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Putri Repung - Phurba Retreat July 2012

Instructions and Teachings


By
His Holiness Dungse Shenphen Dawa Norbu Rinpoche
Part 2 of 2

Mandala of Vajrakilaya, Putri Repung

Introduction
In continuation of the teachings on the Putri Repung Cycle of Vajrakilaya,
below is the final Part Two.
To begin here, Rinpoche was asked about the relationship between Vajrakilaya
and the dharmapalas and if he could explain a bit more about the protectors role
generally

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The Dharmapalas
The dharmapalas are hard to explain. Some ancestors refuse to take rebirth and
instead help living beings. They can warn of disease and natural disaster and
things like this. The protectors who have taken a vow under Guru Rinpoche will
support all practitioners. Also local spirits are sometimes joined into ones
practice. They are not enlightened. In other words they are not wisdom bound
but they can help.
All the teachings of terma are protected by dharmapalas. They ensure that
termas continue to prevailthat they are protected and that they stay intact.
Guru Rinpoche entrusted all of his termas to protectors. With these dharmapala
protectors, throughout all your rebirths once you do the protector practice they
will be there for you. They will give you all the causes and conditions necessary
for your realization. This is buddhas activity. They have an infinite span of life.
Once you are connected to a protector it will always be there to rescue you. Due
to the vow they have taken they will always be there for those that practice. So,
much of the retreat activities depends on the protectors.
There is no such thing as luck or a lack of protection. Ones driving force and
will are due to the protectors. So the subtle consciousness that takes you onto the
right paththis is due to the protectors. Once you keep the relationship to the
protectors, they will always stand by you because of their vajra oath and
command. So, as I said, all the terma practices that we are doing are protected
by dharmapalas. Some of the protectors can be very jealous of their termas.
Others open the door for you more readily.
When, as a small boy I had visions of extremely frightening protectors, His
Holiness advised me to see them as friends and view them as being at my
service. The prayers of wish fulfillment are the protectors; the four activities are
the protectors; these strengths are not yours. These protectors will connect you
to future disciples and clear the way of those with negative attitudes. They are
true friends. They do not change their colors. I myself would have died seven
times already in this life if it had not been for my protectors. I always had a
voice coming in my head at these timesgenerally this came in the form of the
voice of my mother.
The first level, in your practice of the protectors, is to take refuge in them. The
second level is to see them as friends. The third level is for them to serve you.
So the relationship needs to be developed.
One of the protector practices, (Hrih Dza), manifested as a result of the
ancestors in France going to His Holiness to complain that they never got any
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credit or appreciation for the work that they do for beings there. So it is
important to give back to our ancestors and local protectors/palas. They need to
be thanked. Mostly we have only taken. The dharmapala offering manifests as
whatever they want. The offering goes to all the six realms.
If you want things to go well, the dharmapalas will sort out the success. On your
own you cannot do much. They have the words, the power and the will to make
things really work. Theres no need to be fanatical about doing Dharmapala
practice but you should definitely stay in touch! In the bardo they will be your
guides. The garnet tent you visualize at the heart center of yourself as Kilaya is
the dharmapala chief of protectors, Hayagriva. Your protector is your soul mate.
His Holiness always advised to do Dharmapala practice to keep in their good
books. Their wrathful forms are peaceful in their true nature and they can be
quick to act. Some are quicker to act; others are harder to get to respond quickly.
Do all the protectors and then later one will come to you and tell you their
connection. They will come to you when you are mature. Once youve made the
connection and then if you dont practice or maintain the connection, the
protectors will show their displeasure. This is a sign of their love for you.
Sometimes it may be misunderstood as an infringement of ones privacybut it
isnt like this. In the West we need to adjust our understanding. Rather in the
West if someone comes to help you with your work, you get apprehensive about
itthis is a problem. But if someone wants to input somethingthey are
helping. Do the protector practice so that you extend a ring that the protectors
can hook. They have vowed in front of Guru Rinpoche so they will not hesitate
to help under any circumstance. Trust Guru Rinpoche, the buddhas and
bodhisattvas, and the lama. If they have the qualities of the Buddha, how can
you not trust that?
The dharmapalas have been around for a long, long timeway before you came
onto the scene. The Ma Su Du Sum (i.e. Hrih Dza) is dedicated to the French
ancestors. His Holiness had a dream about them. They were all from nobility but
came in clothing that was all tattered and torn. They came to him saying theyd
done so much for the people and got nothing backso he composed this
practice for them.
As for your offering, light incense, make a dharmapala cup, whatever you are
eating and drinking, put the first part on the top of the dharmapala cup this is
good practice. For example, using tea/wine/whiskeypour a bit in the
dharmapala cup first before you take any. Get into this habit. Most of the
dharmapalas should be done in the evening. When traveling, offer whatever you
can for the protectorsask for an extra bottle or whatever to do so. The
dharmapalas are in the nature of awareness so there is no need to have a special
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cup for them. If the substance or material is there and offered to them, the form
it takes doesnt matter so much.
As I said, with respect to the protectors it is important to understand that all the
termas have been entrusted to them to ensure practitioners have the
circumstances to practice until they gain realization. The protectors are your
mentors carrying you to the very depth of this practice. During Dharmapala
practice the point is to realize the heart of buddhahood. The protectors provide
the favorable circumstances for this. They have taken an oath for the purpose of
supporting practitioners on the path. You need to remind them of their samaya.
They have vows to shelter and protect, up to and including removing all those
that obstruct your progress in practice. Just as Kilaya removes outer, inner and
secret obstacles. Its the same with the protectors. You need someone to take
you to the door. These protectors guide you through all the different intrinsic
passages of the mind. Without a guide you would not be able to enter those
different entries of the mandala. So befriend the protectors. Ask them to fulfill
your activities. Ask them to protect you. In the sense of fulfilling your ancestry,
the Dharmapala practice becomes an offering to every protector, even to gods.
The country youre born in is under the sphere of certain protectors called Birth
Gods. These are the protectors of the soil you were born on.

His Holiness Text: Putri Repung Retreat Instructions


First develop the bodhicitta mind with the motivation that, I will practice
Kilaya to realize the wrathful and the peaceful deities for the benefit of all my
parent beings.

The title of the text and practice here is: - Vajra Diamond which upon Touch
Destroys Duality. Rek means touch; Pung means destroy or detonate.
So everything that is touched by Kilaya is detonated and destroyed in terms of
the duality of the mind. In the ultimate nature, there is no such thing as negative
force. This is just a conjuration of dualistic mind. Nonetheless it is experienced
relatively. Putri Repung is indestructibility. Dorje Phurba is the diamond life
phurba. Dorje refers to the qualities of being indestructible, invincible, firm,
indefinite, uncuttable, not holding to duality. Nothing can weaken it or make it
loose. It cannot be defeated. Phurba is sometimes translated as dagger that
pierces. So you have to strikeyou have to strike at the dra and the gek.
These are the obstacles and their makers. Remember the Four Mind Qualities of
the Phurba: First is the Phurba of Compassion, which strikes at the six realms.
Second, the Phurba of Signs, which strikes at the dra and the gek. You need the
three satisfactions in place for this quality to arise successfully. Third is the
Phurba of Union, which strikes in the space of the secret center of the consort.
This is union. Fourth is the Phurba of Rigpa, which strikes in the space of the
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dharmadhatu. These are the four ways to cultivate the view, meditation, action
and conduct; as well as trekch, togyal, fruition and confidence.

