AMITABHA TEACHINGS/ PRACTICE & JANGCHOK RITUAL FOR THE DECEASED



Precious Amitabha teachings and practice with Khenpo Samdup Rinpoche, February 3, 2024.

Khenpo Samdup Rinpoche led this profound practice to invoke the blessings of Amitahba Buddha and perform the Jangchok ritual.

The Jangchok ritual connect those who have died with the blessings of Amitabha, creating the causes for a positive rebirth and the removal of obstacles at the time of death. 


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[*Transcription of teachings can be found below, (following after: The Main Part: Visualization of the Yidam Deity [p.5-9] in the sadhana text), headed “Commentary” of this section of the text].






The Meditation and Recitation of Amitābha called
Uniting with the Pure Land of Sukhāvati



Namo Amitabhāya



Someone who wishes to practice the Buddha Amitābha should arrange plenty of offering substances in front of an image of the pure land.

[p.1-4]



The Visualization of the Objects of Refuge:

[p.1]

DÜN GYI NAM KHAR LA MA Ö PAG ME PA LA KHOR JANG CHUB SEM PA PAG DU
ME PE KOR WA NGÖ SU ZHUG PAR GYUR


In the space in front appears the guru [in the form of] Amitābha,
surrounded by an inconceivable [retinue of] bodhisattvas. Thus visualize.




[p.2]

Refuge and Bodhichitta:


NAMO / KÖN CHOG SUM DANG TSA WA SUM / KYAB NE NAM LA KYAB SU CHI /
DRO KÜN SANG GYE LA GÖ CHIR / JANG CHUB CHOG DU SEM KYE DO

Namo! To the Three Jewels and the Three Roots—the places of protection—
I go for refuge. In order to establish all beings in buddhahood, I give rise to
the mind set on supreme awakening. Recite three times and then [recite:]




The Offering of the Seven-Limbed Prayer of Gathering the Accumulations in the Presence of the Objects of Refuge:


CHOG CHU DÜ SUM ZHUG PA YI / GYAL WA SE CHE THAM CHE LA /
KÜN NE DANG WE CHAG TSHAL LO

With sincere faith I pay homage to all the buddhas and bodhisattvas abiding
in the ten directions and three times!

ME TOG DUG PÖ MAR ME DRI / ZHAL ZE RÖL MO LA SOG PA /
NGÖ JOR YI KYI TRÜL NE BÜL / PHAG PE’I TSHOG KYI ZHE SU SÖL


I offer flowers, incense, lamps, fragrances, food, music, and the like, actually
arranged and mentally created. Supreme gathering, please accept them!

[p.3]

THOG MA ME NE DA TA’I BAR / MI GE CHU DANG TSHAM ME NGA /
SEM NI NYÖN MONG WANG GYUR PE’I / DIG PA THAM CHE SHAG PAR GYI

I confess all evil deeds, the ten non-virtues, and five acts without interval
[that I have committed,] overpowered by mental afflictions, since
beginningless time until now.

NYEN THÖ RANG GYAL JANG CHUB SEM / SO SÖ KYE WO LA SOG PE /
DÜ SUM GE WA CHI SAG PA / SÖ NAM LA NI DAG YI RANG

I rejoice in the merit, all the virtue accumulated in the three times, by the
śhrāvakas, pratyekabuddhas, bodhisattvas, ordinary beings, and the like.

SEM CHEN NAM KYI SAM PA DANG / LO YI JE DRAG JI TA WAR /
CHE CHUNG THÜN MONG THEG PA YI / CHÖ KYI KHOR LO KOR DU SÖL


Please turn the wheel of the Dharma of the greater and lesser vehicles,
[and the teachings] common [to both,] according to the aspirations and
diverse mental capacities of sentient beings.

KHOR WA JI SI MA TONG BAR / NYA NGEN MI DA THUG JE YI/
DUG NGEL GYA TSHOR JING WA YI / SEM CHEN NAM LA ZIG SU SÖL


Until saṃsāra is emptied, do not pass into nirvāṇa but compassionately look
upon sentient beings drowning in the ocean of suffering.

