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DUDJOM Sangye Pema Zhepa - Speech after Grand Dudjom Tersar Empowerments Nepal
2014
Bis Boliness Buujom Sangye Pema Zhepa Rinpoche's final speech Bis Boliness Buujom Sangye Pema Zhepa Rinpoche's final speech
aftei concluuing Buujom Teisai Empoweiment at Samye Nemoiial aftei concluuing Buujom Teisai Empoweiment at Samye Nemoiial
Nonasteiy in Nay, 2u14 Nonasteiy in Nay, 2u14
I uon't paiticulaily have any special auvice that I'm going to shaie with you
touay oi that I feel I neeu to shaie with you, because of all of you who i have
been able to bestow these tiansmissions upon aie piactioneis youiselves,
you aie all people who aie piacticing the Bhaima, who have a backgiounu of
stuuy anu ceitainly have inteiest in the Bhaima. even if you haven't stuuieu
extensively all of you aie people who have this faith anu a longing kinu of
faith to ieceive teachings on the Bhaima anu on the basis of that you have
uevotion to these teachings anu you have engenueieu also a conviction oi
confiuence in the meaning of the teachings. it is because of that I uo not have
any specific oi paiticulai auvice that I feel I neeu to shaie with you.
Bowevei uuiing the past tiansmissions we have seen ouiselves in the
positions of me as the mastei anu you as the stuuent. I have been acting as
the Lama anu I've been sitting upon a high thione anu I've been using iitual
implements such as the vase anu I have piogiessively intiouuceu each anu
eveiyone of you the 4 empoweiments thiough each of the wongs I have
bestoweu anu we weie all theie togethei in one gioup as I bestoweu these
upon you. anu fiom this peispective is how we can unueistanu the
tiansmission of uhaima that is fiom the mastei who gives that
empoweiment tiansfeiial to the uisciple in the mannei of whchi I have just
uisciibeu this coulu be the Lama oi the mastei who confeis empoweiments
on us anu gives us the ieauing tiansmissions anu so on..
ueneially within oui buuuhist tiauition, it is the case that in the past foi
example, a piactionei oi someone who is aspiiing to piactice on the path,
woulu seek out a mastei oi a uuiu ieceive the Refuge vow fiom theii uuiuw
anu then woulu be intiouuceu to the teachings anu the meaning of the
Buuuhist tiauition. anu so, within buuuhism we talk about two
classifications of the e
Touay, I want to shaie a biief uiscouise about the Empoweiments in geneial anu the Buujom Teisai
Empoweiment in paiticulai. 0ntil touay, I have finisheu to confei almost the entiie empoweiments
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fiom Buujom Lingpa's Collecteu Woiks, Except foi a few Bhaimapala life-empoweiments anu life-
entiustments. As foi the lineage, fiom whom I ieceiveu these,it can be counteu as follows: Fiist
one is the Tieasuie Revealei Buujom Lingpa (18SS-19u4) he himself ,tiansmitteu this to his eight
sons anu heait uisciple uyuime Ngeuon Wangpo - to Buujom }iguial Yeshe Boije (19u4-1987) - to
uojo 0igyen Chechok - anu he confeiieu this to me. Seconu one is fiom Buujom Lingpa himself to his
son Boije Biauul (1891-19S9) - to Kyabje Chatial Rinpoche, fiom whom I ieceiveu the complete
piactice manuals anu Bzogchen teachings. Thiiu one is fiom Buujom Lingpa himself to his son
Biimeu 0zei (1881-1924) - to Bzongtei Kunzang Nyima (19u4-19S8) - to Tulku Theklo (b. 19S7)
fiom whom I ieceiveu entiie Empoweiments, incluuing Bhaimapala life-entiustments. Noieovei, I
also ieceiveu the empoweiments anu the impoitant majoi teachings, of the uppei anu lowei Buujom
Teisai fiom Kyabje Bungse Thinley Noibu Rinpoche, such as the Seciet-Seal Beait Piactices, Thiee
Root Piactices, Biollo anu vajiakilaya etc. So the Tiansmission lineage is like that.
