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Grounds and Paths of Secret Mantra - Highest Yoga Tantra

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Grounds and Paths of Secret Mantra
Highest Yoga Tantra
Restricted to those with Highest Yoga Tantra empowerment.

"In brief, the Buddhahood achieved over countless eons, you will attain in this birth, through the most excellent bliss, or the state of Vajradhara."

An overview of the structure of the tantric path. Tantra distinguishes itself in particular through a unique combination of method and wisdom, achieved through meditation on the perfect form of a Buddha as
completely devoid of true existence. This is a commentary on the text by Kirti Losang Trinle; the material is applicable to whichever tantric practice the student is now doing.


Title:
www.nalanda-monastery.org Archive.org Tantra Grounds & Paths of Highest Yoga Tantric Buddhism Monk Kirti Tsenshab Rinpoche - Tibetan Buddhist Vajrayana

Artist (This is what shows up on WMP File/Properties/Content Tab):
Venerable Monk Kirti Tsenshab Rinpoche Buddhist Tantric Guru Meditation Master of the Nalanda Tradition of the Foundation for Preservation of the Mahayana (www.FPMT.org) Distance Learning Buddhism

Correspondence Course



Year:
2003

Genre:
Meditative

Comment:

Nalanda Monastery France Monastic Director authorized this www.Archive.org project in December 2006. Geluk Nalanda Tradition of Tibet and India -- Nalanda Monastery Buddhist Studies Program Archive, part of
the 501(c)3 Non-Profit Religious Organization Foundation for the Preservation of the Mahayana (http://www.FPMT.org) - Recorded at Vajrapani Institute (http://www.vajrapani.org), August 2003


Ven. Kirti Tsenshab Rinpoche Monk Buddhist Tantric Master of the Nalanda Tradition of the Foundation for Preservation of the Mahayana (www.FPMT.org)

Only for those with empowerment of Highest Yoga Tantra Initiation: www.nalanda-monastery.eu - www.FPMT.org

URL:
http://www.archive.org/search.php?query=Nalanda108


Encoded by:
The anonymous Sangha of Nalanda Monastery France authorized by the Monastic Director in December 2006 for this www.Archive.org FPMT Non-Profit Dharma Project


http://www.nalanda-monastery.org - Nalanda Monastery Buddhist Studies Program, part of the 501(c)3 Non-Profit Religious Organization Foundation for the Preservation of the Mahayana (http://www.FPMT.org) –
Buddhist Monk of Geluk Nalanda Tradition of Tibet and India, (http://www.nalanda-monastery.eu/?lang=en)



http://www.nalanda-monastery.org -- Kirti Tsenshab Rinpoche Venerable Buddhist Monk Tantric Master of Geluk Nalanda Tradition of Tibet and India -- Nalanda Monastery Buddhist Studies Program Archive, part of the 501(c)3 Non-Profit Religious Organization Foundation for the Preservation of the Mahayana (http://www.FPMT.orghttp://www.nalanda-monastery.eu/?lang=en) (Scroll down with arrows for more information)
This audio MP3 is offered freely to the public under a Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States License". This license is permanently located at:

http://creativecommons.org/licenses/by-nc-nd/3.0/us/. "The Dharma is a Priceless Jewel" and thus a price cannot be charged for it.

Please visit http://www.nalanda-monastery.org and http://www.FPMT.org to better learn the Buddha Dharma in order to benefit and heal beings on a wide-scale. Please kindly chant these Buddhist Sanskrit mantras-prayers on behalf of the persons whose voices you hear in these MP3 recordings and dedicate the "grace" (the merit and virtue) to all living beings of the universe so we may all together develop our
compassion and wisdom to the ultimate realization.

Thank you.

With gratitude from an anonymous Buddhist Monk.

Peace in Dharma, Buddha be with you. (Scroll down with arrows for more information)

NOTE: This www.Archive.org project was authorized in December 2006 by the Monastic Director of Nalanda Monastery France. To see the complete collection, visit this link:
http://www.archive.org/search.php?query=Nalanda108

THE POWER OFTHE REMEDY:
MANTRA RECITATION
OM VAJRASATTVA SAMAYA
MANUPALAYA, VAJRASATTVA DENOPA
TITHA, DIDO ME BHAVA, SUTO KAYO
ME BHAVA, SUPO KAYO ME BHAVA,
ANURAKTO ME BHAVA, SARVA
SIDDHI ME PRAYATSA, SARVA KARMA
SU TSAME, TSITTAM SHRIYAM KURU
HUM, HA HA HA HA HO, BHAGAVAN
SARVA TATHAGATA, VAJRA MAME
MUNTSA, VAJRA BHAVA MAHA
SAMAYA SATTVA AH HUM PHET”

The meaning of the mantra: You, Vajrasattva, have generated the holy mind (bodhicitta) according to your pledge (samaya). Your holy mind is enriched with the simultaneous holy actions of releasing transmigratory beings from samsara (the circling, suffering aggregates). Whatever happens in my life—happiness or suffering, good or bad—with a pleased, holy mind, never give up but please guide me. Please stabilize all happiness, including the happiness of the upper realms, actualize all actions and sublime and common realizations, and please make the glory of the five wisdoms abide in my heart.

Recite the mantra seven or twenty-one times or as many times as possible, practicing the three techniques of downward cleansing, upward cleansing and instantaneous cleansing.



A Prayer for the quick return of Kirti Tsenshab Rinpoche THE PERSUASIVE DRUM SOUND OF THE SPHERE OF GREAT COMPASSION INVOKING THE BLESSINGS OF THE QUICK RETURN OF THE INCARNATION OF THE GREAT VIRTUOUS FRIEND KIRTI TSENSHAB RINPOCHE


Realm of compassion of all Victorious Ones of the three times Compassionate deity playfully manifesting the major and minor marks Treasure of compassion, fortunate destiny of the migrators of the Land of Snow, Please enable the accomplishment of these pure prayers.

Profound, fearless intelligence of pure wisdom Eloquent speech of the sublime Dharma
Spreading like a smiling garland of gentle waves Treasure filled with a wealthy abundance of instructions The virtuous friend, the great ocean
You are the one I miss from the heart.

Recollecting all qualities of your Holy Body, Speech and Mind In distress I single-pointedly request:
Please, our Protector, in all lifetimes

Never let us slip from the lasso of your compassion.

Alas! Lacking the virtuous friend who is the sole Refuge

The teachings of the tender Savior, Lama Tsong Khapa will end. Migratory beings' happiness will darken like shadows of a setting sun.

Therefore you must come to relieve this sad and urgent plight.

Training over an extensive period of time You took responsibility for performing the great activities Of the Buddha's Teachings as well as those of transmigratory beings, And generated completely the full capacity of the Holy Mind. Yet do you comprehend the nature of our devastation?

For we, the ignorant thick-skulled ones, are abandoned to a forlorn place

While you enjoy the spheres of bliss and peace! In this period when five degenerations' faults gather and explode It is now especially critical that you adopt the armor of zeal.

Since this is the promise of the Heroic Sons of the Victorious One Quickly reveal again the Emanation Body's Holy Face.

Already the time of the Buddha's teachings has reached the end of the five-hundred. Almost all the Great Holy Beings who could wishfully descend to this world have departed to the Sphere of Peace (Dharmakaya).

We, pitiful fledglings, find ourselves left behind - bereft and alone.

Please recall the commitment generated in your Holy Mind: To assume responsibility to uphold the Lamp of the teachings of the land of Rongchen (region of Amdo).
Smiling face of the Supreme emanation, the creator of day, Like the rising sun come quickly without delay.

Not degenerating qualities acquired across lifetime's trainings The smile of the white cooling moon of explanation and attainment Our only friend who cultivates the Kunu (flower) of the Victorious One's teachings May the youthful moon of your unmistaken manifestation immediately appear.

Protectors of the words of the Lamas
Guardians of the Buddha's teachings
Special watchers over what has been requested Great Victorious Active Heroes
And all Powerful Protectors
Please impel the unmistaken incarnation to arise.

In short, by the power of the incontrovertible dependent arising Of the students' fervent faith,
Together with blessings of the Protectors of the Three Sublime Ones, Like a wish-fulfilling jewel may our prayers without exception be instantaneously accomplished.


Colophon

I, the student disciple bearing the name of the incarnated Thashel Kirti, Lozang Tenzin, having heard that at the age of eighty one the incarnation of the Great Virtuous Friend Tsatrug Geshe Tsang, the Holder of the Lineage of the Near Instruction, the Great Abbot Vajradhara Jetsun Lozang Jigme Damcho Pel Sangpo had seriously ailed and Gone Beyond, felt impelled to compose this requesting prayer titled The Persuasive Drum Sound of the Sphere of Great Compassion invoking the blessings of the Quick Return of the incarnation of the great virtuous friend Kirti Tsenshab Rinpoche.

May my incontrovertible pure prayers to the Three Supreme Ones in general and to the Supreme Arya the Great Compassionate One in particular, be accomplished as here expressed.

It was written in the village of the Sublime realm of Bodhgaya on the 15th of the ninth month 2006.

The most devoted protector, Alak Rinpoche, attendent of Kyabje Kirti Tsenshab Rinpoche whose name is extremely rare to mention and who is the embodiment of and kinder than the Buddhas of the Three Times, and the Translator Voula who offered him so many years of service requested me, the Mickey Mouse, Thubten Zopa to translate this Requesting Prayer. With the help of the Venerable Nun Jane, Venerable Tenzin Namdak and Ross Moore I have done so with devotion. Due to the merits may all sentient beings of this world be able to soon see the Smiling Face of the Unmistaken Incarnation, and enjoy again the nectar of Kyabje Rinpoche's teachings, in order to achieve Enlightenment as quickly as possible.

Sera Je Monastery, South India, January 2007. Source: http://www.fpmt.org/teachers/kirti_tsenshab/pdf/ktrguruyogafeb07lttr.pdf Source: http://www.fpmt.org/teachers/kirtitsenshab.asp



Venerable Kirti Tsenshab Rinpoche's Biography

Kirti Tsenshab Rinpoche was born in the province of Amdoeastern Tibet – in 1926, and at age six was recognized as the reincarnation of the former abbot of the Kirti Gompa. At the age of nine,

He was ordained as a monk. Rinpoche received teachings from many high Lamas of the Tibetan Buddhist tradition. Lama Kirti Tsenshab Rinpoche is one of the holders of the tantra of Kalachakra lineage, having received
that empowerment when he was 14 years old.

