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Ngakpa & Ngakmo Last Updated: Mar 28th, 2008 - 16:56:23


Removing the Darkness of Doubt
By Rigdzin Kunzang Tobden Angpo, also known as Chagpa Dorje
Mar 2, 2007, 13:54

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I am grateful to Ven Lama Tharchin Rinpoche and to the Vajrayana Foundation for the following translation of a text originating from Rigdzin Kunzang Tobden Angpo, also known as Chagpa Dorje.

 

The Suddenly Arising Song Which Deciphers the Symbols of the Yogi's Three Secrets

To the eighty-four male and female siddhas of the sublime country,
To Padmakara, the Lord and his subjects,
To the succession of treasure discoverers, and
To the father and heir lineage of Marpa and Mila,
I pay homage with one-pointed respect.
Please bestow virtuous goodness.

HO!   Fortunate female and male ones assembled here, listen to me for awhile with undistracted ears.
Among all of you, whoever is a buddha, bodhisattva, daka or dakini, who is holding human existence, all of you are aware of this so there is nothing to say to you.
Please be the truthful witness for the yogi.

The concepts of ordinary people are extremely gross, therefore they ask me, 'Who are you?  What is your view and doctrine?  Why Is your style of dress and behaviour disharmonious with everything else? How do you respond to this? They ask me this with derision.

I will speak honestly so hold it in your mind. I am the son who was born in lower Do-med, the country of excellent spirituality and secularity, an auspicious and delightful country.

My father's name is the Hero of Supreme Method and my mother's name is the Heroine of Knowledge. And myself the son is named the Yogi of Pristine Awareness. I found the motivation to practice the holy dharma when I was small. I have met a noble lama who is the actual buddha. I gathered bodhisattvas, dakas and dakinis as friends, entered the threshold of the doctrine and studied the treatises of sutra and tantra.

Especially, my mindstream was ripened by the four empowerments and familiarised with the vital points of Kye-rim and Dzog-rim, and also Dzogpa-chenpo. A few omens and signs of blessings were found.
Nowadays, once in a while I travel amongst mountains and snow mountains, and take hardships like drinking water and chewing stones, and pleasantly humming little songs of experience and realisation.

Once In a while I cruise in towns maintaining crazy behaviour and enjoying the wheel of the desirable feast offerings of meat and wine.  I sing songs of joy and happiness, activating realisation. This is the reason why I am disharmonious with everyone.

As the lotus in the mud is not contaminated by the mud, the yogi wears white cotton clothes on his body to symbolise being uncontaminated by the stain of defilements.

The topknot is tied on the head as the symbol that Buddha Vairocana and Dhatvishvari and so forth, with the dakas and dakinis of the buddha family are self-manifested and spontaneously present in the 32 channel leafs of the blissful wheel - the crown of the vajra body.

Precious ornaments and garlands are worn as the symbol that Buddha Arnitabha and Pandara-vasini and so forth, with the dakas and the dakinis of the lotus family are self-manifested and spontaneously present in the 16 channel leafs of the enjoyment wheel-the neck of the vajra body.

A precious long garland adorns the heart as the symbol that Buddha Akshobhya and Mamaki and so forth, with the dakas and the dakinis of the vajra family are self-manifested and spontaneously present in the 8 channel leafs of the dharma wheel-the heart of the vajra body.

A silken sash belt and a golden and copper amulet adorns the yogi as the symbol that Buddha Ratnasambhava and the Great Mother Locana and so forth, with the dakas and the dakinis of the ratna family are self-manifested and spontaneously present in the 64 channel leafs of the wheel of emanation-the navel of the vajra body.

A celestial phurba exquisitely adorns the waist as the symbol that Buddha Amoghasiddhi and Samaya-tara and so forth, with the dakas and the dakinis of the karma family are self-manifested and spontaneously present in the 28 channel leafs of the wheel of retaining ecstasy-the secret place of the vajra body.

Furthermore, the dark coloured lustrous hair symbolises the nature of the dharmakaya lama.
The hair adorned with silk and jewels symbolise the nature of the sambhogakaya lama. The immeasurable mats of hair symbolise the compassion of the nirmanakaya lama.

Tying the hair knot on the top of the head symbolises meditating on the lama Inseparably upon the top of your head.

The 58 dreadlocks are the places where the rakta drinkers reside.

The countless tiny mats of hair are the place where the ten million one hundred thousand dakinis reside.

If you make a top knot it is the exquisite ornament of the yogi.

If it falls loose it is the splendid style of the yogi.

If wrapped around the forehead it is a method to protect against sun and cold.

If it is whipped on the ground it will abolish enemies and obstructers.

The yogi's eyes gaze into space symbolising:

Outwardly, apparent existence is the deity and the immeasurable palace.
Inwardly, carrying the union of appearance and emptiness on the path.
Secretly, reaching the point of pristine awareness which is emptiness.

A conch earring adorned with gold and turquoise dangles in the earlobe symbolising:

Outwardly, listening to the special instructions of the profound dharma.
Inwardly, recognising that all sounds are mantra.
Secretly, realising all sounds are emptiness and unborn.

Precious bone bracelets adorn the limbs symbolising:

Outwardly, the four gate keepers who defend from evil spirits and
obstructers.
Inwardly, taming beings through the four immeasurables.
Secretly, the four sacred bodies are completely actualised.
A finger ring decorated with five jewels is worn on the left ring finger because from the ring finger the life support force wanders away and also there is a vein that demonic spirits and obstructers enter within. It symbolises:

Outwardly, guarding the entrance of the vein.
Inwardly, cutting through agitation of conceptual mind.
Secretly, destroying clinging to the extremes of hope and fear.

