SUBLIME HEART TEACHINGS (4)

The Serkhangma “Golden Temple Prayer” Practice & Teachings with Khenpo Samdup Rinpoche


Transcription: Day 4 (Transcribed as spoken with little editing, and includes further commentary).


(Continuation of transcription of teachings, Day 4. Transcription of Days 1, 2 and 3 of the teachings can be found on Sublime Heart Teachings (1), (2) and (3), pages, respectively on this website).





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Day 4

(Section 1)

The teaching is the Serkhangma sadhana, today we are beginning p. 11. This Serkhangma prayer means the Golden Temple, inside the Golden Temple Drikung Kyobpa Jigten Sumgon composed this text. When he wrote this text, [he had Realised the nature of Absolute Truth guru], he was fully connected with his guru, through [his Realisation], his meditation, [in the nature of rigpa state].

This text follows the Seven Branch Prayer. We have finished three of the sections of the sadhana prayer, (1) Prostration to Guru’s body, speech and mind, (2) Offerings, and (3) Confession. Today, here on page 11 is the fourth section of the sadhana, (4) Rejoicing. The Rejoicing section is as follows:





Verse 31 (Rejoicing Verse 1)

“With a happy mind,
I rejoice in all virtues of all the Victorious Ones of the three-times,
of the assemblies of Superior Ones,
of the unceasing ‘Wheel of the Two Accumulations’ and of sentient beings”.


“With a happy mind, I rejoice in all virtues of all the Victorious Ones of the three-times,…”. So Rejoicing means a very happy, joyful mind. This joyful mind arises from the virtuous, good deeds. We can Rejoice in Buddha Shakyamuni, his accumulation of merit, [and supreme wisdom], bringing benefit for all the sentient beings, (his Enlightened qualities and activities). We can Rejoice in all these Enlightened beings, and we can Rejoice in Kyobpa Jigten Sumgon. He is fully Realised, [in the nature of Absolute Truth Guru], truly connected with his guru, Phagmo Drupa. He composed this text to benefit many other beings. So, we can Rejoice in Kyobpa Jigten Sumgon’s Enlightened Activities. So, Rejoice is always for the virtuous deeds. We don’t Rejoice in non-virtuous deeds, otherwise we are sharing in those non-virtuous deeds. If we are sharing with non-virtuous deeds, then we are part of that [negative cycle], mandala again. It becomes a samsara mandala. Mandala can be positive [virtuous], or negative [non-virtuous cycle], either way. Someone creates harm for other beings, and we Rejoice in that, we are part of that hearing mandala.

If someone has strong desires, (self-grasping), and we Rejoice in that person’s success, then we are part of the Hungry Ghost, [states of mind]. Someone not knowing right, and wrong, and creates causes of suffering for many others, due to ignorance, if we Rejoice, in that person, then we are part of the Animal mandala, [states of mind]. So that is why Rejoice here means, in virtuous deeds. Virtuous deeds are the causes of happiness. Most important, is the intention, in whether a deed is virtuous, or non-virtuous. Otherwise it is very hard to divide deeds, to know whether a deed is virtuous or not. So, the object, (or the person, or people of that intention), is dependent actually, [on the subject’s intention]. If we have good intention, then all the outer objects can be virtuous. If the intention is not that pure, not that great, then [subject], object, action can all be non-virtuous. [By cultivating pure intent, (we are purifying the mind, of all its delusion, and imprints), and cultivating the intention not to cause harm to any living being. The Buddha said, ‘If we can not do any good, at least do not do any harm‘]. So that is why we have to follow by our own intention [of mind] ourselves, whether virtuous (of pure intent), or non-virtuous.

If our intention is pure, (then whatever we do, of body, speech and mind, even if we do mistakes), still these are virtuous deeds. If our intention is incorrect, (so, not positive intention). Say, just to benefit ourselves, our own agenda, only selfish mind, wanting to harm others, and with that intention, we do something, even if it helps others, it is still non-virtuous deeds. [This is why the Buddha said, to watch over the intention of the actions of our body, speech and mind]. So, that is why karma [action], of cause and effect, (the virtuous and non-virtuous deeds), only we ourselves, can make that decision, [as to whether the intent in the mind is virtuous or not. We experience the results of that. (The fruition of those actions of mind, (mind states)). In the teachings, we are taught that, when we can do better, then we do better, or it is non-virtue, (delusional state of mind, which merely prolongs the time we are in, experience, the arisings of the delusion of those unwanted states of mind). Suffering arises from dualistic states of mind. In the training of the mind, we cultivate ‘Right Thinking‘, (good/ pure intention), and purify previous misdeeds, in order to awaken to the nature of true Reality, “as it is”, (rigpa state). Liberating from slumbering in ignorance, and revolving helplessly in the cycle of uncontrollable rebirth in samsara, as result of cause and effect of ignorance, (deluded) actions of our body, speech and mind].


Bodhisattva Conduct

So the Bodhisattva beings, many of the actions, or the objects, may look to the ordinary person, as non-virtuous, but because of the pure intention of the Bodhisattva mind, these are virtuous deeds, (because the cause, the intent, is virtuous, the arising is virtuous). [Practitioners on the path, who have received the Bodhisattva Vows, who continue to renew their intention daily, strengthen the pure intention, (purpose) of mind. Cultivating Bodhicitta, (the Awakening mind), in order to bring benefit to others. Making aspirations, and engaging the Bodhicitta mind, – to liberate mind, (as quickly as possible), from the delusions of samsara, and bringing the true, long-lasting benefit to self and others, (two-fold fulfilment). The Bodhisattvas vow, to return, in order to benefit beings, until all the sentient beings are liberated from the sufferings, (delusions) of samsara]. The Bodhisattvas perform positive deeds, because of the power of their pure intention.

Virtuous communities (mandalas)

The virtuous deeds not only come from us, they come from others’, (virtue and merit, also). As long as we Rejoice in those virtuous deeds, (sincerely from the heart, recognizing the source of those deeds), we are part of that mandala, (of virtue and benefit), or practice. So we receive that virtuous accumulation of merit, (sharing in that accumulation of merit).  [The Bodhisattvas work tirelessly in this way to bring the benefit to sentient beings]. So, we are Rejoicing in, “… all virtues of all the Victorious Ones of the three-times”. (We Rejoice in all the virtues of all the Buddhas of the three-times. “… of the assemblies of the Superior Ones, of the unceasing ‘Wheel of the Two Accumulations’ and of sentient beings”. The Enlightened beings are sharing the teaching to bring benefit to others, we can rejoice in that. [When we talk about the Buddhist path, we are, for the most part, talking about two elements: the accumulation of merit and the accumulation of wisdom. These two accumulations make the path complete. Also called the two collections or two types of merit, they are: the merit of virtue, which develops the method side of the path by practicing generosity and so forth, and the merit of (transcendental) wisdom, which develops the wisdom side of the path by meditation on emptiness and so forth].

