The Daily Practice. Temple White Lotus, LLC.

Transcription

1 The Daily Practice Temple White Lotus, LLC. The Daily Devotions, Meditations, and Basic Practices: Lam-Rim, Blessing of Speech, Daily Mantras, and the Preliminary Practice of Ngondro.

2 TABLE OF CONTENTS LAM-RIM PRAYERS: CALLING THE GURU FROM AFAR PAGE 2 BLESSING OF SPEECH AND DAILY MANTRAS PAGE 22 MAHAMUDHRA PRELIMINARY PRACTICE (NGONDRO) PAGE 33 1

3 LAM-RIM PRAYERS Calling the Guru from Afar A Tormented Wail, Quickly Drawing Forth the Blessing of the Lama, the Inseparable Three Kayas 2

4 LA MA KHYEN Lama, think of me. LA MA KHYEN Lama, think of me. LA MA KHYEN Lama, think of me. SANG GYÄ KÜN GYI YE SHE DE CHHEN CHHÖ KUR RO CHIG The wisdom of great bliss of all buddhas, one taste with the dharmakaya, DE NYI DRIN CHÄN LA MA KÜN GYI RANG ZHIN THAR THUG Is itself the ultimate nature of all kind lamas. LA MA CHHÖ KYI KU LA NYING NÄ SÖL WA DEB SO I beseech you, Lama, dharmakaya, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. YE SHE GYU MÄI RANG NANG GYÄL WA YÄN LAG DÜN DÄN Wisdom s own illusory appearance, the conqueror with seven branches, DE NYI DRIN CHÄN LA MA KÜN GYI TRÜL ZHI THAR THUG Is itself the ultimate basis of emanation of all kind lamas. LA MA LONG CHÖ DZOG KUR NYING NÄ SÖL WA DEB SO I beseech you, Lama, sambhogakaya, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. 3

5 JI NYE DÜL JÄI KHAM ZHIN NA TSHOG TRÜL PÄI RÖL GAR The play of various emanations, suiting the dispositions of the many to be subdued, DE NYI DRIN CHÄN LA MA LONG CHÖ DZOG KÜI NAM GYUR Is itself the behavior of the sambhogakaya of the kind lamas. LA MA TRÜL PÄI KU LA NYING NÄ SÖL WA DEB SO I beseech you, Lama, nirmanakaya, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. KU SUM YER ME RÖL PA LA MÄI ZUG SU SHAR WA The play of the inseparable three kayas, appearing in the form of the lama, DE NYI DRIN CHÄN LA MA KÜN GYI NGO WO CHIG NYI Is itself one with the very essence of all kind lamas. KU SUM YER ME LA MAR NYING NÄ SÖL WA DEB SO I beseech you, Lama, the inseparable three kayas, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. YI DAM ZHI THRO RAB JAM KÜN KYANG LA MÄI RANG ZHIN All the infinite peaceful and wrathful yidams are also the lama s nature, DRIN CHÄN LA MA NYI LÄ YI DAM LOG SU ME PÄ And since no yidam exists apart from the kind lama himself, 4

6 YI DAM KÜN DÜ LA MAR NYING NÄ SÖL WA DEB SO I beseech you, Lama, who comprises all yidams, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. SANG GYÄ KÜN GYI CHI ZUG LA MÄI NAM PAR SHAR WÄ The ordinary form of all buddhas arises in the aspect of the lama, DRIN CHÄN LA MA NYI LÄ SANG GYÄ LOG SU MI MIG Therefore no buddhas are observed apart from the kind lama himself. SANG GYÄ KÜN DÜ LA MAR NYING NÄ SÖL WA DEB SO I beseech you, Lama, who comprises all buddhas, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. GYÄL KÜN KHYEN TSE NÜ PÄI RANG ZUG LA MAR SHAR WÄ The very form of all conquerors wisdom, compassion, and power arises as the lama; PHAG CHHOG RIG SUM GÖN KYANG DRIN CHÄN LA MA NYI YIN Therefore, the supreme arya lords of the three types are also the kind lama himself. RIG SUM CHIG DÜ LA MAR NYING NÄ SÖL WA DEB SO I beseech you, Lama, who combines three families in one, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. 5

7 RIG GYA RIG NGA RIG SUM JI NYE TRO YANG LA MA The hundred, five, and three types, however many elaborated, are the lama. DE KÜN GANG DU DU WÄI KHYAB DAG NYI KYANG LA MA The pervasive master himself in whom they are all included is also the lama. LA MA RIG KÜN DAG POR NYING NÄ SÖL WA DEB SO I beseech you, Lama, as master of all the types, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. SANG GYÄ CHHÖ DANG GE DÜN KÜN GYI JE PO LA MA The creator of all buddhas, Dharma, and Sangha is the lama. CHIG CHHOG KYAB SUM KÜN DÜ DRIN CHÄN LA MA NYI YIN The one who combines all three refuges is the kind lama himself. KYAB KÜN DÜ ZHÄL LA MAR NYING NÄ SÖL WA DEB SO I beseech you, Lama, whose presence combines all refuges, DI CHHI BAR DO KÜN TU DRÄL ME JE SU ZUNG SHIG Please guide me always without separation, in this life, future lives, and the bardo. SANG GYÄ KÜN GYI RANG ZUG LA MÄI NAM PAR SHAR NÄ Thinking of how the actual form of all buddhas arises in the aspect of the lama TSE WÄ JE SU DZIN TSHÜL SAM KYIN LA MA DRÄN NO And mercifully guides me reminds me of you, Lama. 6

