THE SHORT SUPPLICATION TO THE
OF THE LORD OF VICTORIOUS ONES
In the future, you will be the buddha named Drukpa Sengge,
In the present, you nurture all realms through many emanations.
Lord of dharma, ruler of the teachings of the practice lineage,
Düsum Khyenpa, we supplicate at your feet.
Mastering the yidam, you gained control over the world of appearance.
You tamed the haughtiness of the tirthika emperor of Mongolia,
And conquered the energy of fire, water, poison, weaponry and demons.
Karma Pakshi, we supplicate at your feet.
Through your miraculous ability in commenting on the many sutras and tantras,
You reveal the heart meaning to the diverse host of beings,
Vastly propagating the teachings of the great siddhas.
Rangjung Dorje, we supplicate at your feet.
In various languages, you tame many types of beings.
Through reasoning that is free of the extremes, you dispel all wrong assertions,
And with perfect speech reveal the true state of things.
Rölpay Dorje, we supplicate at your feet.
By showing your major and minor marks, you instill in us lucid faith.
You are the tathagata who is guru to the beings of the three realms,
Fulfilling the needs of fortunate ones through supreme siddhi.
Deshin Shekpa, we supplicate at your feet.
Through receiving prophecies from great siddhas, yidams and Dakinis,
You display numerous miraculous abilities in yogic conduct.
Protector of gods and humans, your power vanquishes arrogance.
Thongwa Dönden, we supplicate at your feet.
Tamer of deceptive ones negative friends,
You made vast numbers of representations of the three jewels.
Your disciples' attainment of siddhi spreads your fame in all lands.
Chödrak Gyatso, we supplicate at your feet.
Your intelligence in regard to the modes of knowable objects is unobstructed.
Thus, you are free of hesitation when elucidating the intended meaning of the scriptures.
Of interfering with this conduct, distractions had not the slightest chance.
Mikyö Dorje, we supplicate at your feet.
Once again, as lord of limitless compassion,
You manifested as changeless vajra body, speech and mind
And came to this realm as its guide.
Wangchuk Dorje, we supplicate at your feet.
As that same being, you reveal the array of the great nirmanakaya
To supreme, middling and common disciples,
Insuring that all connections you make through being seen and heard are meaningful.
Chöying Dorje, we supplicate at your feet.
As that same being, you manifest your kaya out of compassion
For as many eons as there exist beings to be tamed like us,
And bestow supreme great bliss the very instant you are recalled.
Yeshe Dorje, we supplicate at your feet.
You embody the nonconceptual, great bliss dharmadhatu,
And expand the wisdom that knows the profound and luminous non-dual nature.
Dispeller of the darkness of ignorance, sole friend of all beings,
Changchub Dorje, we supplicate at your feet.
With the great sun of vajra wisdom, you vanquish without remainder
The darkness of agitated mind,
Those forces that are the expressions of the degenerate age.
Düdül Dorje, we supplicate at your feet.
Endowed with inconceivable knowledge, activity and skillful means,
And indestructible vajra-like samadhi,
Protector of the world who personifies effortless compassion,
Thekchok Dorje, we supplicate at your feet.
You are the single embodiment of all the life examples, qualities and activity
Of all infinite victorious ones combined.
Protector of the Land of Snows, Gyalwang Karmapa,
Blissful Khakhyab Dorje, we supplicate you.
Unerringly seeing the nature of dharmas and dharmata just as it is,
You expand the wisdom of omniscience
And give glorious bliss to the minds of all beings.
Rikpe Dorje, we supplicate at your feet.
Teaching the methods of accomplishing the limitless qualities
Of the stainless teachings of the supreme sages,
Propagating completely pure exposition and practice—
Karmapa, may we fulfill your intention.
In this and all our future lives,
May we always be accepted by Karmapa,
The performer of the activity of all buddhas of the three times.
Having been accepted, may we engage in the attractive, supreme conduct of awakening.
Through all our births, may the supreme holy master,
The only holder of the black crown,
And the essence of yidams, glorious supreme bliss,
Chakrasamvara, accept us.
From this life onward, may we not be mistaken as to the Lord of All Families,
But uphold the mandala of the wrathful bhagavat.
Drinking amrita from the lotus of prajña,
May we purify existence into the essence of enlightenment.
The root text of this supplication was composed by venerable Mikyö, and was then supplemented during the time of each successive master.
Translated under the guidance of The Dzogchen Ponlop Rinpoche and Acharya Sherab Gyaltsen Negi by Tyler Dewar of the Nitartha Translation Network. The second-to-last verse is a slightly edited version of the translation of the Nalanda Translation Committee.
© 2002 by the Nitartha Translation Network.