The Preciousness of this Teaching


Two activities will develop from the Phurba; one ordinary, the other
extraordinary. The ordinary are the peaceful, empowering, magnetizing and
subjugation activities. The extraordinary are the four kayas or five buddha
families. Guru Rinpoche gave this empowerment and teaching at the very last
moment before he left Tibet. He gave it at the last border mountain to Yeshe
Tsogyal. Yeshe Tsogyal found it to be so extraordinary and precious that she
saw the only really suitable person she could transmit it to, was His Holiness
Dudjom Rinpoche. Later in her testimony, Jigdrel Yeshe Dorje is mentioned.
His Holiness found four hundred volumes of teachings in his initial terma
revelation yet he only took one, the Putri Repung. He thought the rest would be
too complex and too much for people to be able to do.

The Mandala
This commentary of His Holiness is in his own words. You need to set the
mandala correctly. Set it up in the most beautiful and pleasing way. It is an
offering, so it needs to be beautiful. And set it according to the elaborate
formula, i.e. with seven peaceful and seven wrathful offering bowls with
banners and flowers, pearls and canopies. It has to be set correctly. Use a
painting and get the torma, a decent kapalaits good to sprinkle some nectar in
the kapala with the phurba inside and the mandala image underneath. You can
use a metal kapala if you dont have a bone one. You need to have at least one
good skull-bone kapala if you can. Make sure its not stained by incest or
retardedness. When you see it, you can recognize this. If you have a number of
good kapalas, it will bring you prosperity and good fortune. Look to examine the
hole through which the consciousness moves. Look at the thickness also; there
are signs like an elephant. The pointed end points to realization. This end faces
you when placed on the shrine. Acquire a good kapala, a good bone mala and a
good skull drum. The kapala should be what you eat and drink frompractice
on that. Set up the long life implements.
By the way, hair represents the 100,0000 dakinisit represents power. In rage
or frustration if you pull your hair out you are damaging your own wisdom.
Generally we find it hard to see the wrathful in the peaceful but at its base it
always has dharmata.

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Three Sections to this Practice


There are three sections to this practice: -
1) The preparation
2) The main section
3) The conclusion

The Preparation
The preparation for this retreat is the same as for most. The general setting up of
the altar is the same. First you need to get all the materials together for this.

The retreat of Kilaya should be done in a wrathful environment, not with rolling
hills, flowers and meadows. Your perceptions need to be agitated. This is how to
purify anger. This is the worst affliction. A single instant can destroy kalpas of
merit. So first is the placeit should have rocks and sharp edges, trees with
thorns and with closed ravines which are suffocating. In other words, it should
be a barren land with rocks and bare mountains and with soil in which nothing
grows. Even the sky should be rough and angry. This is good for Kilaya. There
are many places that have auspicious signs in the mountains. You need a quiet,
deserted placean abandoned place is best. In Tibet great sages did their
retreats in such places. In Kathmandu, Yanglesho was a frightening place once,
but perhaps not so much now.
So find a wrathful place, then sweep it clean. Use an authentic picture, which
means a thangka painted with effort. If you can commission a thangka for your
retreat, this would be good. You need to do many virtuous actions to develop the
merit for the retreat to go well. This is the causal merit for the retreat. Dont just
go dashing in; rather, make tsa-tsas, read scriptures, do charitable works, make
confession etc.
Assemble your food, medicine, tsok offerings, incense and take everything you
need in with you. The idea is to lock down. You cannot order supplies once
youve started. This will just invite in negative spiritsthey will take the
opportunity to come in with the new articles. Also, while in retreat you must
seal the door. You have said you would stay in retreat so you must maintain
your commitment. In reality the four kings go North, East, South and West.
Each should have his own offering. We just use a picture symbolically but
assume that all the four directions are covered. Assemble everything you need.
Regarding clothes, stay in the same set of clothes for the whole retreat. This can
be more relaxed if needed, but its good to stay in the same clothes if possible.
Servants can be included, that is, allowed to come within the boundaries of the
retreat.

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Mark the outside of the retreat one week before you start the main retreat. All
retreats should start late afternoon. All should end easily by noon at the latest.
So start around 4pm or 5pm. Some retreatants take the accomplishment
blessings early morning, others later, more like 10 am. When you end your
retreat you are not allowed to mingle with others. You need to settle into the
flow. If you mingle in ordinary activities, then straight away you dilute the
power of the blessings. So come out slowlymaybe talk to one person on the
first day.

The Main Part


Use the Kilaya tsok sadhana to make the red and white offerings and those made
to the kings, (p 6-7) and create the protective circle. This you need to re-create
every morning. Remember it so nothing can penetrate and hurt your retreat
practice and mandala. It is the center of an atomthe nucleus of the vajra tent.
The outer rim is made of diamond phurba vajras. The whole space of the rim is
filled with vajras leaving no space unprotected. Everything is held together in a
lattice of vajras.
Ngondro will always be the first session of practice in retreat. Concentrate on
the Four Mind Changes. You need to contemplate these seriously. Repeat them
again and again until you strike the essence of their meaning. Then you will
begin to understand the cause and nature of suffering. The key here is the Four
Mind Changes. Ngondro has five sections. Complete them all. You need causal
merit. The more you have of this the more successful your retreat will be.
Causal merit is the input for wisdom merit. The water bowl offering is a wealth
offering. It is offered to all the buddhas and all the beings in the six realms. To
fish water is nectar, to hell beings pusall beings see it differently according to
their perceptions. Ransoming lives is an excellent practice if you find the
opportunity. Most important here is tsok. Normally, one would do tsok everyday
in retreat. It is of great merit and value. If it is too long for you, then you can just
recite the Ram Yam Kam one hundred and eight times, sprinkling the offering
with your bumpa containing bumze 25. This is sufficient. Everything is included
in this practice. You just need to maintain the awareness of the deity and follow
the sadhana practice. If you follow the tsok of Kilaya, everything is there
removing obstacles, the wheel of protection, all the praises and offerings and so
on.
Proverbially we use five kinds of cow substances to clean the space of the
retreat ground. The cow should be totally red and graze for one week in pure
grassland. Then you use the milk, urine, dung and yogurt. This is the purest
offering. In the brahmin tradition they would sprinkle cow urine to purify the