At the age of 32 and having completed his monastic studies he was appointed as the Abbot of Kirti.
Ven. Kirti Tsenshab Rinpoche

After escaping from Tibet in 1959, Kirti Tsenshab Rinpoche taught Tibetan orphans at the Tibetan Children's Village, Dharamsala, India. At the age of 45 he began a fifteen-year meditation retreat in a small stone hermitage above Dharamsala, "big enough for a bed, prostrations, and a stove". He spent seven years in meditation on Lam Rim, three years on "Seven Point Thought Transformation", and some generation and completion stage tantra.

Two years were spent only on generation and completion stages and in the final 3 years, Rinpoche repeated all of the above. Rinpoche has given Kalachakra commentary to His Holiness the Dalai Lama and is a teacher of Lama Zopa Rinpoche.

Lama Zopa Rinpoche has said of Kirti Tsenshab Rinpoche, "He is a great Kadampa master who shows real Kadampa Tradition...so completely renounced. There's not one slightest worldly activity, not the slightest eight world dharmas, no self cherishing thought. Even talking, everything is as much as possible pleasing to sentient being's minds."

Rinpoche has been giving teachings around the world in many countries included: Australia, Germany, Holland, Hong Kong, Italy, New Zealand, Singapore, Taiwan, and the United States.
Source: http://www.fpmt.org/teachers/kirtitsenshab_bio.asp





Taught by an ordained Buddhist Monk of the Nagarjuna Nalanda tradition of Indian - Tibetan Mahayana Vajrayana Buddhism.

These Buddhist teachings are rooted in the Sutra (scripture), Mantra, and Tantra teachings of Shakyamuni Buddha, Avalokiteshvara (Chenrezig in Tibetan, Guanyin in Mandarin Chinese) - based on commentaries
(Shastra) and teachings of the Venerable Tripitaka Masters such as Arya Nagarjuna Bodhisattva of the ancient Nalanda Monastery and Nalanda University, Arya Atisha and Arya Lama Tsong Khapa (Losang Drakpa).

In these MP3 recordings, we begin class with these traditional mantras and prayers:


Prayers for Teaching Occasions

Praise to Shakyamuni Buddha


Tön pa chom dän dä de zhin sheg pa dra chom pa yang dag par dzog päi
sang gyä rig pa dang zhab su dän pa / de war sheg pa / jig ten khyen pa /
kye bu dül wäi kha lo gyur wa la na me pa / lha dang mi nam kyi tön
pa / sang gyä chom dän dä päl gyäl wa sha kya thub pa la chhag tshäl lo /
chhö do kyab su chhi wo (3x)

Gang tshe kang nyi tso wo khyö tam tshä
Sa chhen di la gom pa dün por
Nga ni jig ten di na chhog che sung
De tshe khä pa khyö la chhag tshäl lo
Nam dag ku nga chhog tu zug zang wa
Ye she gya tsho ser gyi lhün po dra
Drag pa jig ten sum na lham me wa
Gön po chhog nye khyö la chhag tshäl lo
Tshän chhog dän pa dri me da wäi zhäl
Ser dog dra wa khyö la chhag tshäl lo
Dül dräl khyö dra si pa sum ma chhi
Nyam me khyen chen khyö la chhag tshäl lo
Gön po thug je chhe dän pa
Tham chä khyen pa tön pa po
Sö nam yön tän gya tshöi zhing
De zhin sheg la chhag tshäl lo



Generally, one starts the first session of every day during sutra teachings with the following:
Praise to Shakyamuni Buddha
To the founder, the endowed transcendent destroyer, the one gone beyond, the foe destroyer, the completely perfected, fully awakened being,
perfect in knowledge and in good conduct, Sugata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings; to you, the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shakya clan, I prostrate, make offerings, and go for refuge. (3x)


When, O supreme amongst humans, you were born on this earth,
You paced out seven strides,
Then said, “I am supreme in this world.”
To you, who were wise then, I prostrate.
With pure bodies, form supremely pure;
Wisdom ocean, like a golden mountain;
Fame that blazes in the three worlds,
Winner of the best – Lord, to you I prostrate.
With the supreme signs, face like spotless moon,
Color like gold – to you, I prostrate.
Dust-free like you, the three worlds are not.
Incomparably wise one – to you, I prostrate.
The savior having great compassion,
The founder having all understanding,
The field of merit with qualities like a vast ocean –
To you, the one gone to thusness, I prostrate.


Dag pä dö chhag dräl war gyur
Ge wä ngän song lä dröl ching
Chig tu dön dam chhog gyur pa
Zhi gyur chhö la chhag tshäl lo
Dröl nä dröl wäi lam yang tön
Lab pa dag la rab tu nä
Zhing gi dam pa yön tän dän
Ge dün la yang chhag tshäl lo
Sang gyä tso la chhag tshäl lo
Kyob pa chhö la chhag tshäl lo
Ge dün chhe la chhag tshäl lo
Sum la tag tu gü chhag tshäl
Chhag jar ö pa tham chä la
Zhing dül kün gyi drang nye kyi
Lü tü pa yi nam kün tu
Chhog tu dä pä chhag tshäl lo
Dig pa mi ge chi yang mi ja zhing
Ge wa phün sum tshog par bä pä chä
Rang gi sem ni yong su dül wa te
Sang gyä tän pa di la tshön par ja
Kar ma rab rib mar me dang
Gyu ma zil pa chhu bur dang
Mi lam log dang trin ta bur
jä chhö nam di tar ta
Sö nam di yi tham chä zig pa yi
Go phang thob nä kyön gyi dra tül te
Ga dang na dang chhi wäi lab trug päi
Si päi tsho lä dro wa dröl war shog



The purity that frees one from attachment,
The virtue that frees one from the lower realms,
The one path, the sublime pure reality
To the Dharma that pacifies, I prostrate.
Those who are liberated and who also show the path to liberation,
The holy field qualified with realizations,
Who are devoted to the moral precepts
To you, the sublime community intending virtue, I prostrate.
Homage to the supreme Buddha!
Homage to the Dharma refuge!
Homage to the great Sangha!
To all three, ever-devout homage!
To all worthy of respect,
Bowing with bodies as many as
All realmsatoms, in all aspects,
With supreme faith I pay homage.
Do not commit any non-virtuous actions,
Perform only perfect virtuous actions,
Subdue your mind thoroughly –
This is the teaching of the Buddha.
A star, a visual aberration, a flame of a lamp,
An illusion, a drop of dew, or a bubble,
A dream, a flash of lightning, a cloud –
See conditioned things as such!
Through these merits may sentient beings
Attain the rank of all seeing, subdue the foe of faults,
And be delivered from samsara’s ocean,
Perturbed by the waves of aging, sickness, and death.

Now recite The Heart of the Perfection of Wisdom Sutra, which starts on the following
page.


The Heart of the Perfection of Wisdom Sutra (Maha Prajna Paramita Sutra)
Di kä dag gi thö päi chig na / chom dän dä gyäl pöi khab ja gö phung
pöi ri la ge long gi ge dün chhen po dang / jang chhub sem päi ge dün
chhen po dang thab chig tu zhug te / dei tshe chom dän dä zab mo nang wa zhe ja wäi chhö kyi nam drang kyi ting nge dzin la nyom par zhug so
Yang dei tshe jang chhub sem pa sem pa chhen po phag pa chän zig
wang chhug she rab kyi pha röl tu chhin pa zab mo chö pa nyi la nam par
ta zhing / phung po nga po de dag la yang rang zhin gyi tong par nam par
ta o / de nä sang gyä kyi thü tshe dang dän pa sha ri bü / jang chhub sem
pa sem pa chhen po phag pa chän zig wang chhug la di kä che mä so /
rig kyi bu gang la la / she rab kyi pha rol tu chhin pa zab möi chö pa chä
par dö pa de ji tar lab par ja / de kä che mä pa dang / jang chhub sem pa
sem pa chhen po phag pa chän zig wang chhug gi tshe dang dän pa sha
ra dva ti bu la di kä che mä so / sha ri bu rig kyi bu am rig kyi bu mo gang
la la she rab kyi pha röl tu chhin pa zab möi chä pa chö par dö pa de di tar
nam par ta war ja te / phung po nga po de dag la yang / rang zhin gyi tong
par nam par yang dag par je su ta o
Zug tong pa o / tong pa nyi zug so / zug lä kyang tong pa nyi zhän ma
yin / tong pa nyikyang zug zhän ma yin no / de zhin du tshor wa dang /
du she dang / du je nam dang / nam par she pa nam tong pa o
Sha ri bu / de tar chhö tham chä tong pa nyi de / tshän nyi me pa / ma
kye pa / ma gag pa / dri ma me pa / dri ma dang dräl wa / dri wa me pa /
gang wa me pa o
Sha ri bu / de ta wä na / tong pa nyi la zug me / tshor wa me / du she
me / du je nam me / nam par she pa me / mig me / na wa me / na me /
Page 8

The Heart of the Perfection of Wisdom SutraHeart Sutra (Ärya Bhagavatï Prajñä Paramita Hridaya SütraPrajna Paramita Hridaya Sutra) Thus did I hear at one time.

The Bhagavan was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas.

At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.”

Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.

Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”

He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature.

Form is empty. Emptiness is form.

Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty. “Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.


Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no
Page 9


che me / lü me / yi me / zug me / dra me / dri me / ro me / reg ja me /
chhö me do / mig gi kham me pa nä yi kyi nam par she päi kham kyi bar
du yang me do / ma rig pa me / ma rig pa zä pa me pa nä / ga shi me / ga shi zä päi bar du yang me do / de zhin du dug ngäl wa dang / kün jung wa
dang / gog pa dang / lam me / ye she me / thob pa me / ma thob pa yang
me do
Sha ri bu / de ta wä na / jang chhub sem pa nam thob pa me päi
chhir / she rab kyi pha röl tu chhin pa la ten ching nä te / sem la drib pa me ching trag pa me de / chhin chi log lä shin tu dä nä / nya ngän lä
dä päi thar chhin to / dü sum du nam par zhug päi sang gyä tham chä
kyang she rab kyi pha röl tu chhin pa la ten nä / la na me pa yang dag par
dzog päi jang chhub tu ngön par dzög par sang gyä so
De ta wä na / she rab kyi pha röl tu chhin päi ngag / rig pa chhen pöi
ngag / la na me päi ngag /mi nyam pa dang nyam päi ngag / dug ngäl
tham chä rab tu zhi war je päi nga g / mi dzün pä na / den par she par ja
te / she rab kyi pha röl tu chhin päi ngag mä pa


TADYATHA (OM) GATE GATE PARAGATE PARASAMGATE BODHI
SVAHA


Sha ri bu / jang chhub sem pa sem pa chhen pö / de tar she rab kyi
pha röl tu chhin pa zab mo la lab par ja o
De nä chom dän dä ting nge dzin de lä zheng te / jang chhub sem pa
sem pa chhen po phag pa chän zig wang chhug la leg so zhe ja wa jin
nä / leg so leg so rig kyi bu de de zhin no / de de zhin te / ji tar khyö kyi
tän pa de zhin du / she rab kyi pha röl tu chhin pa zab mo la chä par ja
te / de zhin sheg pa nam kyang je su yi rang ngo
Chom dän dä kyi de kä che ka tsäl nä / tshe dang dän pa sha ra dva ti
bu dang / jang chhub sem pa sem pa chhen po chän zig wang chhug
dang / tham chä dang dän päi khor de dag dang / lha dang / mi dang /
lha ma yin dang / dri zar chä päi jig ten yi rang te / chom dän dä kyi sung
pa la ngön par tö do
Page 10


odor, no taste, no object of touch, and no phenomenon.

There is no eye element and so on up to and including no mind element and no mental consciousness element.

There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death.

Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no nonattainment. “Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana.

All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. “Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:


TADYATHA (OM) GATE GATE PARAGATE PARASAMGATE BODHI SVAHA


Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”
Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that.

It is like that; one should practice of the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”


The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan. (This completes the Ärya-bhagavatï-prajñäpäramitä-höidaya-sütra.) On sutra teaching occasions, continue with the Verses to Dispel Hindrances on p. 13. Page 11

Heart Sutra --- Shorter Alternate Version:


When Bodhisattva Avalokiteshvara was practicing the profound Prajna Paramita, he illuminated the Five Skandhas and saw that they are all empty, and he crossed beyond all suffering and difficulty.


Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness; emptiness itself is form. So too are feeling, cognition, formation, and consciousness.

Shariputra, all Dharmas are empty of characteristics. They are not produced, not destroyed, not defiled, not pure; and they neither increase nor diminish.

Therefore, in emptiness there is no form, feeling, cognition, formation, or consciousness; no eyes, ears, nose, tongue, body, or mind; no sights, sounds, smells, tastes, objects of touch, or Dharmas; no field of the eyes up to and including no field of mind consciousness;

and no ignorance or ending of ignorance, up to and including no old age and death or ending of old age and death. There is no suffering, no accumulating, no extinction, and no Way, and no understanding and no attaining.

Because nothing is attained, the Bodhisattva through reliance on Prajna Paramita is unimpeded in his mind. Because there is no impediment, he is not afraid, and he leaves distorted dream-thinking far behind. Ultimately Nirvana! All Buddhas of the three periods of time attain Anuttara-samyak-sambodhi through reliance on Prajna Paramita.

Therefore know that Prajna Paramita is a Great Spiritual Mantra, a Great Bright Mantra, a Supreme Mantra, an Unequalled Mantra. It can remove all suffering; it is genuine and not false. That is why the Mantra of Prajna Paramita was spoken. Recite it like this:


Gaté Gaté Paragaté Parasamgaté

Bodhi Svaha!

End of The Heart of Prajna Paramita Sutra





Praise to Manjushri

La ma dang gön po je tsün jam päl yang la chhag tshäl lo
Gang gi lo drö drib nyi trin dräl nyi tar nam dag rab säl wä
Ji nye dön kün ji zhin zig chhir nyi kyi thug kar leg bam dzin
Gang dag si päi tsön rar ma rig mün thom dug ngäl gyi zir wäi
Dro tsho kün la bu chig tar tse yän lag drug chüi yang dän sung
Drug tar chher drog nyön mong nyi long lä kyi chag drog dröl dzä ching
Ma rig mün sel dug ngäl nyu gu ji nye chö dzä räl dri nam




Verses to dispel hindrances to be recited at the beginning of teachings: I prostrate to the gathering of dakinis in the three chakras
Who abide in the holy yoga of using space. By your powers of clairvoyance and magical emanation, Look after practitioners like a mother her child.
AH KA SA MA RA / TSA SHA DA RA / SA MA RA
YA PHAT (21x)

TADYATHA (OM) GATE GATE PARAGATE PARASAMGATE BODHI
SVAHA (1x)

By the teachings of the three supreme jewels possessing the power of
truth,
May inner and outer hindrances be transformed.
May they be dispelled; may they be pacified; may they be completely
pacified. (Clap hands 3 times.)


May all negative forces opposed to Dharma be completely pacified.
May the host of eighty thousand obstacles be pacified.
May we be separated from problems and harmful conditions to
Dharma; may all enjoyments be in accord with the Dharma; and
may there be auspiciousness and perfect happiness here right now.

Praise to Manjushri


Obeisance to my guru and protector, Manjushri, Who holds to his heart a scriptural text symbolic of his seeing all things as they are;
Whose understanding shines forth as the sun, unclouded by defilements or traces of ignorance;
Who teaches in sixty ways, with the patient love of a father for his only son, all creatures caught in the prison of samsara, confused in the darkness of their ignorance, overwhelmed by their suffering.




Dö nä dag ching sa chüi thar sön yön tän lü dzog gyäl sä thu wöi ku
Chu thrag chu dang chu nyi gyän trä dag löi mün sel jam päl yang la
Tse dän khyö kyi khyen rab ö zer gyi
Dag löi ti mug mün pa rab säl nä
Ka dang tän chö zhung lug tog pa yi
Lo drö pob päi nang wa tsäl du söl
Long Mandala Offering to Request the Teachings
OM vajra bhumi AH HUM / wang chhen ser gyi sa zhi
OM vajra rekhe AH HUM / chhi chag ri khor yug gi kor wäi ü su / rii gyäl po
ri rab / sharphag po / lho dzam bu ling / nub ba lang chö / jang dra
mi nyän / lü dang lü phag / nga yab dang nga yab zhän / yo dän dang lam
chhog dro / dra mi nyän dang dra mi nyän gyi da
Rin po chhei ri wo / pag sam gyi shing / dö jöi ba / ma mö pa’i lo tog /
khor lo rin po chhe / nor bu rin po chhe / tsün mo rin po chhe / lön po
rin po chhe / lang po rin po chhe / ta chog rin po chhe / mag pön rin po
chhe / ter chen pö’i bum pa
Geg ma / threng wa ma / lu ma / gar ma / me tog ma / dug pö ma / nang
säl ma / dri chhab ma / nyi ma / da wa / rin po chhei dug




You, whose dragon thunder proclamation of the Dharma arouses us
from the stupor of our delusions, and frees us from the iron chains
of our karma;
Whose powerful sword of wisdom hews down suffering wherever its
sprouts appear, clearing away the darkness of all ignorance;
I entreat you, O Manjushri,
Whose princely body is adorned with the one hundred and twelve
marks of a buddha,
Who has completed the ten stages achieving the highest perfection of a
bodhisattva,
Who has been pure from the beginning;
O Manjushri, all-loving one, with the brilliance of your wisdom,
Illuminate the darkness enclosing my mind.
Enlighten my intelligence and wisdom so that I may gain insight into
Buddha’s words and the texts that explain them.


At the beginning of the first session of the first day and the last session of the last day of
a sutra teaching series, the long mandala (below) is recited. For interim sessions, at the
start of teachings one may opt to do only the brief mandala offering and accompanying verses
(see pp. 16–19).

Long Mandala Offering to Request the Teachings


OM vajra ground AH HUM, mighty golden ground. OM vajra fence AH
HUM.
Outside it is encircled by the surrounding wall, in the center of which are Sumeru, King of Mountains; the eastern continent, Videha (Tall-body Land), the southern, Jambudvipa (Rose-apple Land), the western, Godaniya Cattle-gift Land), the northern, Kuru; [the eastern minor continents] Deha and Videha, [the southern], Camara and Apara-camara (Chowrieland and western Chowrie-land), [the western), Satha and Uttara-mantrin (Lands of the Deceitful and the Skilled in Mantra), [and the northern], Kuru and Kaurava.


[In the four continents are:]

[E] the precious mountain,
[S] the wish-granting tree,
[W] the wish-fulfilling cow,
[N] the unploughed harvest.


[On the first level are:


The precious wheel,
the precious jewel,
the precious queen,
the precious minister,
the precious elephant,
the precious horse,
the precious general, and
the great treasure vase.




chhog lä nam par gyäl wäi gyän tshän / ü su lha dang mii yi päl jor phün
sum tshog pa ma tshang wa me pa tsang zhing yi du ong wa di dag drin
chen tsa wa dang gyü par che päi päl dän la ma dam pa nam dang
khyä par yang la ma lo zang thub wang dor je chang / chenlha
tshog kor dang chä päi nam la zhing kham ül war gyi wo


When requesting teachings, insert the lines below in place of the above. Also, insert the
name of the actual teacher who is giving the teaching in place of the underlined name.


. . . khyä par yang yong dzog tän päi nga dag je tsün Thubten Zopa Rinpoche päl sang pöi zhäl nga nä theg pa chhen pö sung chö zab mo zhu
wäi yön du zhing kham ül war gyi wo . . .


For the thanksgiving mandala offering at the end of the very last session of the teaching
series, replace the above highlighted section with the lines below. Insert the correct name of the
actual teacher in pl
ace of the underlined name. After the long mandala, return to pp. 22–23
to continue.


. . . khyä par yang yong dzog tän päi nga dag je tsün Thubten Zopa Rinpoche päl sang pöi zhäl nga nä theg pa chhen pö sung chö zab mo leg
par thob päi ka drin tang rag gi yön du zhing kham ül war gyi wo . . .
Thug je dro wäi dön du zhe su söl / zhe ne kyang dag sog dro wa ma gyur
nam khäi tha dang nyam päi sem chen tham chä la thug tse wa chhen pö
go nä jin gyi lab tu söl



Short Mandala

Sa zhi pö kyi jug shing me tog tram
Ri rab ling zhi nyi dä gyän pa di
Sang gyä zhing du mig te ül wa yi
Dro kün nam dag zhing la chö par shog





[On the second level, the eight goddesses:] Lady of grace, lady of garlands, lady of song, lady of dance, lady of flowers, lady of incense, lady of lamps, lady of perfume.

