Friday, November 22, 2019

The First Reincarnation of Terton Drukdra Dorji, His Holiness Lam Geysheyla Rinpoche

After the untimely and ignominious passing away of Terton Drukdra Dorji who constantly faced obstacles to his practice and life, his reincarnate Lam was born in the border areas of Tibet and China and was popularly called Lam Geyshey by the people of Chukha where he returned following his instinct from his previous life. As Terton Drukdra Dorji was killed by strangulation, Lam Geshey’s speech was stifled but when chanting mantra and performing rituals, his speech was clear. 
The circumstances’ surrounding the birth of the Lam is rather mysterious. His mother who was mute had a male relative who was a cantor (dbu mzad) in a monastery. One night, he had an unusual premonition, and thus went to check on the mute woman who had delivered a child. By the time the monk got home, the people there had already discarded what they thought to be a malformed fetus. Unable to believe, the monk went to look for what was delivered by the woman when he saw two vultures incubating. The birds’ heat had kept the new born baby boy alive to the great delight of the monk who took the boy to his monastery and fed him sheep’s milk. As the boy grew, he was admitted as a monk and was educated in the various monastic disciplines. 
The Lam then turned his stead to the south (chibs kha lho lu ‘gyur// this is a popular expression after Zhabdrung Rinpoche’s advent to Bhutan) according to his destiny and after reaching Ralung, the origin of the Drukpa order, along with his shepherd follower named Chagma, he descended down to Bhutan from Paro and then finally reached Chabcha where he revived the old sacred spring sources created by Terton Drukdra Dorji. He spent three years in meditation during which time; the people of Chabcha generated deep faith and reverence to his person. 
After his long sojourn in Chabcha, the Lam went to Bongo with nothing except his khri khur. As the Lam practiced a sacred chant ritual (bcos tshogs) with hand-held drums in the manner of village shamans, the people mistook him for one of them and thus had little regards for the Lam even though he spent a fortnight there. The Lama subsequently returned to his Chabcha.
While he was in Bongo, he predicted that the newly conceived child of his host would be a boy. So, after a year, the child was born as predicted and he returned to Bongo amidst greater fanfare and gained considerable patrons. The Lam again made a return to Chabcha and when he came back to Bongo, the people entreated him to stay there as their village priest to which he agreed. The Lam then wanted to construct a meditation hut above the village but the people said that there are no water sources nearby. The Lam said this was not a concern and he will take care of it. As said, after five days, his follower Chagma and another assistant called Drub Tshering discovered that the spot where the Lam laid a stone slab was bubbling with a new spring. This sacred water source can still be seen today.

While residing in Bongo, the Lam not only administered religious service, but since he was also an adept artist with good grasp of all traditional art forms (bzo rig bcu gsum), he also produced many amazing artifacts of which his hand made altar and statues can still be seen today. Even though the Lam spent most of his time in Bongo, he was also concurrently the Lam of Gedu where he spent seven years in meditation on its mountaintop. He also offered religious services to Miritsemo where of his many extraordinary feats; he revived the sacred water source at the Trong Trongma cliff where Terton Drukdra Dorji passed away. In Gedu, there was a prolonged drought and crop failure because of which the people requested the Lam for a solution. The Lama meditated at the mountain top retreat where he miraculously re-created a water body, which dispelled all the afflictions. 