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kitchen. It has recently been found that the best way for antibiotics to work is to
use cow urine. It has healing properties.
Before you invoke the Four Great Kings, (p 4 of the tsok) first go through the
sadhana of Kilaya. You need to feel the rays of light going to all four Kings.
Vajra Sama Dza is the mudra of subjugating and equalizing with the
protectors. The lasso, hook, and chain bind them so they wont go away. They
are implements of compassion. Then do a nominal tsok, offer to the protectors.
Offer the best you can with beautiful incense, the best of the five sensory fields,
the best water to wash and drink, celestial music, delicious foods etc.
The kings wont come alone. They will come with whole retinues
unimaginably huge scores of retinues will come. So with the power of the mind
manifest an infinity of balingtas (offerings). All the retinues have Prime
Ministers, a cabinet, administrative staff, not to mention entire armies. They
have the same structures that we have. Their armies are now guarding every
space of your retreat. They will not let anything in to disturb you. You can use
cookies to symbolize offerings but it is better to make tormas. Its easy for the
kings, just a conical shape and a ball. These offerings for the kings are taken out
and left out. Visualize the offering coming from the heart center.
You need to visualize Vajrakilaya in detail to do the protective circle. Do the
Kilaya mantra for a while, paying attention to all of Kilayas aspects and also
the light rays emanating and re-absorbing. From his heart center vajra phurbas
shoot out in all directions to form a canopy tent of vajra phurbas. This vajra tent
is crucial to erect. Otherwise the essence of your heart is not protected. Here we
are creating the atom of the heart. The whole being is in it but the essence is the
heart which needs to be protected. So make sure you are in the protective circle.
The vajra circle represents the molecules and atoms of your mind. The outer
core is fire. This ring of fire is constantly blazing; nothing can touch it. It is a
fire of protection. It will burn noxious beings. The symbol is also about
exhausting your concepts. These rings reflect the inner elements. The circle is
also the nature of your rigpa awareness free of duality. Thus, the fire is blazing
wisdom fire. There is no chance of any negative spirit entering through that
its impossible.
In the Nam Chak Putri it describes how visualizing these circles in this way
relates to visions that arise in togyal. The protective circles should be there all
the time. The point is to be in constant awareness. It is tremendously hard. It is
hard to remember all the time. When you forget, just recreate it and feel Im in
the tent again. When a mother loses her only child, her awareness of the child
will be with her constantly until she finds him or her. Similarly we should have
this same reflexall the time willing ourselves to be in the vajra tent and being
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in the presence of rigpa. That is what cuts through duality. Nothing else will cut
anything. This awareness is the five wisdoms; it contains all five primordial
wisdoms. This unfabricated, uncontrived, pristine clarity of rigpa is the very
nature of intrinsic awareness which does not hold to duality. It is neither
consciousness, nor intellect nor memorythese have been framed. Rigpa is free
of all this. Therefore be aware and watch awareness constantly. Due to habits we
lose our awareness all the time. Its the same with respect to the small and big
vase. It will form upon the thought once you place vase awareness there. If you
lose your awareness, the small vase is gone. So just as nothing should come into
the retreat and nothing should go outso too, you need to keep the realization
in and not let it out. These are the disciplines.
During retreat, youll see mood swings, anxiety, sadness etc. These are all
irrelevant distractions. Whatever comes, constantly pray to the guru, Please
give me your blessingsgive me strength to let these things go. These
obstacles will vanish. These emotions are the negative perceptions that have
come to challenge your retreat. Dont entertain them; correct yourself; educate
yourself. When will you get the opportunity again to undertake such a rare and
precious practice? Rather, determine to seize this opportunity now and not to
waste a single moment with it. If you have a wish-fulfilling jewel in your hands
you need to know what to wish fordont fritter it away on trivial things. Its
true when you settle and reflect, thoughts will come, but they come to be
liberated, not as obstacles. So let them go. There is no essence in any of those
thoughts at all.
Sometimes intense suffering will arise. Sometimes you will see many faults of
commitmentswhatever, let them go; dont grasp; dont entertain them. They
are crooked experiences coming into you now. So have courage and
steadfastness. Your strength of samaya and commitment, your strength to
overpower these negative forces, is your driving force. You need great effort and
great diligencethis is important. The Four Nails come from these, as I
explained before. Afterwards develop the bodhicitta mind on the basis of the
rough experience, consider how all sentient beings suffer like this and in
innumerable ways. Think how you can benefit them and alleviate their suffering.
So always bring your experience back to your motivation.
First is motivation. Next is determination. Determine, I can be of some help and
I will work for the benefit of sentient beings. Determination is the driving force
that makes you push in that direction. This determination is also the relative and
absolute bodhicitta. The absolute is the profound respect that all beings have the
tathagatagarba. The relative bodhicitta is actually being able to execute this
awareness and work with enlightened motivation and will for all sentient beings
with equanimity.
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The Conclusion
So first thing is motivation, next is determination to stay with the Four Nails,
with whatever arises in the practice sessionsand third is dedication. If you
dont dedicate, the seed wont sprout properly. Dedicate the merit of your
practice for the welfare of all parent sentient beings. And make sure you
dedicate in the dharmakaya, it will be more fruitfulhere the result will be
inexhaustible.
Finally remain in awareness, unifying subject, object and action into one
awareness. Dont separate these out. Have no pride in the dedication, like I, the
practitioner did this great practice and dedication. Dont boast. Unify into one
taste and remain there.

Post Meditation
As post behavior/meditation, if you come out the same self as beforethen
nothing much has happened. So continue with the awareness of the practice
even when not in practice. You are not supposed to talknot even to yourself!
With your eyes show humility; gaze with compassion; purify your perception of
each other. See others in the nature of buddhas which is how each of you really
are. If its too hard for you to see others as buddhas, at least see others as dakas
and dakinis and follow this aspect of respect for each other. The whole point of
the practice is to subjugate your ego. Try to reduce your ego as much as
possible. Go into humbleness and simplicitythis is true virtue. The higher
your practice, the humbler youll become. The higher your practice, the simpler
youll become.

The Shrine Set-upSame for All Retreats


The set up for the retreat shrine is the same for all retreats except the main deity.
Also you might need the long life vase to be on a tripod. Whatever the main
deity is, you will need a central tripod. In respect of the Dakini you need a
kapala, four-star chakra wheel, a mirror and a crystal. If you are familiar with
the set up for one, it is more or less the same for all. The same disciplines should
be followed regarding shaving and washing etc. If you want the retreat to be
successful, follow the same format. It is the way it is done in our lineage. Then
if you follow these guidelines, there is no question that it will be successful.