The Enlightened beings create the two accumulations of merit, bringing benefit to sentient beings, [in the same way the sentient beings bring benefit, (to themselves and others). A virtuous cycle of benefit]. So someone benefits other beings, helping other beings, doing good things, and we Rejoice in that, then we naturally receive the merit, and we naturally create an accumulation of merit. So that is the power of Rejoicing, the power of [good, pure] intention. During the time of the Buddha Shakyamuni, there are many stories. One of the stories tells of one king […] , who wanted to invite the Buddha and all his retinues to lunch. He arranges everything beautifully, and offers many thousands of butter lamps, and flowers. So outer level it looks like he has done a great job. But one old woman, who is very poor, so strongly Rejoices in what the king has done. She can only afford one butter lamp, and offers this at the altar, where the king has thousands of butter lamps. When Buddha came there, (accepting the lunch offering), he made the dedications, and said, ‘Someone has more merit than the king’. The Buddha has clairvoyance, he is seeing, who has more accumulation of merit. The old woman, she is poor, but due to her Rejoicing [a purity of heart], she has more merit than the king. So that means outer level doing something, we [ordinary beings], can not really say that person did a great job. What is most important is the intention [purity of heart]. Pure mind and Rejoicing (the power of that), that has more merit. So, we don’t see that. We don’t recognize who has that. Only Buddha, due to his clairvoyance, (wisdom eye), can recognize and see that. So that is why, whenever someone is benefiting others, doing good things, (worldly level or spiritual level), and we [truly] Rejoice in that, we naturally receive accumulation of merit. Then the next verse.

The fourth part of the Seven Branch Prayer, the Rejoicing section is finished. The fifth part [of the Seven Branch Prayer] is, ‘Making Request for the Teachings’. Each of the sections of the Seven Branch Prayer has, the power of Accumulation of merit, the power of Purifying negative karma and, each section has a specific antidote. Rejoicing is the antidote to jealousy. When we have jealousy, we are not going to Rejoice in people doing good things. We never have Rejoicing, where there is jealousy, so when we Rejoice [sincerely from the heart], that purifies much negativity, of jealousy karma. We have taken rebirth in samsara for many lifetimes, not only this life. In all these lifetimes we have had so much jealousy of others. So, using this method we are purifying, all our many lifetimes of negative, jealousy karma, so Rejoice. We have to Rejoice actually for our enemies, [those we perceive as our enemies], not only our loved ones and spiritual teachers. Accomplishing Rejoicing, (successful is), if we Rejoice for our enemies, if they are doing good things, (not people doing negative things). If someone, [people], which you are in competition with, or you don’t like, are doing something good, recognize that and Rejoice. Praise that person, [people]. So, then that directly antidotes our jealousy, negative karma. Much negative jealousy karma is purified [that way].

Also, not really spiritual, (on a worldly level), someone [people], create negative karma. Just on the worldly level, pursuing success in the family, business etc. If that person [people], is not a pleasant person, or a good person for your mind, if you Rejoice in that person, that is more powerful than you are Rejoicing for your friend, or loved ones, doing something. So loved ones, friends, our close friend is having success, and we Rejoice, that can also be attachment. Pure Rejoicing is, someone [people], that are not that pleasant, (not a close friend), maybe a hatred person, and that person is successful, or something, and we Rejoice for that person, then that is not attachment, that becomes true, pure Rejoicing. But that is not easy to arise in our heart, we recognize that. Due to our jealousy, [and] if we have hatred due to that, and someone is successful, we don’t want to talk about that, we don’t want to hear how that person is successful, and try to ignore it, or avoid hearing about that success. So that is why, someone who talks about that person’s quality, (for example, a hatred person is successful), if you talk [properly] about that person’s success, that means, we have an open mind, a courageous mind. So that is why Rejoicing directly antidotes our jealousy, and then, the Rejoicing – that is the cause for becoming love and compassion. So that is why we always have to look to our mind, is it jealousy or attachment? We have to mindfully think about, recognize [that], if jealousy is arising because someone is successful, and we are not doing that great, (so that is why jealousy is arising). Or, someone is doing better than us, so then jealousy arises. So that is why then Rejoicing is very powerful. Use Rejoicing, that purifies negative, jealousy karma, and also creates the causes of love and compassion. The causes of love and compassion come from Rejoicing. So that is all part of the Rejoicing section. Then the next verse, so, the fifth section of the Seven Branch Prayer is Requesting Teachings.





Verse 32 (Request for Teachings 1)


“I beseech you, protectors in the worlds of the Ten Directions,
by completely turning the Wheel of the Stainless Dharma with the sound
of the ocean-like branches of melodious speech,
please ripen all sentient beings without exception”.


“I beseech you, protectors in the worlds of the Ten Directions, by completely turning the Wheel of the Stainless Dharma with the sound of the ocean-like branches of melodious speech, please ripen all sentient beings without exception”. In this prayer here, Jigden Sumgon is beseeching his guru, (Phagmo Drupa), [his guru’s]. Seeing his gurus are protectors “in the worlds of the Ten Directions”, he is making supplications [to them], asking for protection in all the Ten Directions for all sentient beings. “…protectors in the worlds of the Ten Directions, by completely turning the Wheel of the Stainless Dharma…”, so Jigten Sumgon is requesting the teachings, (please share the Dharma). “Stainless Dharma”, means the Dharma is pure, [untainted by delusion]. Dharma is the antidote to all our own afflictive emotions. So, [likewise] we are requesting or beseeching the gurus to share the Dharma.  “… by completely turning the Wheel of the Stainless Dharma with the sound of the ocean-like branches of melodious speech…”, so sharing the [perfectly complete] Dharma in all the worlds. The Guru’s sound, [Absolute Truth Guru, the Realised dharmakaya nature] is the Dharma teaching. “… the sound of the ocean-like branches of melodious speech,…” Guru’s sound is the “ocean-like branches of melodious speech,” [thoroughly all pervading, all penetrating, beyond dualistic, concepts]. When Buddha Shakyamuni shared the teaching, it was in all the different languages [simultaneously], there was no need for translators. [It was understood by all the different beings, in their own language]. All the different beings can hear it in their own language. The sound is, “… the sound of the ocean-like branches of melodious speech…”. It is beautiful sound, [dharmakaya nature].