On the third level: The sun and the moon; the precious parasol, and the banner of victory in all quarters.

In the center, the most perfect riches of gods and human beings, with nothing missing, pure and delightful.

To my glorious, holy and most kind root and lineage gurus, and in particular to the deity host of Lama Tsong Khapa, King of Sages, Maha-Vajradhara, and their divine retinue, I shall offer these as a buddhafield. When requesting teachings, insert the lines below in place of the above. Also, insert the name of the actual teacher who is giving the teaching in place of the underlined name.

. . .and in particular to the venerable, gloriously good Thubten Zopa Rinpoche, the possessor of the complete teachings, in order to receive from your mouth the great profound Mahayana teachings, . . .

For the thanksgiving mandala offering at the end of the very last session of the teaching series, replace the above highlighted section with the lines below. Insert the correct name of the actual teacher in place of the underlined name. After the long mandala, return to pp. 22–23 to continue.


. . . and in particular to the venerable, gloriously good Thubten Zopa Rinpoche as a thanks offering for your kindness in that we have received a profound discourse on the great profound Mahayana teachings from you . . . Please accept them with compassion for the sake of migrating beings. Having accepted them, to me and all migrating mother sentient beings as far as the limits of space, out of your great compassion, please grant your inspiration!

For teaching sessions where only a brief mandala offering is called for at the beginning of the session, continue from here:


Short Mandala

This ground, anointed with perfume, strewn with flowers,
Adorned with Mount Meru, four continents, the sun and the moon.
I imagine this as a buddha-field and offer it.
May all living beings enjoy this pure land!




[Optional] Inner Mandala)
Dag gi chhag dang mong sum kye wäi yül
Dra nyen bar sum lü dang long chö chä
Phang pa me par bül gyi leg zhe nä
Dug sum rang sar dröl war jin gyi lob

Request to Turn the Wheel of Dharma
Je tsün la ma dam pa khye nam kyi
Chhö küi kha la khyen tsei chhu dzin thrig
Ji tar tsham päi dül jäi dzin ma la
Zab gyä chhö kyi chhar pa wab tu söl

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI




[Optional] Inner Mandala

The objects of my attachment, aversion and ignorance – friends, enemies and strangers – and my body, wealth, and enjoyments; without any sense of loss, I offer this collection. Please accept it with pleasure and bless me with freedom from the three poisons.

Request to Turn the Wheel of Dharma

O holy and venerable lama, from the clouds of compassion That form in the skies of your dharmakaya wisdom, Please release a rain of vast and profound Dharma, Precisely in accordance with the needs of those to be trained.


IDAM GURU RATNA MANDALAKAM NIRYATAYAMI


Requests to the Merit Field and Lineage Gurus Depending upon the specific sutra text on which one is receiving teachings, a requesting prayer to the lineage lamas of that teaching can be inserted here. For example, an extensive Requesting Prayer to the Lam-rim Lineage Gurus can be found in the Combined Jorchö and Lama Chöpa practice in the appropriate subsequent volume of Essential Buddhist Prayers.


Lam-Rim Prayer


Recite here a glance Lam-rim prayer, such as The Foundation of All Good Qualities, (Lam-rim section, p. 17) The Three Principles of the Path (Lam-rim section, p. 21), or other appropriate glance meditation.


Mantra Recitation

From the heart of the principal field of merit, Buddha Shakyamuni, infinite light rays emanate, reaching all environments and all beings. They dissolve into light and gradually gather into all the other objects in the field of merit. These dissolve into Buddha Shakyamuni who then


TADYATHA OM MUNI MUNI MAHA MUNIYE SVAHA

Recite 3 times, 21 times, or as many times as possible.



Refuge and Bodhichitta Before the Teaching

Sang gyä chö dang sog kyi chog nam la
Jang chub bar du dag ni kyab su chi
Dag gi chö nyen gyi pe sö nam gyi
Dro la pen chir sang gye drub par shog



At the conclusion of the teachings

Brief Dedication

Dag gi ji nye sag päi ge wa di
Tän dang dro wa kün la gang phän dang
Khyä par je tsün lo zang drag pa yi
Tän päi nying po ring du säl je shog


dissolves into your root guru at the crown of your head, instantly transforming
your root guru into the aspect of Guru Shakyamuni Buddha.
He diminishes in size and descends from your crown to your heart.
His mind and your mind become one nature.


TADYATHA OM MUNI MUNI MAHA MUNIYE SVAHA

Recite 3 times, 21 times, or as many times as possible.

Refuge and Bodhichitta Before the Teaching
I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly.
By the merits I create through listening to the Dharma,
May I become a buddha in order to benefit all sentient beings.
At the conclusion of the teachings


Brief Dedication

I dedicate whatever virtues I have ever collected
For the benefit of the teachings and of sentient beings,
And in particular for the essential teachings
Of venerable Losang Dragpa to shine forever!


Mandala Offering of Thanks

Brief Mandala Offering

Sa zhi pö kyi jug shing me tog tram
Ri rab ling zhi nyi dä gyän pa di
Sang gyä zhing du mig te ül wa yi
Dro kün nam dag zhing la chö par shog

Request for the Lama to Remain Long
Je tsün la mäi ku tshe rab tän ching
Nam kar thrin lä chhog chur gyä pa dang
Lo zang tän päi drön me sa sum gyi
Dro wäi mün sel tag tu nä gyur chig


IDAM GURU RATNA MANDALAKAM NIRYATAYAMI


Prayers of Dedication

Ge wa di yi nyur du dag
La ma sang gyä drub gyur nä
Dro wa chig kyang ma lü pa
De yi sa la gö par shog
Jang chhub sem chhog rin po chhe
Ma kye pa nam kye gyur chig
Kye wa nyam pa me pa yang
Gonggong du phel war shog

Mandala Offering of Thanks

At the end of each teaching session, offer a mandala of thanks for the teaching. During the course of the teaching, at the end of each day’s teaching one can offer a brief mandala offering (below) and accompanying verses. After the very last session of the teaching, one should offer a long mandala offering (begins on p. 14), using the indicated text (pp. 16–17) appropriate to the thanksgiving mandala offering.


Brief Mandala Offering


This ground, anointed with perfume, strewn with flowers,
Adorned with Mount Meru, four continents, the sun and the moon.
I imagine this as a buddha-field and offer it.
May all living beings enjoy this pure land!
Request for the Lama to Remain Long
May my venerable lama’s life be firm,
His white divine actions spread in the ten directions.
May the torch of the teachings of Losang always remain,
Dispelling the darkness of all beings in the three realms.

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

Prayers of Dedication

Due to the merits of these virtuous actions
May I quickly attain the state of a guru-buddha
And lead all living beings, without exception,
Into that enlightened state.
May the supreme jewel bodhichitta
That has not arisen, arise and grow;
And may that which has arisen not diminish
But increase more and more.


Jam päl pa wö ji tar khyen pa dang
Kün tu zang po de yang de zhin te
De dag kün gyi je su dag lob chhir
Ge wa di dag tham chä rab tu ngo
Dü sum sheg päi gyäl wa tham chä kyi
Ngo wa gang la chhog tu ngag pa de
Dag gi ge wäi tsa wa di kün kyang
Zang po chö chhir rab tu ngo war gyi


Long Life Prayer for His Holiness the Dalai Lama


Gang ri ra wä kor wäi zhing kham dir
Phän dang de wa ma lü jung wäi nä
Chän zig wang tän dzin gya tsho yi
Zhab pä si thäi bar du tän gyur chig

Long Life Prayer for Lama Zopa Rinpoche


Thub tshül chhang zhing jam gön gyäl wäi tän
Dzin kyö pel wä kün zö dog por dzä
Chhog sum kur wäi leg mön thu drub pa
Dag sog dül jäi gön du zhab tän shog



Just as the brave Manjushri, and Samantabhadra too,
Realized things as they are,
Also I dedicate all these merits in the best way,
That I may follow their perfect example.
I dedicate all these roots of virtue
With the dedication praised as the best
By the victorious ones thus-gone of the three times,
So that I might perform the noble bodhisattvasdeeds.

Long Life Prayer for His Holiness the Dalai Lama
In the land encircled by snow mountains
You are the source of all happiness and good;
All-powerful Chenrezig, Tenzin Gyatso,
Please remain until samsara ends.

Long Life Prayer for Lama Zopa Rinpoche
You who uphold the Subduer’s moral way;
Who serve as the bountiful bearer of-all,
Sustaining, preserving, and spreading Manjunath’s victorious doctrine;
Who masterfully accomplish magnificent prayers honoring the Three Jewels,
Protector of myself and others, your disciples: please, please live long!



Colophon


The prayers in this collection were gathered and organized according to the traditional recitations before and after Mahayana teachings. The entire collection was lightly edited for consistency by Ven. Constance Miller, FPMT Education Department. The translations contained herein were drawn from the following sources:

Praise to Guru Shakyamuni Buddha – Verses 1, 2–4, and 8 are slightly edited versions of translations found in the Nalanda Monastery Dharma files, translator unspecified. Verses 5–7, from The Offering Prayer of Four Mandalas to Cittamani Tara, translator Lama Zopa Rinpoche, Wisdom Publs., 1982. Verse 9 from Kopan Monastery Prayers and Practices, a Kopan prayer book. Verse 10 from Lama Zopa Rinpoche oral translation during numerous discourses, and Nalanda Dharma file.

The Heart of the Perfection of Wisdom Sutra: Translated from the Tibetan, consulting the Indian and Tibetan commentaries and previous good translations, by Gelong Thubten Tsultrim (George Churinoff), the first day of Saka Dawa, 1999, at Tushita Meditation Centre, Dharamsala, India. Amended March 8, 2001, in the New Mexico desert.

Praise to Manjushri – from Daily Recitation of Preliminaries, Library of Tibetan Works and Archives, Dharamsala, India.

Long Mandala Offering, Short Mandala OfferingTranslator, Martin Willson, from Rites
and Prayers, Wisdom Publs., 1985.

Inner Mandala Offering – Taken from Essential Mahayana Prayers and Practices, Kopan Monastery, Nepal. Translator unspecified.

Request to Turn the Wheel of Dharma – From The Guru Puja booklet, Library of Tibetan Works and Archives, Dharamsala, India.