Proverbially you should try to get the best kapala and terma phurba if possible
it will be like a magnet bringing all the energy of Kilaya. That is the purpose of
Kilaya. Normally, none of the phurbas are made by human beings. Damchen
Dorje Legpa made the terma phurbas from meteorite. He made them with
zikhim and meteorite. Normally they would be a combination of sky metal,
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gold, silver and copper. However, the knowledge of how to combine the metals
is now lostthe demi-gods and spirits used to know.
A kapala and a phurba are essential to have for Phurba practice. You need to
draw an eight-spoked yellow chakra wheel in the kapala. (For your retreat here
you have a paper cut version of this). Normally we smoke and purify any
impurities that these ritual objects may have come into contact with. Use gugul
and mustard seeds or the purifying pills. Tripods are useful for the central
kapala, for the long life vase (or bumpa if dont have this) and probably for the
main deity torma too. Tripods should be metal especially for Kilaya since he
relates to the metal aspect. In the wrathful offering bowls you need the two
tormasone for the senses and the other for the samaya breakers. Incense on the
wrathful side is made of human flesh.
Your yidam is now Kilaya. Your principle yidam does become Kilaya so, no
need to ask what your main yidam is.
In your long life jar, imagine that the small red long life pills mingle with the
sweets, but dont eat them, at least not all of them. His Holiness had miraculous
signs when he did Chime Tsog Tik, thats when he made these pills, so keep
them to use for all your retreats. However, if the life of a family member is in
danger you can give them one to extend their life. Guru Rinpoche made them
with his hands as did His Holiness Dudjom Rinpoche. They are empowered with
the syllables Hrih and Ah. You can get no better than that Im sure.
Sometimes there are signs of the bubbling up of the nectar. For your Long Life
nectar, it is best to use a metal bowl (silver or gold) or it can be a jade bowl. But
try to avoid glass or crystal bowls. The accomplishment nectar would be best in
a second kapala which does not need to be top quality. But the nectar will only
boil in a kapala. If one does not have a second kapala, then a bumpa should be
used which is preferable to a metal bowl. The tsok nectar can be any bowl
including crystal or glass.
You need the gektor, cheddo and tenma tormas if you are doing tsok. Once the
shrine is set up, its the mandala so its good to do three prostrations to it three
times a dayin the morning, afternoon and at night. Keep the mandala
completely clean. When you light incense spread it around the mandala. With
the water bowl offerings each morning, sprinkle them with Ram, Yam, Kam.
The bumpa on the shrine is not active. The active one you have on the ritual
table in front or beside you, with your dorje and bell etc.
Dont give your rakta to anyone elseit will open the door to obstacles. Once
given, it becomes yours. Be very careful how you use it. You need rakta, just a
sprinkle, not too much. Also you need bumzey 25. You need this for
everythingsang, retreats, washing statues etc.
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The Kyerim of the Palace


According to the Putri Repung the syllable Hung becomes Kilaya and the rest of
the palace and retinue. But if you need more detail you can elaborate with the
Kyerim described in the Nam Chak Putri of Dudjom Lingpa.
First there are three circles or rings surrounding the palace. These rings are
rotating.
The first ring is the circle of constantly blazing wisdom fire which burns all
noxious beings. In fact, Kilaya practice is about understanding the atoms of the
mind. The signs of alchemy are all here. The whole mandala is describing how
the atoms form. In respect of the deities, these atoms will appear just like this in
togyal.
The second ring is a circular wall of vajra dorjes or vajra phurbas. These create
a completely indestructible wall whereby each vajra itself is individually
indestructible but as a connected lattice it forms an utterly undefeatable
protective wall. The qualities of the vajra are that it is firm, fixed, it does not
hold to duality etc. These are diamond dorjes.
The third ring is the circle of multicolored lotuses. This is called the Ring of
Pema.
The fourth ring contains the eight cemeteries. These each contain a cemetery, a
stupa, a tree, a guardian and a lake with a naga. In these eight fields there are
birds, carnivores and other animalshumans, zombies, dead rotten and semirotten bodiesraw meat and bones. In each cemetery you hear the dakas and
dakinis; great mahasiddhis also travel there and all the activities of the charnel
grounds are happening there. Beings are being chopped up and they are either
burnt, left for animals or used as an offering. There is a lot of wailingwith
sounds and experiences of excruciating pain here. All the elements are present at
the cemeteriesfire, water, wind and earth. The dakas and dakinis live at the
stupa. At the trunk of the tree there is a protectress and local divinities are on all
the leaves. Each cemetery has one big lake where a naga lives. So there are a lot
of corpses and skeletons with pieces of fresh and rotten body meat scattered
everywhere.

The Inner Meaning of the Rings


The fire circle is to burn the impurities and habitual patterns. The vajra circle
demonstrates the indestructible vajra mind essence. The ring of lotuses is the
absolute nature of the mind which cannot be polluted by relative phenomena.
Their multicolored nature is indicating the five wisdoms in rigpa. The
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cemeteries represent the subjugation of rudra and his possessions. They can also
be understood to be the eight consciousnesses. All of this is the nature of
awareness. In the end all of this is about rigpa awareness.
The four ringsthe fire, the dorjes, the ring of lotuses, and the cemeteries can
be considered significant border ornamentation. After the four rings visualize
two jagged mountains on each of the four sides. Beyond each of these
mountains there lies a triangular ocean of rakta, i.e., blood. In front of this is the
earth space with a huge lake surrounded by wish-fulfilling trees, the seven royal
emblems, victory banners etcall spontaneously self arising. You can refer to
the Nam Chak Putri to get a more detailed descriptionits more elaborate. In
the middle of this field is Mount Meru. In the Putri Repung it is made of
skullsin the Nam Chak Putri, lapis lazuli. For us Mount Meru is made of
skulls and skeletons. On the very top of Mount Meru is a five-pronged dorje. In
the middle of this on a square sits the syllable Dhrum. This Dhrum syllable is
multicolored and iridescent with all the five wisdoms.

Elaborate and Simple Generation


In our short sadhana of Putri Repung, it starts with Hung. If you want to
elaborate, start with the Dhrum, then visualize Eh, (the nature of space) Yam,
(earth), Ra, Su, Kem, Ram, (Fire)in other word, all the elements. The Dhrum
on a square goes to the Eh within a downward pointed triangle. Upon this, is a
twelve-spoke wheel or five-pronged vajra. So the vajra stands on the top of a
downward pointed triangle whose point goes into the Dhrum standing on the
square. Following this the Yam of the earth begins to form or you could go
directly from the Hung.

The Outer Palace


This syllable Hung or Dhrum radiates tremendous rays of light and forms the
square walls of the palace. The syllable Dhrum then turns into the outer palace.
The first outer wall is blazing with the dazzling brilliance of diamonds. It means
that the peaceful aspects are going to give rise to the wrathful. These four walls
are made of diamond. You can see through this wall. The inner side of these
walls has five coats of color; red, blue, yellow, green and white. These are
transparent colorsthey represent the five wisdoms. In addition to this outer
wall having four sides, it also has four doors.
The ceiling is yellow. There are pearl garlands outside each door held by
crocodiles along with silken banners. Above each door there is a parasol made
of human skin. The four doors represent the four mind changes. Each door has
four steps in the front. There is red carpet on the ground on the outside of the
wall. There are tassels of arms and legs with innards hanging out. Along with
the body parts there are also strings of pearls and gems. This is showing that the
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peaceful and wrathful are in union and not separate from one and other.
Together with the parasols on top of the doors are dharma wheels with two
animals on either side. At the end of each corner of the curved roof there are
peaceful and wrathful decorations.