8 SANG GYÄ KÜN GYI PANG PÄI KÄL CHHÄ NYAM THAG DAG LA Thinking of how you show the excellent unmistaken path to me, MA NOR LAM ZANG TÄN TSHÜL SAM KYIN LA MA DRÄN NO An unfortunate wretched being, abandoned by all the buddhas reminds me of you, Lama. NYE KA DÖN CHHEI TEN ZANG KHE NYEN KYI DUG DAM GA Thinking of this excellent body, highly meaningful and difficult to obtain, MA NOR NYING PO LEN DÖ SAM KYIN LA MA DRÄN NO And wishing to take its essence with unerring choice between gain and loss, happiness and suffering reminds me of you, Lama. LO BUR CHHI WÄI JIG CHHEN RANG GI THOG TU WÄ NÄ Thinking of the experience of not knowing what to do when the great fear of death CHI JA TÖL ME NGANG TSHÜL SAM KYIN LA MA DRÄN NO Suddenly descends upon me reminds me of you, Lama. TSHE DII PHÜN TSHOG KÜN DANG DA TA LO BUR DRÄL NÄ Thinking of the experience of just now suddenly separating from all the perfections of this life, CHIG PUR DRO WÄI NGANG TSHÜL SAM KYIN LA MA DRÄN NO And going on alone reminds me of you, Lama. JIG RUNG NYÄL WÄI ME NANG RANG LÜ JEN PAR LHUNG NÄ Thinking of the experience of my naked body falling into the terrifying fi res of hell ZÖ LAG ME PÄI NGANG TSHÜL SAM KYIN LA MA DRÄN NO And being unable to bear it reminds me of you, Lama. 7

9 KÄL CHHÄ YI DAG NÄ SU ZÄ KOM CHHU THIG ME PÄI Thinking of how the suffering of hunger and thirst, without a drop of water, DUG NGÄL NGÖN SUM NYONG TSHÜL SAM KYIN LA MA DRÄN NO Is directly experienced in the unfortunate preta realm reminds me of you, Lama. LÜN MONG DÜ DROR GYUR NÄ SHIN TU MI DUG KÄL NGÄN Thinking of how very repulsive and wretched it is to become a foolish stupid animal DE DRA RANG THOG NYONG TSHÜL SAM KYIN LA MA DRÄN NO And what it would be like to experience it myself reminds me of you, Lama. NYAM THAG NGÄN SONG NÄ DER DA TA LHUNG LA NYE WÄ Thinking of a refuge to protect me from this, DI LÄ KYOB PÄI KYAB SHIG SAM KYIN LA MA DRÄN NO Since I am now about to fall into the wretched states of bad migration reminds me of you, Lama. KAR NAG LÄ KYI NYONG WA ZHIB CHING THRA WÄI JUG DOG Thinking of how white and black actions are experienced JI ZHIN LAG LEN DEB TSHÜL SAM KYIN LA MA DRÄN NO And of how to practice thorough and precise engagement and restraint reminds me of you, Lama. THA ME SI PÄI TSÖN KHANG DUG NGÄL KÜN GYI JUNG KHUNG Thinking of a method to escape this prison of endless existences, DI LÄ THAR PÄI THAB SHIG SAM KYIN LA MA DRÄN NO The source of all suffering reminds me of you, Lama. JIG RUNG SI TSHÖI LONG DU KHA KHYAB NYAM THAG MA GÄN 8

10 Thinking of the plight of my pitiful old mothers, pervasive as space, LHUNG ZHING NAR WÄI NGANG TSHÜL SAM KYIN LA MA DRÄN NO Fallen amidst the fearful ocean of samsara and tormented there reminds me of you, Lama. DE CHHIR LAM TSO SUM DANG RIM NYI ZAB MÖI NYAM NYONG Therefore, Lama, please bless me to generate in my mental continuum TSÖL ME GYÜ LA KYE WAR LA MÄ JIN GYI LOB SHIG Effortless experience of the profound three principles of the path and the two stages. SHUG DRAG NGE JUNG SAM PÄ THAR PÄI TSÄN SA ZIN CHHIR Please bless me to strive in one-pointed practice of the three trainings with the intense thought of renunciation, LAB SUM TSE CHIG DRUB LA TSÖN PAR JIN GYI LOB SHIG In order to reach the secure state of liberation DRO KÜN RANG NYI CHIG PÜ DRÖL WÄI LHAG SAM KHUR GYI Please bless me to train in the precious supreme bodhichitta with the special attitude RIN CHHEN JANG CHHUB SEM CHHOG JONG PAR JIN GYI LOB SHIG Taking responsibility to liberate all migrators by myself alone. LAB CHHEN GYÄL SÄ CHÖ PÄI PHA THAR DRÖ PÄI NYING TOB Please bless me to follow after the ocean of conquerors with the will to cross GYÄL WA GYA TSHÖI JE SU JUG PAR JIN GYI LOB SHIG To the very end of the great waves of deeds of the conquerors children. TONG DANG TEN JUNG NANG TONG CHIG DROG CHIG TU CHHAR 9

