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Sadhana of the Swift Path to Benefit and Ease

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Sadhana of the Swift Path to Benefit and Ease CHENREZI FOR HH SAKYA DAGCHEN DORJE CHANG MEMORIAL ÉÊ Ê7.#<-ý-*ß#<-Bè-&è,-ýë7Ü-F:-7eë9-:-/Dè,-,<-9$-#5,-bÜ-+ë,-e-2±:-XÜ$-ýë9-lÜ:-/- .,-/+è7Ü-f³9-:0-5è<-e-/-/º¥#<-<ëÊ Ê The Condensed Essence for Accomplishing the Benefit of Self and Other That Relies on the Yoga of the Noble Great Compassionate One The Swift Path to Benefit and Ease Sakya Monastery of Tibetan Buddhism Seattle, Washington USA Published by: Sakya Monastery of Tibetan Buddhism 108 N.W. 83rd Street Seattle, WA 98117 USA © 2020 Sakya Monastery of Tibetan Buddhism Translation: Jeffrey Schoening [Translation of the 4 sections of The Aspiration of Samantabhadra by Lama Kalsang Gyaltsen] Tibetan compilation: Khenpo Jampa Rinpoche English and Tibetan typesetting: Ken Hockett Tibetan editing and proofreading: Khenpo Jampa Rinpoche and Gen Tashi Nyima Editing: Jeffrey Schoening and Ken Hockett Proofreading: Gillian Teichert and Stephanie Prince This publication is sponsored by Adrienne Chan. ii CHENREZI FOR HH SAKYA DAGCHEN DORJE CHANG MEMORIAL TABLE OF CONTENTS Preface .................................................................................................................................. v Avalokiteshvara – Chaturbhuja (4 hands): Interpretation / Description .............................. vi Illustration: Avalokiteshvara Chaturbhuja Tsembupa Martri Tradition ............................... vii Dedication: His Holiness Sakya Dagchen Dorjé Chang w/ Verse of Supplication ............. viii Prayer to the lama lineage in the Tsembu tradition ........................................................ 1 Prelude Arrangement of the offerings ................................................................................ 4 Offering blessing ..................................................................................................... 5 Refuge and bodhicitta ............................................................................................ 7 Four immeasurable attitudes ................................................................................. 7 Main part Self-generation ....................................................................................................... 8 Mantra recitation ....................................................................................... 10 Front-generation .................................................................................................... 12 Verses of Homage to Noble Avalokiteshvara ............................................. 16 by Gyalsé Thokmé Sangpo Blessed Praise of Lamentation to the Great Compassionate One ............ 21 by Chandrakirti Sevenfold service: Homage ....................................................................... 27 The Aspiration of Samantabhadra, Verses 1–4 .............................. 28 Sevenfold service: Offerings ..................................................................... 29 Extensive outer offerings ................................................................. 29 Offering of the seven precious items ................................................ 32 Offering the five desirables .............................................................. 34 The Aspiration of Samantabhadra, Verses 5–7 .............................. 36 Cloud of offerings dharani .............................................................. 37 37-point mandala offering ............................................................... 38 7-point mandala offering ................................................................. 40 iii Seven-branch service: Remaining five branches .................................... 41 The Aspiration of Samantabhadra, Verses 8–12 ............................ 41 Mantra recitation ...................................................................................... 42 Torma offering .......................................................................................... 43 Vase practice ........................................................................................................... 46 Accomplishing the benefit of self and other ......................................................... 54 Feast offering (Tsho khor) ......................................................................... 57 Concluding Liturgy .......................................................................................................... 60 Confession of faults ............................................................................................... 62 Gathering of the deity ............................................................................................ 62 Dedication .............................................................................................................. 