The Inner Palace


Inside the palace itself there are eight pillars showing the eightfold noble path.
On top of the ceiling are the joists which form the frame for the roof, i.e., the
beams. These represent the Thirty-Seven Aspects of Enlightenment. The roof
beams are held together with meteorite nails. This is a lower roof, (like the
structure of our temple roofs)and it is decorated with pearls and human
intestines. The outside roof is made of mahadevis skin, as well as human and
garuda skin, i.e., where the shingles would be. On the top most roof, I hear there
is a blazing (still beating) heart sitting in the mouth of the open jaws of
Yamantaka, (Lord of Death). The walls are all made of skeletonssome are
dry; some are semi-dry; some are completely raw and dripping with blood and
the rest. The ceiling is also made with human and garuda skin. Bodies are piled
up making the inner walls and they are cemented together with blood, meat, bile
and fat etc. At the four corners are four banners made with human skin and with
hands, legs and innards hanging all over the place as tassels. This space is
extremely wrathful. There are no windows to this inner part of the palace.
Now within this palace, in the center, visualize on the floor of the palace a blue
triangle (blue representing dharmadhatu space; three sided representing path,
liberation and attainment). If you understand the dharmadhatu, you understand
liberation. On that, there is a circle with a straight edge. On top of this create a
space for Kilayas Twenty-one Sons, the sixteen Phurba Protectors, the Ten
Herukas and the Four Supreme Sons. In other words, starting from Kilaya at the
center, have a four spoked wheel around which the Four Supreme Sons appear;
a ten spoked wheel around which the Ten Herukas manifest; a sixteen spoked
wheel for the Sixteen Phurba Protectors; followed by a twenty-one spoked
wheel for the Twenty-one Sons. The Twenty-One Sons are seven each for body,
speech and mind. The sixteen Phurba Protectors each have particular names.
There are four at each gate/door. The Twenty-Eight Mighty ones and the Five
Garudas are also present. But the Sixteen Phurba Protectors are the main ones
for the practice here. They are represented by the torma you were given for this
retreat. The phurba protectors have six arms, like Kilaya, and their body is a
phurba dagger. So for the Putri Repung, you can visualize on top of the blue
dharmadhatu triangle, a blazing blue Hung which instantly turns into Kilaya; it
instantly turns into the Twenty-one Sons, the Ten Herukas and the Four
Supreme Sons. But first you need to get Kilaya.

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The Point of The ApproachYou Become Kilaya


The practice of this requires you to forget your own name. That just ties you to
your relative mundane world. His Holiness used to say that the practice of the
deity should be such that you dont know who you are. So at all times visualize
yourself as Kilayanot like a statue or static picturebut alive, vibrant and
moving. The reality of Kilaya is such that you become Kilaya; that is the whole
point of the Nyempa, that is, the approach.
In one month you should complete approximately 250,000. In six months you
should accumulate around 1,600,000. Actually, there is a lot of effort we need to
put in here. When you are reciting the nyempa, you will come to a stage when
you exhaust your karma. The point is to turn your body into the body of Kilaya
which is the tathagatagarba. That will extinguish the winds of karma which have
brought so many rebirths. Until you exhaust these winds, you will have rebirth.
So meditate on the multi dimensional elements of Kilayas appearance and
mandala. Visualize his eyes roaming, his tongue rolling, sounds roaring with
Hung, Hung; Phet, Phet to subjugate through fear those who can be and to
seduce those that can be seduced. As for those that cannot be subjugated by fear
or seduction, hypnotize them with sounds and stun them with the horror of your
body. You are not supposed to recollect anything apart from Kilaya. You should
shatter and destroy the image you have of yourself. Practitioners of long retreat
come out not knowing who they are. They have destroyed the relationship they
have with themselves.
When you visualize Kilaya the most important thing is the firm devotion you
have to the teacher. If you cannot purify the vision you have of your teacher,
how can you purify anything?

The Inner Level of the Whole Mandala


As indicated, the outer ring of fire is to burn noxious beings but also it is
wisdom fire. The whole structure of the palace is made of atoms of the mind.
The atoms will only arise when there is intense heat. So you need to create the
highest degree of heat. This needs to be steady and constant. Out of the fire
comes the diamond element. This is the shell of the atom. It is the vajra
diamond. After the diamond outer ring appears the ring of multicolored lotuses.
This ring is reflecting the primordial wisdom. The core of the atom is primordial
wisdom. It is the core of the dharmadhatu. It appears yet it is empty. The whole
phurba teaching is really on the science of the mind. It isnt given openly
because few would understand it.

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Following the ring of multicolored lotuses are the eight cemeteries. Again, all
this is created in the inner atoms of the mind, which refer to ones perception.
This is none other than the simultaneous arising of the field of perception and
illusion. Within the minds imaginationthe space of the intellect, everything
manifests such as the cemeteries, the corpses, the zombies, cut up human
corpses, entrails spilling out and blood oozing everywhere.
What is this? This is to cut through our perceptionto cut right through the
matter of our perception. This is how the atoms can penetrate the matter. The
atoms of the mind can pierce through matter. You need to develop sensitivity to
this. These are the skillful displays of dharmata. There is no reality to them at
all. Yet they appear. The atoms of the mind are empty of reality. Yet they show
proportion, quantity, texture, shape and color. All the sensory elements are
displayed perfectly by the mind. Although the appearance is nothing,
nonetheless it still appears. So this inner level of seeing the cemeteries and
everything here is showing that the atoms of the mind can penetrate anything.
The atoms have no weight or solidity whatsoever yet they can penetrate any and
every phenomenon.
Following the mountains and the oceans of blood is Mount Meru. Although it
appears as a mountain, it is the space of the universeuniversal space. So there
are thousands of myriads of countless universes represented by this mountain.
Mount Meru is in fact a myriad of universes. Buddha said there are myriads of
worlds suspended like this. We are not the only humans. In the Putri Repung,
this mountain is comprised of innumerable skeletons piled up on top of each
other. But remember Mount Meru is essentially universal space. Our space is
blue. There is space for each of the five colors. Under our galaxy of blue space
there are hundreds of universes.
The top of Mount Meru is the place where the palace of Kilaya forms. First, on
the top of Mount Meru, there is a square plateau. On that square, the blue Hung,
which is our rigpa gradually floats down. At this point it is most important to
abandon all conceptsleave them behind. All phenomena are empty
everything comes into emptiness. Generally this is what the Hung meansthat
all phenomena are empty and devoid of nature. The Hung is our nature, the
embodiment of all the primordial elements of our mind.
This Hung is blazing. It is radiating and absorbing, involved in the unhindered
activity of the buddhas. The light rays are going to all the buddha fields and all
the six realms. The light shoots out and takes back the essence of phenomena
and gets more and more brilliant as a result. It is so brilliant the eyes cannot
possible see it. It is one hundred thousand times more brilliant than the suns
rays emerging from a solar eclipse. The Hung descends down from the
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emptiness. Let the Hung descend. The Kyerim will be ineffective if the mind is
not one with the Hung. The Hung must become the self.
In the Nam Chak Putri the five colored Dhrum turns into the six elements and
then into the palace and Kilaya. If you like, from the Hung you can visualize the
elements as follows:-
Eh Blue/Space Square. On top of this is:
Yam Green/ Wind Downward pointing triangle. On top of this is:
Ra Red/Blood Circle on a cross (like the female symbol). On top of this is:
Sum Yellow Earth/skin Rectangle. On top of this is:
Kem White/Bones Downward pointing triangle. On top of this is:
Ram Red/Fire Circle. Finally, on top of this is:
The Palace then Kilaya.