Despite spending many years in these remote areas, the Lam did not give into the temptations of the worldly word and led a pure and inscrutable life. However, as the destiny to propagate his lineage came, the Lama came into contact with the wife of the village headman (rga po) called Tandin and a daughter was born. After the lady passed away, he performed all the rites. After that, he took another secret consort at the place called Biri and a son was born. 
After his prolonged stay in Bongo, he suffered a severe food poisoning and was subsequently shifted to Miritsemo. Upon reaching Miritsemo, the Lam expressed his wish to pass away there in the house of a wealthy man in the village called Nado. However, fearing impurity from the occurrence of the death in his house, he refused to let the Lam fulfill his wish because of which the Lam had to be stretchered to Biri where he took a wife. It is said that because of this lack of faith, Nado’s family lost its wealth within no time. 
Upon reaching Biri, his long-time attendant Chagma passed away, for which he conducted the rites. It was at this time that the Lam said that he was Terton Drukdra Dorji and that after he passed away, there is no need for any other master to perform his funeral rites. After the Lam passed away, his funeral ceremony was performed during which his skull cap (dbu thod) dislodge itself as with other enlightened beings and fell in front of his son Rinzin Dorji after which he took it to his home. However, an ex-monk advised the son not to keep it without cremating as this might cause the next rebirth of the Lam to be born without some faculties of the body. Consequently, the skull was cremated too after which the ashes were encased in a reliquary stupa. It is said that as the son was still young, he could not keep the merit (gnos grub) granted by his father. 

The former representative of the village, Chimi drep Tsendra, built the reliquary stupa near the present day Gedu town in the village of Laptsa-kha. Apart from the stupa, a derelict temple founded by the Lam in Miritsemo which was built in an inconvenient location was later restored and built close to a big boulder on which the Lam frequently took rest during his lifetime. The people of Miritsemo in memory of Lam Geshey did all these deeds under the coordination of Tsendra. 
Even though no formal recognition was ever conferred on Lam Geshey as the reincarnation of Terton Drukdra Dorji, the people say that based on his great services to the Buddhist teachings and his peculiar method in doing so, there is no doubt that he was indeed the rebirth of the great Terton Drukdra Dorji. 

Visions, Prophecies and Leadership: Oral Accounts of the Life and Death of Terton Drukdra Dorji  by Thinley Jamtsho, Dendup Chophel and Sangay Thinley. Journal of Bhutan Studies, Vol.31, Winter 2014 

