Dön-pa (’don pa) in Tibetan means chant or liturgical recitation – the repetition of texts and practices. This can be performed almost as a monotone or with melody, according to tradition. With dön-pa the words are important and we are paying attention to the words whilst we are chanting them. There are two types of dön-pa: Sutric and Tantric. In Sutric dön-pa it is the meaning of the words which is the focus. In Tantric dön-pa the words are used as a guide to visualisation. The melody is employed in order to give power to the words – to animate them.
Yang (dByangs)or Dzogchen Gardang (rDzogs chen sGar gDangs) are terms we usually translate as yogic song. There is no translation in English for these words as they do not equate to anything within Western religions or spiritual traditions. We have to say ‘yogic song’, because the word ‘song’ on its own would relate to the word lu (gLu)which describes a song such as a folk song. With yang the meaning of the words which are sung are not conceptually followed. With yang there is no concept – it is a Dzogchen practice. The primary function is finding the presence of awareness in the dimension of the sound. For this transmission is required, both for the method and for the vajra melody of the yang.
There tends to be an assumption that any vocal practice which is melodic is yang and everything less tuneful is dön-pa. This is not necessarily true. For instance, the Lama’i Naljor of Ma-gÇig Labdrön is tuneful, but it is Tantric dön-pa; whereas the fast recitation of Vajra Guru mantra is almost monotone in form, yet it is regarded as yang. It is not the melody or lack of it that is central to whether a practice is dön-pa or yang, it is whether one follows the meaning of the words conceptually or whether one finds the presence of awareness in the dimension of the sound.
It is important to let the voice flow naturally when singing yang – to be open and relaxed, and to allow the voice its natural boldness and freedom. Quite apart from the value of yang – singing in itself is an invigorating, expansive practice which is important in all cultures.
Some forms of yang are accompanied by vajra instruments and some are not. When talking about yang, the instruments are as much a part of the development of the sound as is the voice and one finds the presence of one awareness in the dimension of the sound of voice and instruments. The sounds of the instruments enhance and develop awareness of the dimension of sound.
There should be no straining or forcing during yang. Although yang is a Dzogchen practice and therefore group singing is not traditional – group practice has been found to be helpful as an introduction to yang in terms of developing the ability to perform yang correctly. In order to progress in one’s practice of yang, therefore – one should follow the umdzé (chant leader) closely in order to maintain awareness of pitch, timbre, rhythm, phrasing, crescendo, and diminuendo.
Some of the practices we sing involve sustaining notes for an entire extended breath. If your capacity to sustain a note is not as great as the umdzé’s, do not snatch breaths in order to sustain the note, as this can disrupt the flow of energy and disturb the functioning of the yang. Take a natural breath and either simply wait for the umdzé to conclude, or continue to sing the note until the umdzé finishes. It is important to conclude when the umdzé concludes rather than entering into competition with the umdzé as to who can maintain the longest note. Do not worry about the quivering or faltering notes – these are all an aspect of your vocal energy, and as such are part of the practice. The principle is not to be a perfect part of a perfect choir – but to enter into the dimension of sound.
Some of the yang we sing are quite complicated in the variance of quality of sound. Try to be aware of these changes and complications, even if you cannot perform them all straight away. Try to avoid evening out the melody in order to make it easier to sing. For instance, there can be a tendency to let a trill of five notes slip into three because it is easier. Western people—apart from those with training in serious music (classical / jazz etcetera)—are used to the modalities of pop music and folk music in which the tempo and volume are quite even and there is therefore often a tendency to flatten or homogenise yang according to a modality which seems more familiar.
The Aro gTér Lineage practices are mainly short and simple. They can be learned relatively quickly and easily so that we can always have practice at our disposal. This simplicity, however, can be deceptive. The subtlety of the variations in yang need to be practised. The core practices of the Confederate Sanghas of Aro are: the Seven Line song of Padmasambhava (Dorje Tsig-dun) to various tunes; the mantras of Padmasambhava and Yeshé Tsogyel; the Lama’i Naljor of Ma-gÇig Labdrön; the long life mantra of Padmasambhava and Mandarava; and long-life wish-paths.
Dorje Tsig Dun
Thunderbolt phrase seven
The seven thunderbolt phrases.
Seven phrases expressing our indestructible essential enlightened nature
Hung. Ögyen yul gi nub chang tsam
Hung. Ögyen region northwest limpid clearness-transmutation
Hung. Only in the north west land of Ögyen
Hung. Ögyen, beginningless self-luminous mind, the origin of tantra
Pema késar dongpo la
Lotus heart deep in
Born from a lotus in full bloom
The heart of the lotus is that enlightenment is always self-existent.