Recap
To recap, the four-spoked wheel, the ten spoked wheel, the twenty-one spoked
wheel, all arise from the Dhrum or Hung. Kilaya arises in the midst of the palace
on a blue triangle and circle with an edge. The sons etc all represent atoms of
your mind. This matures into togyal. At the beginning you see a circle of light.
You see the atoms in stillness, and then in movement as slowly they simmer and
move. Small circles of blue, green, yellow, redsmall balls of light arise. Later
you see another color. They arise in layers. Youll see different colors coming
into oneall will dissolve into one. You may see a cluster of ten and
everything else disappear. These are different visions that arise which pertain to
the different levels of awarenessthe nirmanakaya, the sambhogakaya and the
dharmakaya. The dhamakaya is seen at the very end when all the atoms are
fused together into one. This is the most refined awareness.
When visualizing Kilaya, start with the phurba body. Some will see symbols
first before the deity, others will see letters appear first.
Once the visualization and the mantra are solid, then when one rolls the phurba
sparks will fly. Until they are solid, nothing will appear from or with the
phurba. Remember one must have developed absolutely pure compassion
before using the phurba to strike.

The Circle of Mantra Visualization


Do the mantra syllables both as a rotating circle at the heart and as a firebrand
going through the yab and yums central channel. Visualize from the Hung,
fourteen syllables bursting out. The Hung emanates the entire mandala including
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the fourteen syllables. The fourteen syllables fill all of space simultaneously
the atoms just burst out. These syllables or atoms form the ringsfeel the
presence of that awareness. It forms the triangle dharmadhatu base, the
cemetery palace and then the Hung transforms into Kilaya. The mind has to see
all of this. It is with the mind that you see all the elements of the mandala and
the pure buddhafields. The process of conception is in the formation of the atom.
It can only be found in intense heat.
When doing the fireband though the yab and yums central channel, the circle of
mantra must turn in a wheel through Kilaya and his consorts body. It starts at
the heart of the jnanasattva; goes up out of Dorje Sempas mouth; up through
the throat chakra and up to the crown; then out through your mouth to the
consorts mouth. She sucks the breath in and takes it into her central channel, up
to her great bliss chakra and then down through her central channel and the
remaining chakras until it reaches the yabs dorje. Then it goes through the dorje
and up through the yabs central channel until it reaches the heart where
immense bliss is experienced. The mantra keeps traveling in a circular formation
up and down going through the central channels. This practice generates
tremendous bliss which goes to healing. It shouldnt be dissipated in ordinary
union.
Each mantra recitation you do will have fire, rays and sparks coming from it.
The point of the mantra is to turn the wind into wisdom fire.
In tsa lung it is important to harmonize the breathing. The thigle will then
become lighter and more powerful.

At the end of the retreat


You will do this individually in your room. Then come out before 11am. Take
all the blessings before that.
First do the tsok, then at the mid section of the practice, take the blessings. For
the gektor send a cookie. Do one plate for the Guru, Yidam, Dakini and another
small one for yourself.
After reciting the tsok prayer for some time, sprinkle the offering with nectar
containing dutsi. Remember to include a piece of meat in the tsok. This is to
show we havent abandoned the passionsit is taken to transmute these. So not
abandoning desire, rather it is taken onto the path. Also we are saying ego has
been defeated and we are seeing the egolessness in our own nature. So meat is a
sign of defeated rudra.

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FirstTsok
Take some of the tsok and nectar for yourselfof course, first assume you have
already offered it to all the root teachers, all the lamas, all the buddhas and
bodhisattvas but then take some of the tsok yourself.
The Phurba Blessing
After offering and taking some tsok, go to the kapala on the tripod. Take the
phurba and hold it in both hands. Visualize yourself, the phurba and the yidam
as indivisibleso samayasattva and jnanasattva are one awareness. At this time
feel the vajra pride and confidence of being Kilaya. You are not only Kilaya but
you are also the whole mandala, including the Twenty-one Sons, the Ten
Herukas and the Four Supreme Sons plus the Forty Protectors and the host of
lineage holders. Feel the blessings coming from the phurba. You are taking this
from all the lords present in the mandala. Place this phurba on your crown,
throat and heart. Take the blessing like this three times and recite Om Ah Hung
at the same time.
The Main Torma Blessing
Then you have the Lha Tor, main torma blessing. Again take this blessing on the
crown, throat and heart. Recite Om, Ah Hung at the same time. Then gently
touch the torma on the accomplishment nectar and then drink all the contents of
this. Imagine the torma merging with the nectar when you touch it to the
bumpa/accomplishment nectar. If its a torma made of flour etc you can break a
small piece off and place it in the bumpa/nectar before drinking it. Take it off
with the index finger and the thumb. Dont eat it! Its to place in the bumpa to
be added to the nectar in there. Then place the torma back on top of the altar.
Whatever you do, dont eat the tormas!
Take these blessings and feel extremely fortunate. This is probably the most
fortunate thing that has happened in your life. Think that the five perfections are
all present as the sambhogakaya, these are: perfect teacher, teachings, retinue,
time, and place. His Holiness said it is good to drink all the nectar if you can.
The Phurba Activities
Here we are going to take the phurba on the table or ritual tray and learn to roll,
stab and twirl it. This is the Lha Phurba. You should have one full sized phurba.
First recite the Razor Mantra twenty-one times, (page 26 in the tsok).
Alternatively the main Kilaya mantra is enough. During the recitation roll the
phurba from left to right and then right to leftthen stab three times. So roll the
phurba back and forth, pushing it from the left hand into the right and then from
the right into the left. Then push it down (i.e. stab downwardsnot pointing in
or out) three times. So keep it straight and upright when stabbing.

