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TABLE OF CONTENTS I
BIOGRAPHY C.omposed by Bokar Rinpoche .... 1
II
GURU YOGA Composed by Kalu Rinpoche .... 17
III
CALLING TO THE LAMA FROM AFAR Composed by Kalu Rinpoche .... 24
IV
PRAYER FOR A SWIFT RETURN Adapted by Jamgon Rinpoche
26
V
PRAYER FOR A SWIFT RETURN. Adapted by Situ Rinpoche ..... 29
VI
PRAYER FOR A SWIFT RETURN Composed by Situ Rinpoche .... 33
VII
PRAYER FOR A SWIFT RETURN Composed by Chadral Rinpoche
34
VIII PRAYER FOR A SWIFT RETURN Composed by Dingo Khyehtse Rinpoche . . . . . . . . . . . . . . . . . . . . . 38
THE NURTURING OF FAITH A Summary of the Enlightened Activity of the Unsurpassable Lama May all be auspicious!
Resplendent with the majesty of countless aeons of the two accumula.tions,~ . You have gained the mastery of creation,~ completion,~ and compassionate reso)ve And en,joy the magnificent fulfillment of the two aims,~ for self and others: Rangjung Kunkhyab,~ Naturally-Arising and All-Pervading, I prostrate at your feet. These words of eulogy introduce the following account of. a su~reme guide, rich in splendour and extraordinary in kindness. The scope of his enlightened activity encompasses the teaching~ Qf all traditions, and the welfare of .all beings in these times of degeneration. When it is necessary to speak of him by name, he is referred t6 as the lord of refuge, Khyab-je Kalu Rinpochs. This brief summary of the enlightened activity of this lama, the Buddha Vajradhara, is BIOGRAPHY
Page 1
offered as a reminder and incentive, to nourish the faith of those who have devotion to him. As numerous individuals of great vision have attested, he is the manifestation of the enlightened activity of Jamgon Kongtrul Lodro Thaye. Jamgon Kongtrul, whose life was prophesied by the Buddha, was an illuminator of the teachings of all traditions and the crown ornament of all the scholars and siddhas of the Lan~ of Snows (Tibet). Lama Vajradhara, Khyab-je Kalu Rinpoche, was born amid marvellous signs and ·portents in the vicinity af the chain ot snowy mountains of Tresho in eastern Tibet, in the year 1904w He was the son of the mantric adept Lekshay Drayang, the thirteenth in the series of incarnations of Ratak Palsanj·, and Drolkar [White Tara], as his mother was known. Even from a very early age, he exhibited signs characteristic of a spiritually advanced being and indicative of prior training. These signs included renunciation of cyclic existence, compassion for sentient beings··, and faith and devo'tion toward his lama and t'he ·Dharma. He learned to read and write and developed an understanding of the meaning of the Dharma without any effort, simply BIOGRAPHY
Page 2
upon exposure to these subjects. During his thirteenth year, at the major Kagyu seat 1n eastern Tibet, the monastery of Palpung, he received monastic ordination in the presence of the loving protector, Tai Situ Pema Wangchok. On that occasion, he Teceived the name , Karma Rangjung Kunkhyab, Naturally-Arising and All-Pervading. The fact that his name and its significance were in perfect agreement was later acclaimed by all. At great Drak, where years
the age of sixteen, he entered the retreat center of Tsadra Rinchen the seat or' Jamgon Lodro Thaye, he completed the retreat of three and three months. At that time, he r~~eived ripening empowerment~ and liberating instructions of the old and new translation schools, and in particular, the instructions and practice techniques of the Five Golden Teachings of th~ great siddha Khyungpo Naljor. These he received directly from the retreat master, Lama Norbu Dondrub, who had brought his own experience and realization to perfection. All of these ·teachings were bestowed and received, just as the full contents of one vase are poured into another. While he cultivated the familiarization with and accomplishment of these practices, the BIOGRAPHY
Page 3
faith, diligence, experience, realization, and all other qualities he exh{bited were of unusual excellence. Both before and after his stay in the retreat center, he r~ceived innumerable cycles of ripening empowerments and liberating instructions connected with the sutras and tantras of the old and new translation schools from many great beings of all traditions. These included the erudit·e Tashi Chopel, a disciple of Jamgon Kongtrul, as well as Situ Pema Wangchok, Khyentse Shenpen Ozer, the glorious Khyentse Ozer, Pawo Tsuklak Mawe Wangchuk, Tsatsa Drubgyu, Dzogchen Rinpoche, Zhechen Gyalisab, Zhechen Kongtrul, and Khyentse Chokyi Lodro. Wishing to give up all the comforts and riches of this life and being satisfied with whatever was at hand, he dedicated himself exclusively to nurturing the fo~ce of his heartfelt aspiration to practise meditation in a mountain retreat. As a consequence, at the age of twenty-five, he renounced everything, externally and internally-companionship, servants, family ties, material comfort and so on. He lived in solitary mountain ~etreats at Lhapu, in the region of Derge, and in various other places. For the duration of a twelve-year BIOGRAPHY