So, many of you may alieauy know, Empoweiment is full of blessings anu auspiciousness, anu main
souice of accomplishment. As I uaily ieau alouu Kaya Abhikhintsa 0m: vaka Abhikhintsa Aa: Citta
Abhikhintsa Bung: etc. Abhikhintsa oi Abhisheka means Empoweiment. Etymologically, Abhikhintsa
means "to scattei" oi "to poui". Accoiuingly, the meaning is that the piofounu iitual of confeiiing
empoweiment washes, oi scatteis, the stains of the uisciple's bouy, speech, minu, anu pouis an
extiaoiuinaiy capacity into the uisciple's being, wheieby he oi she may uevelop the wisuom that
iipens this into the five kayas anu wisuoms, if he oi she piactice obseiving samaya piopeily.
Empoweiment can be categoiizeu into thiee uivisions: causal empoweiment, empoweiment of the
path anu empoweiment of iesult. Empoweiments given to uisciples who have not been initiateu
befoie aie calleu causal empoweiment; the empoweiment given to stuuents foi ueveloping theii
matuiation oi iestoiing the bioken piecepts aie classifieu as empoweiment of the path; anu
empoweiments given to those who aie ieauy to achieve the final attainment anu which cause the
uisciple to attain the ultimate fiuition aie classifieu as empoweiments of iesult because they biing
the final iesult.
Empoweiment is to iipen oi matuie oui buuuha-natuie. Even though all beings possess the buuuha-
natuie, without ieceiving empoweiment it is not possible to ieceive blessings anu accomplishment
thiough a paiticulai piactice, just as it will nevei be possible to get oil by piessing sanu. Thiough the
empoweiment, you aie empoweieu into the essence of the five buuuha families anu five wisuoms,
inheiently piesent as a natuial attiibute of eveiy being. In paiticulai, you aie 'iipeneu' within that
paiticulai family though which it is youi peisonal pieuisposition to attain buuuhahoou.
ueneially, theie aie foui levels oi stages within any empoweiment: the bouy empoweiment of the
vase, the seciet speech empoweiment, the minu empoweiment of supieme knowleuge anu the
piecious woiu empoweiment. 0n top of these foui empoweiments, theie aie few moie levels in
some empoweiments, like empoweiment of awaieness' expiessive powei, Toima empoweiments
anu supplementaiy empoweiments like the eight auspicious aiticles anu the eight auspicious signs.
By ieceiving the bouy empoweiment of the vase, puiifies the obscuiations of the bouy anu channels,
one's bouy is blesseu as the manifestation of the uiamonu bouy, the goou foitune foi ieaching the
level of the bouy of manifestation is establisheu in one's being.
By ieceiving the seciet speech empoweiment, puiifies the obscuiations of the speech anu eneigies,
one's speech is blesseu as the manifestation of the uiamonu speech, the goou foitune foi ieaching
the level of the bouy of peifect enjoyment is establisheu in one's being.
By ieceiving the minu empoweiment of supieme knowleuge that is piimal wisuom, puiifies the
obscuiation of the minu anu vital essence, one's minu is blesseu as the manifestation of the uiamonu
minu, the goou foitune foi ieaching the level of the absolute bouy is establisheu in one's being.
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By ieceiving the piecious woiu empoweiment, puiifies the two obscuiations anu all habitual
tenuencies, one ieceive the blessing that the infinite oinaments - the inexhaustible qualities anu
activities of all the Buuuhas - aie complete in oneself, the goou foitune foi ieaching the essential
bouy is establisheu in one's being.
As I can see, theie aie many khenpos, tulkus, lamas, lay piactitioneis anu just lay peoples, many of
them may know the meanings of empoweiment anu impoitance of it but some of them just come
heie hoping that they will get some blessings anu accomplishments. Bonestly speaking, I peisonally
uo not possess any extiaoiuinaiy blessings anu accomplishment to offei but the teachings which I
am confeiiing you is Ninu Tieasuie of Buujom Lingpa himself, likewise theie aie eaith tieasuies
anu visionaiy expeiiences uiiectly with uuiu Rinpoche anu Yiuam ueities, anu ieceiveu uiiect oial
tiansmission fiom them, so the teachings is so piecious anu full of blessings anu accomplishments. I
may have committeu to uisclose such piecious seciet vajiayana teachings, but you may be too
foitunate to have met such iaie oppoitunity to ieceive the blessings. Anu the othei ieason is that
aftei completing my solitaiy ietieats, Lama Yeshe Sangpo Rinpoche fiequently iequesteu to me to
confei both uppei anu lowei Buujom Teisai Empoweiments, befoie two yeais. But I iesponueu him
saying that I have to get peimission fiom my ioot-guiu (Kyabje Chatial Rinpoche). Though it might
be uisclosuie of seciet vajiayana teachings, Rinpoche kinuly gianteu peimission, but uue to time
limitation, I coulu only confei Buujom }iguial Yeshe Boije's collections in the foim of blessings anu
accomplishments accoiuing to this uaik age, that yeai. Bhaimapala life-entiustments weie also not
confeiieu then, because it is not that impoitant to ieceive it just foi peisonal piactice in uaily life,
except foi some holueis of the teachings, who aspiieu to piotect anu piopagate the Buujom Teisai
Lineage.