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Following this, make three circles around your body with itfirst clockwise
then anticlockwise. Between each circle you can roll it in front to make it more
elegant. Once youve finished rolling clockwise and anti-clockwise take the
phurba in the right hand and hold it up to the skytwirl it there in the sky,
clockwise and anti-clockwise again three times each. While doing all this, recite
the mantra the whole time and visualize sparks coming from your heart and
going to the phurba. Thus the whole phurba comes alive with sparks and the
syllable Hung. Masses of sparks flame out from the tip.
This is the completion of the four activities. In this way, on the right side, all the
stars and planets are brought under ones subjugation. On the left side all the
vow breakers and negative forces that are evil are also completely subjugated.
When you take the phurba in the middle and turn it clockwise, all the nagas,
serpent forces and negative spirits of the earth and forests are subjugated. When
you take the phurba anti-clockwise it enters the hells and hungry ghost realms
and subjugates there. It is subjugating to transfer compassion. Otherwise there is
no point. The duality that is in our mind and in every phenomenon needs to be
subjugated and transformed into compassion. Kilaya is essentially peaceful.
From the peaceful arises the wrathful. These forms exist because of your
emotions. Otherwise there would be no need for deities like Kilaya to manifest
at all. By these activities a portion of your negative karma will be reduced. The
extent depends on the intensity by which this is done.
The Long Life Blessings
After this you can add the long life practice such as Chime Tsog Tig and
accumulate as much as you cansay at least one, two or three malas. You can
also do the long life on page 26 of the Kilaya tsok. Sometimes when we do the
wrathful practices strongly we lose energy from the crown of our head so we
need to do the long life to replenish this loss. Visualize five colored rays of light
coming out of the Hung at your heart. These turn into dakinis holding long life
arrows all dressed in the five colors of the five buddha families. These dakinis
hook the lost life force and strength and bring it back to your heart center.
Visualize the light rays falling back into you like rain and saturating the Hung in
your heart. Then visualize your merit and life becoming span-less; your age is
reversed to agelessness; and your merit is made inexhaustible. Visualize
yourself gaining strength that doesnt degenerate and your lifespan becoming
immortal. All your concepts are reversed. At the end hook all the dakinis of long
life back into the Hung at your heartcompel them to come to you. As they do
they rain down blessing flowers and rejoice. Then take the long life vase and
place it on your forehead. After this, take the arrow and twirl it three times
clockwise and three times anti-clockwise. Imagine gathering the dakinis when
doing this. Then place the arrow on your forehead. Consider then that a double
dorje rests on the crown aperture and seals this point. This seals the door so the
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positive energy youve generated cannot escape and no negative energy can
enter. Then take the long life nectardrink it all and eat three of the long life
pills including, if you wish, one of the small ones that His Holiness made.
Complete Tsok
Following this go back to the sadhana and complete the tsok. Toss some rice on
the mandala at the end here, for auspiciousness. After the tsok, the retreat has
ended officially.
Observing the Signs
Now you need to observe the signs. For those of you on the upper floor, look up.
For those on the lower floor climb the stairs and go up. If there are no stairs,
look upwards out of a window or door. Dont look down. Feel you have taken a
step upwards. This is very important when you end retreat. Gaze upwards. Your
wind force should be raised upwards. Tendrel is extremely important.
Everything is to do with tendrel in the Nyingma. If you have some yogurt in
your room, eat this. The Buddha took some yogurt just before attaining
enlightenment. Dont, whatever you do, get into an argument. Dont discuss
mundane matters. At the end of the retreat it is important not to gossip at least
for a day. Stay quiet. You may be officially out of retreat but keep the protection
of silence for a while. Try to keep quiet. You are meant to do a peaceful Jin Sek,
fire puja offering but instead you will do sang. Light incense in your room and
do the Riwo Sang puja.
Its important to finish before midday, best by 11am. I liked to take the blessings
at sunrise. Its the best time to take them, as it shows the rising of your
experience and realization. So your retreat could end at 9am. Anything earlier is
fine. You could get up at 3am, (Rinpoche raises his eyebrows towards everyone
in a gesture of mock challenge). Do sang after tsokthen look up to the sky.
For the tsok you need to recite Ram Yam Kam one hundred times otherwise
there it is not a complete tsok. His Holiness said if you recite this one hundred
times it is the same as a full tsok. Its optional to do the full Kilaya tsok.

The Four Great Kings
Following Riwo Sang Ch at the end of the retreat, then you have to thank the
Four Great Kings and their retinues. There is a particular sadhana for this but we
will simplify things here. Make a stack of four cookies, four separate plates are
better but one plate is ok. Verbally say: -
Thank-you for protecting me and for holding the four directions totally
protected. You upheld the vajra tent. Now I wish to thank-you. My retreat is
over now Id like to ask you and your retinue to return to where you came from
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and in future retreats I will ask you to come again to protect me. Thank-you
from the bottom of my heart! In appreciation, please accept this offering for
yourselves and your retinues. May it become whatever you wish for and satisfy
every need and desire for you and all your retinue. May you all be totally
fulfilled by this.
Actually the best offering is the offering of your practice in retreat. This is the
same for the guru. So in the sense of that, offer this.
TendrelAuspicious Connection
Then, the first person you see should have pure samaya. When you come out of
retreat, auspicious circumstances are important. You should speak no harsh
words. You need to be cautious. Dont agitate things. Following a Kilaya retreat,
you may come out with tremendous agitated energy. Partake of a glass of wine
or yogurt or both. Take it as tendrel. Normally wed offer eight medicinal
substances and seven banners. Whatever you do dont get into ordinary talk.
Only do so if absolutely necessary. Continue to follow the Jetok (post
meditation)the reel of practice is still rolling. Your practice still vibrates even
though you are officially out of retreat.
Recap of Points to End Retreat: -
1) The Kilaya sadhana (at least)
2) Dharmapalas and protectors
3) Tsoksend a red gektor for the obstacle makers and white torma for the local
deities
4) Take the blessings
a) The Kilaya main blessings i.e. the phurba, the torma and the long life
b) The activity mantra/the razor mantra
c) The phurba rollingrecite the root mantra here or the razor mantra.
d) The Long Life practice
5) Close the dharmapalas
6) Close tsok if long Kilaya tsok done offer the remainder.
7) Riwo Sang Ch
8) Thank the guardians.
At the end, sprinkle rice on the mandala.
Possible Order for Following the Texts Here: Page 1-10 Kilaya Tsok (KT)
Go into normal Kilaya sadhana do a long recitation practice.
Dharmapala practice
Page 27-30 (KT) Offering the Tsok
Take the Blessings of the main Phurba, Torma and long life substances
Long life Practice Chime Tsog Tik
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Conclude Dharmapala
Page 31-32 (KT) - offer Cheddo and Tenma
Page 34 (KT) request accomplishment
Page 35 (KT) 100 syllable mantra
Page 37 (KT) Dedication
Alternatively you could use the whole Kilaya Tsok text as the base if you are
familiar with it. Rinpoche said this would be good.