Pa~e
4
places. Fbr the duration of a twelve-year period, he pract~sed the strictest possible asceticism with the full force of perseverance. Subsequently, in deference to the command of Situ Pema Wangchok, he r~turned to Palpung and served over a period of many years as the re~reat master and lama of the two retreat centers, Naroling and Niguling. Of the numerous disciples who completed the period of the retreat, bearing the victory banner of practice, many are still living today in eastern, central, and western Tibet. When he was forty, Rinpoche visited and made offerings before the two principal statues in Lhasa, the Jowo and Shakyamuni, as well as visiting a number of places of pilgrimage in central and western Tibet, places of importance to all traditions. When in Lhasa, he bestowed the ripening empowerments, liberating instructions, and supportive scriptual transmissions for the Five Golden Teachings of the glorious Shangpa Kagyu to many promin~nt individuals, such as Kar-Dorje from Sera Monastery, Lhatsun Rinpoche, and Tokme Rinpoche, and to Mokchok-Je of Drepung Monastery. In this way, he entrusted to them the teachings of the Shangpa Kagyu lineage.· BIOGRAPHY
Page 5
Rinpoche revitalized the teachings of the Jonang and Shangpa traditions at ~uch places as Taranata's monastery of Takten Puntsokling, the seat of the Jonang -- a tradition enriched by the majesty of both its cultural and spiritual heritage. As well, he fostered these systems of teachings at Khyungpo Naljor·s monastery, the Vajra Seat, Zhang Zhun, and Mokchokpa's monasteries at Lhapu and Nyetang. Thus, he initiated a great wave of activity bene~icial to both the doctrine and beings. Following that, Rinpoche travelled to eastern Tibet and resided in Palpung Monastery and Horkok. There he received teachings, which he contemplated, cultivated, and accomplished. He then prop~gated these through imparting empowerments, scriptural transmissions, and explarl·ations. Rinpoche thus furthered the development of the teachings and brought significant benefit to all beings in any way connected to him. In 1955, due to the unsettled conditions in the region of eastern Tibet, Rinpoche travelled to central Tibet once again. Princess Ashe Wangmo of the kingdom of Bhutan to the south was an individual who had developed noble aspirations and was of excellent character.. Hearing of the fame of this BIOGRAPHY
Page 6
~reat
lama, she became extremely devoted to him. She fervently requested His Holiness, the supreme and glorious sixteenth Karmapa, to appoint Rinpoche as the abbot of Jangchub Choling Monastery in the Kurto region of Bhutan, and as chaplain of the royal family. As a result, His Holiness issued the directive that Rinpoche should go to Bhutan, which he did in 1957. Over a period of many years, he maintained, protected, and propagated the teachings. He established new retreat centers for the teachings of both the Kamtsang and Shangpa traditions, and he erected new stupas. Through his activities in that region, Rinpoche led many disciples on the path to freedom and omniscience. In 1966, Rinpoche moved to Samdrup Darjayling Monastery in Sonada, Darjeeling District. The first project that he carried· out there was the building of a three-year retreat center At Rumtek Monastery, in 1973, following the directive of His Holiness, the great sixteenth Karmapa, Rinpoche fully bestowed various cyciles of teachings to the four who illuminate the Kagyu tradition -- Their Eminences Shamar Rinpoche, Situ Rinpoche 1 Jamgon;·Rinpoche, and Gyaltsap Rinpoche. Th~se teachings included iristructions. for the 'path of BIOGRAPHY
Page 7
skillful means of the Karma Kamtsang practice lineage the six doctrines of Naropa which derive from the tradition of the four transmissions -- and the path of liberation, mahamudra. Moreover, he bestowed the complete cycle of the Five Golden Teachings of the Shangpa tradition. The entirety of these teachings was imparted and received just as the contents of one vase are poured into another. l.