11 WÄI Please bless me to realize the supreme view, free of extremes, THA DRÄL TA WÄI YANG TSE TOG PAR JIN GYI LOB SHIG In which emptiness and dependent arising, appearance and emptiness, complement each other. ZHI YI KYE CHHI BAR DO KU SUM LAM DU KHYER WÄI Please bless me quickly to generate the experience of taking the three kayas into the path, MIN JE NYAM NYONG NYUR DU KYE WAR JIN GYI LOB SHIG Ripening the bases of birth, death, and bardo. LUNG SEM U MAR THIM PÄI GA ZHI TONG ZHII RÖL WA Please bless me to arise as the illusory divine body itself, the play of the four joys and four emptinesses GYU MÄI LHA KU NYI DU CHHAR WAR JIN GYI LOB SHIG The wind and mind absorb in the central channel. ZUNG DZIN SHÜN PA BÜ PÄI NYUG MÄI RANG ZHÄL JEN PA Please bless me to meet the ultimate lama the bare face of my innate mind NÄ LUG DÖN GYI LA MA JÄL WAR JIN GYI LOB SHIG With the covering of perception (of true existence) and perceiving (it as true) removed. DRIB NYI TRÖ PA ZÄ PÄI DE CHHEN CHHÖ KÜI LONG DU Please bless me to be one with your three secrets, Lama, in the vast dharmakaya of great bliss, RANG DANG LA MÄI SANG SUM CHIG TU JIN GYI LOB SHIG Which has exhausted the elaborations of the two obscurations. DOR NA JANG CHHEN BAR DU NYING Ü DRÄL ME ZHUG NÄ In short, please abide inseparably in the center of my heart 10

12 until the great enlightenment, PHA JE BU YI ZIN PAR TSE WÄ JIN GYI LOB SHIG And mercifully bless me, the child, to follow after you, the father. LA MA KHYEN Lama, think of me. LA MA KHYEN Lama, think of me. LA MA KHYEN Lama, think of me. After reciting these verses, recite any requesting prayers to your own Guru that you wish. PÄL DÄN LA MÄI NAM PAR TAR PA LA May I not arise heresy even for a second KÄ CHIG TSAM YANG LOG TA MI KYE SHING In the actions of the glorious Guru. CHI DZE LEG PAR TONG WÄ MO GO KYI May I regard whatever actions are done as pure. LA MÄI JIN LAB SEM LA JUG PAR SHOG [With this devotion] may I receive the blessings of the Guru in my heart. Then recite the following verse and meditate on the Guru entering your heart. PÄL DÄN TSA WÄI LA MA RIN PO CHE Magnificent and precious root Guru, DAG GI NYING KAR PA MÖI TENG ZHUG LA Please abide on the lotus seat at my heart. 11

13 KA DRIN CHEN PÖI GO NÄ JE ZUNG TE Guide me with your great kindness, KU SUNG TUG KYI NGÖ DRUB TSÄL DU SÖL And grant me the realizations of your holy body, speech, and mind. The Foundation of All Good Qualities YÖN TÄN KÜN GYI ZHIR GYUR DRIN CHÄN JE The foundation of all good qualities is the kind and perfect, pure Guru; TSHÜL ZHIN TEN PA LAM GYI TSA WA RU Correct devotion to him is the root of the path. LEG PAR THONG NÄ BÄ PA DU MA YI By clearly seeing this and applying great eff ort, GÜ PA CHHEN PÖ TEN PAR JIN GYI LOB Please bless me to rely upon him with great respect. LÄN CHIG NYE PÄI DÄL WÄI TEN ZANG DI Understanding that the precious freedom of this rebirth is found only once, SHIN TU NYE KA DÖN CHHEN SHE GYUR NÄ Is greatly meaningful, and is difficult to find again, NYIN TSHÄN KÜN TU NYING PO LEN PÄI LO Please bless me to generate the mind that unceasingly, 12

14 GYÜN CHHÄ ME PAR KYE WAR JIN GYI LOB Day and night, takes its essence. LÜ SOG YO WA CHHU YI CHHU BUR ZHIN This life is as impermanent as a water bubble; NYUR DU JIG PÄI CHHI WA DRÄN PA DANG Remember how quickly it decays and death comes. SHI WÄI JE SU LÜ DANG DRIB MA ZHIN Aft er death, just like a shadow follows the body, KAR NAG LÜ DRÄ CHHI ZHIN DRANG WA LA The results of black and white karma follow. NGE PA TÄN PO NYE NÄ NYE PÄI TSHOG Finding firm and definite conviction in this, THRA ZHING THRA WA NAM KYANG PONG BA DANG Please bless me always to be careful GE TSHOG THA DAG DRUB PAR JE PA LA To abandon even the slightest negativiti es TAG TU BAG DANG DÄN PAR JIN GYI LOB And accomplish all virtuous deeds. CHÄ PÄ MI NGOM DUG NGÄL KÜN GYI GO Seeking samsaric pleasures is the door to all suffering: YI TÄN MI RUNG SI PÄI PHÜN TSHOG KYI They are uncertain and cannot be relied upon. NYE MIG RIG NÄ THAR PÄI DE WA LA Recognizing these shortcomings, DÖN NYER CHHEN POR KYE WAR JIN GYI LOB Please bless me to generate the strong wish for the bliss of liberation. NAM DAG SAM PA DE YI DRANG PA YI 13

