Chariot of Faith Guide Sekhar Guthog c5D
Chariot of Faith Guide Sekhar Guthog c5D
Practice Requirements:
Anyone may read this text.
Chariot of Faith and Nectar for the Ears 3
Chariot of Faith
and Nectar for the Ears
A Guide to Sekhar Guthog, Tsuglag Khang,
Drowolung, Zang Phug, and Tagnya
Here I will write briefly the story of the holy place of Sekhar Guthog,
together with its holy objects.
The Glorious Bhagavan Hevajra manifested as Tombhi Heruka
and set innumerable fortunate ones in the state of buddhahood in
India. He then took rebirth in a Southern area of Tibet called Aus-
picious Five Groups (Tashi Ding-Nga) at Pesar.1 Without discourage-
ment, he went to many different parts of India where he met 108
lamas accomplished in study and practice, such as Maitripa and so
forth. He brought back all the quintessential teachings of those yogis
that are in turn the essence of all the tantras.
Naropa, Maitripa, and other yogis appointed him as their regent
in the Land of Snow to subdue the beings there. He settled in Dro-
wolung in the manner of the Glorious Hevajra, surrounded by nine
dakinis and the other deities in the middle of the celestial mansion.
From there, he ripened and liberated innumerable fortunate disciples.
4 Chariot of Faith and Nectar for the Ears
Sekhar. Also, Marpa expelled him many times from the place where
he was giving initiations to all the other disciples. Milarepa spent six
years and eight months at Marpa's place, and was disappointed seven
times. When Milarepa left, Marpa told him: "If we were to weigh the
instructions I gave you and those I gave to the other disciples, yours
would be three times more!" Marpa sealed a scroll of paper with
instructions and told Milarepa to open it only in case of extreme
distress. Also Marpa went to see Milarepa off at the Dharma Pass.
After that, Milarepa left and went quickly to practice at Zang-
phug, Tagnya, and Dzong Drug. While he was meditating in a cave
in Tagnya, he received the prophecy that he had to practice the trans-
ference of consciousness. At that time, Marpa was motivated by the
dakinis, and so he went to India three times.
Even though the Glorious Naropa had gone to the Khachö Pure
Land, due to the strength of Marpa's devotion and disregard for all
hardship, he was able to meet him. Naropa told Marpa that Tilopa
once prophesied that in Pushpahari Monastery he, Naropa, would
dispel the darkness of ignorance with the light of the self-liberated
wisdom of a disciple, Marpa, so they should meet again there. In
Pushpahari, Naropa told Marpa that in the past, the dakinis prophe-
sied the arrival of Marpa as a disciple of Tilopa. Later ,Tilopa himself
prophesied to Naropa the arrival of Marpa as a disciple, and finally,
now Naropa prophesied, "An extraordinary disciple of your disciple
will come, and he will spread the teachings extensively."
Naropa gave the complete instructions on The Wish-Fulfilling Jew-
el of the Whispered Lineage,6 The Five Cycles of Instruction of the Mind
Lineage,7 The Indivisibility of Mind and Wind in the Completion Stage,7
The Transference of Consciousness and Entering a Corpse,8 and so on. At
that time, Marpa told Naropa about his disciple Milarepa. Naropa
folded his hands at his heart and sang, "I prostrate to the one called
The One Longing for Hearing,9 who is like the snow mountain hit
by the sunlight in the pitch darkness of the northern country, Ti-
bet!" He then closed his eyes and bowed three times. Also the In-
dian mountains and trees bowed three times toward Tibet. It is said
that even nowadays the mountains and trees at Pushpahari are bent
toward Drowolung.
6 Chariot of Faith and Nectar for the Ears
Naropa also told Marpa that for thirteen generations his disciples
will go to the Khachö Pure Land and many of his followers will be arya
bodhisattvas realizing the meaning of secret mantra. Most of them will
externally behave in the manner of studying the teachings, while some
others will uphold the teachings through other behavior. He then
blessed Marpa by placing his hand on Marpa's head, and spoke the
following prophecy: “You Dharmaraja Marpa Lotsawa, who practiced
correctly and has karmic connection, listen! Go back to Central Tibet
where you will meet the fortunate disciple on the slope of a mountain
adorned with many medicinal plants, incense herbs, and so on. Go
there and work for the welfare of sentient beings. My son, you will
indeed accomplish the benefit of all beings! At Drowolung, the Zang
Phug cave is crowded with dakinis like the sky with billowy clouds.