Here is an excerpt from the writing of the Fifteenth Gyalwa Karmapa Khakyab Dorje (1871–1922), the Head Lama of the Karma Kagyu tradition, on the meaning and benefits of Chenrezig’s mantra OM MANI PEME HUNG. Karmapa has given this commentary on a Four-Armed Chenrezig practice at the request of two of his female disciples:
The first syllable, OM , is in white colour; it is the manifestation of Lord Chenrezig’s five wisdoms and the essence of all his qualities. It is the expression of perfect meditation. It purifies the karma of pride, the general result of pride, and in particular it purifies the suffering of change and falling of the god realms. It is also the inseparable union of the activity and body of the Buddha of the god realm (Tib. Gya jin, Skt. Muni Zakra). The self-arisen form of the wisdom of equanimity, it liberates beings from the six realms to the Glorious Pure Land of the southern direction (Tib. Lho pal tang den pa’i shing, Skt. Ratnaloka) and it enables everyone to achieve the Buddhahood of Ratnasambhava.
The second syllable, MA , is in green colour and is the blessing of Lord Chenrezig touching all sentient beings. It is the manifestation of Chenrezig’s limitless benevolence, the essence of all his activity, and is the expression of absolute patience. It purifies the karma of jealousy, the general result of jealousy, and in particular purifies the suffering of the fighting and quarrelling of the demigod realm. It is also the inseparable union of the activity and body of the Buddha of the demi-god realm (Tib. Thag zang ri tib, Skt. Vemachitra). The self-arisen form of all-accomplishing wisdom, it liberates beings from the six realms to the Supreme Perfected Realm of the northern direction (Tib. Chang le rab dzok pa’i shing, Skt. Karmaprasiddhi), and it enables everyone to achieve the Buddhahood of Amoghasiddhi.
The third syllable, NI , is in yellow colour and is the blessing of Lord Chenrezig effortlessly reaching out. It is the manifestation of the combined body, speech, mind, and activity of Vajra wisdom, the syllable of reversing samsara naturally into the realm of nirvana. It is the expression of perfect morality. It purifies the ignorance of clinging to duality, and the general result of ignorance; and in particular it purifies the suffering of birth, old age, illness, and death of the human realm. It is the inseparable union of the activity and body of the Buddha of the human realm, Shakyamuni Buddha. The self-arisen form of self-arising wisdom, it liberates beings from the six realms to the Pure Land of the Absolute Realm of Dharmadhatu (Tib. Og min cho kyi ying, Skt. Akanishtha Dharmadhatu) and it enables everyone to achieve the Buddhahood of the sixth Buddha, Vajradhara.
The fourth syllable, PE , is in blue colour and is the blessing of Lord Chenrezig’s limitless equanimity. It is the manifestation of the syllable of form, and is expression of the absolute wisdom. It purifies the karma of stupidity and its general result, and in particular it purifies the suffering of the tormented bewilderment of the animal realm. It is the inseparable union of the activity and body of the Buddha of the animal realm (Tib. Sang gye rab ten, Skt. Shravasinha). The self-arising wisdom of dharmata, it liberates beings from the six realms to the central Pure Land of Densely Displayed (Tib. Tug po kodpa, Skt. Ghanavyuha). It enables everyone to achieve the Buddhahood of Vairochana.
The fifth syllable, ME , is in red colour and is the blessing of reaching all with limitless joy. It is the manifestation of the syllable of speech, and is expression of perfect generosity. It purifies the karma of desire and greed and their general results, and in particular it purifies the suffering of the hunger and thirst of the hungry ghost realm. It is the inseparable union of the activity and body of the Buddha of the hungry ghost realm (Tib. Kha la me bar, Skt. Mukha Agni Valate).Self-arising discriminating wisdom, it liberates beings from the six realms to the pure land of Great Bliss (Tib. Dewachen, Skt. Sukhavati), the Buddha Land in the west. It enables everyone to achieve the Buddhahood of Amitabha.
The sixth syllable, HUNG , is in black colour, and it is the blessing of Lord Chenrezig gazing with limitless compassion on all beings as if they were all his children. It is the manifestation of the syllable of mind and is in expression of the perfect mirror-like wisdom. It purifies the karma of hatred and its general result, and in particular it purifies the suffering of the hot and cold of the hell realms. It is the inseparable union of the activity and body of the Buddha of the hell realms (Tib. Cho kyi gyal po, Skt. Dharmaraja). Self-arising mirror-like wisdom, it liberates beings from the six realms to the pure land of Obvious Joy (Tib. Ngon par ga wa, Skt. Abhirati), Buddha-field in the east. It enables everyone to achieve the Buddhahood of Akshobhya.