Rituals for the Blue-Clad Vajrapāṇi

༄༅། །འཕགས་པ་ལག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་གྱི་ཆོ་ག་ཞེས་བྱ་བའི་གཟུངས་བཞུགས་སོ། 
Rituals for the Blue-Clad Vajrapāṇi
from the Words of the Buddha
རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་ནཱི་ལཱཾ་བ་ར་དྷ་ར་བཛྲ་པཱ་ཎི་ཀལྤ་ནཱ་མ་དྷཱ་ར་ཎཱི།
In the language of India: ārya-nīlāmbara-dhara-vajrapāṇi-kalpa-nāma-dhāraṇī
བོད་སྐད་དུ། འཕགས་པ་ལག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་གྱི་ཆོ་ག་ཞེས་བྱ་བའི་གཟུངས།
In the language of Tibet: pakpa lakna dorjé gö ngönchen kyi choka shyejawé zung
In the English language: The Noble Incantation entitled ‘The Rituals for the Blue-Clad Vajrapāṇi’
könchok sum la chaktsal lo
Homage to the Three Jewels!
nöjin gyi depön chenpo lak na dorjé gö ngönpochen
Homage to the overlord of yakṣas,1 Blue-Clad Vajrapāṇi,
sangye gang gé lung gi jema nyé kyi jesu nangwa
Authorized by as many Buddhas as grains of sand in the river Ganges,
chewa tsikpa dang tsampa
You who appear baring your fangs;
mik medak gi pungpo drawa
You whose eyes are like masses of flames;
uk meché tar barwa
You whose breath blazes with fiery tongues;
jikpé ngaro chen
You whose roar terrifies;
lakpa dang kangpa lu nor gyé kyi bü gyenpa
You whose hands and legs are adorned with the nāga Vāsuki;
lu nakpo seral khar tokpa
You who sport the nāga Kāla as a sash;
lu gawo dang nyé gawo barwé na cha jepa
You who make the nāgas Nanda and Upananda your earrings;
drul barwé rinpoche chöpen tokpa
You who don a jeweled crown of blazing snakes;
drul dukpa barwa zawa
You who consume blazing poisonous serpents;
shyin gyepa
You whose visage is expansive;
minma dang tralwa düpa
You whose eyebrows and forehead are tensed;
yasö ma chu nenpa
You whose upper teeth bite your lower lip;
shinjé chajé chen
You whose accoutrements are those of Yāma;
ché lok tar gyuwa
You whose tongue moves as fast as lightning;
süpo ché drul zawa
You whose large belly digests snakes;
lakpa dabpé dré jikpar jepa
You who terrify with the sound of clapping hands;
lü gyalpo dab zang karak su chingpa
You, on whose belt, Garuḍa, the ruler of nāgas, is tied;
a la la shyé drokpar jepa
You who proclaim, “A la la!”
gyatsö zab su paktsé gyé tri yöpa kangpé pümor chinpa
You whose shins reach 80,000 leagues down to the depths of the ocean;
wangpo dang nyima trakpa la kurwa
You who bear Indra and Sūrya upon your shoulders;
lu tamché lakpar jepa
You who annihilate all nāgas;
gegyang chenpo drokpé küntu trukpar jepa
You whose bellowing laughter makes everything tremble;
shinjé zukchen
You who have the appearance of Yāma;
kham sumpa jikpar jepa
You who frighten the three realms;
lu nam chiwar jepa la chaktsal lo
You, the slayer of nāgas!
Then, recite the vidyā-mantra taught by as many blessed buddhas as there are grains of sand in the river Ganges:
ཏདྱ་ཐཱ། བྷོ་བྷོ་བཱཾ་ནཱ་ག་ཨ་དྷི་པ་ཏ་ཡེ། ཨི་དཾ་ནཱི་ལཱཾ་བ་ར་དྷ་ར་ཤ་རཱི་རཾ། བཛྲ་པཱ་ཎི་ཧྲྀ་ད་ཡཾ། ཡཿས་མཱ་ཏི་ཀྲ་མ་ཐ། ཨུཏྶཱ་ད་ནཾ་བྷ་བི་ཥྱ་ཏི།
teyata bho bho vam naga adhipatayé idam nilam bara dhara shariram benza pani hridayam yah smati tramata utsadanam bhabi shyati
tadyathā | bho bho vān | nāgādhipataye | idam nīlām-bara-dhara-śarīraṃ vajrapāṇi-hṛdayaṃ yaḥ smāti-kramatha uccāṭanam bhaviṣyati ||
ཏདྱ་ཐཱ། བུདྡྷ་བུདྡྷ། བི་བུདྡྷ་བི་བུདྡྷ། མ་ཧཱི་པྲཱ་པྟ། ཧ་ར་ཧ་ར། ནཱ་ག་ནཱཾ། པྲ་ཧ་ར་པྲ་ཧ་ར། ནཱ་ག་ནཱཾ། ཅྖིནྡ་ཅྖིནྡ། ནཱ་ག་ཧྲྀ་ད་ཡཱ་ནི། བྷིནྡ་བྷིནྡ། ནཱ་ག་མརྨཱ་ཎི། བི་སཱིརྱནྟུ། ནཱ་ག་ཤ་རཱི་རཱ་ཎི། བི་སྥོཊ་ཡ། ནཱ་ག་ན་ཡ་ནཱ་ནི།
teyata buddha buddha vibuddha vibuddha mahi prapta hara hara naganam prahara prahara naganam chinda chinda naga hridayani bhinda bhinda naga marmani vishiryantu naga sharirani vispotaya naga nayanani
tadyathā | buddha buddha | vibuddha vibuddha | mahīprāpta | hara hara nāgānāṃ | prahara prahara nāgānāṃ | chinda chinda nāga-hṛdayāni | bhindha bhindha nāga-marmāṇi | viśīryantu nāga-śarīrāṇi | visphoṭaya nāganayanāni ||
ཏདྱ་ཐཱ། ཧཱུཾ་ཕཊ། ནཱ་ག་བི་དཱ་ར་ཎཱ་ཡ་ཕཊ། ནཱ་ག་གོཏྶཱ་ད་ནཱ་ཡ་ཕཊ། ནཱི་ལཱཾ་བ་ས་ནཱ་ཡ་ཕཊ། ཨ་པྲ་ཏི་ཧ་ཏ་བ་ལ་པ་རཱ་ཀྲ་མཱ་ཡ་ཕཊ། ཀྲྀ་ཏཱནྟཱ་ཡ་ཕཊ། ཀྲྀ་ཏཱ་ནྟ་རཱུ་པཱ་ཡ་ཕཊ། རོ་ཥཎཱ་ཡ་ཕཊ། ཏྲཱ་ས་ནཱ་ཡ་ཕཊ། ཀུམྦྷ་ཎྜོ་ཏྶཱ་ད་ནཱ་ཡ་ཕཊ། པྲེ་ཏ་པི་ཤཱ་ཅ། བི་ནཱ་ཤ་ཀ་རཱ་ཡ་ཕཊ། ཡཀྵ་ཨ་པ་སྨ་ར། བི་ནཱ་ཤ་ཀ་རཱ་ཡ་ཕཊ། ཧ་ས་ཧ་ས། དྷ་ར་དྷ་ར། མཱ་ར་ཡ་མཱ་ར་ཡ། ནཱ་ཤ་ཡ་ནཱ་ཤ་ཡ། སརྦ་བིགྷྞཾ་བི་ནཱ་ཤ་ཀ་རཱ་ཡ་ཕཊ། སརྦ་ཤ་ཏྲུཾ་སཾ་གྷ་བི་ནཱ་ཤ་ཀ་རཱ་ཡ་ཕཊ།
teyata hung pé naga vidaranaya pé nagotsadanaya pé nilam vasanaya pé apratihata bala para kramaya pé kritantaya pé kritanta rupaya pé roshanaya pé trasanaya pé kumbhandotsadanaya pé preta pishaca vinashakaraya pé yaksha apasmara vinashakaraya pé hasa hasa dhara dhara maraya maraya nashaya nashaya sarva bighnam vinashakaraya pé sarva shatrun sangha vinashakaraya pé
tadyathā | hūṃ phaṭ | nāga-vidāraṇāya phaṭ | nāgoccāṭanāya phaṭ | nīlān vasanāya phaṭ | apratihata-bala-parākramāya phaṭ | kṛtāntāya phaṭ | kṛtānta-rūpāya phaṭ | roṣanāya phaṭ | trāsanāya phaṭ | kumbhaṇḍoccāṭanāya phaṭ | preta-piśāca-vināśakarāya phaṭ | yakṣāpāsmara-vināśakarāya phaṭ | hasa hasa | dhara dhara | māraya māraya | nāśaya nāśaya | sarva-vighnān vināśakarāya phaṭ | sarva-śatrūn-saṅgha-vināśakarāya phaṭ ||
om nilam bhara dhara benza panir ajnapayati soha
oṃ nīlāmbaradhara-vajrapāṇir-ājñāpayati svāhā ||