A circled meditation sash, the colour of magnetising activity, is diagonally worn symbolising:

Outwardly, the yogi is able to hold the vital energy of the body.
Inwardly, the wind and mind are flexible.
Secretly, the mother of supreme wisdom.

A beautifully adorned magical cloth filled with a powerful substance adorns the neck and waist symbolising:

Outwardly, protection from harsh obstructers associated with astro-logical signs and diagrams.
Inwardly, protection from the harm gods, raksas, and the eight classes of spirit beings.
Secretly, freedom from clinging to the co-emergent ghost.

The skullcup of retaining ecstasy Is placed in the left arm symbolising:

Outwardly, an encouragement to remember impermanence.
Inwardly, the plate upon which food and drink is perceived as nectar.
Secretly, cutting through the entire conceptual mind of purity and
impurity.

The great bone damaru is played with the right hand symbolising,

Outwardly, overpowering dakinis and oath bound ones.
Inwardly, maintaining the delightful enlightened mind of the three roots.
Secretly, the sound of nada which generates ecstasy.

The trumpet of the human thighbone is held with the left hand symbolising:

Outwardly, summoning the gods and ghosts of apparent existence as guests.
Inwardly, placing all of them in the holy dharma.
Secretly, showing the meaning of the non-duality of samsara and nirvana.

Keep in mind that monks wear three monastic robes and mantric practitioners wear their mantric dress, both are equally considered followers of Buddha, and both styles of dress are equal. Therefore, both styles of dress will have a purpose and be meaningful, or they both will not.

Once again, if I am asked, whose follower are you?",
I would say I can be the follower of the three jewels because:

My body is adorned by the ornaments of the sambhoghakaya.
My speech is reciting after the holy dharma.
My mind is viewing the meaning free from birth and cessation.

I can also be the follower of the three roots because:

I meditate on the lama inseparably upon my head.
The deity's palace is established in my body.
The dakinis and oath bound ones are fulfilled by the feast offering.

I can also be the follower of the great Oddiyana master because:

Outwardly, the elements of the aggregates are purified through
Mahayoga.
Inwardly, the elements of the channels are purified through Anuyoga.
Secretly, the meaning of Atiyoga is realised.

I can also be the follower of Milarepa because:

Outwardly, I took hardships and developed courage and tolerance.
Inwardly, I trained in the yoga of the channels, bindu, and wind.
Secretly, I attained the accomplishment of Mahamudra.

I can also be the follower of Dipamkara because:

Outwardly, I abandoned even the motivation towards harming others, so
I am pure.
Inwardly, I practised the seven special instructions on cause and result.
Secretly, I possess the meaning of the six paramitas.
I can be the follower of the lama who Is the Lord Manjushri because:

Outwardly, I am engaged with everything without disobeying karma, cause and result, or abandonment and cultivation.
Inwardly, the strength of bodhicltta is expansive.
Secretly, I exert myself In the yoga of the two stages.

My lords are the actual deity and buddha [fifty lamas, Including Chokyi Do~e, Dipwang Pema Rangdröl, and so forth]. My vajra brothers [such as Vidhyadhara Choying Tobden Dorje, and Jigmed Dudrel, and so forth] are dakas, and my vajra sisters [Pema Lahtso, ,Yingchug Dolma, and so forth.] are dakinis.
Most of my students have their fortunate karmic tendency awakened, and so whoever gossips and spreads rumours about them are deluded.

My nature, wild actions, and behaviour are not polluted by deception and hypocrisy.

If others look it seems like a crazy style.

If I look it seems meaningful.

If seen by a noble being then their grace would enter into me.

Please hold this meaning in your minds, fortunate ones.

Please properly practice the view, meditation, and conduct of the secret mantrayana.

In the future may we meet each other in the celestial realm.

Whoever disagrees, criticises, and spreads rumours about us, they can do whatever they please because I do not have any concepts of being pleased or angry.

May we give aspirations for the purification of negativity, obscurations, and obstacles.

By this virtue may all sentient beings without exception become proper recipients for the profound secret mantrayana, practice with a one pointed mind, and having completed their practice, may they swiffly obtain buddhahood.

This was spoken for my disciples the samaya holders who maintain the mantric observances such as Khandro Gyepa Dorje and my close attendant Domi Rangdan of Kamrak who is a wisdom holder of Mahamudra. This was also spoken for so many others who are able to fit and for those who are unable to fit the secret mantrayana path and observances in their minds. They told me ‘"You and many of your lamas and friends proclaimed to us the mantric style of dress: of wearing white clothes, letting your hair grow and wearing many ornaments, and there is also this kind of influence amongst our students. Therefore is there any specific reasons for this style of dress and behaviour or not? If there are no reasons then the gossip of the great meditators of other communities about us - masters and students - will be correct" To reply to them this crazy mantric practitioner Rigdzin Kunzang Tobden Angpo, also given the name Chagpa Dorje by the realm protecting dakinis, I who pretend to be a yogi wearing white clothes, besides the river of Tsezhung, spoke this spontaneously with a sense of humour; and interrelated the definitions of the old and new tantric classes, and then later wrote it down.


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Ngakpa & Ngakmo
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An Introduction to the White Sangha of Ngakpas and Ngakmos
The Root Commitments of a Ngakpa or Ngakmo
The Importance of the Ngakpa Tradition
Removing the Darkness of Doubt
The Ngakpa Disciples of Guru Rinpoche
The Ngakpa Tradition