15 Led by this pure thought, DRÄN DANG SHE ZHIN BAG YI CHHEN PO YI Mindfulness, alertness, and great caution arise. TÄN PÄI TSA WA SO SOR THAR PA LA The root of the teachings is keeping the pratimoksha vows: DRUB PA NYING POR JE PAR JIN GYI LOB Please bless me to accomplish this essential practice. RANG NYI SI TSHOR LHUNG WA JI SHIN DU Just as I have fallen into the sea of samsara, MAR GYUR DRO WA KÜN KYANG DE DRA WAR So have all mother migratory beings. THONG NÄ DRO WA DRÖL WÄI KHUR KHYER WÄI Please bless me to see this, train in supreme bodhichitta, JANG CHHUB SEM CHHOG JONG PAR JIN GYI LOB And bear the responsibility of freeing migratory beings. SEM TSAM KYE KYANG TSHÜL THRIM NAM SUM LA Even if I develop only bodhichitta, but I don t practice the three types of morality, GOM PA ME NA JANG CHHUB MI DRUB PAR I will not achieve enlightenment. LEG PAR THONG NÄ GYÄL SÄ DOM PA LA With my clear recognition of this, TSÖN PA DRAG PÖ LOB PAR JIN GYI LOB Please bless me to practice the bodhisattva vows with great energy. LOG PÄI YÜL LA YENG WA ZHI JE CHING Once I have pacified distractions to wrong objects YANG DAG DÖN LA TSHÜL ZHIN CHÖ PA YI 14

16 And correctly analyzed the meaning of reality, ZHI NÄ LHAG THONG ZUNG DU DREL WÄI LAM Please bless me to generate quickly within my mindstream NYUR DU GYÜ LA KYE WAR JIN GYI LOB The unified path of calm abiding and special insight. THÜN MONG LAM JANG NÖ DU GYUR PA NA Having become a pure vessel by training in the general path, THEG PA KÜN GYI CHHOG GYUR DOR JEI THEG Please bless me to enter KÄL ZANG KYE BÖI JUG NGOG DAM PA DER The holy gateway of the fortunate ones: DE LAG NYI DU JUG PAR JIN GYI LOB The supreme vajra vehicle. DE TSHE NGÖ DRUB NAM NYI DRUB PÄI ZHI At that ti me, the basis of accomplishing the two attainments NAM DAG DAM TSHIG DOM PAR SUNG WA LA Is keeping pure vows and samaya. CHÖ MA MIN PÄI NGE PA NYE GYUR NÄ As I have become firmly convinced of this, SOG DANG DÖ TE SUNG WAR JIN GYI LOB Please bless me to protect these vows and pledges like my life. DE NÄ GYÜ DEI NYING PO RIM NYI KYI Then, having realized the importance of the two stages, NÄ NAM JI ZHIN TOG NÄ TSÖN PA YI The essence of the Vajrayana, THÜN ZHII NÄL JOR CHHOG LÄ MI YEL WAR By practicing with great energy, never giving up the four sessions, 15

17 DAM PÄI SUNG ZHIN DRUB PAR JIN GYI LOB Please bless me to realize the teachings of the holy Guru. DE TAR LAM ZANG TÖN PÄI SHE NYEN DANG Like that, may the gurus who show the noble path TSHÜL ZHIN DRUB PÄI DROG NAM ZHAB TÄN CHING And the spiritual friends who practice it have long lives. CHHI DANG NANG GI BAR DU CHÖ PÄI TSHOG Please bless me to pacify completely NYE WAR ZHI WAR JIN GYI LAB TU SÖL All outer and inner hindrances. KYE WA KÜN TU YANG DAG LA MA DANG In all my lives, never separated from perfect gurus, DRÄL ME CHHÖ KYI PÄL LA LONG CHÖ CHING May I enjoy the magnificent Dharma. SA DANG LAM GYI YÖN TÄN RAB DZOG NÄ By completing the qualities of the stages and paths, DOR JE CHHANG GI GO PHANG NYUR THOB SHOG May I quickly attain the state of Vajradhara. 16

18 Practicing Guru Devotion with the Nine Attitudes I am requesting the kind lord root Guru, Who is more extraordinary than all the buddhas: Please bless me to be able to devote myself to the qualified lord Guru with great respect in all my future lifetimes. By realizing that correctly devoting myself to the kind lord Guru who is the foundation of all good qualities is the root of happiness and goodness, I shall devote myself to him with great respect, not forsaking him even at the cost of my life. Thinking of the importance of the qualified Guru, May I allow myself to enter under his control. May I be like an obedient son, acting exactly in accordance with the Guru s advice. Even when maras, evil friends and the like try to split me from the Guru, May I be like a vajra, inseparable forever. When the Guru gives me work, whatever the burden, May I be like the earth, carrying all. When I devote myself to the Guru, Whatever suffering occurs (hardships or problems), May I be like a mountain, immovable. (The mind should not be upset or discouraged.) 17

19 Even if I have to perform all the unpleasant tasks, May I be like a servant of the king, with a mind undisturbed. May I abandon pride, holding myself lower than the Guru. May I be like a sweeper. May I be like a rope, joyfully holding the Guru s work, no matt er how difficult or heavy a burden. Even when the Guru criticizes, provokes or ignores me, May I be like a dog without anger; never responding with anger. May I be like a (ferry) boat, never upset at any ti me to come and go for the Guru. O glorious and precious root Guru, Please bless me to be able to practice in this way. From now on, in all my future lifetimes, May I be able to devote myself to the Guru in this way. By reciting these words aloud and reflecti ng on their meaning in your mind, you will have the good fortune to be able to devote yourself correctly to the precious Guru, from life to life in all your future lifetimes. If you offer service and respect and make offerings to the precious Guru with these nine attitudes, even if you do not practice intentionally, you will develop many good qualities, collect extensive merit and quickly achieve full enlightenment. 18