The rituals for this mantra are as follows:
If a person is infected by a yakṣa, bless water with the mantra, sprinkle it on the person, and then the spirit will be expelled.
ཀླུ་བཟློག་པར་འདོད་ན་སྨྱག་ཤད་ཀྱི་ལྕུག་མའམ། བལ་པོ་སེའུ་ཡི་ལྕུག་མས་བྱའོ། 
If you wish to repel nāgas, use a branch of meadowsweet or Nepalese pomegranate trees.2
Against pretas and apasmāras,3 use a blessed thread.
རིམས་ནད་མེད་པར་བྱ་བ་དང༌། གཞོགས་ཕྱེད་ན་བ་དང༌། ཡི་ག་འཆུས་པ་ལ་ནི་སྐུད་པ་སྔོན་པོས་བྱའོ། 
In order to dispel infectious diseases, hemiplegia, loss of appetite, use a blessed blue thread.
If you desire wealth, fast for one day and burn incense. Thus within your dreams all the virtue and non-virtue will be revealed and eventually you will receive seven thousand gold coins.
If you wish to release a seal, use ash.
If you wish to unlock something, use mustard seeds.
འཇིགས་པ་ཐམས་ཅད་སྲུང་བ་ལ་ནི་མར་རྙིང་པའམ། ཐལ་བའམ་ཡུངས་ཀར་གྱིས་བྱའོ། 
For protection against danger, use old butter, ash or mustard seeds.
Against all dangerous diseases, tie a protection knot with a blessed blue thread and wear it around your neck. This will provide supreme protection.
Against grahas that befall children4 tie a protection knot with a blessed five-colored thread and wear it around your neck. This will provide supreme protection.
If you wish to avert thieves, use earth.
For poison, use in cleansing with kuśa grass.
In order to protect yourself, use it mentally or use water.
To protect others, use a blessed blue thread.
ལས་དེ་ཐམས་ཅད་ལ་སྔགས་བརྗོད་པ་ནི་ལན་གསུམ་མམ། བདུན་ནམ། བཅུ་བཞི་འམ། ཉི་ཤུ་རྩ་གཅིག་གམ། བརྒྱ་རྩ་བརྒྱད་པར་བྱའོ། །དེ་ལྟར་བྱས་ན་འགྲུབ་པར་འགྱུར་རོ། 
For all these activities, recite the mantra three, seven, fourteen, twenty-one, or one hundred and eight times, and all will be accomplished.
མཆོད་རྟེན་སྐུ་གདུང་དན་ལྡན་པའི་དྲུང་དུ་མེ་ཏོག་སྔོན་པོས་མཆོད་དེ། སྔགས་སྟོང་བཟླས་བརྗོད་བྱས་ན་འགྲུབ་པར་འགྱུར་རོ། 
If you offer blue flowers and recite the mantra one thousand times in front of a stūpa containing relics, you will reach accomplishment.
འཕགས་པ་ལག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་གྱི་ཆོ་ག་ཞེས་བྱ་བའི་གཟུངས་རྫོགས་སོ།། །།
This concludes The Noble “The Rituals for Blue-Clad Vajrapāṇi” Incantation.
རྒྱ་གར་གྱི་མཁན་པོ་ཛྙཱ་ན་གརྦྷ་དང་། ལོ་ཙཱ་བ་བནྡྷེ་ཀླུའི་དབང་པོས་བསྒྱུར།།
This text was translated by the Indian paṇḍita Jñānagarbha and the lotsāwa monk, Lu’i Wangpo.5