[p.4]

DAG GI SÖ NAM CHI SAG PA / THAM CHE JANG CHUB GYUR GYUR NE/
RING POR MI THOG DRO WA YI / DREN PE’I PAL DU DAG GYUR CHIG

May all the merit I have accumulated become the cause of awakening, and
may I soon become a glorious guide of beings. Thus offer.

TSHOG ZHING NAM RANG LA THIM PE DAG DANG SEM CHEN KÜN GYI GYÜ LA
TSHE ME ZHI’I LO KYE PAR GYUR


Think: The field of accumulation dissolves into me. Thus the mind of the four immeasurables has arisen within the mind streams of myself and all sentient beings.

SEM CHEN DE DANG DEN GYUR CHIG / DUG NGAL KÜN DANG DRAL WAR SHOG/
DE DANG TAG DU MI DRAL ZHING / TANG NYOM CHEN POR NE GYUR CHIG


May [all] sentient beings have happiness. May they be free from all suffering.
May they never be separate from happiness. May they abide in great
equanimity. Thus recite.





[p.5]

The Main Part: Visualization of the Yidam:


A / NANG SI KHOR DE CHÖ KÜN RANG ZHIN TONG /
MA TOG KHOR WAR THRÜL NAM NYON RE MONG


All, appearance and existence, all phenomena of saṃsāra and nirvāṇa, are
empty by nature. Not realizing this, how afflicted are deluded beings in
saṃsāra!

TONG SAL NYING JE ZUNG JUG TSAL DANG NI /
RANG RIG HRI YIG KAR PO YONG GYUR LE


My own awareness [appears as] a white HRĪ-the manifestation of unified
emptiness, clarity, and compassion.


PE DE’I DEN DU RANG NYI CHEN RE ZIG /
ZHAL CHIG CHAG ZHI THAL JAR PE THRENG DZIN


[The HRĪ] transforms into myself [appearing as] Chenrezig [seated] upon a
cushion of lotus and moon. [I have] one face and four arms; two are joined
[at the heart and the other two] hold a lotus and garland.

[p.6]

ZHI ZHING JAM PE’I NYAM CHEN LONG KÜ CHE /
KU ME PEME’I NANG NUB KYIL TRUNG ZHUG


Peaceful and with loving countenance, [I am dressed in] the garments of a
saṃbhogakāya [buddha]. Sitting in cross-legged posture, my lower body is
enfolded in a lotus.

DÜN GYI NAM KHAR PE DE’I DEN TENG DU /
HRI YIG MAR PO Ö ZER RAB BAR WE


In the space in front, upon a seat of lotus and moon,
[appears] a red HRĪ gleaming with light.

CHOG CHÜ SANG GYE JANG SEM NYE PAR JE /
KHYEN TSE NÜ THU DÜ NE HRI LA THIM


[The light radiates,] pleasing the buddhas and bodhisattvas of the ten
directions and gathering [their] knowledge, love, and power.
[The light then] dissolves back into the HRĪ.

LAR YANG Ö ZER RIG DRUG NE SU THRÖ /
SEM CHEN LE NANG DAG DZIN BAG CHAG JANG


Again light rays radiate to the six realms, purifying the karmic visions,
self-grasping, and habitual imprints of sentient beings.

[p.7]

Ö ZER TSHUR DÜ HRI YIG NE GYUR WA /
DRO WE’I KYAB CHOG SANG GYE Ö PAG ME


The light gathers back and the HRĪ transforms into
the supreme protector of beings, Buddha Amitābha.

MAR SAL PEMA RA GE’I HLÜN PO TAR / ZHAL CHIG CHAG NYI NYAM ZHAG
HLUNG ZE DZIN / CHÖ GÖ NAM SUM SÖL ZHING KYIL TRUNG ZHUG


He is bright red like a mountain of rubies, with one face and two arms
in equipoise mudrā holding a begging bowl. He is garbed in the three
Dharma robes and sits in cross-legged posture.