20 A Glance Meditation on All the Important Points of the Lam-Rim Nature that embodies all the buddhas, Source of all the pure transmission and realization Dharma, Principal amongst all the arya Sangha: I take refuge in all magnificent pure gurus. Please bless my mind to become Dharma, That Dharma to become the path, And that path to be free of all hindrances. Until I achieve enlightenment, may I, Just like the bodhisattvas, Shönnu Norsang and Taktungu, Practice pure devotion to my Guru in thought and action, See all the actions of my Guru as excellent, And fulfill whatever he advises. Please bless me with the potential to accomplish this. [This is relying on the spiritual friend.] Knowing that this highly meaningful perfect human rebirth Is difficult to obtain and easily lost, Realizing the profundity of cause and effect And the unbearable sufferings of the lower realms, From my heart I take refuge in the three precious sublime ones, Abandon negativity, and practice virtue in accordance with the 19

21 Dharma. Please bless me with the potential to accomplish this. [This is the path of the being of lower capacity.] In dependence on this, I am able to attain Only the higher rebirths of humans and gods. Not having abandoned afflicti ons, I have to experience uninterrupted, limitless cyclic existence. By contemplating well how cyclic existence works, May I train day and night in the principal path Of the three precious higher trainings The means of attaining liberation. Please bless me with the potential to always train like this. [This is the path of the being of middle capacity.] In dependence on this, I am able to attain only self-liberation. As there is not one sentient being in all the six realms Who has not been my mother or father, I will turn away from this lower happiness And generate the wish to fulfill their ultimate purposes. By contemplating the path of equalizing and exchanging self for others, I will generate the precious bodhichitta And engage in the bodhisattvas actions of the six perfections. Please bless me with the potential to train in this way. [This is the common path of the being of higher capacity.] Having trained like this in the common path, I myself will not have aversion to experiencing The sufferings of cyclic existence for a long time, 20

22 But by the force of extraordinary unbearable compassion for sentient beings, May I enter the quick path of the Vajrayana. By observing purely my vows and pledges even at the cost of my life, May I quickly attain the unified state of Vajradhara In one brief lifeti me of this degenerate age. Please bless me with the potential to attain this. [This is the secret mantra vajra vehicle of the being of highest capacity.] 21

23 THE METHOD TO TRANSFORM A SUFFERING LIFE INTO HAPPINESS (INCLUDING ENLIGHTENMENT) WITH BLESSING THE SPEECH AND DAILY MANTRAS From Kadampa Geshe Langri Thangpa s Eight Verses of Thought Transformation Determined to obtain the greatest possible benefit From all sentent beings, Who are more precious than a wish-fulfilling jewel, I shall hold them most dear at all times. From Aryasura s Prayer in Seventy Stanzas4 May I become like a wish-granting jewel Fulfilling all the wishes, And like a wish-grantng tree, Fulfilling all the hopes of transmigratory beings. From the Conquerors Son Shantideva s A Guide to the Bodhisattva s Way of Life5 22

24 The following translation of verses from Chapter 3 and verse 55 from Chapter 10 of Shan deva s text contains additional clarifying words, in italics, from Lama Zopa Rinpoche, who has also added the comments that appear between the verses. 11. For the sake of accomplishing the two purposes of all sentient beings,6 Without any sense of loss or concern I give away my body and likewise my enjoyments, such as food and clothing, And even all my virtues accumulated over the three times. By abandoning attachment and giving everything away, I will attain the state beyond sorrow. Since sentient beings are the supreme field of generosity, I will give everything to them. 12. By abandoning attachment and giving everything away, I will pass beyond sorrow, And my mind will achieve the non-abiding sorrowless state, the state of omniscience. Since I will have to give up everything all at once when I die, It s best for me to give it away to sentient beings, because buddhahood is attained in that way. 13. As I have already given this body, an impure aggregate, To all beings7 to use for their pleasure, Even if they always kill me, criticize me, beat me, and so forth, I will let them do whatever they like. I will allow them to do whatever makes them happy and give up being attached to my body and getting angry at others. 23

25 14. From now on, whether they play games with my body Or make it an object of laughter by ridiculing and making fun of it to hurt me, Since I have already given this body of mine to sentient beings, Why would I resist by protecting it and so forth? 15a. I will also use it to do any virtuous ac on That doesn t harm and benefits others. Praying for virtues to become causes that do not go to waste includes: praying for yourself to become a cause of only benefit for others (v. 15b), praying for others attitudes to become causes that do not go to waste (v. 16), and praying for others actions to become causes that do not go to waste (v. 17). 15b. Whenever any sentient being encounters me, May it never be meaningless for them and always be meaningful. 16. Whenever someone has an angry or devotional thought arise Just by looking at me, May that attitude alone become a cause that always Accomplishes all the temporary and ultimate purposes of that being. 17. Whenever others criticize me with their speech, Harm me with their bodies, Or likewise insult me behind my back, 24

26 May all of them have the fortune to achieve great enlightenment. May I be a savior for those who lack a savior, A guide for all those beings who enter a road, A boat, a ship, and a bridge For those who want to cross the water. 19. May I be an island for those who seek the safe shore of an island, A light for those who want a light,8 Bedding for those who wish for bedding,9 And for all beings who desire a servant, May I become a servant of them all. 20. May I be a wish-gran ng jewel and a wish-fulfilling vase giving rise to whatever is desired, such as food and clothing, Powerful mantra accomplishing the actions of pacification, increase, and so forth, great medicine curing every sickness, A wish-fulfilling tree satisfying every need, And a wish-gran ng cow for all beings. 21. Like the four great elements, the earth and so forth, And like the sky, may I always be A means of living in every way For the innumerable sentient beings. 25

