Putri Repung Retreat Instructions Part Two

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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 protector’s 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 willsupport all practitioners. Also local spirits are sometimes joined into one’s

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 prevail$that 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 necessaryfor your realization. This is buddha’s 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. One’s driving force and

will are due to the protectors. So the subtle consciousness that takes you onto the

right path$this is due to the protectors. Once you keep the relationship to the

protectors, they will always stand by you because of their vajra oath andcommand. 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, HisHoliness 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 seventimes already in this life if it had not been for my protectors. I always had a

voice coming in my head at these times$generally 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 theancestors in France going to His Holiness to complain that they never got any


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cup for them. If the substance or material is there and offered to them, the form

it takes doesn’t matter so much.

As I said, with respect to the protectors it is important to understand that all thetermas 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 ofsupporting 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. It’s 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 thosedifferent 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 you’re 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 itloose. It cannot be defeated. Phurba is sometimes translated as ‘dagger that

pierces.’ So you have to strike$you 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 YesheTsogyal. 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 kapala$it’s 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 don’t have a bone one. You need to have at least one

good skull-bone kapala if you can. Make sure it+s 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 agood skull drum. The kapala should be what you eat and drink from$ practice

on that. Set up the long life implements.

By the way, hair represents the 100,0000 dakinis$it 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 ofmerit. So first is the place$it 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. Thereare many places that have auspicious signs in the mountains. You need a quiet,

deserted place$an 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. Don’t just

go dashing in; rather, make tsa-tsas, read scriptures, do charitable works, makeconfession 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

you’ve started. This will just invite in negative spirits$they will take theopportunity 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 butassume 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 it+s 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 slowly$maybe 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 atom$the 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 causalmerit. 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 pus$all beings see it differently according totheir 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 includedin 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 thesadhana 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 won’t 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 won’t come alone. They will come with whole retinues$

unimaginably huge scores of retinues will come. So with the power of the mindmanifest an infinity of ‘balingtas’ (offerings). All the retinues have Prime

Ministers, a cabinet, administrative staff, not to mention entire armies. Theyhave 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. It’s easy for the

kings, just a conical shape and a ball. These offerings for the kings are taken outand 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 Kilaya’s aspects and also

the light rays emanating and re-absorbing. From his heart center vajra phurbasshoot 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 outercore 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 blazingwisdom fire. There is no chance of any negative spirit entering through that$it’s 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 ishard to remember all the time. When you forget, just recreate it and feel ‘I’m 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 reflex$all 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 memory$these 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. It’s 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 out$so too, you need to keep the realization

in and not let it out. These are the disciplines.

During retreat, you’ll see mood swings, anxiety, sadness etc. These are all

irrelevant distractions. Whatever comes, constantly pray to the guru, “Please

give me your blessings$give me strength to let these things go.” Theseobstacles will vanish. These emotions are the negative perceptions that havecome to challenge your retreat. Don’t 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 for $don’t 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

commitments$whatever, let them go; don’t grasp; don’t 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 diligence$this 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 ininnumerable 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 beingswith 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 sessions$and third is dedication. If you

don’t dedicate, the seed won’t 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 fruitful$here the result will be

inexhaustible.

Finally remain in awareness, unifying subject, object and action into one

awareness. Don’t separate these out. Have no pride in the dedication, like ‘I, the

practitioner did this great practice and dedication.’ Don’t boast. Unify into one

taste and remain there.

Post Meditation As post behavior/meditation, if you come out the same self as before$then

nothing much has happened. So continue with the awareness of the practice

even when not in practice. You are not supposed to talk $not even to yourself!

With your eyes show humility; gaze with compassion; purify your perception ofeach other. See others in the nature of buddhas which is how each of you really

are. If it’s 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 simplicity$this is true virtue. The higher

your practice, the humbler you’ll become. The higher your practice, the simpleryou’ll become.

The Shrine Set-up$Same 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 withthe 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 ofKilaya. 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 lost$the 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 don’t 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

tormas$one for the senses and the other for the samaya breakers. Incense on thewrathful 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 thesweets, but don’t eat them, at least not all of them. His Holiness had miraculous

signs when he did Chime Tsog Tik, that’s 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 I’m sure.

Sometimes there are signs of the bubbling up of the nectar. For your Long Lifenectar, 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 beused 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, it’s the mandala so it’s good to do three prostrations to it threetimes a day—in 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.

Don’t give your rakta to anyone else$it 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

everything$sang, 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 animals$humans, zombies, dead rotten and semi-

rotten bodies$raw 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 wailing$with

sounds and experiences of excruciating pain here. All the elements are present at

the cemeteries$fire, water, wind and earth. The dakas and dakinis live at thestupa. 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 lotof corpses and skeletons with pieces of fresh and rotten body meat scattered

everywhere.