Requesting the Guru to Remain – From the Nalanda Monastery prayer book, edited by
Thubten Döndrub.
All errors are the sole responsibility of the editor.
Revised edition, FPMT Education Department, March 2001.


The teachings of this recording are compiled from Dharma teachings, Sutras, Shastras, Tantras and Tibetan, Indian and Chinese Buddhist healing practices and teachings of the following Buddhist spiritual
medicine masters:

Venerable Monk Ayurvedic Doctor Arya Nagarjuna Bodhisattva of ancient Nalanda Monastery and Nalanda University. Namo Arya Monk Buddhist Nagarjuna Bodhisattva (200 A.D. abbot of Nalanda Monastery - the largest
University in the world for 1000 years, Chan - Zen Meditation Patriarch, greatly renowned Ayurvedic Doctor and alchemy researcher and author of Ayurvedic classic Sushruta Samhita, responsible for bringing us
the Avatamsaka Sutra and Shurangama Sutra and Mantra from the Naga realm)

This recording is part of the Nalanda Monastery Teaching Archive.

This recording was most likely lectured at Nalanda Monastery in France (http://www.Nalanda-Monastery.eu) or an FPMT Dharma Center (http://www.FPMT.org). These centers are part of the Nagarjuna Nalanda
Tradition revered in both the Vajrayana Tantrayana Mantrayana Indian - Mongolian - Tibetan Buddhism and the East Asian Mahayana Buddhism of China, Japan, Korea and Vietnam - Nalanda Buddhist Studies Program.



Here are some additional opening prayers chanted by Buddhist Monk and Lay practitioners for more than 1500 years:


Namo Medicine Master Buddha Mantra

Aum Namo Bhagavate Bhaisajya-Guru Vaidurya-Prabaha Rajaya Tathagataya Arhaté Samyak-Sambodhi Tadyatha Aum Bhaisajé Bhaisajé Bhaisajya Samudgaté Svaha.


Om Namo Ksitigarbha (Di-Zang) Bodhisattva (Pu-Sa): OM BWO LA MWO LIN TWO NING SWO PE HE.


Namo Shurangama Dharani Lines 93-360-523: Great White Canopy OM SYI DAN DWO BWO DA LA Lines 1-4:
NA MWO SA DAN TWO. SU CHYE DWO YE. E LA HE DI. SAN MYAU SAN PU TWO YE.



Lines 47-53: I take refuge in the Five Buddha Familes: NA MWO PE CHYE PE DI. DWO TWO CHYE DWO JYU LA YE. NA MWO BE TOU MWO JYU LA YE. NA MWO BA SHE LA JYU LA YE. NA MWO MWO NI JYU LA YE. NA MWO CHYE SHE JYU
LA YE.


Shurangama Mantra Lines 63-72: Namo Akshobhya Medicine Buddha:


NA MWO PE CHYE PE DI. E CHU PI YE. DWO TWO CHYE DWO YE. E LA HE DI. SAN MYAU SAN PU TWO YE.
NA MWO PE CHYE PE DI. BI SHA SHE YE. JYU LU FEI JU LI YE. BWO LA PE LA SHE. DWO TWO CHYE DWO YE.


Shurangama Five Hearts: Lines 104-108:

CHE TWO NI. E JYA LA. MI LI JU. BWO LI DAN LA YE. NING JYE LI

Shurangama Line 114 Good Sleep - Dreams: TU SYI FA. Lines 115-116 Wisdom: BWO NA NI. FA LA NI.


Heart Sutra Prajna Paramita Hridaya Mantra: GATÉ GATÉ PARAGATÉ PARASAMAGATÉ BODHI SVAHA


Avalokiteshvara's Jeweled Mirror Wisdom Prajna Mantra 20 (Line 37): SHR NWO SHR NWO.


NAN. WEI SA PU LA. NWO LA GE CHA. WA DZ LA. MAN CHA LA. HUNG PAN JA.

Lines 128-135 Shurangama Healing: SA PE SHE DU LU. NI PE LA RAU SHE. HU LAN TU SYI FA.
NAN JE NA SHE NI. PE SHA SHE. SYI DAN LA. E JI NI. WU TWO JYA LA RAU SHE
Lines 144-145 Namo Medicine King Bhaisajya Raja: PI LI JYU JR. SHR PE PI SHE YE. NAMO ARYA SHENG-NONG SHR, NAMO ARYA BHIKSHUS NAGARJUNA.

Lines 234-235 Shurangama Stop Mass Weapons: SHE SA DWO LA PE YE. PE LA JAU JYE LA PE YE.

Lines 535-544: Shurangama Mantra Heart: DWO JR TWO. NAN. E NA LI. PI SHE TI. PI LA BA SHE LA. TWO LI. PAN TWO PAN TWO NI. BA SHE LA BANG NI PAN. HU SYIN DU LU YUNG PAN. SWO PE HE.
Om Namo Maha Karuna Dharani Mantra. Om Namo Sutra of the Vast, Great, Perfect, Full, Unimpeded Great Compassion Heart Dharani of the Thousand-Handed, Thousand-Eyed Bodhisattva Avalokiteshvara Who Regards the
World’s Sounds:

Namo Guan Yin Bodhisattva's Forty-Two Hands and Eyes Mantras:

The Dharani Sutra says, "One who so much as hears the name of this Dharani eradicates limitless aeons of the heavy offenses of birth and death; how much the more so for one who recites and holds it!

You should know that one who obtains and recites this Dharani has in past lives already made offerings to countless Buddhas, extensively planting good roots. You should know that one who can, for the sake of rescuing living beings from suffering and difficulty, recite and hold this mantra according to Dharma, has perfected the great compassion and will soon realize Buddhahood." "If there are Bhikshus, Bhikshunis,

Upasakas, Upasikas, young men or young women who wish to recite and hold this mantra and wish to bring forth a heart of great compassion for all beings, they should first follow me in making these vows: 1. Om
NAMO AVALOKITESHVARA Maha Karuna Bodhisattva, The Compassionate One Who Regards the World’s Sounds,

"MAY I QUICKLY KNOW ALL DHARMAS.

2. Namo Guan Yin Pu Sa,
May I soon ATTAIN THE WISDOM EYE.

3. Namo Chen Ré Zig, May I quickly SAVE ALL BEINGS.

4. Namo Kanon, May I soon ATTAIN GOOD SKILL-IN-MEANS.

5. Namo Compassionate One Who Regards the World’s Sounds, May I
quickly BOARD THE PRAJNA BOAT.

6. Namo Guan Yin, May I SOON ESCAPE THE SEA OF SUFFERING.

7. . Namo Guan Yin, May I quickly ATTAIN MORALITY, SAMADHI, AND THE WAY.

8. Namo Guan Yin, May I soon ASCEND NIRVANA
MOUNTAIN.

9. Namo Guan Yin, May I quickly DWELL IN THE UNCONDITIONED. 10. Namo Guan Yin, May I soon UNITE WITH THE DHARMA-NATURE BODY. 1. When I face the mountain of knives, the MOUNTAIN OF KNIVES OF ITSELF
BREAKS UP.

2. When I face the boiling oil, the BOILING OIL OF ITSELF DRIES UP.

3. When I face the hells, the HELLS OF THEMSELVES DI7SAPPEAR.

4. When I face the hungry ghosts, the HUNGRY GHOSTS OF THEMSELVES
ARE FULL.

5. When I face the ASURAS, EVIL THOUGHTS OF THEMSELVES ARE TAMED.

6. When I face the ANIMALS, they ATTAIN GREAT WISDOM. "After you make these vows, recite my name with a sincere heart. Also single-
mindedly recite the name of my teacher, the Thus Come One, Amitabha.

NAMO ARYAVALOKITESHVARAYA (3x) NAMO GUAN YIN PU SA (9x)

NAMO AMITABHA BUDDHAYA (9x)


Om Namo Arya Mahasthamaprapta Bodhisattva Mahasattvaya Maha Bala Amitabha Buddha Nama Japa Kaya
(Namo Great Strength Bodhisattva)

The Dharani Sutra says: "For wealth, various gems, and valuables, use the As-You-Will Pearl Hand and Eye Mantra 1 of 42 (Line 25 of the Great Compassion Mantra): "MWO LA MWO LA. NAN. WA DZ LA. WA DWO LA. HUNG
PAN JYA"

HEAL ANXIETY: "For seeking peace and tranquility in all situations, use the Lariat Kracucchanda’s Dharma Jewel Hasta Mantra 2 (62): "MWO LA NWO LA. NAN. JR LI LAI LA. MWO NAI LA. HUNG PAN JA."
"Demon-Ghost binding cord. Drive out deviant, support proper. These secret words are magic."

HEAL: "For all internal illnesses, use the Jeweled Bowl Arogya Hasta Mantra 3 (42):
"HU LU HU LU SYI LI. NAN. JR LI JR LI. WA DZ LA. HUNG PAN JA."

HEAL FEAR: "For all situations where there is fear and unrest, use the Bestowing Fearlessness Sarva Abhaya Hasta Mantra 7 (72): "NWO LA JIN CHR PAN CHYE LA YE. NAN. WA DZ LA NANG YE. HUNG PAN JYA."
"Obstacles melt away. Myriad illnesses return to Spring, blessings and lifespan increase."

HEAL EYES: "For darkness and lack of light in the eyes, use the Sun Essence Namo Surya Prabha Bodhisattva Mani Netram Hasta Mantra 8 (32): "SHR FWO LA YE. NAN. DU BI. JYA YE DU BI. BWO LA WA LI NING. SA WA
HE." "Mind-ground’s brilliant light illuminates the world. Stupidity reversed, wisdom is attained."
"Undefiled clear light, The sun of wisdom that breaks through the darkness is able to quell calamities of wind and fire as it shines on all worlds."

From the NAMO LOTUS SUTRA - NAMO SADDHARMA PUNDARIKA SUTRA,
Universal Door Chapter of Guan Shi Yin (OM NAMO AVALOKITESHVARA SAMANTA-MUKHA-PARIVARTA): Vol.15, Chapter 25, p. 164

HEAL PITTA (Teepa in Tibetan): "For sicknesses involving heat and poison, where one seeks coolness, use the Moon Essence Namo Chandra Prabha Bodhisattva Mani Jwara Hasta Mantra 9 (28): "DU LU DU LU. NAN. SU
SYI DI JYA LI. SA WA HE" "Afflicted with fever poisons. Averts disaster, lengthens life, and benefits women and men."