General Points
The Mala
The mantra for blessing your mala is: -
Om Rutsi Ramani Prava Dhana Ye Soha.
Pick up mala with your left hand. Come to the guru bead. Hold it in both hands
with the middle fingers forming a peak over the guru bead and let the rest of the
mala be held in the cup of both hands. Then recite the mantra. First, in the
Phurba practice, visualize yourself as Kilaya and then the syllable Hung
shooting out from your heart into the guru bead. Following this, instantaneously
the guru bead becomes Kilaya. More Hungs shoot into the mala and instantly
the beads come into the Kilaya family, as the retinue of Kilaya. Just assume they
are all thereall the protectors, sons and herukas. If you are not sure if the Forty
Protectors, Twenty-Eight Mighty Ones, Twenty-One Sons, Ten Herukas and
Four Supreme Sones are all there, just assume each of the beads is the syllable
Hung. Once you visualize this, then recite the main Kilaya mantra at least
twenty-one times and the Rutsi mantra also at least twenty-one times. Then keep
the guru bead as it is and open the crossed fingers and blow on the mala. Then
let go of the guru bead and mingle all the beads with it. Now your mala is
blessed. Every time your mala falls, you sit on it or something like thisyou
need to purify it. Before retreat you need to bless your mala at the beginning to
strengthen the mala for the purpose. You should do this once a day at the
beginning of the day. You can do this with any yidam practice using the
appropriate seed syllable and mantra for that yidam. Dont be rough with your
mala. Its a samaya object. Dont sit on it! For Kilaya, the best mala is bone; the
second best is raksha; the third best is bodhi. You can use sandalwood oil to
make it shine and preserve it well, but dont do this with a bone mala.
The Kapala
In general for the kapala, it is good to put five types of grain, and precious, i.e.,
real gems, such as diamonds and sapphires, because the kapala is like a gemit
is the house for the brain and it is where the thirty-two buddha fields reside.
These grain, coins and gems help to keep the phurba standing upright. You can
use gold, silver, copper or iron for your phurba. This is the best way to keep a
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terma phurba. However this is not for when you are in retreat, rather here stick
to the instructions given i.e black grains for Kilayathis is a very strict
instruction to maintain for this particular retreat. They should be black grains
moistened with just a flick of nectar. In the mandala plate offering, you should
have semi-precious gems. If you use family jewelry it needs to be boiled and
washed with saffron water. In other words it needs to be purified. Recite the
purification mantra and sprinkle them.
Torquoise (the nagas gem) is a protection against naga illnesses and planetary
influences, particularly those born with weak nerves. It reinforces the nerves.
The Small Drum
With the small drum, the two strikers represent the relative and the absolute in
union. The two skull bones forming each side of the drum symbolize the path
and realization. The skull represents the potent energy of human beings within
which its own energy is transient. The skin demonstrates the subjugation of ego.
The sound is emptiness: in sound there is emptiness; in emptiness there is sound.
The bones form a bridge showing the egoless mind. There should be three
mantras written on the inside there. The tassel has all the auspicious signs
saying, May I always be victorious and enthroned on compassion. The drum is
the speech of all wrathful protectors. The most excellent drum is one where the
two skulls are from a girl and a boy both of whom were born and died in the
same year.
If you use the drum for Calling the Lama, do the Seven Line Prayer then three
drums calls. Here you are using the drum as an invocation calling the dakas and
dakinis to your waking up. This is to purify our notion of sleep. Place the drum
upright on the tassel or down on its side when putting the drum down. It doesnt
matter which way.
The drum when used in the dharmapalas is mostly for invocation. The vibration
on the skull sends the energy of invocation. Only the last drum is for sending
out. You play the drum after the first line of the dhamapalas, during the cymbals
and kangling and before sprinkling from the bumpa.
Blessed Substances
Ive given you torzey. When you make your yidam torma, you insert this in the
bottom. It empowers the torma. This comes from the time of Guru Rinpoche
when he used this substance. It is important to have particularly for the main
yidam torma. You must have torzey and the mantra rolled and correctly written
in gold. Then the bottom should be sealed with clay or glue. Ive given you rice
blessed by His Holiness. This is good for natural disasters relating to the
elements such as fires, floods. You can also use this for demonic influence by
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burning and blowing it around the space inside the house or apartment etc.
When these teachers touch anything it turns to terma. So you can use it to
sprinkle and bless things. By adding dutsi to bumzey 25 it becomes bumzey 35
and you can then use it for empowerments.
Regarding the Kilaya tsokthe white torma goes out prior to the four kings.
Then there is the supplication. After this begin the tsok and send the gektor.
You need to get red cow pillsi.e. from a cow with only red hair, and not a
single white or black hair etc.
Servants or Entrants
Regarding servants or entrants, you can place a name on the side of the altar.
You should have no more than one person. They should drink the bumpa water
when they come and go and throw extra over their left shoulder. You should
recite one mala of Hayagriva and the purification for water mantra over the
bumpa at the start of the retreat. Then the bumpa is empowered for purifying
anything that comes in the retreat space, including food and provisions (i.e. Om
Benza Trodha Hayagriva Hung Phet). You can gugul the bumpa too. The
person/helper needs to be dependable. They cant leave you half way
otherwise there will be a breach of practice.
Additional Points
On the accomplishment side, His Holiness talks of signsthere are more about
those in the text.
The development of the four activities is important. This is the reason you have
a second phurba. The activities are peaceful/pacifying, empowering/enriching,
magnetizing and subjugating.
If you do one hundred thousand of the Jin Sek (fire puja), great fortune will
follow. There are four types of Jin Sek. (Rinpoche mentions the need for the
wang to empower for this). If you do the Jin Sek all the land will be pacified,
that is, wherever youre allowed to make the fire for this.

Kilayas World
At night visualize the yidam at your heart when you sleep as far as possible.
Practice should be done in such a way that you erase your normal name and you
assume the form of Kilaya all the times. Kilaya should be in your awareness
constantly. Sleep as Kilaya, walk as Kilayado everything as Kilaya. Just as
with the dream practice, we practice seeing everything as a dream, that is,
viewing all as dream people, houses, trees, dogsnow see everything through
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the awareness of and as Kilaya. Just like when you get into the habit of seeing
everything as a dream and seeing all phenomena as empty, all phenomena as
unrealhere, now, we need to see everything as Kilayaforms as Kilaya,
sounds as his mantra and thoughts as his luminous display. This is important.
All phenomena now need to be taken as Kilayas.

Retreat Practice Overview


This summer retreat is a preparation. One month is the minimum for any retreat.
Six months is fair. Three years is good.

It is best to go straight into retreat following instructions. Do a month. All your
accumulated karma will to some extent be purified. You will leave more
enlightened. There is no delay in the blessings of this practice. It is like a
torrential rain pouring down. Even during this time and period His Holiness
students are going through the rainbow body. It means this practice is valid.
Gerard Godet went to rainbow body. Similarly for you also realization can be
receivedit is guaranteed if you follow the instructions properly. There is no
need to doubt. His Holiness attendant, Lama Gongdu left relics of five different
colors like Longchen Rabjam. Many of His Holiness disciples have shown the
total realization of buddhahood. It is prophesized that His Holiness will have
one hundred million students who become enlightened through his teachings.
Thursday in the 11th Tibetan Month is a good day to start retreat. Generally face
East for your meditation seat. Of course, first you need to find the right retreat
place.
Please notethese teachings were not recorded, thus this is not a transcript as such, but
rather notes taken from the teachings and verified through Dungse Shenphen Dawa Norbu
Rinpoches advice and guidance.
The commentary of His Holiness Dudjom Rinpoche referred to herein, may be available upon
formal request to Dungse Shenphen Dawa Rinpoche.

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