The Inner Meaning of the RingsThe fire circle is to burn the impurities and habitual patterns. The vajra circledemonstrates 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 rings$the 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 etc$all spontaneously self arising. You can refer to

the Nam Chak Putri to get a more detailed description$it’s more elaborate. Inthe middle of this field is Mount Meru. In the Putri Repung it is made of

skulls$in 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 ismulticolored 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 atwelve-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 thesquare. Following this the Yam of the earth begins to form… or you could go

directly from the Hung .

The Outer PalaceThis 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 thesewalls has five coats of color; red, blue, yellow, green and white. These are

transparent colors$they 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 bycrocodiles 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 withthe 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 PalaceInside 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 skeletons$some 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 isextremely 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 aspace 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 spokedwheel 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 FourSupreme Sons. But first you need to get Kilaya.


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The Point of The Approach$You 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 don’t know who you are. So at all times visualizeyourself as Kilaya$not like a statue or static picture$ but 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 Kilaya’s 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 fearor 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 theyhave 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 iswisdom 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 isn’t 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 one’s perception.

This is none other than the simultaneous arising of the field of perception and

illusion. Within the mind’s imagination$the 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 perception$to 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 andeverything 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 andevery phenomenon.

Following the mountains and the oceans of blood is Mount Meru. Although it

appears as a mountain, it is the space of the universe$universal 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 concepts$leave them behind. All phenomena are empty$ everything comes into emptiness. Generally this is what the Hung means$that

all phenomena are empty and devoid of nature. The Hung is our nature, theembodiment 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 phenomenaand 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 sun+s

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 andthen 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, red$small balls of light arise. Later

you see another color. They 12345 in layers. You’ll see different colors coming

into one$all 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 awareness$the nirmanakaya, the sambhogakaya and thedharmakaya. 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 phurbasparks 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 yum’s 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 rings$feel 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 yum+s central channel, the circle of

mantra must turn in a wheel through Kilaya and his consort+s body. It starts at

the heart of the jnanasattva; goes up out of Dorje Sempa’s mouth; up through

the throat chakra and up to the crown; then out through your mouth to the

consort’s 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 yab’s dorje. Then it goes through the dorjeand up through the yab’s 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 shouldn’t 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. Forthe 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 haven’t abandoned the passions$it is taken to transmute these. So notabandoning 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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Following this, make three circles around your body with it$first clockwise

then anticlockwise. Between each circle you can roll it in front to make it more

elegant. Once you’ve finished rolling clockwise and anti-clockwise take the

phurba in the right hand and hold it up to the sky$twirl 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 andgoing 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 one’s 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 realmsand 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 besubjugated 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 BlessingsAfter this you can add the long life practice such as Chime Tsog Tig and

accumulate as much as you can$say 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 inyour 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 doesn’t 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 heart$compel 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 doubledorje rests on the crown aperture and seals this point. This seals the door so the


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positive energy you+ve generated cannot escape and no negative energy can

enter. Then take the long life nectar $drink 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 onthe 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. Don’t 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 attainingenlightenment. Don’t, whatever you do, get into an argument. Don’t 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.

It’s important to finish before midday, best by 11am. I liked to take the blessings

at sunrise. It’s 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 tsok $then 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. It’s 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 I’d 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 totallyfulfilled 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.

Tendrel$Auspicious 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. Don’t 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 we’d offer eight medicinalsubstances and seven banners. Whatever you do don’t 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) Tsok $send a red gektor for the obstacle makers and white torma for the localdeities

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 rolling$recite the root mantra here or the razor mantra.

d) The Long Life practice

5) Close the dharmapalas6) 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 handswith 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 there$all 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 this$you

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. Don’t be rough with yourmala. It’s a samaya object. Don’t sit on it! For Kilaya, the best mala is bone; thesecond best is raksha; the third best is bodhi. You can use sandalwood oil to

make it shine and preserve it well, but don+t 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 gem$it

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 canuse gold, silver, copper or iron for your phurba. This is the best way to keep a


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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 tsok $the 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 pills$i.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 shouldrecite 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 purifyinganything 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 can’t leave you half way$

otherwise there will be a breach of practice.

Additional Points

On the accomplishment side, His Holiness talks of signs$there are more aboutthose 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 willfollow. 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 you’re allowed to make the fire for this.

Kilaya!s 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 Kilaya$do 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, dogs$now 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

unreal$here, now, we need to see everything as Kilaya$forms as Kilaya,sounds as his mantra and thoughts as his luminous display. This is important.

All phenomena now need to be taken as Kilaya’s.

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 atorrential 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

received$it 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

place9

Please note—these 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

Rinpoche’s 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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Putri Repung Retreat Instructions Part Two

Documents

Transcript of Putri Repung Retreat Instructions Part Two