THUG JE’I CHEN GYI DRO LA TAG TU ZIG /
SANG GYE KÜN GYI DAG NYI CHEN POR SAL


Ceaselessly looking upon beings with eyes of compassion,
he appears as the great embodiment of all buddhas.


DE YI YE SU PHAG CHOG CHEN RE ZIG / ZHAL CHIG CHAG NYI YÖN PE PE KAR
DZIN / KAR PÖ RIN CHEN GYEN CHEN ZHENG TAB ZHUG


On his right is the noble supreme Chenrezig, with one face and two arms,
holding a white lotus with the left [hand.] White and adorned with jewels,
he stands upright.

[p.8]

TSO WÖ YÖN DU GYAL SE THU CHEN THOB / ZHAL CHIG CHAG NYI YÖN PE
DOR JE DZIN / NGÖN PO RIN CHEN GYEN CHEN ZHENG TAB ZHU

To the left of the lord is the bodhisattva Vajrapāṇi, with one face and
two arms, holding a vajra in the left [hand.] Blue and adorned with jewels,
he stands upright.

KHOR DU JANG SEM GEN DÜN TSHOG KYI KOR /
TSO WÖ NE SUM DRU SUM TSHEN PA LE


They are surrounded by an assembly of bodhisattvas. The three places
of the principal lord are marked with the three syllables.

Ö ZER KAR MAR THING SUM CHOG CHU DANG /
KHYE PAR DE WA CHEN GYI ZHING DU THRÖ

From [the syllables] white, red, and blue light radiates to the ten directions,
and in particular to the pure land of Sukhāvati,

NANG THA KHOR CHE THUG DAM GYÜ KÜL TE /
KE CHIG NYI LA NE DIR CHEN DRANG GYUR


invoking the heart pledge of Amitābha and his retinue, who then
instantly appear at this place. Burn incense and play instruments.

[p.9]

HUNG / RANG RIG KA DAG DE CHEN ZHING KHAM NE /
RANG DANG HLÜN DRUB NANG THA KHOR DANG CHE


Hūṃ, in the great bliss sphere of my own primordially pure awareness
[abides] Amitābha and retinue [as] the naturally present innate radiance.

DÖ NE DAM TSHIG YE SHE YER ME KYANG / TSE CHEN THUG JE’I LONG NE
ZUG KYI KUR / MÖ PE’I LO DANG TSHAM PAR NAM RÖL TE

From the beginning the samaya [being] and wisdom [being] are one,
yet your form manifests from the expanse of great love and compassion
in accordance with the mental inclinations [of beings.]

THUG DAM WANG GI NE DIR SHEG NE KYANG / NA TSHOG PEMA DA WE’I DEN
TENG DU / DAM TSHIG KYIL KHOR DI DANG NYI ME ZHUG


Following your heart pledge, come here to this place and be seated,
indivisibly from the mandala [of the] samaya [being.]

OṂ AMIDHEVA SAPARIVARA VAJRA SAMAYA JA /
JA HŪṂ BAṂ HO / SAMAYA TIṢṬHA HLAN

Supplicating thus, think that Amitābha and retinue actually come from Sukhāvati and merge non-dually, like water pouring into water, with you, the visualized samaya being.






*Transcription of teachings.

Commentary on the above section: The Main Part: Visualization of the Yidam: [p.5-9]


[p.5]

[…] Now starting here is the main visualization practice. So the main visualization is: “All, appearance and existence, all phenomena of saṃsāra and nirvāṇa, are empty by nature”.