“… please ripen all sentient beings without exception”. Jigten Sumgon makes the request, please share Dharma for all sentient beings, and without exception. So, this “Requesting Teaching” verse, is antidote to our wrong view. We have wrong view since beginningless time until now. Wrong View is, not believing in [karma] cause and effect. [In other words, having the Mistaken View of duality. The delusion which arises as a result of this, continues in like nature, until the truth of the nature of reality, (rigpa, non-duality) is discovered, and Realised for oneself]. Not believing in the spiritual path, [is that we do not realise the true, (root) cause of our suffering, or that we can liberate the mind from suffering. The cause of the suffering is attachment to the concept of self, from which arises the delusion of duality]. By not believing [this], [not realizing this], we create all the negative karma, or karmic imprints, [in the mind], [samsara]. So this “Requesting Teaching” verse, is directly antidoting, or purifying, this [accumulation] of negative, ‘wrong view’ karma, (action of body, speech and mind). Then also, “Requesting Teaching,” benefits many other beings, [who don’t Realise, who wouldn’t otherwise Realise]. Buddha Shakyamuni, after he was Enlightened didn’t share the teachings for several weeks, he was silent. Then Indra (King of the Gods), Brahma, and all these different beings approached Buddha, making offerings to the Dharma Wheel, conch shells and so forth, and made request to the Buddha to share the teaching. So, the Buddha shared the teaching, and benefitted many other beings. So, same now, we ask for teaching, make request to the teacher to share [the teachings], and then the teacher shares the Dharma. Then that vast accumulation of merit is received by many beings, and we are part of that mandala.  


Turning the Dharma Wheel

Also, there is so much benefit, where there is no Dharma, and someone organizes Dharma Teaching, and has Dharma available in that place. As Garchen Rinpoche says, where there is no Dharma Centre, create a Dharma Centre, and invite the teacher(s), organize Dharma Teachings. So, there is much benefit in doing this, just as Buddha Shakyamuni, Turned the Wheel of Dharma, [for the sentient beings]. So, there is more benefit in doing that, [in such a place], than where there is a lot of Dharma Teachings going on. Some places, there is no Dharma, and to that kind of place you bring Dharma Teachings, and organize [Teachings], there is more benefit. Then also, this “Requesting Teachings”, we can make supplication to our Guru(s). Some Guru’s are presently alive with us. We can ask them, make request for teachings. Also, we can make requests of someone, who has already passed, for example, Jigden Sumgon. Still you can mentally request to Jigten Sumgon to share the Dharma Teaching, because Jigten Sumgon is spiritually Enlightened, (he has never passed away). He is always there. So in the “Request for Teachings”, we can still make supplications to Buddha Shakyamuni, and we can still make requests to all these Enlightened beings, like Tilopa, Naropa, Marpa Lotsawa, all the lineage teachers. We can still make supplications to them, to request that they turn the Dharma Wheel, [Turn the Highest Wheel of Dharma in order to benefit all sentient beings], Teaching the Dharma. These Enlightened beings never pass away, and they are always there. So, their spiritual blessing is never exhausted until the end of samsara.

So, we make request to these Enlightened beings, and then their spiritual energy, spiritual qualities, (the conditions, the cause) for blessings, is arising. So we make request of Buddha Shakyamuni, and his many manifestations are arising for the benefit of all sentient beings. We can make request to those who have already passed into paranirvana (physical death), that they do not pass into the state of nirvana, but continue to Enlightenment, in order to benefit all other sentient beings. Or, in the nirvana [state], arising the spiritual blessings for many other beings, to connect with the Dharma, and share the teachings. [In Buddhism, parinirvana (Sanskrit: parinirvāṇa; Pali: parinibbāna) is commonly used to refer to nirvana-after-death, which occurs upon the death of someone who has attained nirvana during their lifetime]. So that is why “Requesting Teachings” is not only for the present teachers, [that are alive with us now], we can make request to all these Enlightened beings, everyone. Then the next verse, the sixth part [of the Seven Branch sadhana prayer] is for the Enlightened beings to “Remain longer” [Remain with us].





Verse 33 (Request for Teachings 2)

“I beseech you, protectors who abide throughout all realms,
please do not pass into Nirvana until the exhaustion of the Dhatu of Space,
rather fulfil your commitments by abiding permanently.”



“I beseech you, protectors who abide throughout all realms,” so, then in this verse we are making supplications to the guru’s, (making requests), “please do not pass into Nirvana”. So, this supplication is not only for the spiritual beings with us, alive right now. Sometimes we offer Long Life Ceremonies [to these gurus], and this is also a request to, ‘please do not pass into Nirvana’. In our [daily] prayer practice, when we practice White Tara, also generally we say, this is a Long Life practice. So, this Long Life Prayer is not only, in this life, don’t pass away into Nirvana, [the state beyond suffering, but continue to the fully completed Enlightenment, in order to benefit all the sentient beings]. Our spiritual teachers (Realised beings), have this form body, when they are alive, physically we can see that. The form body is going to dissolve. [Everything in this universe is in the nature of impermanence]. It is not possible to remain in that form body until the end of samsara. (No-one can do that). So you cannot see anyone who can do that, because this body is comprised of compounded phenomena, it is impermanent. No-one is exempt from that, it is the nature of Reality. So, we make supplications to the guru’s to, “please do not pass into Nirvana.” Please go to the fully completed Enlightenment. [So long as the fully completed Enlightenment is reached, (pass beyond birth and death), deathless state, – so, free from death, never die]. We are supplicating to the teachers that are Enlightened, (Enlightened beings), don’t say in Nirvana, like the Shravaka’s and Arhats, [but continue to the fully completed Enlightenment, in order to continue to benefit beings, until the end of samsara]. ([…] is the same as Bodhisattva). So, a being can be in the Buddha realm, or any other realms, and there be blessing emanations, benefitting others. It doesn’t matter what realm, they can benefit others. [So we are saying], don’t stay in closed door states, like the Shravaka’s and Arhats. We are requesting for all our spiritual guru’s, teachers, (this is truly supplication), to stay until the end of samsara.

So that is why it says, “… until the exhaustion of the Dhatu of Space”. Until the end of samsara, stay, remain and benefit others. So the main point is, in Requesting the teachers [spiritual guru’s], please swiftly fulfil fully completed Enlightenment, and don’t stay in samsara suffering. (Staying in samsara suffering, is to have death, birth and old age). We are supplicating, requesting them to go free from death, free from birth, free from samsara. So, asking them to be free from samsara, (but don’t stay the same as the Shravaka’s, or Arhats, and not benefit others). So [we are saying], please benefit others, wherever you are, with activities of the Dharma, that is the true Requesting. “… please do not pass into Nirvana, until the exhaustion of Dhatu of Space”. This then really makes sense, (as I understand it). Otherwise, we ask the teachers to stay, ‘Don’t pass into Nirvana, don’t die’. We torture them, when they get old, asking them to stay, that’s not right. Then, that is also self-grasping, and that is also against the Nature of Truth. The Nature of Truth is that, all this body is compounded phenomena. (So, no-one can keep, (hold) this compounded phenomena, have it permanently stay). This compounded phenomena is called impermanent. (No-one can permanently hold this). It is going to exhaust, dissolve anyway. So that is the Reality of the Nature. So then, you are really, truly supplicating to the guru, (as I understand it), if [we ask] for the guru to go to [fully completed and perfect] Enlightenment, [omniscience], don’t stay in the samsara. And for beings who are already Enlightened, please perform [Dharma] activities to benefit others, (not the same as the Shravaka’s [intention]). So then that is the true Requesting supplication. So that is number six, in accordance with the Seven Branch [sadhana prayer]. Then we go to the next verse, number seven. This is the Dedication part. There is more explanation in the (7) Dedication section. In this sadhana prayer, Jigten Sumgon gives more explanation of the Prostration-Offering sections [1-3], those are elaborately explained. Then the following sections, (4) Confessing, (5) Rejoicing, and (6) Beseeching, these three are covered in three verses, [one each], so shorter. Now (7) Dedication is a little longer [section]. The Dedication is:





Verse 34 (Dedication Verse 1)


“May all sentient beings be established in the unsurpassed,
supreme state by this virtue, by the virtues accumulated in the three-times
throughout all Samsara and Nirvana, and by the undefiled innate virtue”.


So, this Dedication is really bigger picture, beyond our conceptual capacity. Usually Dedication means, we did something good today, then we dedicate that. But in this prayer, in this (7) Dedication, Jigten Sumgon, [makes the supreme Dedication]. Here it says, “May all sentient beings be established in the unsurpassed, supreme state…”. So that is the most important intention. The intention is, “May all sentient beings be established in the unsurpassed, supreme state by this virtue…”. “… by this virtue”. So, this “virtue” [is the intention, to bring sentient beings, to the Supreme benefit, Realisation of the true nature of Reality (rigpa)]. Today we are sharing in the teaching, [this is virtuous activity]. I’m sharing teaching, and you are listening to teaching, – all of this is our “Accumulation of Merit”, we can also say, is virtue. “… by the virtues accumulated in the three-times…”. [Virtue, that ripens our mind, to recognise, Realise the true nature state, (rigpa)]. Those who shared the teachings in the past, who share these teachings now, (for example, this Serkhangma prayer is being shared here), and those who are going to share it in the future. So, “… by the virtues accumulated in the three-times throughout all Samsara and Nirvana…”. The virtuous deeds of the three-times, Samsara’s virtuous deeds, and Nirvana’s virtuous deeds, “… and by the undefiled innate virtue”. [The perfect virtue of Supreme Realisation of the true nature state (rigpa)]. “May all sentient beings be established in the unsurpassed, supreme state by this virtue”. We are making the dedication for all sentient beings.

And why is this different to the way we otherwise may dedications? Other dedications usually don’t mention Nirvana. Some teachers say we cannot dedicate the Nirvana [state] virtuous deeds. But Jigten Sumgon says we can dedicate samsara’s virtuous deeds, and nirvana’s virtuous deeds. But Jigten Sumgon says we can dedicate samsara’s virtuous deeds, and nirvana’s virtuous deeds. Everything is actually possible, because we can bring to the mind and dedicate. We can dedicate all Buddha Amitabha’s Pure Lands, virtuous deeds. Mentally we bring into our mind all of Amitabha’s Pure Lands, virtuous deeds and dedicate those. So that is why in the text here it says, ‘samsara and nirvana’. All this we can bring together and dedicate. “… and by the undefiled innate virtue”. ‘The undefiled innate virtue’, is [the action of] dedicating to all sentient beings. Then, also we make the (7) Dedication, in the same way [as in the (6) Requesting section]. Requesting the Enlightened beings, [Absolute Truth guru], that we bring benefit to others through our body, speech and mind. Then the next verse.




Verse 35 (Dedication Verse 2)


“By the light rays of immeasurable great compassion from the palace of body,
speech, and mind of the Victorious One,
please purify my body, speech and mind,
and thus transform it into your body, speech, and mind”.


“By the light rays of immeasurable great compassion from the palace of body, speech, and mind of the Victorious One…” We meditate on the Enlightened beings. We can visualise Enlightened beings body. Forehead, throat and heart centre, ‘OM’, ‘AH’ and ‘HUNG’ syllables respectively, to receive the blessing of the Yidam deities, body, speech and mind. This is the same as when we chant the Buddha Shakyamuni sadhana. We meditate on Buddha Shakyamuni’s form body, light radiates from the heart, into our body, purifying all our own obstacles, and we receive the blessings. And the same here, “By the light rays of immeasurable great compassion from the palace of body, speech, and mind of the Victorious One…” This is Buddha’s body, speech, and mind: body is represented by the forehead and the ‘OM’ syllable, speech is represented by the throat and the ‘AH’ syllable, the mind is represented by the heart centre and is the ‘HUNG’ syllable. So, then those three light radiating are: white ‘OM’, red ‘AH’, and blue ‘HUNG’. The light radiates and dissolves into us. “… please purify my body, speech and mind…”. We are requesting Enlightened beings to purify our body, speech and mind, and negative karma [action]. So our true nature, is an Enlightened being, but due to our body obstacles, speech obstacles, and mind obstacles, we are ordinary beings. So, this is also ‘Special Method,’ receiving Enlightened body, speech, mind essence, into our body, speech and mind, and remove our body, speech and mind obstacles.

And also, “please purify my body, speech and mind, and thus transform it into your body, speech, and mind”. So this ordinary body is transformed to Enlightened body, ordinary speech transforms to Buddha’s speech, (Enlightened speech), ordinary mind is transformed to Enlightened mind. So we meditate, and receive blessing from Enlightened beings. Then next verse.




Verse 36 (Dedication Verse 3)

Protector, as you made offerings and delighted the Sublime Lama,
likewise may I always offer ocean-like clouds of offerings and delight you”.


“Protector, as you made offerings and delighted the Sublime Lama…”. Protector is our guru. Jigten Sumgon refers to his guru Phagmo Drupa. Phagmo Drupa made offerings and delighted the Sublime Lama, he made extensive offerings and created an accumulation of merit, through devotion to his guru. Phagmo Drupa’s guru is Gampopa, Gampopa’s guru is Milarepa, so we recognise that lineage. “Protector,” [Phagmo Drupa], “… as you made offerings and delighted the Sublime Lama…”. [Referring here], not only, to this one lifetime, maybe many lifetimes, [that Phagmo Drupa has been honouring his guru in this way]. He connects with his guru, and is making offerings to his guru. “… and delighted the Sublime Lama…”, [Absolute Truth Guru]. “Likewise…”, Jigten Sumgon says, what you did, is the same as what I am going to do. “… likewise may I always offer ocean-like clouds of offerings and delight you”. So, Jigten Sumgon is saying, I also, am going to make offerings to you [Phagmo Drupa], in the same way as you have done for your Gurus.