Similarly, following the directive of the ultimate refuge and protector, His Holiness the Dalai Lama, Rinpoche bestowed empowerments and scriptural transmission to many spiritu~l friends, such as the abbots and lamas of Rrs Holine-ss s own monastic college, Namgyal Tratsang, and to those of the upper and lower tantric colleges. Included were the Five Golden Teachings of the Shangpa tradition, the cycle of Thirteeri Empowerments of the Protector, and Dorje Phurba of the New Treasure tradition. From 1971 until 1989, Rinpoche travelled many times to numerous countries: the United States, Canada, and the . countries of Europe and Southeast Asia, etc In all parts of the world, Rinpoche nur·tured those .who became his disciples by first giving them the vow of refuge ~n the three Jewels. He gave BIOGRAPHY
Page 8
lnstructions in the paths of the lesser and greater vehicles, emphasizing the tultivation of virtue, elimination of on wholesome act ions, .and ·understanding of eause and effect. In particrilar, he bestowed the ripening empowerments and liberating instructions of vajrayana, anq most significantli, he conferr~d the great empowerment of glorious Ka~lachak~a many times. The principal way, however, that Rinpoche fostered the spiritual growth of all his disciples was to impart full instructions in the meditation of the Great Compassionate One, Chenrezi. In various cpuntries, Rinpoche est.ablished more than seventy centers and twenty retreat centers for the study and practice of the Dharma, and erected twenty stupas. ·Rinpoche entrusted the responsibiliti of these centersz to more than thirty Dharma teachers. All .pf these l~mas and spiritual friends were his own students, graduates of the three-year retreat. In these ways, his activity in spreading the Buddhist Dharma and his extraordinary kindnes~ toward beings has had tremendous impact throughout this world. In 1983, Rinpoche further manifested his great concern for others by bestowing Precious Revealed the Treasury of Instructions to the crown ornaments of B!OGRAPHY
Page 9
the Kagyu tradition, Their Emin,ences, the regents of His Holiness Karmapa. In all, several thousand lamas, tulkus, members of the sangha, and faithful disciples from India, Tibet, Sikkim, Bhutan, and all parts of the world, b9th the eastern and western hemispheres, gathered to receive this cycle of essential instructions. Out of compassion toward all ·beings, Rinpoche resolved to facilitate their understanding and practice of the three vehicles of tha Buddha's sacred Dharma. Accordingly, in 1986, he established a translation committee, called The International Committee for the Translation of the Great Treatise, AllPe~vading Knowledge, the Condensation of the Ocean of Buddhist Sutras, Tantras, and Culture. Translators from various countries are continuing this work at the present time under the guidance of qualified Tibetan scholars of all traditions. In 1988, Rinpoche began con•truction of a one-hundred-foot stu~a besid~ ~ major thoroughfare in Salugar~~ near Siliguri, West B~ngal, in the eastern part of India. This stupa will hold five type~ of relics: and will be an obj~ct of veneration which will bring liberation to anyone who sees it. BIOGRAPHY
Page 10
In February of 1989, Rinpoche travelled to Sherab Ling, the principal seat of His Eminence, Situ Rinpoche. He joined Situ Rinpoche and other eminent regents to preside over -the ritual of Mahakala and observe the sac~ed dances, and to participate in the elaborate festivities to celebrate the new year. From there, Rinpoche journeyed to Dharamsala, the principal seat of .His Holiness the Dalai Lama, to ~~et with him. At that time, His Holiness expressed his appreciation for Rinpoche's various. activities in the interest of the Buddhist teachings and humanity, and he offered his encouragement for these projects. On the fift·eenth of March, Rinpoche returned to his home, his· monastery in Sonada. From that point, Rinpoche increasingly showed signs of physical discomfort. His closest attendant, his nephew Lama Gyaltsen, felt unable to take upon himself the responsib~lity for Rinpoche's medical care. He therefore encouraged Rinpoche to travel. to New Delhi, France, or some other pountry in the East or West, to take advantage of superior medical facilities. Rinpoche, however, did not accept this suggestion, saying that wherever he might travel; it would ultimately be of no benefit to his
BIOGRAPHY
Page 11
health, and that it remain where he was .