Marpa's castle is like the universal stupa, the residence of all the fathers
of the Kagyu tradition and the source of faith for all beings. The main
entrance to the north symbolizes the coming of your disciple from that
direction; the lower door symbolizes the end of samsaric existence;
and the upper door the path to liberation. This Dharma tradition will
flourish!”
Let me describe briefly the holy objects present in this holy place.
In the Vairochana chapel, the main object of worship is Vairochana.
It is decorated with frescoes representing the Thousand Buddhas. In
the innermost part of the private apartment, there is a statue of Mar-
pa himself, at his right is Milarepa and at his left is Dagmema. The
frescoes represent the deities of the highest yoga tantra painted by
Trulku Menthepa. Above this, in the next story, the main holy object
is Buddha Shakyamuni. At his sides are Chöwang Lhundrub and
Amitayus. The frescoes are the Sixteen Arhats. Again, above this in
the central chapel, the main object is a statue of Marpa crafted by
himself known as Tsarima. It is as though Marpa himself is residing
there. At his right is his son Darma Dode, his wife Dagmema, and
Amitayus. At his left is the Venerable Milarepa and Rechung Dorje
Dragpa. The frescoes are Marpa with his son and wife surrounded
by the main four disciples,10 and the three: the Abbot, the King, and
the Teacher.11 Above this, the main objects are Buddha Shakyamuni,
Chenrezig, Amitabha, and Tilopa. The frescoes are the Kagyu lamas.
Chariot of Faith and Nectar for the Ears 7
Drowolung
This excellent holy place of Drowolung used to be called the Leaves
Garden. This holy place is located on the mountain slope where a
hundred kinds of medicinal plants are growing. It appears like a
self-generated amonig12 throne supported by lions. The lower part of
these hills is adorned with many kinds of plants and colorful flowers
that provide the main ingredient for chulen13 pills.
As described first by Naropa and Maitripa and later by Marpa,
Jetsun Mila, Rechungpa, Je Mikyö Dorje, and Jetsun Tsuglag Phreng-
wa, Drowolung's nature is the same as the twenty-four holy places,
and it's also inseparable from the glorious Oddiyana. It is a gathering
place for all dakas and dakinis. Here Marpa with his son and wife
spent most of their time, so it's full of blessings and is also the origin
and source of all the Kagyu lineages and accomplishments. It's really
a matchless place!
As a sign of the continuity of the Buddhist teachings, at its right
is a mountain range with the shape of an elephant lying down and
facing towards India. As a sign of the defeat of demons and the
non-Buddhist, at its left are some mountains with the shape of a
poisonous snake going and facing downhill. At its back are hills
resembling a white curtain, and in the front is a stream symbolizing
the flowing of accomplishments.
The main object of worship is an image of Marpa called Mean-
ingful to Behold crafted by himself and representing him at eight
years of age. At his right is his son Darma Dode, the very holy image
of the omniscient Kelsang Gyatso given by Je Ngawang Lobsang, and
the statue of Dagpo Gomtshul. At his left is his wife Dagmema, Je
Mila, and so on.
8 Chariot of Faith and Nectar for the Ears
phowa, but not even one on gronjug, the most specific technique in-
volving entering a corpse.
Even though Dagmema insisted that Marpa not go, Marpa went
three times to India. Even though Naropa had already passed away
to the Khachö Pure Land, Marpa met him and received this teaching
in Pushpahari. At that time, Naropa asked Marpa, "Is it your wish
to receive this grongjug teaching or have you been told by a dakini?"
Marpa answered that it was neither his wish nor a dakini's prophecy,
but that his disciple Milarepa had been told by a dakini. When Naro-
pa heard this, he folded his hands respectfully and recited the stanza
beginning with: "In the pitch darkness of the Northern Land,” etc.
