prayer of liberating light

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THE PRAYER OF

LIBERATING LIGHTA Brief Practice to Benefit the

Victims of Sudden Death

drugu choegyal rinpochetulku urgyan tenpa rinpoche

o j a i

River Sky Press2006


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THE PRAYER OFLIBERATING LIGHT


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THE PRAYER OF

LIBERATING LIGHTA Brief Practice to Benefit the

Victims of Sudden Deathby

drugu choegyal rinpoche

with expanded commentary bytulku urgyan tenpa rinpoche

Ao j a i

River Sky Press2006


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copyright 2006 by tulku urgyan tenpa rinpoche. All

rights reserved. No portion of this publication may be repro-duced or stored by any means, now known or hereafter in-vented, without the prior written permission of the copyrightholder.

acknowledgements

We acknowledge the generous assistance of Jade Grace; SakuraLapin; River Sky Tibetan Buddhist Activity Centers inShenzhen, Hong Kong, and Pasadena; the Tibetan Buddhist

Sangha of America, Incorporated; Mde. Anne Chai and the SanGabriel Valley Foundation; Ms. Gail Motyka and MeditationGroups, Incorporated, Deborah Lyons, Nicholas Blake, and theentire staff of Meditation Mount in Ojai, California.

Portions of the liturgy contained herein are taken from theExcellent Path to Enlightenment by Dilgo Khyentse Rinpoche andthe Bodhicaryavataraby Shantideva.


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introduction

eings who suffer violent death experi-ence intense terror and illusion. This isparticularly true of beings that die in wars,

by weapons, by accident, or by suicide. Unless weact to help free them, their mind streams remaintrapped in recurring cycles of long-lasting, fearfuldeceptions.

Recognizing that in the future such suffering

would become prevalent, the Precious Lotus-born Guru, Padmasambhava, prescribed a prac-tice to awaken these beings. This practice thenremained hidden for over six hundred years,awaiting the auspicious combination of circum-stances for its revelation.

These circumstances came about in the four-

teenth century, in the person of Lhodrag Namka

B


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The Prayer of Liberating Light

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Gyeltsen (1326-1402), a terma master of the Ny-ingma lineage, who discovered Padmasambhavasconcealed treasure and named it the prayer toBuddha Tsonchei Mijigpai Gyalpo.

In the twenty-first century, the eighth DruguChoegyal Rinpoche composed a practice basedon the revealed text, together with the oral com-mentaries of the eighth Khamtrul Rinpoche, andH.H. Dilgo Khyentse Rinpoche. In Choegyal

Rinpoches practice, Padmasambhavas prayer toTsonchei Mijigpai Gyalpo is conjoined with in-vocations of Akshobhya and Vajrapani. Accord-ing to Rinpoche, this is done in conformancewith the Rinchen Terdzod, theAkshobya Sutra, and theZungsnatsog of Jamgong Mipham Rinpoche.Choegyal Rinpoche then published his work withan explicit transmission permission and specialrequest that all Buddhists adopt the practice tohelp the dead.1

Unfortunately, we all know of someone whohas died suddenly and violently. This may besomeone we have heard about, or it may even besomeone we know personally, such as a friend orfamily member. Our knowledge also extends to

1 One does not need an empowerment to engage in this practice.


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entire classes of beings, such as those who havedied in a given war, a given sort of accident, or bya particular weapon.

Often, our knowledge of such matters leaves alingering imprint upon our consciousness andmoves the heart in strange directions. We wishthere was something we could do; yet, because wedo not know what action to take, we becometroubled and this leaves a type of stain. We

know, vaguely, that we are for peace, but we donot know how to express our intention in anyspiritually meaningful way. If these circumstancesapply to you, permit me to suggest that I knowof no better counteragent to the practice of vio-lence than the practice to liberate its victims.

In our present state of mind, we may not beable to completely accept that a prayer has thepower to liberate victims of wars, accidents, andother forms of violence. However, we must learnto trust and accept a Buddhas word---which hasnever been broken in thousands of years. For ex-ample: the past Buddha Ratnaketu made a spe-cific vow, stating, May all who hear my name beliberated from rebirth in the inferior existences.

Similarly, one of the twelve vows of the Medicine


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Buddha, Bhaisajyaguru Vaiduryaprabharaja, de-mands that just hearing his name protects beings.

Thus, the following practice, which invokesthe Buddha Tsonchei Mijigpai Gyalpo to relievesuffering, the Buddha Akshobhya to mitigatekarmic consequences, and the Bodhisattva Vajra-pani to protect, may be confidently applied toany beings we know, or have heard about, at anydistance, near or far. It does not matter if those

who have died are Buddhists or not, nor doestime and space play any role. There is no limit toa Buddhas compassion and no limit to a Bud-dhas power. Although we usefully apply thispractice within the first seventy-two hours fol-lowing death, and through the forty-nine days ofthe intermediate stage between death and rebirth,it is also equally beneficial when applied to thelong deceased. This practice is so powerful it willreach beings no matter where they may be.

The Prayer of Liberating Light is a gift fromthe mind of a Buddha to the Buddha-mind ofmankind, shepherded by the boundless compas-sion of the Nyingma lineage of Tibetan Bud-dhism, and the intention of Choegyal Rinpoche.


