on Namcho Amitabha, Karma Chakme and the protector Shingkyong: a possible protector of chaplains…
Yesterday I performed the Namcho Amitabha sadhana for the practice of the pure land of Dewachen for a friend whose father and brother are close to death, and to honor a number of people who have recently passed away.
Earlier in the week six patients who I worked with as a chaplain died, and I also dedicated the performance of this sadhana, and the offering of all the appropriate tormas for them as well.
The body of this text was revealed and composed by the first Karma Chakme, Raga Asey (1613-1678) and includes prayers by the terton Mingyur Dorje (1645-1667). It includes a longevity practice associated with Hayagriva and Amitabha by Nedo Sanje, an Amitabha tsok composed by the 14th Gyalwa Karmapa, and a selection of prayers, offerings, and supplications to Shingkyong and his consort: protectors of the practice of the pure land of Dewachen.
I was lucky enough to receive the transmission for this practice from the present 7th Karma Chakme (Karma Tenzin Trinley Kunchab Pal Zangpo, b. 1926) himself at his recently completed monastery in Pharphing, Nepal in 2008. Half way through the lung (reading transmission) he paused to enthusiastically say, “I wrote this, I wrote this!”.
It was a great honor to have had the chance to recieve this practice directly from the reincarnation of its originator. Perhaps it was the result of meeting Rinpoche in 2001 when he was giving the blessings of the transmission of Raga Asey’s The Union of Mahamudra and Dzogchen: The Direct instructions of the Compassionate One, a seminal text written by the first Karma Chakme Rinpoche.
The dharma lineage of Karma Chakme is pithy, inspiring, and bare bones; it is essential in that it is oriented towards the essence, essence dharma, and not so much concerned with the trappings of form and institution. It is bare bones in that it is a root lineage, it is all that you need.
I have found much guidance in how Raga Asey modelled his path; there is so much beauty in his simplicity, his deep practice and his sense of personal empowerment creates life within me. This personal empowerment in particular reflects his heartfelt conviction in his innate buddha qualities, the essential spaciousness of his mind, and the presence of connection to his lineage, both physical and non. Raga Asey’s writings are a balm for me; a soothing reassurance that it’s all okay. Things are fine- they are what they are; rich and luminous (they are apparent) and they are empty of essence; no different in reality from anything else that occurs/appears.
Raga Asey was a great mahasiddha of both the Kagyu and Nyingma lineages, I pray that he inspires us in the west to take our seats and claim our own natural liberation and nurture its growth with sensitivity and creativity!
Namcho Amitabha is a wonderful practice. The intimate blessings of Amitabha feel woven throughout the text, as does the purity and power of practice demonstrated by Raga Asey, the 14th Karmapa Thegchock Dorje, as well as the prodigious Mingyur Dorje.
Personally, I felt happy to offer this practice to the patients whose lives I recently became part of in the hospital as they came to the end of their respective lives. As I made offerings to Amitabha I also offered my own tenderness, caring and concern for those whom I was performing this practice. As visualized ambrosial nectar descended from Amitabha to myself, and those whose presence I was holding in my mind, I felt that they were bathed with soothing awakening, heightened awareness, and self-empowerment.
The recitation of Amitabha’s mantra became their armor; melting any hinderance to rebirth with full clarity of mind; dissolving any lingering anger, hatred, jealousy and weariness; warming and massaging their hearts that compassion may arise with ease and joy.
As I performed the long-life practice, I offered the blessing of longevity of Hayagriva to everyone present, my patron and her daughter, and all of their family, as well as that of all the family and friends who I came to meet as we gathered around their dying loved ones.
During the practice of making offerings and supplications to Shingkyong and his consort the power of Namcho Amitabha practice became evident.
As Shingkyong approaches, his body black, and his face that of a black lion, he rushes forward upon an enraged black stallion armed in one hand with a banner, and red tormas in the other that he hurls at his enemies. Approaching with symmetrical wrathful power is his consort Dzakadza, red in color, upon a red demonic steed; she wields a trident and a human heart. Their power is both burning and haunting. Any and all distractions; the inner blockages of fear and attachment, lingering worry, ill-will, and impotence are completely destroyed. Through the commitment of Shingkyong and his retinue, the efficacy of Amitabha’s vow to benefit all beings in the buddha-realm of Sukhavati (Dewachen) is bolstered and becomes even more magnificent. You can read more about this vow as it is explained in the Sukavativhuya sutra here.
Indeed the commitment of Shingkyong and his retinue around the activity of transitioning from this life to the next, and perhaps by extension the commitment to those who aid others in their own transition from this life to the next, is clearly described within this practice. They will clear all obstacles that make the journey treacherous, bring those stuck in the background all the way to the fore: Dewachen. They will ride with, and accompany them with their terrible retinue.
The text is explicit in how all obstructions will be destroyed, that all who get in the way will be slain, their hearts removed, and their abodes destroyed by fire; that all spirits and ghosts, all who torment, will be subjugated, and that all curses and black magic will be reversed. Indeed when performing this part of the practice I can really feel their powerful presence!
As the session closed, I found myself feeling connected to Amitabha and confident that benefit was created for everyone who I was practicing on behalf of. They were protected in their transition from this life to the next, and seeds of auspiciousness were planted for their experience during the bardo and for the journey ahead of them…
Additionally, I have become very curious about how Shingkyong and Dzakadza and their retinue of bamros relate to chaplains. I feel connected to them, and I feel their ever-present watchful eye, and when skies darken, perhaps it is they who come to dispel fear, doubt and tentativeness in all we do.
May they guide us as we serve others!
what’s the name of this practice? I only know the short sadhana for Buddha Amitabha from the Namchoe.
Tashi Delek Matthew,
The practice is generally known as The practice of Amitabha and the Pureland of Dewachen from the Namcho. From what I recall, it can be purchased from Karma Triyana Dharmachakra (try this link). The pecha I have was translated by Lama Kunga (Ed Van Tassel) who sadly passed away in 2001- I can to know him through the late Bokar Rinpoche.
Hope this helps!
If you are interested in getting deeper into this special Dharmapala I would consider requesting Kyabje Tenga Rinpoche or Kyabje Sangye Nyenpa Rinpoche for teaching on it, as the Protector is closely related to Benchen Gompa.
All the best
May it be so!
Thank you Tashi!
Thank you for your writing. I was happy to have stayed at the Neydo Gompa in Pharping for a week, discussing with the monks, having lessons with Khenpo Pema Rangdol and at the end receiving Rinpoche Karma Chakme’s blessings.