would
be
best to
.After -that, ftinpoche 's state 9f health deteriorated. and following the advice of his doctor, he went to a nursing home in Siliguri. ~e stayed there for three weeks, receiving medical attention. At this point, his health showed signs of improvement. On the fifth of Kay, Rinpoche returned to his monastery in Sonada. After a few days, however, his state of health once again became critical. On the tenth of May, 1989, at 3 PM, at the age of eightyfive, this exemplary being· appeared to have left his physical body. His mind, in the pure state of clear light, merged inseparably with the expanse of totality. He has put aside hi~ physical manifestation in this world for a period of time out of the noblest of intentions: to provide incentiye for those who, like me, have become more untamed in spite of ·our connection to Dharma and who cling to notion~ of permanence, ~nd -out of consideration for beings in other realms in need of his influence. All of us -~ his disciples, followers, and those in any way connected to him-were plunged into the darkness of despair, without refuge or protection. At BIOGRAPHY
Page 12
that time of complete helplessness, Their Eminences Jamgon Kongtrul Rinpoche, Sh~mar Rinpoche, Chadral Rinpoche, Situ Rinpoche, Gy~ltsap Rinpoc~e, ~nd others arrived, in succession, and took thei~ places before the precious Kudung, Rinpoche's physical remai~s. They offered' fervent prayers that the vision and noble intentions of this exceptional individual might be fully and ultimately realized. Abo~e all, they gave us the firm reassurance that a precious tulku, his supreme incarnation, will soon appear~~o become once again a protector of t~he teachings· ··and a guide for rall beings-myself and all h~s disciples and followers. To that end, they composed and gave us several prayers for his swift rebirth. Moreover, each has presided ovei the rituals performed during the seven successive weeks. In these ways, we have been cared for and uplifted by their kindness. In summary, our exalted lama, f'rom a very early age, gave rise to a f~eling of disillusionment with worldly life., which led to a det,e/rmirtat_ion to renounce cyclic existence. As a result, he entered the door of the precious teaching~ of the Buddha. This great vajra-master · came to hold the three types of or'dination -- the individual liberation vows, the bodhisattva vows, and the vajrayana vows. BIOGRAPHY
Page 1'3
Through listening, ref·lection, and meditation, he f~rthered his personal development. Through exposition, debate, and composition, he served others. Through his qualities of intelligence, nobility, and integrity, he fulfilled the two aims of benefitting hi_mself and others. Through these nine modes of proficiency that are .characteristic of spiritually developed persons, he has elucidated, propagated, maintained, and protect~d the precious Buddhist teachings of all traditions, ·and in particular, the piecious teachings of the Karma Kagyu and Shangpa Kagyu traditions. Out of his exceptional kindness and compassionate resolve, he has ftirthered the propagation of these teachings by establishing communities of ordained sanghai the very foundation for the Briddhist doctrine, and by founding centers for the study and practice of Dharma. He has carried out this activity throughout the eastern· and western h~mispheres in ihe central and wider regions of Tibet, 1n India, China, Bhutan, Sikkim, and so on. In these ways, he has been unequalled in enriching and extending the life of the sacred instructions.
BIOGRAPHY
Page 14
Among his numerous disciple~ who are lineage holders are many exceptional spiritual friends: the eminent regents of the Kagyu tradition who are the spiritual sons of His Holiness Karmapa, as well as lamas and incarnate tulkus of all traditions. Moreover, in all parts of the world, there are countless persons, both male and female, who have had the good fortune to be his disciples, and there have been numberless beings who have had some significant connection with him. He has placed all of them on the path to freedom and omniscience. ·· Colophon This brief account of the events of Rinpoche's life has been written by a disciple of the lowest capability, one who has enjoyed, over a long period of time, the kind protection of this noble lama, Great Vajradhara himself. I, the one called Bokar Tulku or Karma Ngedon Chokyi Lodro, have composed thfs on the third of. June, 1989, in front of the precious Kudung. By my doing so, may I and all beings come to attain the state of realization of this unsurpassable lama.