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Still, there is always some unpleasant news toreport. Because he is an unrepentant thief, andhas a black gift for twisting language, the Rinpo-che in name only, Urgyan Tenpa, arrogantly cor-rected the translation of Choegyal Rinpochespractice, and wrote this poor excuse for his ac-tions. On the great lunar tenth feast day, 3 Sep-tember 2006, he caused this to be composed inthe English language and printed for the people

of Ojai, California, and for all sentient beings.

preliminaries

n the following liturgical text, I haveused phonetics only where I am recordingmantras or mantric syllables, or indigenously

composed and culturally specific prayers. A per-fect example is the famous Seven-Line Prayer. Thisis composed by Padmasambhava in seven lines ofseven syllables, for future people in future times,to invoke Padmasambhava, who indeed foundedBuddhism in Tibet.

In all other cases, I employ English. As this

publication is primarily directed to those for

I


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whom English is the native language, it seemsunnecessary and indeed counterproductive, todemand that the entire liturgy be performed in alanguage with which one has absolutely no con-nection. In such instance, one is mindlessly re-peating sounds without any meaning. You maybe confident that any Buddha, Bodhisattva, orDakini can hear, understand, and respond to anylanguage in which they are addressed.

main practice

refuge (repeat three times)

namo ratna trayaya

I take refuge in the Tathagata Tsonchei Mijig-

pai Gyalpo, the Tathagata who liberates bardobeings from all fears and illusions arising fromdeath by weapons.

I take refuge in the Tathagata Akshobhya.

I take refuge in Vajrapani.


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Please pacify all the fears of those who havedied in accidents and in war.

arousing bodhicitta (repeat three times)

To obtain Buddhahood for the benefit of oth-ers, I generate bodhicitta, as aspiration, as ac-tion, and in its absolute meaning.

instructions and visualizations

After you have recited the above, engage in medi-tation to generate profound feelings of compas-sion and equanimity toward all beings, withoutexception. Although this practice is primarily di-rected to humans, it is of immense benefit to allsentient beings. You can visualize yourself as

Avalokiteshvara and recite om mani padme humnumerous times, until you are absolutely confi-dent of your feelings.

Next, visualize the minds of those who have diedin accidents and from weapons as blue balls oflight, each enclosed by a surrounding sphere of

violet light. While reciting the prayers and man-


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tras hereafter, the violet spheres disappear andthe minds, visualized as blue lights, are finallyfree. You may repeat the prayers and mantras be-low as many times as you wish, pausing for medi-tation between each in order to generate powerfulfeelings.

prayer to buddha tsonchei mijigpai gyalpo

chom den dhe de shin sheg pa dra chom payang dag par dzog pai sang gye tsonchei mi-jigpai gyalpo la chak tsal lo, kyabsu chio. jingyi lhab tu sol.

Bhagawan, Tathagata, Arhat, Perfect Buddha.The One who liberates bardo beings from allfears and illusions arising from death by weap-

ons, we prostrate to you. We take refuge. Pleasebestow your protection and blessings to all whohave died in this manner.

dharani of buddha akshobya

namo ratna trayaya om kamkani kamkani rot-

sani rotsani trotrani trotrani trasani


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trasani pratihana pratihana sarva karma pa-rampara nime sarva sato nanyatsa sowha

mantra of vajrapani

om vajra chandra maha roshana hum phat,om aprati hata vala hum phat,sarva bhiganan antaraya vinashkara marayahum phat.

conclusion

The whole of existence is perceived as filled withthe five wisdom lights; the luminous radiance ofthe fearless wisdom, love, and compassion of theBuddhas of all times and directions.

We speak directly to the liberated minds of thedeceased beings and we remind them that allphenomena are illusory, including our conceptsof living and dying. We remind the Buddhistsamong them to think of Buddha Amitabha, whowill bring whoever prays to him directly to thePure Land.


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The practice ends with a dedication of merit andrecitation of a concluding prayer:

I dedicate the merit of this action to the wel-fare of all sentient beings wandering in sam-sara, enduring sufferings of all kinds. May eachand every one be free of wrongdoings and illu-sions. Following the path to supreme libera-tion, may they become filled with boundless

joy, happiness, and wisdom.

May the hail of lava, fiery stones, and weaponsHenceforth become a rain of blossoms.May those whose hell it is to fight and woundBe turned to lovers offering their flowers.

May forests where the leaves are blades and

swordsBecome sweet groves and pleasant woodlandglades.

On every side and in all the ten directions,May groves of wish-fulfilling trees abound,Resounding with the sweetness of the Teach-ings,


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Spoken by the Buddhas and their Bodhisattvachildren.

choegyal rinpoches colophon

May this teaching spread around the whole worldso that in these times of war the mind streams ofthe dead will become free from fearful illusions.By the merit of this teaching and practice, may

the loving and compassionate quality of theirminds arise with clarity so that they will be re-born in a peaceful world, in heaven, or in Buddhafields. MANGALAM.

urgyan tenpa rinpoches colphon

Every day in this world, delusion leads sentient

beings to cause the death of each other, deliber-ately and by accident. This teaching, which hasthe power to liberate beings afflicted by the suf-fering born of such delusion, is dedicated to thewelfare of all sentient beings, without exception.May it become for them a cause of happiness.May it never become a cause of sorrow.

SAMAYA.

prayer of liberating light

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