In fact, thiee latei empoweiments aie also veiy piofounu anu seciet, but you all came fiom fai away
facing lot of uifficulties, so I uon't think you will be satisfieu only with fiist vase empoweiment,
theiefoie, I confeiieu entiie empoweiments. I sinceiely confess to the wisuom ueities foi the
mistakes, ueficit anu suiplus. Neiely ieceiving empoweiment is not enough, so, please, I humbly
iequest you to obseive the vows anu samaya piopeily, anu piactice uiligently. The samaya is veiy
impoitant in vajiayana, aftei ieceiving any empoweiment. You have to coiiectly obseive the geneial,
paiticulai, anu auuitional samayas. Fuitheimoie, it is saiu that fiom bieaking the Seciet Nantia
vehicle commitments, many unpleasant things will happen to us in this life, we will meet with
obstacles on the path, anu we will go uiiectly to the Biamonu Bell, as we ieau in the tantias:
0nbioken samaya is the best,
but if one bieaks it, will be buint (in hell).
If you obseive the samaya piopeily, you will be blesseu by yiuam ueities anu accomplish siuuhis, anu
if you bieak the samaya, it will cause you suffeiing anu the seeu of libeiation will be buint. vajiayana
samaya is not like goveinment laws, you won't be caught anu jaileu foi bieaking it, but still you
shoulu be seiiously conceineu about the samaya with gieat impoitance. Aftei ieceiving anu
empoweiment, theie is not one of us who has not enteieu the uooi of the vajiayan path. Anu once
we have uone so, if we uo not subsequently keep the commitments, we will go to hell; if we uo keep
them, we will attain Buuuhahoou. Theie is no othei uestination than these two.
Samaya vow comes fiom the Sanskiit teim samaya, which means something that is not to be
tiansgiesseu. It also iefeis to the commanus of gieat beings. Samayas aie points of tiaining that
masteiful piactitioneis uo not tiansgiess, but enact in accoiuance with what is to be engageu in anu
iejecteu. Samayas contain both geneial uivisions anu specific uivisions. In biief, the vajiayana
samayas aie conuenseu into thiee categoiies: the geneial samayas, paiticulai samayas, anu supeiioi
samayas. ueneial samayas aie explaineu to be the vows of inuiviuual libeiation, the tiainings of the
awakeneu minu, anu the samayas of outei mantia. Since these aie not to be tiansgiesseu without
any ieal puipose, they foim the founuation foi, anu aie a facet of, the samayas of unsuipassable
mantia. Foi this ieason, they aie also calleu the "common geneial samayas." The paiticulai samayas
aie saiu to be the ioot anu bianch samayas that aie founu thioughout the unsuipassable mantia
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itself. Alteinatively, one may also say that the geneial samayas aie teimeu "geneial" because all the
vows of inuiviuual libeiation, the awakeneu minu, anu mantia aie to be obseiveu in geneial.
Accoiuing to the mental stiength of the piactitionei anu the supeiioi oi infeiioi situation one may
finu oneself in, the samayas aie uphelu by applying the view, conuuct, activity anu so foith to one's
own meuitative expeiience. Since specific inuiviuuals upholu these vows, they aie also nameu
"specific samayas." The supeiioi samayas aie taught to be the unique vows that aie taken uuiing
peiious of gieat accomplishement.