So Phagmo Drupa, over many lifetimes of practice (whatever practice he did), he made as offerings [dedicated] to his gurus, paying respect to his gurus. In the same way, Jigden Sumgon makes offering to his guru Phagmo Drupa. I am going to do that for you, in the same way as you have done for your gurus. “… likewise may I always offer ocean-like clouds of offerings and delight you”. So, here we also have Jigten Sumgon as a Protector, and just as Jigten Sumgon made the offerings, in the Serkhangma Prayer, we can recognise, what he is doing for offerings, through his Bodhicitta Realisation. He is doing these offerings of Serkhangma, these Seven Branch offerings practice, for his guru, (Sublime Guru), likewise, we also can do. I am going to do this practice for our gurus, in the same way as Jigten Sumgon has done for his gurus. “… may I always offer ocean-like clouds of offerings and delight you”. So Phagmo Drupa and Jigten Sumgon make these offerings and delight the Sublime Lama. The offerings are beyond words, [beyond concepts]. They created so much Accumulation of Merit, the same as the ocean, vast and deep. So that is why they can benefit so many other beings. So the benefit to other beings is due to the vast [inexhaustible] Accumulation of Merit.


Practice guidance and Accumulation of Merit

So, we see right now, some teachers, spiritual beings benefit so many others due to their spiritual name, and that is due to their Accumulation of Merit. Some teachers, not so much benefit, even if they are Realised beings, we can recognise that. It is because they don’t create an Accumulation of Merit, the same as someone who benefits many other beings. And some teachers, even if they are not Realised, benefit many other beings, because they have lots of Accumulation of Merit, and due to that they benefit others. Some teachers Realise, but there is not much benefit for others, because their Accumulation of Merit is not that strong. [If we look at this and consider more closely], I think that is why, we can clearly recognise, why it is that Buddha Shakyamuni can benefit so many other beings. [For countless kalpa’s (aeons), Buddha Shakyaumni was Accumulating Merit, as we hear recounted in Buddha’s previous life stories for example]. Buddha Shakyamuni’s Accumulation of Merit is vast. Many other beings, were Enlightened after Buddha Shakyamuni, but they cannot benefit others the same as Buddha Shakyamuni, because Buddha Shakyamuni’s Accumulation of Merit is so vast [inexhaustible], and deep, same as the ocean. He created many aeons of Accumulation of Merit, and that is why he has that ability to benefit others.

We know spiritual teachers alive today, some can benefit many others, they have very high names, and they have more Accumulation of Merit. Some, do not have that high a name, but are very high Realisers. Less benefit to others because less Accumulation of Merit, but greater Realisation, [on the paths and levels]. If we look in our spiritual community, some have more meditative Realisation, but they are not really benefiting others, we say. And some, not Realised, but benefit others, that is also due to their Accumulation of Merit. In the case of Buddha Shakyamuni he has both, [complete meditative Realisation (omniscient Buddhahood), and inexhaustible Accumulation of Merit]. All these lineage teachers have both (meditative Realisation, and vast Accumulation of Merit). (They have accumulation of merit, and they are Realised). This all comes together, they are part of that lineage. So, each of these [lineage teachers] has so many students, that are Realised. Milarepa for example had many Realised students. Why did Gampopa become the lineage holder? It was because he had such a vast Accumulation of Merit. Why is it not the others? It is because they don’t have the same Accumulation of Merit, but they are already Enlightened, (they are Realisers), many students, and we know this from reading Milarepa’s story (biography). Gampopa was not a very close student of Milarepa at that time, he was also only with Milarepa a short time, (not that long), but Gampopa has the most Accumulation of Merit, and also he has so much Aspiration. This is why Jigten Sumgon is doing so much Aspiration here, in the Serkhangma prayer.

So, this Aspiration is really helping, when we are Enlightened, we can help many other beings. Without this Aspiration, even if we are Enlightened, [realise the nature of Reality, (rigpa)], when we are Enlightened, less benefit, we cannot be a lineage holder. So, who is part of the lineage, the lineage holders, they have lots of Accumulation of Merit, that is why they become part of that, and also due to Realisation, this all comes together. So, there is a difference in the meaning, to other regular people who are Enlightened beings, the difference is due to the Aspirations. So then we go to the next verse.




Verse 37 (Dedication Verse 4)

“May I follow in your footsteps.
May I perform limitless activities that do not even waver a
hair’s tip with respect to the liberation of your body, speech and mind”.


“May I follow in your footsteps…”. May we follow all the guru’s footsteps, the lineage, Marpa Lotsawa, Milarepa, Gampopa, Phagmo Drupa, Jigten Sumgon. “May I perform limitless activities that do not even waver a hair’s tip with respect to the liberation of your body, speech and mind”. May I be free from any doubt, that these activities can be performed, or that I can not follow and do as our guru’s have done. May not even the smallest doubt or thought arise [in my mind], that maybe I can’t do this, or maybe this is not right. [Quickly may I take care of it. When we truly take care of our practices properly in accordance with following the teaching as it is, we are guiding our mind in practice]. “… with respect to the liberation of your body, speech and mind”. [We hold the practice of our precious guru’s before us, within us, and raising our practice to meet that, (Realise the nature of the Absolute Truth Guru (rigpa)), liberating our body, speech and mind, through their inestimable kindness of sharing with us the most precious teachings and practices]. So we follow in the Root Guru’s footsteps, and then our wish in the next verse.




Verse 38 (Dedication Verse 5)

“May I be renowned in the Three Worlds.
Thus may anybody just by hearing my name or
remembering me be completely liberated from the tormenting suffering
and attain the state of great bliss of the Victorious Ones”.


“May I be renowned in the Three Worlds…”, so this is our aspiration. [Realisation of the Absolute Truth Guru, bringing benefit to all other sentient beings]. Our Guru, the lineage teachers have these vast aspirations. So, we follow in the Guru’s footsteps, (lineage footsteps). Then we say, “May I be renowned in the Three Worlds”, not due to our ego [or mistaken view, (preoccupation with worldly concerns), not realising the true nature of Reality]. We want to become “renowned in the Three Worlds,” as Buddha Shakyamuni did. And as Milarepa did, who heard of the names, [of these renowned Realised beings], and followed the spiritual connections and path. “Thus may anybody just by hearing my name or remembering me be completely liberated from the tormenting suffering and attain the state of great bliss of the Victorious Ones”. So we are supplicating, [to Realise, the innate Absolute Truth Guru], as Gautama Siddhartha Shakyamuni did, [and became Buddha]. Then, other beings are hearing Buddha Shakyamuni’s name, [fully Awakened], (the Enlightened being‘s name), so it becomes liberation through sound. So, when we see the Buddha Shakyamuni’s [representations], all these Guru’s, Enlightened beings forms, it is seeing liberation. So then, who creates statues, who has thangkas, statues, it is touching liberation. Hearing Liberation, Touching Liberation, all these Enlightened beings and lineage guru’s have that quality. So that is why we are supplicating, (same as they did), because we want to follow in those footsteps.