BIOGRAPHY
Pa~e·
15
KHYAB -JE LAHA KALU RINPOC HE
RAINFALL OF BLESSINGS A Guru Yoga
Pre1iminary Prayer Glorious and precious source lama~ Please remain on the lotus seat above my head~·
With your immense kindness~ care for meAnd impart to me the realization--of awakened body, speech~ and mind.
Refuge and Bodhicitta Homage! I and ·all beings respectfully take refuge In the infinite aspects of the three Jewels and three Sources; We practise the profound path of guru yoga So that all beings may realize enlightenment.
(Repeat this prayer
GURU YOGA
thre~
times)
Page 17
Creation Phase OH. SWABHAVA SHUDDHA SARVA DHARHA· SWABHA VA SHUDDO HAH
Within the expanse of emptiness~ ~n the space just before me~ Upon a lion throne, lotus, sun, and moon seat, Is my lama as Vajradhara~ the union of all aspects of the three Sources. He is blue like the sky and holds a vajra and bell in his hands; Fully arrayed in fine silks and jewels, he sits in vajra posture. (If one wishes to vizualize Vajradhara with a consort:) He is in union with his consort, Splendour of Space, who is in essence his own radiance.
Invitation of the Wisdom Aspect The radiance from his heart invokes th~ three Sources and three Jewels, Who descend like rain and dissol.ve into him; in his nature, all are united.
GURU YOGA
Page 18
Seven-fold Prayer I and all others imagine our forms multiplied as many times as there are atoms in the universe, Eaoh of these forms bowing with respeot before you, lama, embodiment of all souroes of refuge. Clouds of limitless offerings -- outer, inner, and secret -- expand to fill all universes.~ And all these we offer td you. With intense regret, we reveal all our negative and obscuring sots.~ faults.~ and downfalls, perpetrated sinoe beg inning·] ess time, And resolve to avoid their repetition. We rejoioe and delight in all virtuous action, Be it impure or pure, of samsara or nirvana. For the sake of all beings, our aged mothers.. who wander in darkness, Please set ablaze the toroh of the vast and profouna teachings. Until all b~ings have attained your unsurpassable realization, Please remain immutable, like a vajra, in your manifest form. To all beings we dedioate all- virtue of the three times: Hay we together attain the state of Vajradhara! ·r
GURU YOGA
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Ptayer to the
Lam~
Precious iama, essence of all buddhas of the three times, .t-o you I make this pr-ayer: For the sake of all beings.~, please cause me to relinquish ego-clinging,· Please cause contentment to b~ born in me; Please cause me to perfect the practices of illusory body and dream; Grant your blessing that I may attain the supreme accomplishment of the clear light of mahamudra -Right now, .immediately, in thi.s very place! (This prayer should be repeated as many times .as pos-sible. At this point, one may insert Calling to the Lama From Afar.)
~antra
Recitation
OH AH( GURU BENZRA DHARA AHYU PUNYE JNANA SIDDHI HUNG
(Om Ah Guru Vajradhara Longevity Merit Wisdom Accomplishments Hung) (This mantra is recited in the manner ~f a prayer.) .GURU YOGA
Page 20
Receiving Empowerment
Precious lama who shows kindness in the three ways, Please confer upon me the· four maturing empowerments! At the very moment 1 make such a prayer, The syllable Om, amidst white light, radiates from the Om at my lama~s forehead And i:s absorbed into my own forehead,· my obscurations of body s.re purified, I receive the vase empowerment and a.m. empowered to cultivate the creation phase,· Thus, I gain the good fortune to realize the fruition of this -- nirmanakaya. The syllable Ah, amidst red light 1 radiates from the Ah s.t my lama's throat And is absorbed into my throat; I receive the sec rei:. empowe.rmen t, Hy obscilrations of speech s.re purified, s.nd I am empowered to practise selfconsecration; Thus the seed of sambhdgakays. it: sewn, s.nd its realization will· be burn .. 1
The sylla-ble Hung, amids.t blue light, radiates from the Hung at my lama's heart
GURU YOGA
P.ag~.
-21
And is absorbed i.nto my heart~· I receive the wisdom empowerment~ Hy obscurations of mind are purified) and I am empowered to practise the path of the messenger; Thus 1 the seed of dharmakaya is sewn 1 and its realization will be born. Hy lama dissolves into radiance 1 with which I inseparably merge~ The fourth empowerment is received~ obscurations of meditative equipoise are purified~ And I am empowered for the inconceivable practice of union. Thus~ the four kayas are realized; the inseparability of the expanse of totality and awareness is directly experienced~
And there dawns the naked experience of bliss and emptiness. (Thus, the mind of the lama and one s own mind merge, and one rests in that state.)