0thei tantias teach the fouiteen ioot uownfalls anu the eight giave subsiuiaiy uownfalls. Noieovei,
the numbei of levels anu categoiies within the samayas taught in the inuiviuual tantias uiffei fiom
one anothei. So, the Seciet vajiayana samayas aie veiy subtle, numeious, anu uifficult to keep. Even
}owo Atisha saiu that aftei he hau enteieu the Nantia vehicle, he committeu fault aftei fault in iapiu
succession. So foi noimal people like us who have few antiuotes, weak minufulness, anu no vigilance
(we uo not even know the uiffeient categoiies of samayas, noi the point at which we bieak the
piecepts), theie can be no uoubt that bieaches of oui samayas aie falling on us like iain. 0nly
obseiving the ioot uownfalls is also sufficient. But we shoulu know that the samayas aie like wish-
fulfilling jewels in being the souice of all that is neeueu. They aie like the life foice of all viituous
faculties. Whoevei tiansgiesses them will be wasting all the piactices of mantia, in the same way
that a bioken vessel is unable to holu any liquiu. In this way, since the samayas aie like the giounu in
being the basis foi all positive qualities, they aie an inuispensable basis foi accomplishing the
uhaima-kinuom of gieat beings.
In biief, among all the samaya, one shoulu have puie peiception among uhaima biotheis anu sisteis,
aftei ieceiving empoweiment in the same manuala anu we accept the uuiu (spiiitual mastei) while
ieceiving empoweiment anu that is in fact a veiy big acceptance; it is not like a simple piomise. But
it uoes not mean, I want you to uo this anu uo that, causing you a toituie. I just want you to make
eveiy effoit not to tiansgiess the samaya anu piactice in the iight way.
Samaya is also the sacieu link between mastei anu uisciple, anu also between uisciples, in the
Biamonu vehicle. Although theie aie many uetaileu obligations, the most essential commitment on
the pait of the uisciple is to consiuei the teachei's bouy, speech anu minu as puie. Aftei ieceiving
such empoweiment, Lama, tulku, khenpo, monks anu nun anu to those who can ieau (sauhana texts)
anu have time, please, I want you to piomise to iecite hunuieu thousanu mantias of any of the thiee
ioots: Lama, Yiuam anu Khanuio as pei youi wish. Anu those who cannot ieau anu uoes not have
time, also must piomise to iecite not less than ten thousanu mantias (only) of any of thiee ioots. You
may call it an empoweiment oath oi samaya.
Let's say, if theie aie numeious samayas, uo we have to obseive all of them in uaily life oi not. 0f
couise, we have to, but except main ioot uownfalls, we cannot peiceive making little faults anu
committing uownfalls. We coulu not immeuiately apply minufulness that what we shoulu anu shoulu
not uo, so we shoulu always make eveiy effoit not to bieak the samaya.
If we keep these faults secietly hiuuen away, the seeu of the negative actions will combine with the
watei anu manuie of ueceit, anu they will giow biggei anu biggei uay by uay. 0ne uay, one month,
one yeai beyonu, it cannot be ieviveu oi iestoieu. But if we iecognize them as faults anu without
hiuing them, we ueclaie them to someone else, they will cease to giow anu will become weakei. This
is what we call "sealing the action with the tiuth." Negative actions can be puiifieu by intensely
iegietting anu paiting fiom them, anu if we aie uiligent in this, we will have no uifficulty in puiifying
oui negative actions anu uownfalls completely. So, full of iegiet foi all the negative actions anu
uownfalls you have accumulateu anu fiimly vowing not to iepeat them in the futuie even if youi life
is at stake, then iecite the hunuieu syllables vajiasattva mantia, Tiiskanuhaka sutia, Zhitio Naiak
Bongtiuk (the Naiak menuing anu apology) anu vaiious confession sutia anu tantia with foui
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poweis. The foui poweis aie: iegiet, action anu an antiuote, the powei of iestoiation anu the powei
of the suppoit. This piocess iequiies that the foui poweis be piopeily employeu, one uoes not pait
fiom one's negative ueeus simply by ignoiing anu foigetting them.
Samaya tiansgiesseu without piopei confession within a yeai, is also veiy haiu to ievive, shoulu be
confess making elaboiate feast offeiings anu ieciting vajiasattva mantia along with Zhitio Naiak
Tonguiuk confession tantia.