27 22. Likewise, may I be a means of living, At all times and in all ways, for the realms of Sentient beings equaling the extent of space, Until they all attain the sorrowless state. His Holiness the Dalai Lama o en recites these words of the Conquerors Son Shan deva after taking the bodhisattva vows. 55. As long as space remains, As long as transmigratory beings remain, Un l then may I too remain To dispel the suffering of transmigratory beings. Blessing the Speech KÖN CHHOG SUM LA KYAB SU CHHI I take refuge in the Three Rare Sublime Ones. DRO LA PHÄN CHHIR SANG GYÄ SHOG (3x) May I become a buddha to benefit transmigratory beings. (3x) First, purify the truly existent I in emptiness, as it is empty in reality. The wisdom seeing emptiness then experiences infinite bliss. You can also think that the wisdom experiencing bliss is non-dual with emptiness. I arise as the deity.11 On my tongue, a syllable A ཨ transforms into a moon disk. On top of it appears a white syllable OM ༀ surrounded by the white Sanskrit vowels (ali) standing clockwise, the red Sanskrit 26

28 consonants (kali) standing counterclockwise, and the blue Heart Mantra of Dependent Relation standing clockwise. Light beams radiate from the syllable OM and the mantra garlands and hook back the blessings and power of both mundane and supramundane speech in the form of the three mantras, the seven sublime precious objects of a king s reign, and the eight auspicious signs.12 This includes the power of speech beyond samsara of the buddhas, arya bodhisattvas abiding on the three pure bhumis, and arhats, as well as the power of speech not beyond samsara of those who are engaged in the path and also of those sages who have actualized words of truth and have great power in their speech. Due to the power of abiding in silence and of living in the morality of abstaining from the negative karmas of speech, the words of those sages have so much power that whatever they pray for is successful. All the blessings and power of the holy speech from those who are beyond samsara and those who are not beyond are hooked back in the aspect of the three mantras, the seven precious objects of a kings reign, and the eight auspicious signs. Think that the whole sky is filled with these and that they then absorb into the mantras on your tongue. Recite the mantras from the innermost to the outermost. Sanskrit Vowels (ali) As you recite the vowels, white nectar beams flow down from the mantra and fill your whole body. All negative karmas collected with your body during beginningless rebirths are completely purified. OM A AA I II U UU RI RII LI LII E EE O OO ANG AH SWAAHAA (3x) 27

29 Sanskrit Consonants (kali) As you recite the consonants, red nectar beams flow down from the mantra and fill your whole body. All negative karmas collected with your speech during beginningless rebirths are completely purified. OM KA KHA GA GHA NGA / TSA TSHA DZA GYA NYA / TrA THrA DrA DHrA NrA / TA THA DA DHA NA* / PA PHA BA BHA MA / YA RA LA WA / SHA KA SA HA KYA SWAAHAA (3x) [*When saying TrA THrA DrA DHrA NrA the p of the tongue should be bent back to touch the roof of the mouth. When saying TA THA DA DHA NA the p of the tongue should touch the back of the teeth.] Heart Mantra of Dependent Relation As you recite the mantra, blue nectar beams flow down from the mantra and fill your whole body. All negative karmas collected with your mind during beginningless rebirths are completely purified. OM YE DHARMAA HETU PRABHAWA HETUN TE KÄN TATHAAGATO HYAVADÄI TE KÄN TSA YO13 NIRODHA EWAM VAADII MAHAA SHRAMANA YE SWAAHAA (3x) The Heart Mantra of Dependent Relation dissolves into the consonants, the consonants into the vowels, the vowels into the syllable OM ༀ, and the OM into the moon cushion. That transforms into a syllable A ཨ. The A melts into white-red nectar and dissolves 28

30 Into my tongue, which becomes of the nature of a vajra. Your tongue becomes very heavy and strong, as if difficult to move, and as indestructible as a vajra. Nothing can harm, take away, or destroy the power of your mantras, including black foods. Then, generate very strong faith that all the blessings and power of the speech of all the buddhas, bodhisattvas, sages, yogis, and so on have entered your speech and that your speech is perfected. Think: I have perfected my speech. The minute that sentient beings hear your speech, it pacifies their emotional and disturbing thoughts and whatever you say gets actualized; they do what you say. Benefits of Blessing the Speech If you think in this way, the power of your speech becomes marvelous and whatever you recite is multiplied ten million times. The power of your speech will not be diminished by eating. Lama Zopa Rinpoche says that, more specifically, blessing the speech has four benefits: 1) your speech becomes perfect; 2) whatever you recite is multiplied ten million times; 3) all your speech, even gossiping, will become the recitation of mantra; 4) the power of your speech will not be taken away by eating wrong foods. According to the lower tantras, eating garlic takes away the power of the speech for seven days, onion for five days, radish for nine days, ne les for a year, and animal tongue for the whole life. These foods harm the power of mantra as does eating the flesh of foolish animals such as sheep. 29