| Translated by Stefan Mang and Peter Woods, 2019. Many thanks to Wiesiek Mical for checking the Sanskrit mantra.
1.      Yakṣas are a class of semi-divine beings that haunt or protect natural places and cities. They can be malevolent or benevolent, and are known for bestowing wealth and worldly boons.
2.      The plant smyag shad likely refers to Spiraea arcuata, a type of meadowsweet. The plant bal po’i se’u (dāḍima) appears to be a type of pomegranate tree commonly found in Nepal.
3.      Apasmāra (brjed byed) is the name for epilepsy, but also refers to the demon that causes epilepsy and loss of consciousness.
4.      Grahas are a type of evil spirit known to exert a harmful influence on the human body and mind. Grahas are closely associated with the planets and other astronomical bodies.

5.      The Tibetan edition and English translation of this text follow the Dergé recension (Tōh. 748). However, we have replaced the translators’ colophon with the one given in the Tibetan imperial translation catalogue (ldan dkar ma) as well as other editions of this dhāraṇī. As these sources confirm, this text was translated during the first dissemination of Buddhism to Tibet. The Dergé recension’s colophon is identical with that of the commentary attributed to Nāgārjuna (Tōh. 2675). Since the Dergé recension of this dhāraṇī differs only slightly from that of the older version, there is reason to believe that the Dergé recension is a revised edition based on Nāgārjuna’s commentary (Tōh. 2675). The colophon in the Dergé recension reads: “This text was translated by the Indian paṇḍita Dīpaṃkara Śrījñāna and the Tibetan Lotsāwa Gya Tsöndrü Sengé at the entrance gate of Śrī Nālandā.” (rgya kar gyi mkhan po dīpaṃkara śrījñāna dang/ bod kyi lo tsā ba rgya brtson ’grus seng ges dpal na len dra’i sgo ’gram du bsgyur/)

Courtesy: Lostawa House

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