“Thus may anybody just by hearing my name or remembering me be completely liberated…”. Even anyone hearing my name, or by remembering me, be helped, that it serves to liberate others, “from the tormenting suffering”. Think about samsara, there are so many beings undergoing [individual] suffering. The suffering is unlimited, immense, so beings are tormented by suffering in samsara (the six realms of existence), and the only opportunity they have to liberate [from these unwanted states], is through connecting with the Enlightened body, speech and mind. So Enlightened body, speech and mind, becomes Hearing Liberation, Touching Liberation, Seeing Liberation. So, we are seeing the Buddha’s form is Seeing Liberation, we hear the Enlightened beings Dharma teachings, it is Hearing Liberation. So then that’s why we are supplicating, (to become the same, Enlightened beings), by benefiting others, liberating others from suffering. “… completely liberated from the tormenting suffering and attain the state of great bliss of the Victorious Ones”. So, then all these beings become free from suffering, attain the state of Enlightenment, [the Great Enlightenment], bliss of the Victorious Ones. So, it becomes, that all beings are Enlightened, through body, speech and mind, benefiting others. All these beings suffering, are freed from suffering (Enlightened), that is what we want to [bring to our minds, bring about]. So that is our Aspiration, that is the Aspiration of our Guru’s, and that is the Aspiration of all the Buddhas. So, we make this Aspiration, and we are Supplicating for that, the same as the Gurus. Then, the next verse.  





Verse 39 (Dedication Verse 6)


“May I turn into any form equal to the expanse of sentient beings,
taming them according to their needs.
Thereupon may they take refuge joyfully and
be established in the unsurpassed, supreme awakening”.


“May I turn into any form equal to the expanse of sentient beings, taming them according to their needs”. So, “May I turn into any form,” means, [as an Enlightened being] our form is turning into any form body. It can be Enlightened beings form body, can be animal’s form body, (different kinds of animal realms form body). Enlightened beings can be any form body, it arises to benefit others. So, can be puppies, dogs and cats. Enlightened beings take these forms bodies because some people are lonely for example. They do not have any friends, and cannot create love and compassion for others. So Enlightened form can be puppies, cats, then that helps people who are lonely, and then they can create love and compassion, (love and compassion arises for the cats and dogs), and then love and compassion is growing for others. So that is why Enlightened beings manifestation is not only the spiritual beings, they can be any form body. So, there can be many different ways of manifesting. “… equal to the expanse of sentient beings, taming them according to their needs”. “according to their needs”, so, what they need. Buddha can become Muslim’s teacher, Buddha can be Christian’s teacher, Buddha can be other religions teacher, according to that religion, their way, because it is according to their needs, to benefit them. So that is why these Enlightened beings appear to the beings they want to benefit, in their way, sharing to them, according to what they need. This is why in another text, Buddha Shakyamuni mentioned he can appear as tirthikas, (the non-Buddhist teachers), so can be Jesus, or any of these other [teachers], and also can be Buddha’s manifestations. [The nature of manifestations, is the nondual (non-conceptual), Absolute Truth, pure nature of Reality, (oneness), Enlightened energy, which arises in myriads of different forms, in different ways, for the sake of all sentient beings, in order to benefit them]. Because according to their need, due to their culture, and suitable for their mental disposition, what they really need, [compassion and wisdom]. And that is why Buddha can appear as a teacher, for someone who needs to believe in the Gods. And those who believe in the Gods, they really need that way to create love and compassion.

So, the point is, we want to liberate others, we want to help other beings, to liberate other beings, we create love and compassion in other beings minds. We create love and compassion in other beings minds, we appear according to what they need. So the puppies and cats, they help to arise love and compassion, for others. Starting from that love and compassion and then growing [that]. And then according to other religions, we connect with another religion first, and through that we create love and compassion. And so long as we create love and compassion in the heart, then that is the right path. The right direction, it doesn’t matter actually, which religion [or not], one belongs to. So long as love and compassion is arising in that person’s heart, then that religion is right. And then due to obstacles, some people who follow a religion are decreasing love and compassion. Due to obstacles and then also negative influences, they use the religion and create violence for others. So we have to separate religion and the person’s emotions, and that, [the person’s emotions], is religion’s obstacle. Because of religions obstacle, people use the religion and create violence and harming for others. The right religion means it creates love and compassion in other beings’ minds.


Wisdom and compassion

[This bodhicitta mind, of benefiting sentient beings through love and compassion was the practice of the being who became Buddha (fully Enlightened). Through his Supreme Realisation, (omniscience), Buddha trained beings according to their needs, arising the love and compassion in their minds, for all other beings, leading them on the path of Awakening. So too, with this intention to benefit sentient beings, we make these Aspirations and engage in the practices. We make heartfelt prayers, that all beings likewise, come to] share in these Aspirations [of benefiting other sentient beings]. “… may they take refuge joyfully and be established in the unsurpassed, supreme awakening”. So, benefitting others according to their needs, [so that they can recognise, realise], and take refuge joyfully, [in the Enlightened practices] of the Guru, and Enlightened beings, [liberate their minds from states of confusion], and “be established in the unsurpassed, supreme awakening”. Taking others to the right path. Right path is taking refuge joyfully. True refuge is Dharma, is love and compassion, and the true refuge of Buddha is wisdom. When wisdom and compassion arise, that person has true refuge. Then, may they “be established in the unsurpassed, supreme awakening”. [Through our practice], we create that refuge for other beings. Then, we go to the next verse p.14.





Verse 40 (Dedication Verse 7)


“Those ones, who are oppressed with shrouds of ignorance,
who lost the path, who are threatened by afflicting emotions,
such as the henchmen of the Lord of Death,
may helplessly remember me and instantly find the Supreme Path”.


This dedication supplication is very strong. We think about these words and arise the strong love and compassion for others. “Those ones, who are oppressed with shrouds of ignorance, who lost the path,…”. So those who have lost the right path, due to their ignorance, going in the wrong directions, (someone who creates negative karma their whole life due to ignorance). We actually have to look to ourselves, are we part of this group or not? We have to [look into our heart], see others who are falling into this [negative] path, and we have to create love and compassion for that person, [people]. If we [fall into], follow [the wrong] directions [ourselves], we [have to become aware of this], bring to our mindful awareness, and we have to create wisdom [awareness] for ourself. So, someone [people], who follows in these wrong directions, “who lost the path, [ignorance of self],” is all these worldly beings, like us. [Not Realising, not understanding the true nature of Reality. Attached to Mistaken view concept of self, (duality)]. We also have “lost the path,” [compassionate, inner awareness wisdom], since beginningless time until now”. Then, if the [wrong] path is followed, what happens is the path is lost, and then, “… who are threatened by afflicting emotions,” [that are in the mind. The negative thoughts and feelings in the mind]. Due to these afflicting emotions, the beings are “threatened by afflicting emotions.”