31 Dedication Prayer May my tongue have all the courage of the ones gone to bliss. By the power of my glorious words, May all sentient beings be subdued. May all the meanings of whatever words I say be accomplished instantly. Daily Mantras Mantra for Blessing the Mala OM RUTSIRA MANI PRAWARTAYA HUM (7x) Recite this seven times, then blow on the mala. This increases the power of the mantras you recite more than 10 million x 1 billion x 100,000 times (one sextillion times). This is according to the Sutra Unfathomable Celestial Mansion, Great Increasing Jewel, Extremely Secret Accomplishing Sublime Success. Mantra to Increase Virtue OM SAMBHARA SAMBHARA BIMANA SARA MAHA DZAWA HUM / OM SAMARA SAMARA BIMANA SKARA MAHA DZAWA HUM (7x) Reciting this mantra increases 100,000 times the merit of any virtuous action you do with your body, speech, or mind during the day. This is according to the Sutra of the Wheel of Complete Dedication. 30

32 Exalted Stainless Beam Totally Pure Light Mantra NAMA NAWA NAWA TI NÄN / TATHAAGATA GANG GAA NAM DIIWAA LUKAA NÄN / KOTINI YUTA SHATA SAHA SARÄN / OM BOBORI / TSARI NI* TSARI / MORI GOLI TSALA WAARI SWAAHAA (a few times) [*indicates a high tone] The five uninterrupted negative karmas of anyone who listens to a person who has recited this mantra are purified. Just hearing the voice of a person who has recited this mantra, being touched by their shadow, or touching that person s body purifies negative karmas collected in past lives. If you recite this mantra, you won t be harmed by spirit possession, poisons, or by the elements [earth, water, fi re, and wind]. All the buddhas will protect you and guide you and all the devas and those who are living in samaya will support you. You won t be harmed by black magic mantras and rituals. If this mantra is put inside a stupa then any being, including evil transmigratory beings, who sees the stupa, hears of the stupa, touches the stupa, or is touched by dust or wind that has touched this stupa, is freed from all negative karmas. They will be born in the realms of happy transmigratory beings and they won t be reborn in the lower realms. Mantra Taught by Buddha Droden Gyälwa Chö OM HRI YA DHE SARWA TATHAAGATA HRIDAYA GARBHE / DZOLA DHARMA DHATU GARBHE / SANG HARANA AAYU SANG SHODHAYA / PAAPAM SARWA TATHAAGATA SAMENDRA USHNI KHA BIMALE BISHUDHE SWAAHAA (a few times) There are two major benefits to this mantra. One is that it purifies the heaviest negative karma of breaking samaya with the Guru, which is heavier than committing any of the five uninterrupted 31

33 actions. Having made mistakes in devo ng to the virtuous friend, you cannot achieve enlightenment in this life. The other benefit is that it consecrates things. In the Kangyur the Buddha says that this mantra is the real consecration. If you recite this mantra on a statue, a rock, or a tree, all the wisdom of the merit field will come there and abide in that object. Name and Mantra that Fulfill Wishes Recite the name and the mantra together: DE ZHIN SHEG PA SA DZIN GYÄL PO LA CHHAG TSHÄL LO TADYATHA / OM DHARE DHARE / DHARANI BÄNDHE SWAAHAA (108x, 54x, or 21x) Anyone who recites the name of this tathagata and memorizes the words of this mantra will have all their wishes fulfilled. Reciting both the name and the mantra brings success. 32

34 THE SHORT MAHAMUDRA NGONDRO PRACTICE [The short Vajradhara Lineage Prayer] Great Vajradhara, Telo, Naropa Marpa, Mila, Dharma Lord Gampopa, The knower of the three times, omniscient Karmapa, Those who hold the four elder and eight younger lineages, The Drikung and Taklung and Taslpa, great Drukpa, And others who ve mastered manahudra s profound path, Unequaled protectors of beings, Dakpo Kagyu, We supplicate you, Kagyu gurus, we uphold Your lineage: Please bless us to follow your example. Detachment s the foot of meditation, as it s taught. As ones with no craving for food or for wealth, Who cut all the ties to this life: Please bless us 33

35 To have no attachment to honor or to gain. Devotion s the head of meditation, as it s taught. As ones who pray always to the lama who opens The gate to the treasury of oral instructions: Please bless us to develop genuine devotion. The main practice is being undistracted, as it s taught. As ones who whatever arises, rest simply, Not altering, in just that fresh essence of thought: Please bless us with practice that s free of conception. The essence of thought s the dharmakaya, as it s taught. Not anything at all, yet arising as anything. In unceasing play we arise: Please bless us To realize samsara and nirvana inseparable. In all of our births may we never be separate 34

36 From the perfect guru, enjoying dharma s splendor. Perfecting the qualities of the paths and levels, May quickly we reach the state of Vajradhara. Composed by Pengar Jampel Sangpo. [The Four Ordinary Foundations] First meditate on this precious human body, So hard to attain and easy to lose. I shall make this life meaningful! Second, the world and livings beings are impermanent. Our lives in particular are like water bubbles Who knows when we will die and become corpses? Since Dharma will help, then, I ll practice diligently. Third, there is no freedom at the time of death. In order to take control over Karma, I give up misdeeds and always do virtuous acts. 35

37 Thinking thus, I examine myself daily. Fourth, the places, friends, pleasures and riches of samsara, Are always stricken with the three sufferings; They re like a sumptuous feast before being led to execution, Cutting the ties of attachment, I ll strive and reach enlightenment. [Brief Recitations for the Four Preliminary Practices] Glorious, powerful, omnipresent Lord Vajradhara, principal Of all Buddha Families Guru Karmapa. Origin of all mandalas, glory of samsara and nirvana Yidam Vajrayogini, Those who have power over enlightened activity dharma protectors Bernakchen and consort, This yogi bows to you with one-pointed respect please protect me forever with your noble compassion. [Going for Refuge and Giving Rise to Bodhichitta] Before me in the sky is the Guru Vajradhara, Surrounded by the gurus of the lineage of meaning and blessings And gurus with whom I have dharmic connections of faith. 36