HEAL LONELINESS: "For quickly meeting up with good friends, use the Jeweled Arrow Kusala Sangha Hasta Mantra 11 (51) "PE YE MWO NWO. NAN. JYE MWO LA. SA WA HE."

TRI-HEAL ALL: "For various illnesses of the body, use the Willow Branch Arogya Mantra 12 (35): "MU DI LI. NAN. SU SYI DI. JYA LI WA LI. DWO NAN DWO. MU DWO YI. WA DZ LA. WA DZ LA. PAN TWO. HE NANG HE NANG.
HUNG PAN JA." "Sick & suffering, fever-stricken, chance to thrive renewed."

"For getting rid of evil obstacles and difficulties, use the Vegetarian White Whisk Vanish the Piled-Up Killing Karma Hasta Mantra 13 (34): "MWO MWO. NAN. BWO NWO MI NING. PE YE WA DI. MWO HE YE RE. YE MWO HE
NING. SA WA HE." "You wish to practice the Sagely Way, but obstacles are unbounded."

HEAL ALL: "For wholesome and harmonious retinues, use the Jeweled Hu Bottle Hasta Arogya Mantra 14 (49): "NWO LA JIN CHR. NAN. JYE LI SAN MAN YAN. SA WA HE." "Sweet dew from the Precious Jug nourishes living
things. Elixir for a myriad ills, its great function is revealed.

HEAL GOVERNMENT: "For avoiding difficulties with the law at all times and in all places, use the Ax Law Medicine King Namo Bhaisajya Raja Bodhisattva Hasta Mantra 16 (64): "SYI LU SENG E MU CHYWE YE. NAN.
WEI LA YE. WEI LA YE. SA WA HE."

HEAL REBIRTH: "For rebirth in the pure lands of the ten directions, use the Blue Lotus Nila Padma Hasta Netram Mantra 19 (26): "LI TWO YUN. NAN. JR LI JR LI. WA DZ LA. BU LA PAN TWO. HUNG PAN JA."

GREAT WISDOM: "For great wisdom, use the Jeweled Mirror Prajna Mantra 20 (37): "SHR NWO SHR NWO. NAN. WEI SA PU LA. NWO LA GE CHA. WA DZ LA. MAN CHA LA. HUNG PAN JA."

LONG LIFE: "For the Way of the Immortals (Namo Sarva Arya Ayurveda-Tao-Te-Ching Rishi Nagarjuna), use the Five-Colored Cloud Rishi Hasta Mantra 23 (26): "MWO SHI MWO SYI. NAN. WA DZ LA. JYE LI LA. JA SYIN JA."

TRI-HEAL ALL: "For birth in the Brahma heavens, use the Pure Bottle Kundi Hasta Arogya Mantra 24 (30): "TWO LA TWO LA. NAN. WA DZ LA. SHR CHYE LU. JA SYIN JA."

HARSH SPEECH, POOR SPEECH: "For accomplishing all superior Brahma sounds, use the Jeweled Bell Brahma Shabda Hasta Mantra 30 (33): "JE LA JE LA. NA MWO BWO NWO SYIN BWO NA YI. NAN. E MI LI DAN. YAN SHENG SHR
LI YI. SHR LI NYAN LI NING. SA WA HE."

GREAT COMPASSION: "For covering and protecting all beings with compassion, use the Tin Staff Karuna Protection Hasta Mantra 33 (48): "MI DI LI YE. NAN. NWO LI TI. NWO LI TI. NWO LI JA BWO DI.
NWO LI DI NWO YE BWO NING. HUNG PAN JYA."

PATIENCE: "For causing all beings to be always respectful and loving towards one another, use the Joined Palms Respectful Kind Loving Hasta Mantra 34 (44): "SYI LI SYI LI. NAN. BWO NA MAN RE LING. HE LI."
"SYI LI SYI LI.

Tripitaka True Words: NAN. WEI SA LA. WEI SA LA. HENG PAN JA."

GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): SYI TWO YE. SWO PE HE. MWO HE SYI TWO YE. SWO PE HE.
NAN. E HE LA. SA LA WA NI. NI YE TWO LA. BU NI DI. SA WA HE."

"For not retreating from the Bodhi heart from this incarnation until one’s incarnation as a Buddha, use the Non-Retreating Gold Wheel Avaivartika Bodhichitta Suvarna Chakra Hasta Mantra 38 (46):
"PU TI YE. NAN. SHE NWO MI DZWO. SA WA HE."

EATING DISORDERS: "For fruits, melons, and grains, use the Grape Medicine Superior Namo Bhaisajya Samudgata Bodhisattva Draksha Hasta Mantra 40 (66): "E SYI TWO YE. NAN. E MWO LA JYAN DI NI NING. SA WA HE."

TRI-HEAL ALL: EATING DISORDERS: "For satisfying the hunger and thirst of all living creatures, use the Sweet Dew Immortality Medicine Hasta Arogya Mantra 41 (45): "SU LU SU LU. NAN. SU LU SU LU. BWO LA SU LU.
BWO LA SU LU. SU LU SU LU YE. SA WA HE."


Namo arya-sarva-tathagato-ushnisahaa-shitata-patra-nama-parajita pratyangira maha-vidya-rajñi samapta Sutra. Shurangama Mantra Platform: 1. NAN. VAJRA TWO DO WAN 2. NAN. LAN SOHA 3.NAN. YA. HUNG (OM AH HUM)

Om Namo Shurangama Mantra 1. na mwo sa dan two, 2. su chye dwo ye, 3. e la he di, 4. san myau san pu two sye, 5. na mwo sa dan two, 6. fwo two jyu jr shai ni shan, 7. na mwo sa pe, 8. bwo two bwo di, 9. sa
dwo pi bi, 10. na mwo sa dwo nan, 11. san myau san pu two, 12. jyu jr nan, 13. swo she la pe jya, 14. seng chye nan, 15. na mwo lu ji e lwo han dwo nan, 16. na mwo su lu dwo bwo nwo nan, 17. na mwo swo jye li
two chye mi nan, 18. na mwo lu ji san myau chye dwo nan, 19. san myau chye be la, 20. di bwo dwo nwo nan, 21. na mwo ti pe li shai nan, 22. na mwo syi two ye, 23. pi di ye, 24. two la li shai nan, 25. she pwo
nu, 26. jya la he, 27. swo he swo la mwo two nan, 28. na mwo ba la he mwo ni, 29. na mwo yin two la ye, 30. na mwo pe chye pe di, 31. lu two la ye, 32. wu bwo be di, 33. swo syi ye ye, 34. na mwo pe chye pe
di, 35. nwo la ye, 36. na ye, 37. pan je mwo he san mwo two la, 38. na mwo syi jye li dwo ye, 39. na mwo pe chye pe di, 40. mwo he jya la ye, 41. di li bwo la na, 42. chye la pi two la, 43. bwo na jya la ye,
44. e di mu di, 45. shr mwo she nwo ni, 46. pe syi ni, 47. mwo dan li chye na, 48. na mwo syi jye li dwo ye, 49. na mwo pe chye pe di, 50. dwo two chye dwo jyu la ye, 51. na mwo be tou mwo jyu la ye, 52. na
mwo ba she la jyu la ye, 53. na mwo mwo ni jyu la ye, 54. na mwo chye she jyu la ye, 55. na mwo pe chye pe di, 56. di li cha, 57. shu la syi na, 58. bwo la he la na la she ye, 59. dwo two chye dwo ye, 60. na
mwo pe chye pe di, 61. na mwo e mi dwo pe ye, 62. dwo two chye dwo ye, 63. e la he di, 64. san myau san pu two ye, 65. na mwo pe chye pe di, 66. e chu pi ye, 67. dwo two chye dwo ye, 68. e la he di, 69. san
myau san pu two ye, 70. na mwo pe chye pe di, 71. bi sha she ye, 72. jyu lu fei ju li ye, 73. bwo la pe la she ye, 74. dwo two chye dwo ye, 75. na mwo pe chye pe di, 76. san bu shr bi dwo, 77. sa lyan nai la
la she ye, 78. dwo two chye dwo ye, 79. e la he di, 80. san myau san pu two ye, 81. na mwo pe chye pe di, 82. she ji ye mu nwo ye, 83. dwo two chye dwo ye, 84. e la he di, 85. san myau san pu two ye, 86. na
mwo pe chye pe di, 87. la dan na ji du la she ye, 88. dwo two chye dwo ye, 89. e la he di, 90. san myau san pu two ye, 91. di pyau, 92. na mwo sa jye li dwo, 93. yi tan pe chye pe dwo, 94. sa dan two chye du
shai ni shan, 95. sa dan dwo bwo da lan, 96. na mwo e pe la shr dan, 97. bwo la di, 98. yang chi la, 99. sa la pe, 100. bwo dwo jye la he, 101. ni jye la he, 102. jye jya la he ni, 103. ba la bi di ye, 104.
chr two ni, 105. e jya la, 106. mi li ju, 107. bwo li dan la ye, 108. ning jye li, 109. sa la pe


In this recording the following prayers act as an additional dedication of the teachings:

"Ananda, this cluster of light atop the crown of the Buddha’s head, the secret gatha, Syi Dan Dwo Bwo Da La (Sheetata Patra), with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions. Because the Thus Come Ones of the ten directions use this mantra-heart, they realize unsurpassed, proper, and all-pervading knowledge and enlightenment (Anuttarasamyaksambodhi)."

Homage to the Lineage Masters:

Namo Arya Shakyamuni - Nagarjuna - Ashwagosha - Aryadeva - Chandrakirti - Chandragomin - Atisha - Lama Tsong Khapa - His Holiness the Dalai Lama - Lama Zopa Rinpoche - Avalokiteshvara Namaha.