Yatsen chögi ngödrüp nyé
Miraculous supreme appearance accomplishment realisation
Having realised marvellous and supreme attainments
Padmasambhava displays realisation of siddhis
Pema jung-né shé-su drag
Lotus born thus who
You are the lotus-born
Thus self-liberation is effortless and spontaneous
Khordu khandro mangpo khor
Circle khandro many surrounded
Surrounded by a kyil’khor of khandros (sky dancers)
Cyclic existence, our natural experience displayed as the elements,
spontaneously teach us – we are self-taught in the process of our
experience.
Kyé-kyi jésu dagdrüp kyi
Generation completion pure practice your
I commit to following your practice
We realise divisionless wisdom-mind through practice
Ching-gyi lob-chir sheg-su sol
Transmission blessings outwards please give
Please give us your blessings
I receive transmission and recognise my own mind as Padmasambhava
Guru Pema Siddhi Hung
Lama lotus accomplishment Hung
I arise as Padmasambhava
The last line ‘Guru Pema Siddhi Hung’—is an eighth line that encompasses the mantra of Padmasambhava which in full is
Om A’a: Hung Bendzra Guru Pema Siddhi Hung.
This inspirational song can be viewed in three ways:
1. as a Sutric dön-pa telling the story of the life and qualities of Padmasambhava as the historical Tantric Buddha;
2. as a Tantric dön-pa, a Lama’i Naljor with Padmasambhava as the Tantric Buddha transmitting his siddhis;
3. as yang or Dzogchen gar-dang that explodes our ordinary perception so that we instantaneously arise as Padmasambhava with all his qualities and attainments.
In line four there is an exoteric and esoteric meaning for being born from a lotus. In the exoteric meaning Padmasambhava actually said to be born from a lotus flower. He is so special that he has an extraordinary birth. However, the esoteric meaning is that the lotus is actually a woman’s lotus, her womb and vagina. So that Padmasambhava was born in an entirely ordinary way. From the Sutric and inspirational viewpoint we need Padmasambhava to be special because we cannot view ourselves as inspirational. However Vajrayana turns this inside out and reveals the inspirational fact that Padmasambhava was lotus born – born from the secret lotus. Because of this we can be inspired that we too can attain the qualities of Padmasambhava.
In line five khandro refers to khandros and pawos. It is not gender specific in this context. The female form is khandroma (mKha’gro ma) but khandro without the female suffix means both female and female ‘sky goers’—or ‘sky dancers’.
Om A’a: Hung Bendzra Guru Pema Siddhi Hung.
This is the mantra of Padmasambhava. In terms of the mantra of Padmasambhava being yang, the primary function is to find the presence of awareness in the dimension of sound – but there is also a secondary function with this mantra: that of massaging the rTsa rLung. The song is a ‘psychic massage’ of the rTsa rLung system at the level of energy via sound and breath control. rTsa are the spatial nerves and rLung is the spatial wind or energy that flows according to their patterns.
We sing the mantra of Padmasambhava in three different ways for differing reasons vis-à-vis their effect on the rTsa rLung system. Four contrasting qualities of sound are used in the singing: hard and soft; loud and quiet; fast and slow; high and low. Once the subtlety of the changes in quality of the sound are mastered, the singing of the mantra becomes a powerful experience and a valuable tool in terms of practising with the different characteristics of our own energy.
1. In the first method the syllables are sung with long protracted notes. The speed at which it is sung depends on the breath capacity of the umdzé. Whatever speed the umdzé sings the mantra is the speed everyone sings it, whether individuals have greater or lesser breath capacity. If your breath is not as long as the umdzé’s, do not snatch a quick breath, just breathe again normally and either wait for the leader to finish or start to sing the note again until the umdzé finishes. Snatching a breath can disrupt the effect of the long sound on the rTsa rLung system. Done in this long, slow way, the mantra is useful for working with excitable and distracted states and for helping to develop concentration.
2. The medium speed method of singing the mantra is useful for working with emotional states.
3. The fast method of singing the mantra is accompanied by rolmo (cymbals) and drums, or any percussion instruments. It is important to closely follow the speed and rhythm of the umdzé playing rolmo. This method is useful for working with dullness, sleepiness and lack of energy.
Om A’a: Hung Bendzra Guru Jnana Sagara Bam Ha Ri Ni Sa Siddhi Hung:
This is the mantra of Yeshé
Tsogyel, the female Tantric Buddha and consort of Padmasambhava.
Bam Ha Ri Ni Sa are the
syllables of the five elements moving from emptiness through to form –
from space through air, fire and water to earth.
Om A’a: Hung Bendzra Guru Pema Siddhi Ayu-shé Hung Niri Dza
This is the long-life mantra of Padmasambhava and Mandarava yab-yum. Mandarava was an Indian princess—daughter of the King of Zahor—and the first consort of Padmasambhava.