28 May 2013 – Tibetan Children’s Village, Dharamsala
The Gyalwang Karmapa graced the annual Tibetan Children’s Village (TCV) ‘Inter-House Cultural Competition’ as guest of honor on the evening of 28 May. He watched with enjoyment as the students showcased the richness of Tibetan culture through song and dance, in a friendly performance competition between the school’s four houses (Nyatri, Trisong, Songtsen and Triral). Adorned in vibrant costumes and hats from different regions of Tibet, the students offered their performances.
The Gyalwang Karmapa warmly thanked the students for their presentation of Tibetan culture, adding that he enjoyed the show a lot.
“During the Cultural Revolution almost 80-90% of Tibetan cultural artifacts were destroyed,” he told those gathered. “All those things that were destroyed, including precious documents, texts and objects, were things which had lots of history, and we cannot get them back. This is a very great loss, and I feel very saddened. It’s the loss of a very precious thing. Some people said to me that the Cultural Revolution was worse than losing Tibetan freedom, because with Tibetan freedom we can struggle and we have the possibility to get it back. So it’s very important to preserve our ancestral culture, because once it’s lost it’s very difficult to bring it back.”
Highlighting the role of songs, dance, opera and traditional dress, the Gyalwang Karmapa urged each of the students to help preserve Tibetan culture. “Right now we have all the opportunities and conditions to preserve our own religion and culture, and we have to do it. For example, in our songs and dances we can clearly see our ancestors’ way of life and how their religion and devotion were a part of their life. Not only that, these songs and dances also show the traditional dress, and the Tibetan environment, and how our ancestors lived in such an environment. All these things are included in our songs and dances, so it’s very important to preserve this culture.”
“The Tibetan situation is very fragile right now,” the Gyalwang Karmapa told the students. “Individually you have to take your own responsibility and decisions in order to preserve Tibetan culture and traditions, according to the wishes of His Holiness the Dalai Lama.”
Special guests at the event included Members of Parliament, officials from the Central Tibetan Administration, and the heads of local TCVs. Around 1000 students also filled the hall to watch the cultural competition. As the evening drew to a close the Gyalwang Karmapa presented prizes to the winning performers, as well as khatas to the event’s organizers.
Earlier in the day, Kyabje Tai Situ Rinpoche had also paid a visit to the Gyalwang Karmapa at his residence, where the two masters enjoyed lunch together.http://kagyuoffice.org/celebrating-tibetan-culture-with-young-tibetans/
28 May 2013 – Gyuto Monastery, Dharamsala
When a group of students from Emory University in the United States recently visited the Gyalwang Karmapa, he spoke candidly with them about his life.
The group of around 26 students, led by Geshe Lobsang Tenzin, travelled to Gyuto Monastery during an annual study-abroad program, and spent about an hour with the Gyalwang Karmapa.
When asked by one student about the role of art in his life, the Gyalwang Karmapa responded,
“There could be a number of reasons why art is important, and it’s not necessarily important to everyone for the same reason. In my case, when the environment around me seems to be quite restricting, which happens to be often, and I feel the need to vent out this feeling of restriction that I’m bound by, then I want to put my feelings of creativity or imagination on paper or canvas and nobody’s trying to restrict me from doing that. For me art is a very important way to express myself under such circumstances, to have an outlet for my creative energy.”
When another student asked him what it was like to be the Karmapa, the spiritual leader replied with characteristic humility.
“When I was very little, there were supposed to be a lot of special signs or indications which, according to tradition, foretold the birth of a special being. But personally I like to think of myself as a normal person, a normal human being. At least that’s what I like to think of myself. Maybe due to circumstances, a normal human being with some sort of special angle or touch to it.”
The focus of the discussion then shifted to the environment, a topic close to the Gyalwang Karmapa’s own heart. He is renown for his environmental activities and deep commitment to protecting the natural world.
“What experiences inspired Your Holiness to become interested in environmental activism?” a student asked.
The Gyalwang Karmapa recalled his nomadic childhood in a remote part of Tibet, where there was very little modern development. “I had the opportunity to be close to nature,” he said. “I had a deep experience of natural beauty, and the important role of nature in our lives. Maybe for that reason I feel a close affinity with nature and cherish the environment.”
The Gyalwang Karmapa ended his discussion with the students by pointing out the play of interdependence in our environment.
“We need to recognize that our environment, this very world, sustains us all. Our own life, and all of existence. Everything occurs in the context of interdependence,” he told the students.
“Interdependence is not simply a view,” he emphasized. “Interdependence is a reality that occurs. We live surrounded by interdependence. This is where our life happens. We need to appreciate the value and preciousness of interdependence.”
31 May 2013 – Gyuto Monastery, Dharamsala
Over 500 Buddhists from across India recently converged on Gyuto Monastery to receive a teaching from the Gyalwang Karmapa. The Nalanda Shiksha group, representing Buddhist associations from throughout the country, met with the Gyalwang Karmapa on the eve of their annual teachings with His Holiness the Dalai Lama in Dharamsala.