“…. afflicting emotions, such as the henchmen of the Lord of Death”. The Mara of the “Lord of Death,” is one of The Four Maras, [delusions of mind]. The Four Maras are, (1) The Mara of Afflictive Emotion, [attached to wrong concept, (that arises negative thinking and feeling)]. (2) The Mara of Death, [following the ‘conceptual delusion’, (of self and others duality), which is merely ‘labelled’, ‘imputed’ by the (conventional, relative) mind as real]. (3) The Mara of Form Body, [following the delusion of ‘outer appearances,’ as inherently existing, as real and separate, from their own side]. (4) The Mara of Desire, that arises from ‘inner clinging‘ to self and objects, as existing as inherently real from their own side). Not recognising the true nature, The Four Maras continue, a ceaseless (cause and effect process) of uncontrollable rebirth in samsara. Until sentient beings awaken out of these states of mind, through following a path of training the mind in Realising, the true nature of Reality (non-dual awareness), through generating love, compassion and wisdom awareness in the mindstream (bodhicitta). (*Desire is the characteristic nature, of the Human Realm, (a state of existence, one of the Six Realms of Cyclic Existence in samsara), in which sentient beings are trapped in delusional states of mind, that arise, due to the self, grasping at mistaken conception, (clinging to samsaric pleasures)[…]].


Making strong Supplicating Prayers
(Turning the mind to Dharma)

“… may helplessly remember me and instantly find the Supreme Path”. So these beings are helpless, really suffering in samsara, [not Realising what is actually happening]. [Here Jigten Sumgon, (ourselves following in those footsteps)], we are making strong wishing prayers, supplications, “… may helplessly remember me and instantly find the Supreme Path”. [All those beings, through us, these supplicating prayers, connections to the practices of all the Enlightened beings, may they “instantly find the Supreme Path”]. “… remember me and instantly find the Supreme Path”. If we find ourselves lost for example, we remember our Guru, that helps the mind go in the right direction. This is why, *The Four Dharmas of Gampopa supplication also, is a very strong supplication, [its intended purpose, that we remember the teachings of the holy Gurus, turn the mind to the Dharma practice]. So, our mind is turning to the spiritual path, through our strong wishing [prayers], supplicating [practice]. So then, when we get lost [in wrong directions], we think about Buddha’s form body, Yidam deities form body, we think about our Gurus, [we bring those connections to our mind], “… remember me and instantly find the Supreme Path”. We can find the Supreme Path, and in this case, we are sharing in the Serkhangma prayer, we have received Dzogchen Mahamudra teachings, Yidam Deity practice, and remembering here, means we have to remember our nature of rigpa, we have to remember our own Buddha nature, true nature. We have to remember non-dual.

In this verse, “who lost the path,” we also, have lost the path, due to our dualistic conception, and due to our delusions. (When the mind is in these states, we have always lost the path). This “lost the path” has so many different levels, (stages). Some are lost, [due to ignorance], do not have understanding, (faith), awareness, in the [law] of cause and effect, (cause and karma, and always create negative karma). This is not following the spiritual path, understanding of the [law] of cause and effect, [which governs mind, (on the relative level, and creates the internal universe, (innerworld), each of us inhabits). Harmonization with the laws governing the mind, opens the doorway to Realising the true nature of Reality (rigpa)]. When someone is beset by emotions, (has emotions all the time), there is not any spiritual quality of love and compassion, in those moments, arising in the mind, so that person is lost. In this verse here, (our case), it refers to the highest level lost, which means delusion. When delusion arises, we are lost. So that is why we always have to remember our own true nature (rigpa). We remember our own nondual state, look into our own mind. Be in the moments, aware, cultivate that, recognise, and be in the naturally arising state, (nature of rigpa). So that, we have to create every single moment, (recognise), habituate, make the karmic imprints, because we are lost all the time in samsara (otherwise, not recognising, Realising). So, “may helplessly remember me”. So then, we have to remember all of our spiritual practice, the highest level is, we have to remember our own nature of rigpa.


Remembering Guru 

In this supplication, outer level “remember me”, means our spiritual qualities. We have spiritual qualities, (which we create, inner cultivation), the same as our gurus, so, that we become our own [inner] guru. Then, as we become our own [inner refuge] guru, then someone remembers me, [the spiritual qualities, embodied meaning, intention, connection], we have the ability to benefit, help that person, (others). The same as, we remember our gurus. When we remember our own gurus (teachers), for example. (I am not talking right now of our own nature of rigpa here), but our own gurus, our spiritual gurus, Jigten Sumgon, Phagmo Drupa, all these very strong connections, deep devotion to those gurus. We remember them, and at that moment, our darkness, (ignorance), naturally is released. So, ‘we become our own guru’ is, we become the same as them, (the same as our own gurus). Then other beings, who think about us, [the spiritual quality (practices)], we help them. “… may helplessly remember me and instantly find the Supreme Path”, so they also, can find the Supreme Path. Then the next verse.




Additional materials section

[Editor: The Four Maras can be explored further through, the following links such as: https://www.rigpawiki.org/].


*The Four Dharmas of Gampopa

Grant your blessing so that my mind may turn toward the Dharma. Grant your blessing so that the Dharma may become my path. Grant your blessing so that the path may clarify confusion. Grant your blessing so that confusion may dawn as wisdom.





Verse 41 (Dedication Verse 8)

“Becoming the inexhaustible Wheel of Ornamentation,
which is body, speech, and mind of all Victorious Ones of the three-times,
may I completely dry out the ocean of Samsara and
establish all sentient beings in the unsurpassed, Supreme State”.


“Becoming the inexhaustible Wheel of Ornamentation…”, is, the Enlightened qualities arise within us. “… which is body, speech, and mind of all Victorious Ones of the three-times”, the Enlightened quality of the three-times, [past, present and future], arises from our body speech and mind. “… may I completely dry out the ocean of Samsara,…” in the arising all the Enlightened body, speech and mind within us, may we help to liberate all sentient beings. “… and establish all sentient beings in the unsurpassed, Supreme State,” means we become like the sun, [the heat], which dries up the water (the oceans of samsara). We become the same as the sun and help other beings. So that is the Aspiration, [the Bodhisattva Vow]. [In the Tibetan tradition, we have the three paths of the small, medium and great scope. The person of greater scope of motivation aims, to the complete Enlightenment, for the benefit of all sentient beings]. Here, we are making the Bodhisattva Vow Aspiration, which is to help liberate all sentient beings from samsara.





Verse 42 (Dedication Verse 9)

“In all my lives, may I never be separated from the authentic Lama,
and enjoy the glories of the Dharma.
By completely perfecting the qualities of the Bhumis and paths,
may I swiftly attain the state of Vajradhara”.