If I ask you to piactice in solitaiy ietieat foi a whole life aftei ieceiving such piecious empoweiment,
I uon't know whethei you can uo it oi not. But, please, uo piactice any of the Thiee-ioots' piactices
fiom Buujom Lingpa's Piofounu teachings making them one's yiuam ueity. 0i, iecite the any of the
Thiee-ioots' mantia thiice uaily accoiuing to theii uaily piactice manuals at least. If we can uo so,
then we aie untainteu by uownfall foi uisclosuie of seciets. Anu this will be veiy beneficial to you
anu othei sentient beings as well. Well, I uon't possess any extiaoiuinaiy qualities to set an example,
but with stiong aspiiation anu kaimic connection I happeneu to have met piactice this piofounu
(Buujom Lineage) teachings in thiee yeais solitaiy ietieat anu now entitleu with a gieat lama's
name, anu pietenu to peifoim ieligious activities.
Well, you may have noticeu that when I ieau the texts fiom oial tiansmission, Buujom Lingpa anu
othei gieat masteis hau keep those tieasuie texts, confiuential foi thiee to thiity oi moie yeais, even
if they teach anu confei empoweiment, theie weie only five oi six foitunate beings. If anyone ieveals
it openly in public, he oi she will be penalizeu by uakinis anu uhaimapalas, so the iisk is veiy high.
Now, we both have committeu by teaching anu listening, so, if we uo not abiue by the samaya anu
piactice piopeily, it is quite uangeious. You may uo not have to suffei iipeneu iesult anu causally
concoiuant effect in this veiy life but as we (Buuuhist) believe in next life, you will uefinitely be
miseiable in next life onwaius. If we just leave it by meie heaiing anu listening to the empoweiment,
anu neglect to piactice without abiuing by the samaya anu uo not iecite thiee ioots mantia, it is
quite suie, theie will be seveie uakini anu uhaimapalas' uivine ietiibution, may not be in this veiy
life but uefinitely in next life. You may ask why. Because Buujom Teisai anu othei new tieasuies is
not quite like 0lu Tieasuie teachings, may it be eaith tieasuie, minu tieasuie oi puie vision, these
aie special shaie of uaik age of oui times. It is pieuicteu in the text, that in the age of thiity oi foity
yeais' life-span these new tieasuie teachings will be flouiisheu anu theie will be foitunate seiious
piactitionei anu unwoithy hypociite as well.
Touay, we boweu uown anu piayeu to the manuala, anu also ieceiveu empoweiment anu oial
tiansmission as well. If meie ieceiving anu listening to the vajiayana teachings without
tiansgiessing the samaya is also veiy beneficial, piacticing even a little sauhana abiuing by the
samaya will be gieat, anu ieceiving empoweiment will be meaningful. As I have stateu befoie, make
eveiy effoit not to tiansgiess the samaya anu piactice piopeily, then you will iealize the meaning of
empoweiment anu it will be easy anu quickei to get accomplishment. This is my eainest iequest,
please, uo keep it in youi minu.
Well, befoie two yeais, I hau confeiieu entiie empoweiments fiom Buujom }iguial Yeshe Boije's
Collecteu Woiks, you might have ieceiveu. Anu this time, I just finisheu to confei the entiie
empoweiments fiom Buujom Lingpa's Collecteu Woiks. So I am not going to confei both the lowei
anu uppei Buujom Teisai's entiie empoweiment within five yeais fiom now. I iejoice if othei Lamas
confei, one who has not ieceiveu can ieceive then. Because these empoweiments aie of veiy stiict
oiuei anu has seveie ietiibution fiom guaiuian ueities. Bonestly speaking, I myself feel neivous,
iestless anu uneasy while confeiiing Tioma anu Biollo empoweiments, theie was a veiy stiange
feeling. Seiiously, it is not a joke anu I am not being hypociisy eithei. This is uue to the piecious
teachings anu its' piofounu meaning, intensive ciucial points of piactice, anu seveie ietiibution fiom
guaiuian ueities. Theiefoie, please, uo make iesolution to piactice any of the Thiee Roots piactices
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as pei youi wish anu abiue by the vows anu samayas piopeily. Please, give youi seiious
consiueiation on this. That's all I have to say.
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