Please meditate on this:

Guide to the Lama Chöpa Merit Field:

Namo Lama Losang Thubwang Dorje Chang, one’s own root guru appearing in the outer form of Je Tsong Khapa, the inner form of Shakyamuni Buddha, and the secret form of Vajradhara.
Namo Lama Losang Thubwang Dorje Chang’s -- right (our left) is the Method Lineage, indicated by
Namo Maitreya -- in the center, flanked by
Namo Asanga -- above and on our right, and
Namo Vasubandhu -- above and on our left, and encircled by the other lamas of this lineage.
To the right (Lama Losang Thubwang Dorje Chang’s left) is the Wisdom Lineage, indicated by
Namo Manjughosha -- in the center, who appears with
Namo Nagarjuna -- left and above, and
Namo Aryadeva -- right and above, and is encircled by the other lamas of this lineage.
Below both the Namo Method and Wisdom Lineages appear the Kadam Lamrim Lineage (encircling
Namo Gonpawa Wangchug), the Namo Kadam Treatise Lineage (encircling
Namo Geshe Potowa Rinchen Säl), and the Namo Kadam Instruction Lineage (encircling
Namo Chen-nga Tsultrim Bar). Below these, on both the Method and Wisdom sides appear the
Namo Gelug Lineage lamas, encircling
Namo Je Tsong Khapa.
Above Lama Losang Thubwang Dorje Chang are the various practice lineages:
Namo Guhyasamaja Lineage -- below Guhyasamaja; the
Namo Vajrabhairava Lineage -- below
Namo Vajrabhairava; the
Namo Ganden Oral Transmission Lineage -- below
Namo Vajradhara; Namo the Kadam Lineage of Sixteen Drops below
Namo Atisha; and Namo the Chakrasamvara Lineage below
Namo Heruka Chakrasamvara. Directly below Lama Losang Thubwang Dorje Chang appear
Namo one’s own root guru flanked by
Namo one’s own other direct Dharma teachers.
Below them appear:
Namo Maha-Anuttara Yoga Tantra Deities;
Namo Yoga Tantra Deities
Namo Charya Tantra Deities
Namo Kriya Tantra Deities
Namo all Sutrayana Buddhas
Namo all Bodhisattvas
Namo all Solitary Realizers (Pratayeka Buddhas)
Namo all Shravaka Arhats (Hearers)
Namo all Dakas and Dakinis
Namo all Ten Direction Dharma protectors (Dasha Drika Loka Pala Dharma Pala Sangha Pala)
Namo all the Guardians of the Four Directions.

"From these Gurus and the Three Precious Gems I take safe direction
with myself clear as a Bodhisattva holding Compassion and Wisdom
I present you with offerings.
Upholding the teachings of Sutra and Mantra,
I restrain myself from a wide variety of faulty deeds.
Amassing within all constructive measures,
I benefit beings through the four types of giving - Dharma (wisdom-compassion teachings), Pala (protection),
Maitri (universal loving kindness), Artha (resources: food, clothing, shelter, medicines, money, relationships)." (6x)

Namo Shurangama Assembly of Buddhas and Bodhisattvas (3x)

O Deep and Wondrous Dharani (The Shurangama Mantra) - Unmoving (Akshobya Medicine Buddha) Honored One (Buddha).
Supreme Shurangama appears most rarely in the world. Extinguishing deluded thoughts (raga-vata-desire, dvesha-pitta-anger, moha-kapha-ignorance klesha-afflictions) from countless kalpas past (eons),
I needn't pass through eons 'till the Dharma Body's (Dharma Kaya - Enlightened Buddha Body) gained.
I wish (Bodhichitta) to now attain the Way ("The Buddha way is unsurpassed"); and as the Dharma King (Dharma Raja - a Buddha), I'll then return (as a Bodhisattva Mahasattva) to rescue beings more than Ganges
sands.

This deep resolve (Bodhichitta) I offer to the myriad Buddhas' Lands (Buddha Kshetras - worlds), and thus endeavor to repay (filial respect) the Buddha's boundless grace (Nitya Punya).
I now request the Bhagavan (World-Honored One) to certify my Quest (the Ultimate Spiritual Quest for Enlightenment of Anuttara-Samyak-Sam-Bodhi); to enter first the evil world - the Five Turbidities (five obscurations or cloudinesses of mind -- 1. Kalpa or time Turbidity kalpa-kashaye hara; 2. View Turbidity or point of view drishti-kashaya hara; 3. Affliction Turbidity - greed-hatred-stupidity, vata desire,
pitta anger, kapha ignorance - klesha-kashaye hara; 4. The living beings turbidity sattva-kashaye hara; and 5. The life turbidity - birth, old age, sickness and death - ayus-kashaye hara-ha).
If yet a single being's not accomplished Buddhahood, accordingly I also must renounce (Upeksha Chatura Brahma Vihara #4) Nirvana's Bliss.

O' Great in Courage (Conviction - Virya Paramita #4), Great in Power (Maha Bala Paramita #9), Great Compassionate (Maha Karuna Chatura Brahma Vihara #2) One (One = Oneness returns to Zero = Emptiness -
Shunyata)!

I pray would now uncover and dispel my subt'lest doubts (Maha Prajna Paramita),
Thus cause me quickly to attain Supreme Enlightenment (Anuttarasamyaksambodhi),


And sit within the Bodhimandas (Way Places) of the Ten-Fold Realms ("The Ten Dharma Realms are not beyond a single thought.")
And even could (which it can…) the nature of Shunyata (empty space) melt away (shatter),
My Vajra-like (adamantine, indefatigable, unmoving Shurangama Akshobhya), Supreme Resolve (Bodhichitta) would still remain unmoved (Akshobhya).
NA MWO SA DAN TWO. SU CHYE DWO YE. E LA HE DI. SAN MYAU SAN PU TWO YE.

1. May Manjushri Bodhisattva Mahasattva bless us all with Great Wisdom (Namo Maha Prajna Paramita -- Om Ah Ra Pa Cha Na Dhi Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah. Prakruti-
Parishuddhah Sarva-Dharma. Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah. Sarva-Tathagata-Hridaya. Hara Hara Om Hum Hrih. Bhagavan-Jnana-Murté. Vagi-Shvara Maha-Pacha. Sarva-
Dharma-Gagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha A Ah.)



2. May Avalokiteshvara Bodhisattva Mahasattva bless us all with Great Compassion (Namo Maha Karuna Brahma Vihara -- Om Mani Padme Hum -- Gate Gate Paragate Parasamgate Bodhi Svaha)

3. May Ksitigarbha Bodhisattva Mahasattva bless us all with Great Vows (Namo Maha Pranidhana Paramita --
Om Boe Lah Moe Ning Toe Ning Svaha)

4. May Mahasthamaprapta Bodhisattva Mahasattva bless us all with Great Strength (Namo Maha Bala Paramita)

5. May Samantabhadra Bodhisattva Mahasattva bless us all with Great Universally Worthy Conduct
(Namo Bodhisattva Charya Shila)

6. May Vajrapani Bodhisattva Mahasattva bless us all with Great Protection (Namo Maha Virya Dhyana Samadhi Dharma-Pala -- Eh Nah Lee Pee Sheh Tee - Om Namo Vajrapani Hum Svaha)



7. May Maitreya Bodhisattva Mahasattva bless us all with Great Universal Loving-Kindness for all sentient beings (Namo Maha Maitri Kshanti Brahma Vihara -- Om Mohi Mohi Maha Mohi Svaha)

8. May Maha-Sveta Arya-Tara Bodhisattva Mahasattva bless us all with Great Sympathetic Joy (Namo Maha Mudita -- Om Tare Tuttare Ture Svaha. Namo Ratna Trayaya, Namo Arya Avalokiteshvaraya, Bodhisattvaya,
Mahasattvaya, Maha Karunikaya, Om Tare Tuttare, Namo Sarva Papam Shodhaya Shodhaya, Vishodhaya Vishodhaya, Sarva Samudra Chhashana Karaya Svaha. OM I prostrate to the goddess foe destroyer, liberating lady
Tara. Homage to TARE, savioress, heroine, With TUTTARE dispelling all fears, Granting all benefits with TURE, To her with sound SVAHA, I bow.




Mantra for Patching Flaws in the Recitation: "NA MO HE LA DA NA, DUO LA YE YE. QIE LA QIE LA, JU ZHU JU ZHU, MO LA MO LA, HU LA, HONG, HE HE SU DA NA (SUDHANA), HONG, PO MO NU, SO PO HE." Chant 3x
Increasing Effect Mantra: OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM (7x)


To increase by 100,000 times the merit created, recite these special mantras at the end of the session: TADYATHA OM PANCHA GRIYA (five offerings or five faces) AVA BODHANI SVAHA (7x)
OM DHURU DHURU JAYA (Victory) MUKHE (Face or Mouth) SVAHA (7x)



Dedication and Transference of Merit (Punya) and Virtue:


I Now Universally Transfer the Merit and Virtue of to All Beings to realize Anuttara-Samyak-Sam-Bodhi
("Unsurpassed Proper and Equal Right Enlightenment": Anuttara is unsurpassed; samyak is proper and equal; and sambodhi is right enlightenment.)

We dedicate this merit-virtue to all beings so they may realize limitless contentment-equanimity-detachment (Maha Upeksha), compassionate wish for enlightenment on behalf of all beings (Bodhichitta), ultimate
wisdom perceiving reality (Maha Prajna Paramita Anuttara-Samyak-Sambodhi).


In order to give credit where credit is due, please read aloud this verse:



"From these Master Teachers and the Three Precious Gems (Namo Ratna Trayaya)
I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom (Maha Prajna Paramita), I present you with offerings."

"Upholding the teachings of Sutra (Scripture) and Mantra (Prayer - Chanting),
I restrain myself from a wide variety of faulty deeds" (1. Killing - Harming Other Beings, 2. Stealing, 3. Sexual Misconduct, 4. Lying - Harsh Speech - Gossip-Slander - Lewd Speech, 5. Alcohol-Cigarettes-Drug
Taking).

"Amassing within all constructive measures" (Upaya Paramita - skillful means), "I benefit beings through the four types of giving - Dharma (compassion-wisdom teachings), Pala (protection and encouragement),
Maitri (loving-kindness), Artha (resources, food, clothing, shelter, medicine, relationships, money)."


===============================================================

THE FIFTY VERSES OF GURU DEVOTION

The Fifty Verses of Guru Devotion [Skt: Gurupancashika; Tib: Lama Nga-chu-pa) was written in about the
first century B.C. by Ashvagosha.

Namo Arya Monk Bhikshu Ashvaghosha Bodhisattva

(Devanagari: अश्वघोष - Aśvaghoṣa - http://en.wikipedia.org/wiki/Ashvaghosha - ?80-?150 CE)


This Indian poet was known by many names—such as Aryashura, Matriceta, Patriceta, Matichitra, and Bhavideva—and was a contemporary of King Kaniska of the Kusan Dynasty. Having previously been a strong non-Buddhist believer, he became an extremely devout follower of the Buddha’s path and wrote many works on its various aspects. Shakyamuni Buddha lived about four centuries before Ashvagosha. He taught sutras dealing with meditative practices for attaining liberation and enlightenment and, in the form of Buddha Vajradhara, tantras covering speedier but more dangerous methods for achieving this latter goal.