Speaking through a Hindi translator, the Gyalwang Karmapa told the packed room that it was very important for each individual to make their connection with the Buddha dharma on a personal level, rather than just following along with traditions and customs.
“If you truly know why you are doing your practice,” he told the group, “then you understand how deep the relationship is between your practice and your life, and how your practice is helping you to live a good life. It’s very important that you know and understand what you are doing, and what the goal of practice is. The danger is that if religion becomes just a tradition or a custom that you follow, then you don’t see the benefits of practice on a personal level.”
Exploring the Indian roots of Buddhism with the group, the Gyalwang Karmapa also reminded them of their good fortune that Buddhism was born in their own country.
“These days many people from around the world come to India searching for meaning in their lives,” he said. “They come looking for more wisdom and knowledge. But Indians, the people who live here, don’t have to go anywhere because India is the source of wisdom. Since you already have all these things here, you have to consider this ancestral knowledge as a precious treasure, like a wish-fulfilling jewel. You have to know this treasure, because it is yours.”
The most important practice in Tibetan Buddhism is Guru Yoga, meditation and mantra on the spiritual head and teacher of the tradition, which is seen as living Buddha, embodiment of three kayas and 10 bhumi (extraordinary powers). In Kagyu tradition the head Lama is Gyalwa Karmapa and his mantra is Karmapa Chenno. It is believed sounds of this mantra are directly connected with the enlightened mind of HH Karmapa and carry its enlightened qualities and brings help when it is most necessary for the benefit of student.
Here I would like to share with you a story about the origins of Karmapa Chenno mantra. The Karmapa mantra has originated at the times of 8thKarmapa Mikyo Dorje (1507-1554) in context of teaching about "Calling the Lama from afar."
“Karmapa Chenno” can be roughly translated as "Embodiment of the compassion of all Buddhas, turn attention to me." In Central Tibet, Sikkim and Bhutan, it is pronounced Karmapa Kyen-no or Karmapa khen-no. In East Tibet, it is pronounced "Karmapa chenno."In western countries the most widespread pronunciation is Karmapa Chenno and it is considered correct.
One day, in 16th century, the head of a nomadic household in desolate, windswept northern Tibet passed away. In such a sparsely inhabited region it was rare to find monasteries and lamas to perform Buddhist funeral rites, so the family wondered what to do. Then they noticed a ragged individual travelling on foot who appeared as if he could be either an itinerant yogi or a beggar, so they went to inquire. The mendicant turned out to be, in fact, a lama. The grieving family requested his ministrations for the deceased, and he complied.
When he reached the man's deathbed and began his incantations, the family respectfully requested the lama to perform phowa (consciousness transference to higher realms). The lama, however, said: "I am just a poor, uneducated practitioner of the Buddha's teachings; I have not mastered that esoteric practice. But I do have one positive quality, infinite faith in the living Buddha, named Lama Karmapa; he is like the great gate to Dewachen (a transcendent Pure Land from which evolution on the path of enlightenment is said to be more easily assured). His name is the magic password to that fabulous spiritual domain."
Then he began reciting again and again the powerful name-mantra, "Karmapa Khyenno!" "Karmapa Khyenno, Karmapa Khyenno," he intoned loudly, again and again.
After each and every rosary of one hundred and eight fervent recitations, he would then hit the corpse with his mala, or prayer beads, commanding that, in the name of the Buddha Karmapa, the spirit of the deceased be reborn in Dewachen.
After some time, everyone noticed that the signs of successful consciousness transference began to appear. Hair fell from the top of the corpse's head; there was a pleasant fragrance in the air, and a large bump appeared at the crown aperture where the subtle consciousness of the deceased departed for the other world.
Everyone present rejoiced, and gratefully thanked the mendicant lama. All began to faithfully practice the mantra of the Karmapa, praying to realize the great freedom and bliss of Dewachen in this very lifetime.
The travelling lama soon continued on his journey. One day he heard that the omniscient Karmapa was visiting south Tibet, so he determined to go and meet him and pay his respects.
Upon finally reaching his destination, the first thing the clairvoyant Karmapa said to him was: "That was a difficult phowa we performed up there in the north, wasn't it?" The Karmapa laughed, hitting the other lama with his mala.
Then the mendicant knew with unshakable certainty that the Karmapa is an omniscient living Buddha, who always keeps his disciples, wherever they are, in his heart and mind.
Since those days Karmapa Chenno is the most important mantra to invoke the enlightened qualities and powers of Karmapa in Kagyu tradition of Tibetan Buddhism. With the name of Karmapa is understood not just some particular individual, but the enlightened qualities of all Buddhas and Bodhisattvas. Karmapa is the one who embodies all three jewels of refuge, Buddha, Dharma and Sangha for his students.
This is the story on origin of Karmapa mantra I have heard.