So we are going to visualise Buddha Amitabha, Chenrezig, and Vajrapani, [in this practice]. When we are going to visualise the yidam deity, [deities], we have to let go of all these conceptual thoughts, [of the self-clinging to an “I” and “me”]. We have “subject” and “object”, all this worldly perception, [conceptual thoughts that we grasp to in our minds]; that perception we have to release, (or let go of), or otherwise we cannot visualise the yidam deity, (deities). And so that is why here it says: “All, appearance and existence, all phenomena of saṃsāra and nirvāṇa, are empty by nature”. This means that anything we visualise is emptiness, [empty by nature]. Empty, means your mind is not going to fixation, [fixate on thoughts, which arises from self-clinging attachment]. It is not going to create thoughts, then all the phenomena is naturally emptiness. So all this phenomena we create physically, (we create the object of the conceptual thought). So that is why we are [practicing] just letting go; [mind] releasing everything itself, so then all this phenomena goes naturally to emptiness.

Then, “not realizing this, how afflicted are deluded beings in saṃsāra!” So we are are taking rebirth in samsara, (entering into delusion again and again), [and not recognising the true nature of reality]. This is because of, (due to) our fixations. [These fixations in the mindstream, (arising from attachment to mere concept in the mind; (and habituation of “self-grasping at phenomena,” as somehow (separate/ other), instead of realising as, the nature of reality)]. The nature of all phenomena is emptiness, but our mind creates “the object of the fixation,” or creates “the attachment to the object,” or “fixation object,” or “grasping object”. So that is the reason we keep going again again in samsara, [continue in cyclic existence]. This short sentence, of the verse is very profound. So, where does Enlightenment come from, [arise from]? It is knowing that everything is emptiness, [having a direct experience of rigpa, (severing the root of the dualistic delusion); mind realising its own non-dual nature state]. Where does samsara come from? Not knowing that, [the true nature state of reality], then due to the delusions, fixations and grasping in the mind, that is why we keep going in samsara, [continue to take rebirth in these samsaric mind states]. So now we are going to visualise and practice the Yidam deity, (a “skilful means practice” of mind, to cut through this habituation of the “delusion of duality” in the mind, and realise the true nature state of reality)].



YIDAM DEITY PRACTICE


When we are going to practice and visualise the yidam deity, first we have to look at ourself. We have to recognise “I,” “self” does not really exist there. [This recognition is generated from within our own mind, from arising the rigpa awareness], we need to feel that, have an experience of that, within our mind. And, that all this body, is just a delusion form. [It appears, like in the way a rainbow appears in the sky, due to various causes and conditions]. And then also, whatever we are seeing, all these objects, they are also recognised, felt by the awareness, (arising from within our minds), to be delusion forms, [delusory in nature, (dreamlike), to lack any real, inherent existence of their own, (from their own side), outside of our perception of them. The practice leads us to realize or perceive, the innate nature of phenomena, (of self and other phenomena), the nature as it is; and to establish an unshakable certainty in the view]. As long as we have this perception, or experience, then we can visualise the yidam deity. Otherwise, [without this experience, of the true nature of relative appearance, and ultimate reality], it is hard to visualise the yidam deity, because the mind [still] has such strong fixation, (to its perceived objects), and conceptual thoughts. In this dualistic state of mind, then it’s not possible to visualise the yidam deity, [because there is no spacious awareness, of awareness itself, in the mind].

I shared in the previous teachings also, we can not swim in the frozen lake; [if the mind, due to self-grasping, is like an ice-block. If the ice-block of self-grasping has not been melted, through the practice of loving kindness, compassion, (bodhicitta), into the spacious, self-awareness of the nature of mind itself, which recognises its own nature state]. So then, we cannot visualise the yidam deity; if the mind has self-grasping fixation to form body. We have to generate this awareness of the true nature state of our mind, (of rigpa, our minds innate nature state), opening the mind to realisation of this awareness. And that is why we have to think about this body as emptiness. The emptiness means, that when we look to ourselves, [the collection of our parts], we can not find “I” and “self” [anywhere]. It is merely imputed concept, (labelled) by the mind. When we have an experience of this, in our mind, this leads to seeing form naturally as emptiness.





(to be continued…)
Any errors are the transcriber’s own mistakes.
Immeasurable thanks for these precious teachings.