A
Om Ma-gÇig ma la solwa deb
Mind Ma-gÇig Labdrön invoke
Om. I pray to Ma-gÇig Labdrön
I unify with the white Om at Ma-gÇig Labdrön’s forehead.
A’a: Ma-gÇig ma la solwa deb
Speech Ma-gÇig Labdrön invoke
A’a: I invoke Ma-gÇig Labdrön
I unify with the red A’a at Ma-gÇig Labdrön’s throat.
Hung Ma gÇig ma la solwa deb
Body Ma-gÇig Labdrön invoke
Hung. I invoke Ma-gÇig Labdrön
I unify with the blue Hung at Ma-gÇig Labdrön’s heart.
Karpo Om gyi jingyi lob
White – mind transmission
I pray for blessings from the white Om at her forehead
I receive the transmission of the white Om
Marpo A’a: gyi jingyi lob
Red – speech transmission
I pray for blessings from the red A’a at her throat
I receive the transmission of the red A’a
Ngönpo hung gyi jingyi lob
Blue – body transmission
I pray for blessings from the blue Hung at her heart
I receive the transmission of the blue Hung
Ku sung thug gyi jing chen phob
Unification communication awareness descend
Let your great non-dual communication descend
I unify with her enlightened qualities of body, speech and mind
Ma yum chen go phang tob par shog
Great mother realised receive allow
Great Mother please be the means for us receiving transmission of your attainment
I become unified with enlightened qualities of the Great Mother.
Phat:
Cut.
I explode the envisionment into wisdom space.
Om A’a: Hung Om A’a: Hung Om A’a: Hung
I repeatedly receive transmission
I repeatedly receive the three lights of transmission through Om A’a: and Hung
Phat: Phat: Phat:
I repeatedly explode the envisionment and instantaneously arise as Ma-gÇig Labdrön.
A
All appearances dissolve into the sound of the white A
I remain in the state of Rigpa.
Ma-gÇig Labdrön is a famous Tibetan female Master and the incarnation of Yeshé Tsogyel. She is noted for practising gÇod – an extremely powerful and wrathful practice. The melody of this Lama’i Naljor has been given to us through Ngak’chang Rinpoche from the lineage of Kyabjé Chhi’mèd Rig’dzin Rinpoche. Chhi’mèd Rig’dzin Rinpoche in a previous incarnation was Ma-gÇig Labdrön’s son Gyalwa Thöndrüp. As Gyalwa Thöndrüp, he requested a simple Lama’i Naljor which used his mother as the focus. Ma-gÇig Labdrön taught Gyalwa Thöndrüp this practice with the melody with which you are familiar. Chhi’mèd Rig’dzin Rinpoche used to say that he could still remember Ma-gÇig Labdrön’s voice as she chanted it to him.
This practice is a Tantric dön-pa. Ma-gÇig Labdrön can be seen as an external figure from whom we receive transmission and inspiration. We aspire to attain her qualities. Then we can visualise merging with Ma-gÇig Labdrön through receiving transmission of her qualities of mind, speech, and body through receiving the light rays from her forehead, throat, and heart. The syllables of Om A’a: and Hung are visualised at her forehead, throat, and heart and appear reciprocally at our forehead, throat, and heart as we receive transmission of three coloured lights. Then we may arise spontaneously as Ma-gÇig Labdrön.
The verse is chanted three times. Then the visualisation is cut with the wrathful syllable Phat: The chant is accompanied by bell and gÇod drum. The instruments should be played in unison throughout. It is especially important that the drums remain in time with each other when they are played faster at the end. Always take your lead from the umdzé.
After chanting the verses three times Om A’a: Hung is chanted over and over again. This is practised individually with everyone chanting at their own pace and pitch. When the leader starts to play the gÇod drum a little faster, this is the signal to stop the Om A’a: Hung. Then the kangling (rKang gLing – femur trumpet) is sounded.
The final part of the practice is the Dzogchen aspect of the Lama’i Naljor while the drum and bell continue to be played. Explode the visualisation into space and arise again as Ma-gÇig Labdrön several times through sounding the syllable Phat. Finally the white A is sounded together at the end of the song, after the instruments have been put down. We should remain in the space we find ourselves without thought or referentiality.
These are inspirational wishes for the long life and health of our Lamas. We wish this because of our devotion to our Lamas and our hope that they will be healthy and live long in order to serve the needs of beings. It for our own benefit that we chant these inspirational wishes – in order that we are able to be with our teachers for a long time and receive many teachings and empowerments – and that we are able to have them reside amongst us as a continual source of inspiration.