This Zang Phug is also called the Prophecy Cave since it was first
prophesied by Marpa, and later the dakini made the prophecy to Mi-
larepa to get the instruction on gronjug. This is also the cave where
on another occasion a dakini prophesied that Milarepa would have
very quick attainments if he went to practice on the border between
Tibet and Nepal.
Later Drikhung Chenga Lingpa came from Kailash and Lachi
together with 500 monks, and they took residence in the eastern and
western hills around Drowolung.
As far as the later propagation of the Dharma, when Karma
Pagshi21 together with his disciples was going to the Chuwo Ri,23
instead of using the leather boat to cross the river flowing in front
of that mountain, he flew in the sky and had a vision of Buddha
Shakyamuni in the South having a big body and surrounded by in-
numerable other supreme emanations. Buddha was proclaiming the
Mahayana Dharma, and due to this auspicious sign, Karma Pagshi
made the prophecy that in the future, his doctrine will flourish in
the South.
Karmapa Chödrag Gyatso23 asked the great yogi Chöwang Lhun-
drub to be in charge at Drowolung, and so he was. He made restora-
tion of the Sekhar Guthog, and so on. His reincarnation, Tsuglag
Trengwa, continued in this effort and built the golden button roof
ornament of Sekhar Guthog and many residences for monks. In
particular, he composed a commentary of the Bodhisattvacharyava-
tara and set many fortunate disciples on the path to liberation. Still
12 Chariot of Faith and Nectar for the Ears
Notes:
1. It is said that Hevajra manifested in this time and area as Marpa the Transla-
tor.The Great Lhodragpa is an epithet for Marpa.
2. Tib. Sekhar Dumbo.
3. Dagmema was Marpa’s wife.
4. Tibetan beer.
5. Tib. sNyan brGyud Yid bZhin Norbu.
6. Tib. Thugs brGyud gDams Ngag sKor lNga.
7. Tib. rDzog Rim rLung Sems gNyis Med.
8. Tib. ‘Pho ba Grong ‘Jug.
9. Milarepa’s name, Tib. Thöpa Ga.
10. Marpa’s four main disciples were Ngogtön Chögu Dorje, Tshurtön Wang-
nge, Metön Tshönpo, and Milarepa.
11. “The Abbot, the King, and the Teacher” is a traditional way of referring to
the three figures who were instrumental in establishing Buddhism in Tibet.
The abbot was Shantarakshita, the king was King Trisong Detsen, and the
teacher was Guru Padmasambhava.
12. Amonig is a particular black, square stone found in this region. Tradition-
ally, the origin of this type of stone is said to be the Heaven of Thirty-Three.
13. Taking the Essence pills, or chulen pills, are used in an advanced fasting
practice in which the practitioner learns to sustain themselves on only the
pills and water. Some great yogis learn to subsist on the pills for a lifetime. It
is said that the practice leads to increased mental clarity, as well as saving the
time normally taken to gather and prepare food.
14. Tib. Chö La.
15. Probably Gö Lotsawa Khugpa Lhetse.
16. Drogmi Shakya Yeshe.
17. Tib. Marpa Ja Zigma. This name refers to the popular story of Marpa trans-
ferring his son’s consciousness to the body of a pigeon in order to send the
son to India.
18. Tib. zang: copper; phug: cave.
19. “Father, mother, and son” refer to Marpa, Dagmema, and Milarepa re-
specctively.
20. Tib. Chagya Chenpo, the practice of Mahamudra.
21. The Second Karmapa Chökyi Lama (1204-1283).
22. One of the four biggest mountains in Tibet, famous for its 108 water springs.
23. The Seventh Karmapa (1454-1506).
14 Chariot of Faith and Nectar for the Ears
Colophon:
This text had no colophon or information about the author. It is possibly by
Chökyi Lodrö, the 34th Holder of the Drikung Throne, otherwise known as
Könchog Tenzin Chökyi Lodrö (dkon mchog bstan 'dzin chos kyi blo gros), but
it is not certain.
Translated by Teresa Bianca and Sherab Dhargye, Dharmsala, 2004. Lightly ed-
ited by Sarah Shifferd for FPMT Education Services, November 2014.
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