Dedjcation By this virtue~ may I quickly realize The nature of the glorious lama~ And so establish in that very state All beings without exception. GURU YOGA
Page 22
Final Wishes
In all my lifetimes, may I never be separate from the authentic lama, And so enjoy the magnificent richness of the Dharma}· Hay I fully perfect the· qualities of the paths and· stages, And so quickly at'tain the state of Vtijradhar,a. Colophon Dorje Rikdzin, the master of Samdrup Monastery in Lhodrak, (Tibet), and others had expressed their need for a meditation on the lam!, based on •yself, and repeatedly implored me ·to compose one. In response, I have w~itten this guru yoga, modelled on one received directly from Vajradhara by the siddha Thangtong Gyalpo and t~ansmitted through a short lineage. I, the autho~, Lama Kalu or Karma Rangjung Kunkhyab ~ bt name, am one who cherishes and upholds the precious teachings of the Dakpo and Shangpa Kagyu traditions. Through the simple act of my composing this, those fortunate to be my spiritual children Rill be cert~in to attain mahamudra, the supreme accomplishment.
GURU YOGA
Page 23
CALLING TO THE LAMA FROM AFAR Homage to the Lama! You lovingly care for all who have with you the deep connections of karma and aspirations. You stir to the very depths the ocean of suffering that is cyclic existence .And are the great chariot that conveys u~ on the path of freedom and lasting happiness. Your kindness can never be repaid; Lama~ consider us! You stop the beginningless stream of karma~ disturbing emotions~ and confusion You turn us away from the path of cyclic existence through establishing the three disciplines And unite our minds with the Dharma through your maturing and liberating instructions. Among even the supreme g·uides~ . you are the sovereign_: Lama~ consider us! The flames of your wisdom consume the . jungles 'of ig·norance. You directljr reveal the true face of dharmakays, awareness in itself And place us, in this very life~ in the royal dbm~in of non-dual union. GURU YOGA
Page. 24
All-pervading lord, master of all enlightened aspects, Lama, consider us! Noble lama, sovereign of infinite mandalas, Noble lama, bestower of all accomplishments, without exception, Noble lam~, source of all that 2s necessary or desirable, From the depths of our hearts, we pray to you. Grant your blessing that I and all beings of the six realms, my aged mothers, Hay be quickly liberated' from the swamp of misery that is cyclic existence.; Hay we be inseparable from the state of relinquishment and realization of the ocean of accomplished Kagyu masters; And may our minds merge with yours"! Colqpbon At the monastery of Jangchub Ling, or Dar Ling, in Bhutan, a group of thirteen persons energetically engaged in virtuous activity repeatedly implored me to compose this work. In response, I, Karma Rangjung Kunkhyab, have written this prayer of calling from afar to the compassionate lama who, guides us on the path of fieedom. May virtue incre~se!
GURU YOGA
Page 25
A VAJRA MELODY IMPLORING THE SWIFT RETURN OF KHYAB-JE· KALU RINPOCHE May all be auspicious! Within the very sphere of indestructible great emptiness, From the wonder that is the convergence of the very essence of all that is animate and inanimate, Arise vajra songs, completely free of origination or cessation; Hasters of such songs, assembly of deities embodying the three sources, may you be v~ctorious! Through the display of activity, enhanced by the nine modes of proficiency of an exalted one, You bring delight to the minds of a multitude of beings; You embody the continuation of the perfect qualities of Jamgon Kongtrul} Incomparable lama, may your sublime emanation swiftly return!
PRAYERS OF SWIFT RETURN
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In the ground of the discipline of the Victorious One~s teachingJ You plant firmly the roots of the tree of your .renunciation a tree heavily laden With the fruit of the three trainings. Through the three cycles of activity You restore the minds of a multitude of beings in virtue: Hay you swiftly return! 1
When space is churned by the gathering clouds of your great love and compassion} And is shaken by the resounding thunder of the profound Vajrayana .. The rain of your marvellous teaching·s falls on the fields of those to be influenced} Without error as to their inclination or potential: Hay you swiftly return! At this time of degeneration, through your indomitable courage} You have the mastery that causes th.e transmission of the Victorious One's teaching to fl~urish. Noble lama} Rangjung Kunkhyab by name, Hay your illuminating and sublime emanation swiftly return!