63 The Aspiration of Samantabhadra, Verses 13–63 .................................... 64 Benedictions ........................................................................................................... 73 Supplement — Mani pills (Tibetan only) .......................................................................... 76 Colophon ............................................................................................................................ 78 iv Preface The Chenrezi Drup Choe (spyan ras gzigs sgrub mchod) has been recited for the memorial services of His Holiness Jigdal Dagchen Sakya Dorje Chang since his parinirvana in 2016. This Chenrezi practice was selected because of the emphasis His Holiness placed upon the practice of Chenrezi at Sakya Monastery in Seattle. The practice is in the Tsembupa tradition of Sakya. For more on the history of that tradition, see the following illustration and its description. A “drup choe” (sgrub mchod / sādhana-pūjā) is a liturgy involving a meditation deity and its worship. In this case the deity is Four-armed Chenrezi. The practice includes a self-generation, front-generation, sevenfold service, vase practice, feast offering, and concluding visualizations and prayers. For the fourth anniversary, at the request of Carolyn Massey as presented by Adrienne Chan, Jeffrey Schoening translated the Tibetan text. Khenpo Jampa Rinpoche arranged the text with the appropriate additions in their proper places. Ken Hockett added the Tibetan pronunciation, as well as “typeset” the English and Tibetan. These three also proofread the text, along with Gillian Teichert and Stephanie Prince for the English. In order to make this book easy to follow for non-Tibetan speakers and readers, all the different parts were added in full and in order. For example, the complete text of The Aspiration of Samantabhadra is included in this book, broken up into four sections. The original Tibetan text gives merely the starting point and end point for each section. This new version presents the Tibetan and English in their entirety for each section. Other additions are a lama lineage prayer at the beginning of the practice, verses of homage to Avalokiteshvara and a praise of lamentation as part of the front-generation, a feast offering (tsho khor), and verses of benediction. The original text refers to these possible additions. The supplement for the creation of mani-pills is not translated because it is not part of the memorial service. The Tibetan is included for the use of the lamas of Sakya Monastery. May this be auspicious for all! v Interpretation / Description Avalokiteshvara, Chaturbhuja (Tibetan: chen re zi, chag shi pa. English: the All Seeing Lord with 4 Hands). This painting is a rare composition depicting the teaching lineage tradition of the Tsembupa Martri of the Sakya School of Tibetan Buddhism. The Martri is a teaching focused on the special Tantric methods of practice associated with Avalokiteshvara, in whatever manifestation a practitioner is comfortable with. The teaching is named after the first Tibetan teacher, Tsembupa, who received the instructions directly from Vajrayogini in a vision. The central figure is Avalokiteshvara with four hands. At his right is the male attendant Manidharin and at the left, the female, Shadakshari. Both are similar to the Lord in colour, ornaments and appearance. Sometimes they are referred to as the son and daughter of Avalokiteshvara. "As the nature of all buddhas, Avalokiteshvara, in colour like stainless conch and crystal, very resplendent, smiling, peaceful and radiant. With four hands, the first are folded at the heart, the lower hold a crystal mala and jewelled lotus, two beautiful feet seated in vajra posture, adorned with many attractive silks and jewels, beautified with dark blue hair in tufts [some] loose. On the crown of the head, the wisdom of all buddhas, is the Lord, source of all refuge gathered as one, in essence the Guru in the aspect of Amitabha, in the manner of the Lord of the Family, seated happily." (Ngorchen Konchog Lhundrub 1497-1557). Avalokiteshvara is the patron bodhisattva of Tibet and is included in all Buddhist traditions. There are numerous New (Sarma) lineages and varying forms of practice that span all four tantric classifications as well as uncounted old oral traditions (Kama) and Treasure (Terma) traditions from the Nyingmapa School. There are many different sacred Buddhist traditions that depict the various forms of Avalokiteshvara. Most of these traditions have only an initiation ritual and at best a very short daily ritual practice. Preserved in the Tibetan Buddhist tradition, there are seven principal traditions that contain extensive teachings on the practice of Avalokiteshvara. The first of these is the [1] King's Tradition (gyal lug) of Tri Songtsen
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