang Liturgy, 3 vols.--one volume devoted to Gyalwa Gyatso, both Lha Gu and Lha Nga versions, over at TBRC.
Also, you may want to check with folks at Bokar Ngedon Chokhor Ling, this practice was, I think, something taught in the context of a Mahamudra program, and it may continue to be taught. They may have translated some stuff, I don't know.
Karma Jinpa wrote:Either way, the sadhana was given by the late Tenga Rinpoche to your friends towards the end of his life. They then went thru and freshly translated it and gave you a copy. I'd say there are some major blessings there. Who knows, perhaps that's the reason you were told you were getting the yab-yum... You got the sadhana for it when you inquired later!
Silent Bob wrote:Not to be outdone by my friend Cone, I offer this quote from "The Autobiography of Jamgon Kongtrul": "This practice of Jinasagara, being the quintessential life force of the dakinis, is traditionally said to be very hazardous, and so there are many stories of others, too, who have encountered dangers with this practice. For me, though, I just have never experienced a personal retreat more upsetting than this one." (p.67)
conebeckham wrote:If I recall, Pero, he talks in his Autobio about getting sick, and having many "disturbances." I even recall he broke retreat at least once, though maybe that wasn't part of the "disturbance."
You know, it's often said that certain practices come with obstacles; I have heard Kagyu Lamas say that this practice of Gyalwa Gyamtso, 9 deity mandala, is often disturbing. Phagmo is said to have it's fair share of disturbances as well. I think this relates to Lung issues. And it should be clear, we're talking about intensive, "Nyenpa," accumulation-style practice--strict retreat of some length.
We are each born endowed with a precious human life due to the merit we have accumulated in our past lives. The [third] Karmapa Rangjung Dorje, in his Profound Inner Meaning, measured life by the breaths we take everyday and explained how our life ends moment by moment. For many of us, this is beyond our ordinary understanding. Practically speaking, we can count our lives by years. We might live for seventy or eighty years. But very soon our body decays and we are caught by various diseases. Suddenly one day we find ourselves in the emergency wards of hospitals. Doctors tell us how many months or days we have left. Even if we want to practice Dharma at that time, there is not enough time left.
It is said that human beings don’t have enough merit to access the Vajrayana teachings during the time of other buddhas. However, human beings, by virtue of their merit, have the opportunity to access the complete teachings of the Vajrayana only during the time of Buddha Shakyamuni. We should therefore recognize and rejoice in our good fortune in having such merit.
Today’s empowerment is Gyalwa Gyamtso. The Buddha taught this practice of Chenrezik in sutras, and it is also taught in kriya tantra, charya tantra, yoga tantra and anuttara yoga tantras. The yogi Zalandra personally received this teaching from Chenrezik, which he then transmitted to Guru Padmasambhava. Guru Padmasambhava gave it to Machik Drupai Gyalmo, a great yogini. She gave it to Tiphupa, who gave it to Rechungpa. Tiphupa also sent Rechung to Machik Drupai Gyalmo, who gave Rechungpa an even more extensive teaching than he had previously received. Rechungpa then offered it to his own guru, Milarepa.
According to another lineage of this teaching, when Guru Padmasambhava went to Tibet he first subdued all the maras and devils so that the teachings could flourish there without obstacles. Once all the hostile obstacles were pacified, Guru Rinpoche gave this teaching to his consort Khandro Yeshe Tsogyal. Khandro Yeshe Tsogyal hid this text in a place called Lhodrak in Southern Tibet. It was later discovered by Tertön Nyangral Nyima Öser. Rechungpa also received this lineage from Nyangral Nyima’s son, Nyangsay Mikyö Dorje. After receiving the teaching from all the lineages, Rechungpa gave it to Zangri Repa.
The teaching was then transmitted to the second Karmapa, Karma Pakshi. As soon as Karma Pakshi received this empowerment, he saw a Chenrezik that filled the whole sky. Karma Pakshi went to Sharchok Pungri and practiced the teaching, where he had many visions of Gyalwa Gyamtso in various forms and [with[ different numbers of hands. It is said that Karmapa and Gyalwa Gyamtso became inseparable after that. This is why Karma Pakshi said that, in the future, all the Karmapas would be inseparable from Gyalwa Gyamtso. Hence the Karmapas are known as the emanation of Chenrezik.
The second Karmapa was invited to China by Möngke Khan, the Mongolian emperor. At that time, he performed many inconceivable miracles to subdue the emperor’s negative spirits and bring his mind to [the] Dharma. Karma Pakshi said he was able to do so because of his practice of Gyalwa Gyamtso. Not only that, [but] the second Karmapa was able to bring both Möngke Khan and Kublai Khan, who were the most powerful emperors in the world at that time, into the Dharma through his great miracles. Both Khans became the greatest Dharma patrons. The second Karmapa was able to accomplish all of this because of his practice of Gyalwa Gyamtso.
Karma Pakshi also said that, due to his accomplishment of this practice, there would be 25 successive reincarnations of Karmapas in an unbroken line which would greatly benefit beings and [the] teachings.
In summary, this teaching is very important for our lineage. His Holiness the 16th Karmapa gave the empowerment of this teaching at Swayambhu, Nepal, which is where I received [it].
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