This last verse of the prayer is very popular. We use this verse as a Dedication Prayer all the time. “In all my lives, may I never be separated from the authentic Lama,…” in all our lives, may we never be separated from the authentic Lama. “separated,” here is not referring to the [physical] body of the Lama, it means, never be separated from the spiritual connections, the authentic Gurus. It is not always possible to be together with the physical forms of the authentic gurus. “… may I never be separated from the authentic Lama,” is not talking about the physical form. In a previous verse, [Verse 33], we are supplicating the authentic Gurus to not remain long in Nirvana, but continue [their promise] to fully completed Enlightenment, in order to benefit all sentient beings ceaselessly, helping to liberate them from samsara. (It is not referring to the physical body [of the authentic Gurus], to remain longer). We can also make supplications, that the physical body of the authentic Gurus, stay longer with us, but truly, the deeper [greater] meaning, is supplicating the Gurus to continue to Unsurpassed Nirvana, (go to the fully completed Enlightenment) in order to benefit sentient beings limitlessly, [until the end of samsara]. So here, “… may I never be separated from the authentic Lama,”… we are not referring to separated in person. There are outer level and inner level meanings, and these also have different levels. Outer level is, we always think about our gurus, and receive teachings. Sometimes we are with them in person, but even when we are not physically in their presence, we are always supplicating, thinking about our gurus, asking for blessings and receiving teachings.

At this time, the teachings are being given through Zoom technology [over the internet], it is not necessary to be with the gurus, teachers in person. Also, if we don’t have a higher level of practice (devotion), being always with the teacher in person, we may lose devotion. [Due to karmic obscurations]. So, that is why it is not required to be with the teacher in person. One day, true devotion arises in our hearts, then we never lose devotion, when we are with our teachers. Same as Naropa had devotion to Tilopa, what Tilopa did, Naropa never lost devotion, (Tilopa has that wisdom). Naropa gave so much hardship to Marpa Lotsawa, Marpa Lotsawa had such strong devotion (was fully devoted), he Realised his teacher is Buddha, and he never lost devotion whatever Naropa did. Then Milarepa, also had strong devotion to Marpa Lotsawa, so whatever Marpa Lotsawa did to him he never lost devotion. If Marpa Lotsawa did things to Milarepa, other people lost devotion, but Milarepa never lost devotion. He always Recognised his problem. Other people saw Marpa Lotsawa’s problem, not Milarepa’s problem, and lost devotion. Such people, [who are not in an authentic teacher disciple relationship, and without devotion and wisdom], can not be with the teacher. They cannot always be with the teacher in person. So to be with the teacher in person then, is the same as Milarepa’s devotion to Marpa Lotsawa, and Gampopa’s connection with Milarepa. It is the same with all these lineage gurus. One day we have strong devotion, wisdom arises in our mind, then to be with the authentic gurus is always pleasant. Until then, until this quality arises in us, not so pleasant. So we have to be with our spiritual practice. “… may I never be separated from the authentic Lama,” is receiving the teachings and blessings, always calling the gurus mentally. We can [physically] be [located] far away. Until our quality arises for the authentic Lama’s, that is the outer level.


Supplicating the non-dual Realisation

Inner level, “… may I never be separated from the authentic Lama,” is our Lama is love and compassion, so never separated from love and compassion. Secret Guru is Recognising the nature of rigpa. “… never be separated from the authentic Lama…,” (Guru), [Absolute Truth Guru], our own nature of rigpa. Our own nature of rigpa, our own nature of mind, (non-dual, dharmadhatu state), that is the true Guru. It is always with us, never separate. So, when we have that Realisation, then we are never separate from all these Authentic Gurus. Authentic Gurus are in non-duality, Realisation. So then we are always part of that. It is that, [the non-dual Realisation, dharmadhatu state], that we are supplicating. “… and enjoy the glories of the Dharma”. So always find joy with receiving the glory of the Dharma. We are all at different practice levels, (different capacity levels), so which level of practice of the Dharma, we find joy, and we are receiving the blessings, (the benefits of the practice), that is the glory of the Dharma.

“By completely perfecting the qualities of the Bhumis and paths…,” practicing Dharma is traversing the path, (the stages and paths), [purification of mind, at subtle levels, and more subtle levels. We practice for a direct perception of the nature of reality, [rigpa], (like cutting through the root of a tree, (conceptual reality), all the subsidiary branches dissolve, on Realising emptiness, (the nature state of nonduality). [We practice bodhicitta, (the Awakening mind), and continue to accumulate merit, (to Recognise and remain with our practice, follow in the path]. We begin with cutting through the manifest afflictions. Upon a direct perception of the nature state (rigpa), the mind is no longer creating more karma. We eliminate the afflictions, then at more subtle levels of the practice, through placement meditation (habituation), on the nature of reality, (rigpa state), we eliminate the seeds, and imprints remaining in the mind, which obscures the perfectly completed Enlightenment (omniscient state of Buddhahood), “By completely perfecting the qualities of the Bhumis and paths,…”. As we meditate on, and practice these teachings, different levels of spiritual qualities arise, (Realisations of the Path), that leads us to the Enlightened state. “… may I swiftly attain the state of Vajradhara”, that is our Supplication Prayer, we make these strong Dedications. So, then we have finished the teaching here on, These Seven Branches of the Mantra, written by the precious Kyobpa Jigten Sumgon at the Ser-Khang temple in the upper-floor, (the temple has two levels), of Drikung Thil Monastery, (the main monastery in Tibet).


Jigten Sumgon (a Realised being)

Jigten Sumgon wrote this after he was Enlightened, and after he had composed “The Seven Verses of Supplication to Tara,” [that we use in our daily prayer practice], and other teachings. When he wrote this Serkhangma sadhana teaching, he had already established a monastery, and had many followers and students. As we recognise in these teachings, Jigten Sumgon is in meditative absorption, (in the nature state of the Absolute Truth Guru). He is one with the Enlightened activities of all the Buddhas, Gurus, and Enlightened beings, in the non-dual state of Reality, (never separate from the Guru), – he is with Guru all the time. In this prayer, Jigten Sumgon is showing us how to remember Guru, [Absolute Truth Guru, nature of rigpa], all the time. Physically and mentally he is thinking about Guru. So relatively he is with Guru, and Absolutely, always with Guru. So then, that is why he has these Devotions. So, this prayer has two levels, relatively, Supplicating using the Seven Branch Offering Prayer, and Absolutely, (in the Realised nature, Absolute Truth Guru, (state of rigpa)), in the Seven Branch Offering Prayer practice, (nondual with the Guru). So we have completed the whole Serkhangma sadhana, Tashi Delek everyone. I am now going to give the transmission of the text, [without the commentary].





Any errors are the transcriber’s/ Editor’s own.
Immeasurable thanks for these precious teachings.