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As I pray in this way~ by the power of the infallible three Jewels~ By the power of the words of aspiration of the sages, and by the power of my own noble intentions~ Hay these very prayers be realized, And may the Kagyu teachings spread throughout the world.
Colophon This prayer for the quick rehirth of the Lord of Refuge, Khyab-Je Kalu Rinpoche, was requested by the sublime one~s own nephew, Lama Gyaltsen. To this end, the words of aspiration for longevity spoken by the glorious 16th Gyalwa Karmapa have been changed into a prayer fo~ swift return of the lama, by myself, Jamgon Tulku. May virtue and excellence increase!
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PRAYER FOR THE LAMA'S SWIFT RETURN (An adaptation, by Tai Situ Rinpoche, of the Longevity Prayer Composed by H.H. the 16th Karmapa) May all be au$picious! Hay the great host of vidyadharas and the three Sources Impart the brilliance of fulfillment and liberation! Precious lama~ you are the great treasury of the ambrosia of blessings Of all buddhas of the three times and their spiritual heirs. Through the force of your noble resolve made in the past~ the profound mind of awakening~ You have· remained dedicated to the infinite worlds of beings; Now~ to further the happiness of beings and to benefit the doctrine in these dark times~ Hay you~ the indomitable bodhisattva~ swiftly return. At the summit of the golden mountain of your mastery, achieved through the two accumulations gathered over many aeons . PRAYERS OF SWIFT RETURN
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Shines the sun of your full deveJopment of the two wisdoms and capability. It radiates the brilliance of your enlightened activity, gathering disciples in four ways; To dispel the darkness and despair of existence and peace. may you swiftly return. The exposition. and practice teachings are the heart of the Buddha's doctrine,· The infallible path of the victorious ones leads to the peace of complete awakening. In order to bring your disciples to the full maturation of their resolve to travel this path, King of nagas, may you swiftly return. Firmly rooted in the ground of the four collections of the Buddhist discipline, You are a wish-fulfilling tree, rich with the foliage that benefits others And laden with the fruit of primordial purity. Holder of the vajra of this three-fold teaching, may you swiftly return.
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Swarms of
bees~
your three types of'
disciples~
Wish to taste the exqu.isi te honey of the Buddha~s doctrine; You are the skillful guide leading them to the essence of t~e. teachings. Supreme and incomparable spiritual friend~ may you swiftly return. Intrinsic wisdom is not created by the intellect; Projections of the conceptual mind are not removed through fabricated means: Effortlessness of mind is fruition mahamudra~ Hay you~ who impart these infallible instructions~ swiftly return.
Through the power of the truth of pure aspirs.tion) Through the force of apparent truth) the infallibility of dependent connections) And of the ultimate truth) the profound ns.ture of pure being~ Hay the brilliance of the fulfillment. of these wishes illuminate the world!
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Colophon On the twenty-fifth day of the ninth month of the water ox year, a new stupa built in Sonada, Darjeeling District, by the incomparable Lama Kalu Rinpoche, was consecrated. Rinpoche's disciples ~f many different nationalities presented offerings and implored the one who bears the name of Glorious Karmapa, in his 16th incarnation, to compose a prayer of longevity for their 1-ama. In response, he composed this prayer based on his own aspiration, inspiration, and conviction. On the tenth of May, 1989, Lama Rinpoche entered the state of profound peace. Immediately after, in response to the fervent tequests of his disciples, and based on my own pure aspi~ation and yearning, I, Tai Situ, Pema Donyo, modified the words of this prayer so that it would be a prayer for the swift return of this lama. Through the ble~sing of all the buddhas and their spiritual heirs, may conditions be conducive for the fulfillment of this prayer, just as it was intended.
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PRAYER FOR THE LAMA'S SWIFT RETURN Composed by Tai Situ Rinpoche May all be auspicious! Born of the profound and compassionate resolve of the victorious ones of the three times and their heirs~ You are the embodiment of unbiased l'oving-kindness and compassion~ the protector of beings and lord of Dharma~·
Supreme and glorious lama 1 you are renowned as Rangjung Kunkhyab~ Naturally-Arising and All-Pervading; As tpe expression· of your enlightened body 1 speech 1 and mind 1 may the pageantry of your incarnation~ a guide for your disciples~ swiftly appear!