38 In front are the yidams, to the right are the buddhas. Behind is the sacred dharma; to the left, the sangha. All are surrounded by ocean-like retinues of their own kind. My mothers, sentient beings, and I stand together. As the sources of refuge gaze down upon us. One-pointedly, we go for refuge and arouse bodhichitta. All sentient beings and I go for refuge to the gurus. We go for refuge to the yidams. We go for refuge to the buddhas. We go for refuge to the dharma. We go for refuge to the sangha. 37

39 Until I reach enlightenment s essence, I go for refuge to the buddhas, To the dharma and the assembly Of Bodhisattvas, too, I go for refuge. Just as the sugatas of the past Aroused the mind of bodhichitta; Just as they followed step-by-step The training of the bodhisattvas, So, too, shall I, to benefit wanderers Arouse the mind of bodhichitta. So, too, shall I follow step-by-step, The bodhisattva s training. (All three paragraphs, above, recite 3x) 38

40 May precious and supreme bodhichitta Arise where it has not arisen, And not diminish where it has arisen, And continually increase all the more. [Vajrasattva Meditation and Recitation] Above the crown of my head, on a lotus-moon seat, Is Guru Vajrasattva, white in color, adorned with ornaments, With one face and two arms, Holding a Vajra with his right hand and a bell with his left, And seated in Vajra posture. OM VAJRASATTVA SAMAYAM ANUPALAYA VAJRASATTVA TVENOPATISHTHA DRHIDHO ME BHAVA SUTOSHYO ME BHAVA SUPOSHYO ME BHAVA ANURAKTO ME BHAVA SARVA-SIDDHI ME PRAYACCHA SARVA-KARMASU CHA ME CHITTAM SHREYAH KURU HUM HA HA HA HAH HOH BHAGAVAN SARVA-TATHAGATA VAJRA MA ME MUNCHA MAJRI BHAVA MAHASAMAYASATTVA AH (21x) 39

41 OM VAJRASATTVA HUM (108x) Noble ones who know and see everything, think of us. Since beginningless time, Under the power of the three poisons, We have transgressed the three vows and the victors commands In body, speech and mind. We admit and confess these downfalls and misdeeds And promise not to do them again may we not experience their results. [The Mandala Offerings, Which Gathers the Two Accumulations] In the Dharma expanse palace of Akanishtha Is the essence of all buddhas of the three times, Who directly shows my mind as dharmakaya: I prostrate to the genuine, glorious guru. My body, possessions, and all the pleasing things I can imagine, I offer you; I praise you. 40

42 I confess all the misdeeds which I have performed And will never do such things again. I rejoice in all sentient beings virtuous actions. I dedicate all this as a cause of supreme enlightenment. I supplicate you to remain and not pass into nirvana. Please turn the Dharma Wheel of the unsurpassably supreme vehicle. Just as the victor and their heirs mastered Universal love and compassion, and realized The ultimate co-emergent wisdom, Bless me that I may direction realize that. Sa Shi Po chu juk shing me tok tram Ri rap ling shi nyi day gyen pa di Sange gye shing du mik te pul wa yi Dro kin nam dak shing la cho par shok IDAM GURU RATNA MANDALA KAM NIRYATAYAMI 41

43 The earth is perfumed with scented water and strewn with flowers, Adorned with Mount Meru, the four continents, sun and moon. Visualizing this as the Buddha realm, I offer it So that all beings may enjoy with perfectly pure realm. IDAM GURU RATNA MANDALA KAM NIRYATAYAMI. [Guru Yoga] Above the crown of my head, on a lotus, sun and moon seat, Is my root guru, the mighty Vajradhara. Sky-blue, holding Vajra and bell in his crossed arms, Beautified by precious ornaments, blazing with major and minor marks, The vivid embodiment of all ten directions and the three times Victorious ones. I and all my mother sentient beings, as great in number as space is vast, Supplicate the guru, the precious Buddha. I and all my mother sentient beings, as great in number as space is vast, Supplicate the guru, all-pervading dharmakaya. 42

44 I and all my mother sentient beings, as great in number as space is vast, Supplicate the guru, the great bliss sambhogakaya. I am all my mother sentient beings, as great in number as space is vast, Supplicate the guru, great compassionate nirmanakaya. Precious guru Who holds the lineage of meaning, Who gives us blessings, Who has the confidence of realization. Who has the clairvoyances and eyes, Who shows arrays of all miracles, Who gives unbearable kindness, Who places Buddhahood in our palms, Who transforms ordinary appearances. And shows infinite purity, You are the noble Lokeshvara. 43

45 From the depths of my heart, I supplicate you, the all-capable one. Please hold me with your compassion. The undisputed Kagyu lineage Holds the power of the siddhis, And can tame wild sentient beings Your enlightened activity is peerless. You are the genuine and perfect Buddha. For the benefit of all the limitless sentient beings, This very moment, I offer you My body, speech and mind, and all my roots of virtue. Please accept them with your great love. Having accepted them, O lord and guru, ultimate protector Of all wandering sentient beings, Please bless me that I might become like you. Karmapa, Khyenno. (108x) 44