Colophon In response to the ·request of Bokar Rinpoche, true embodiment of the mdde of being of an exalted one, this prayer has been adapted by His Eminence, Situ Rinpoche, so that the incarnation of the supreme lord of refuge, Khyab-Je Lama Rinpoche, may swiftly appear! PRAYERS OF SWIFT RETURN
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A LAMENT IMPLORING THE LAMA#S SWIFT RETURN Composed by Chadral Rinpoche
Homage to all lamas! Perfect embodiment of the oceans of buddhas throughout all time. and space~
You are the glorious lams and sovereign buddha~ Vajradhsra. Hsjestic and noble Karma ·Rangjung Kunkhysb~
Regard us with affection~ your children who pray to you, and think of us! Your mind; of three-fold freedom, is essentially beyond birth and deathj You are the exalted master who abides forever~·
But in order to train your disciples, you appear to have transcended this wprld of suffering. Do you not see that by ·doing so we ar lost like the blind without a guide
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Over many aeons in the past you have never rested in the realm of peace So that you could fulfill your compassionate resolve to benefit others,· Now we implore you to swiftly return, just as you intended, As the sunrise of a new incarnation, wondrous to all. In tha't form, may you complete your education as a youth through study, reflection, and meditation, And show eloquence of speech, powerful like the lion} in exposition, debate, and composition; Hay you nu·rture all beings through your qua-lities of intelligence, nobility, and integrity: Through these magnificent proficiencies that naturally fulfil two aims, may you grace our world. You uphold the extended traditions of the general lineage of Gampopa and of the noble scholar and siddha, Khyungpo, And cause these impeccable teachings to flourish in this world; Hay this enlightened activity, of incomparable benefit for beings) continue to expand, Equal in influence to your activity as Rangjung Kunkhyab.
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Through the blessings and compassion of the lama, the yidam, and the swift and effective protector, And by the power of the great truths, both ultimate and apparent, Hay the aims of our prayers and aspirations blaze in the splendour and auspiciousness Of their swift and pervasive fulfillment.
Colophon How difficult it is even to utter the name of this great spiritual· friend-one who is master of the infinite teachings of all traditions, and principally of the practice lineage of the Kagyu tradition. When it becomes necessary; however, to speak of him by name, he is referred to as the majestic and noble Karma Rangjung Kunkhyab (Naturally-Arising and All-Pervading) o~. Karma Drubgyu Tenzin (Upholder of the Teachings of the Practice Lineage) 1 and by these names he has become renowned throughout the world .. Now, as an incentive to practise Dharma for. his disci~les who cling to notions of .permanence, he has appeared to hav,·completed, for a time, his work ~nd
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life in this world and has realm of profound peace.
entered the
Immediately after, his principal spiritual sons, the noble ones, Bokar Tulku Rinpoche and Khenpo Rinpoche, together offered the ceremonial scarf and implored me to compose this prayer. In response, I, Sangye Dorje (Chadral Rinpoche), the master of illusion who is free of effor~, have written this on the secon~ "joy" .of the waxing moon, during the second of two third Tibetan montbs.of this black year, the female earth snake year. I have done so in this highest of buddha realms the room of this very lama -- based on my unwavering faith and commitment. May this· prayer be
~eaningful!
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PRAYER FOR THI LAKA·s SWIFT RETURN Composed by Dingo Khyentse Rinpoche
Great regent of the sovereign~
po~erful
Karmapa~
Your na tu.rally-ar ising compassion influences beings even in this age of degeneration; In order -that the teachings of the practice lineage may pervade ~11 levels of existence~ Ne implore you to swiftly reveal the full moon of your new incarnation.
Colophon In response to the request of Karma Yeshe Gyamtso, I, the old Dingo Khyentse, composed this prayer on the sixth day of the second of two third Tibetan months, in Zhechen Tennyi Darjayling Monastery, situ~ted at the supremely holy place of the.Bodhanath Stupa.
[Translated by Drajur Dzamling Kunkhyab, at Sonada Monastery,'India, on June 5, 198 PRAYERS OF SWIFT RETURN
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