Success in following either the sutra or the tantra path to enlightenment depends solely upon your guru devotion, as Lord Buddha indicated in the Lotus Sutra (Saddharmapundarikasutra) and in the Kyedor Shägyü Dorje’i G’ur, an explanatory work to the Hevajra tantra, where he stated that in future times of degeneration he would take the form of gurus and therefore, at such times, gurus should be as respected as buddhas because they are their living representatives.


Guru devotion involves both thought and action. The most important thing is to develop the total conviction that your guru is a buddha—this is a prerequisite for receiving any insight. Whether you are aiming to attain liberation in order to benefit mainly yourself or reach the perfected state of a fully enlightened buddha in order to enlighten all others, your guru can show you the way only if he himself has already gained these achievements. If you doubt your guru’s competence and ability to guide you, your practices will be extremely unstable and you will be unable to make any concrete progress. You must have full confidence that it is possible to become enlightened, that your guru is living proof of this, and that by following the Buddha’s teachings as your guru instructs, you can achieve the same. Only then will it be possible for you to gain any real benefit from your practices.


Seeing only good qualities in your guru, therefore, is the way to develop these qualities yourself.


Normally most people are blind to their own shortcomings, while the faults of others shine out clearly. But if you did not possess these same faults yourself, you would be unable to recognize them in others. If there are two pieces of fruit, one ripe and one rotten, and the person next to you takes the ripe one, it is only because of your own greed that you accuse him of being greedy and selfish. If you were unattached to the fruit, it would not matter to you which one he took—you would simply see him as having taken a piece of fruit.


Likewise, if you can train yourself to see only good qualities and never any faults in your guru, this positive outlook will come to pervade, amplify and reflect your own state of mind. As we all have buddha nature within us—the clear, uncontaminated state of pure mind established without any true independent existence—seeing our guru as a buddha gives us the possibility of activating and realizing our own buddha nature. Seeing only our guru’s faults merely reinforces our own shortcomings and negative attitudes; seeing only his perfection enables us to attain the perfection of buddhahood ourselves. Therefore, one of the main practices of guru yoga, particularly in tantra, is to realize the inseparability of our own mind with our guru, the buddhas and our meditation deity, which is a pure manifestation of the enlightened mind. Thus, guru devotion is the root of all attainments.


If your guru acts in a seemingly unenlightened manner and you feel it would be hypocritical to think him a buddha, you should remember that your own opinions are unreliable and the apparent faults you see may be simply a reflection of your own deluded state of mind. Also, you should think that if your guru acted in a completely perfect manner, he would be inaccessible and you would be unable to relate to him. It is therefore out of your guru’s great compassion that he may show apparent flaws. This is part of his skillful means in order for him to be able to teach you;

he is mirroring your own faults. Therefore, check within and learn from him how to remove your shortcomings. If you are only intent on criticizing your guru, he will never be able to benefit you. It was Buddha Vajradhara himself who said that your guru is to be seen as a buddha. Therefore, if you have faith and take refuge in the Buddhist teachings, you will try to understand what Vajradhara meant by this.


Buddhas exert a great positive influence on the world in the same way that the sun does. But just as a magnifying glass is needed to focus the rays of the sun in order for tinder to catch fire, so too is a guru required to focus the buddhasvirtuous conduct into your mind-stream to inspire you to follow the path. Thus, as living examples representing the buddhas, gurus carry on the work of all the enlightened beings, acting as an accessible focal point for your practices so that you can gain buddhahood yourself.


Through devotion to your guru, showing him respect and making offerings, you accumulate the merit necessary to attain liberation from all suffering. Such service is done not to benefit your guru but for your own sake. When you plant seeds in a field, it is not to benefit the earth—you’re the one who harvests the crops. Therefore, with the proper devotional attitude towards your guru—seeing him as a buddha—the more positive energy you exert in his direction, the closer you come to buddhahood yourself.

Likewise, if you hate your guru and generate negative energy towards him, you are deliberately distancing yourself from his enlightened state and freedom from pain. As a result you bring intense suffering upon yourself. Therefore, if you see faults in your guru and tend to belittle him, remember that your opinions are unreliable and that only unhappiness can result from despising the states of happiness he represents.


Remembering your guru’s kindness to teach you during this degenerate age after Shakyamuni Buddha has passed away, you must develop loving respect for him. He teaches you despite your delusions and does not force you to undergo the hardships that many disciples had to endure in the past. He gives you initiations and oral teachings and transmits the unbroken lineages that come from the Buddha himself. He inspires you to attain his state and helps you materially when you need it.


Without loving respect for your guru you will never become enlightened; if you don’ t respect the state of buddhahood he represents, how can you hope to attain it?


The various aspects of devoting yourself to your guru by means of thought have been taught extensively in such texts as the Gandavyuha Sutra and their scriptural references are detailed in Je Tsong Khapa’s Lam-rim Chen-mo.


Ashvagosha’s Fifty Verses is the most comprehensive summary of devoting yourself to your guru by means of action. Its scriptural sources are a wide range of tantric texts, including the Guhyasamaja, Kalachakra, Chakrasamvara, Vajradakini, and Vajrahridayalamkara tantras. The specific tantric sources for each verse are given in Lama Tsong Khapa’s Fulfillment of All Hopes, his commentary on this text.


As important as guru devotion is for practitioners of sutra, it is even more essential and more emphasized in the study and practice of tantra . This is because tantric techniques are extremely difficult and complicated. If practiced correctly, they can bring you buddhahood within your lifetime, but if not, they can be very dangerous and bring you extremely dire consequences. Therefore, the direct personal guidance of a guru is indispensable.


Since the Fifty Verses outlines specifically how disciples should act with their guru, it is customarily taught before a tantric initiation is given. Once a guru-disciple relationship has been established, disciples are taught guru devotion and the common path of renunciation, bodhicitta, and correct view of emptiness. Then, after receiving the proper initiations, they can be led gradually through the stages of tantra on the firm foundation of guru devotion and the three principal aspects of the path.


Source www.Nalanda-Monastery.eu Nalanda Buddhist Monastery, Rouzegas, Labastide St. Georges, 81500 Lavaur, France, Europe. Phone: 33 (0)5 63 58 02 25. Fax: +33 (0) 563581987 basic-program@nalanda-monastery.eu
Run time 37.3 Hours

Notes

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This archive is related to the FPMT: http://en.wikipedia.org/wiki/Foundation_for_the_Preservation_of_the_Mahayana_Tradition
http://www.fpmt.org

Each segment of the audios are based on the following bibliography of books that the speaker comments on and lectures from (via "fair use" provision (17 USC §107) of the U.S. Copyright Act for non-profit educational and religious purposes only):
"Grounds and Paths of Highest Yoga Tantra" by Kirti Losang Trinle



Based on the compiled Dharma teachings, Sutras, Tantras and Shastras of the Tripitaka of the Indo-Tibetan Mahayana Vajrayana teachings of the following masters of the Nalanda Tradition

(http://en.wikipedia.org/wiki/Nalanda_University and http://en.wikipedia.org/wiki/N%C4%81land%C4%81):

Namo Sarva Arya Mahasiddha Bodhisattvas (http://en.wikipedia.org/wiki/Mahasiddha)

Namo Arya Monk Bhikshu Nagarjuna Bodhisattva (http://en.wikipedia.org/wiki/Nagarjuna - 150 - 250 A.D.)

Namo Arya Monk Bhikshu Aryadeva (Kanadeva) Bodhisattva (http://en.wikipedia.org/wiki/Aryadeva - 3rd Century A.D.)

Namo Arya Monk Bhikshu Ashvaghosha Bodhisattva
(Devanagari: अश्वघोष - Aśvaghoṣa - http://en.wikipedia.org/wiki/Ashvaghosha - ?80-?150 CE)

Namo Arya Monk Bhikshu Chandrakirti Bodhisattva (http://en.wikipedia.org/wiki/Chandrakirti - 600 - c. 650 A.D - चन्द्रकीर्ति, Tibetan Dawa Drakpa)

Namo Arya Dharmakirti Bodhisattva (http://en.wikipedia.org/wiki/Dharmakirti - 7th century A.D.)

Namo Arya Monk Bhikshu Shantideva Bodhisattva (http://en.wikipedia.org/wiki/Shantideva - 8th-century A.D)

Namo Arya Upasaka Padmasambhava Bodhisattva (Tibetan: པདྨ་འབྱུང་གནས; Wylie: padma 'byung gnas, Chinese: 蓮華生上師; pinyin: Lian Hua Sheng Shang Shi) (http://en.wikipedia.org/wiki/Padmasambhava - 8th century A.D.)

Namo Arya Upasika Yeshe Tsogyal Dakini Bodhisattva (http://en.wikipedia.org/wiki/Yeshe_Tsogyal)

Namo Arya Upasaka Tilopa Bodhisattva (http://en.wikipedia.org/wiki/Tilopa - the "Great Renunciate" - 988–1069)

Namo Arya Monk Bhikshu Naropa Bodhisattva (http://en.wikipedia.org/wiki/Naropa - 956-1041 A.D. or 1016-1100 A.D.)

Namo Arya Upasaka Marpa Lotsawa Bodhisattva (http://en.wikipedia.org/wiki/Marpa_Lotsawa)

Namo Arya Monk Bhikshu Atisha (Atisa) Dipankara Shrijnana Bodhisattva (http://en.wikipedia.org/wiki/Atisha - 980-1054 A.D.)

Namo Arya Monk Bhikshu Lama Tsongkhapa Bodhisattva (Tibetan: ཙོང་ཁ་པ་; Wylie: Tsong-kha-pa - http://en.wikipedia.org/wiki/Je_Tsongkhapa - 1357 – 1419 A.D)

Namo Arya Monk Bhikshu Tenzin Gyatso Bodhisattva, the 14th Dalai Lama (http://en.wikipedia.org/wiki/Tenzin_Gyatso - born 1935 - Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso)

Namo Arya Monk Bhikshu Kirti Tsenshab Rinpoche Bodhisattva (http://en.wikipedia.org/wiki/Kirti_Tsenshab_Rinpoche)

Namo Arya Monk Bhikshu Thubten Zopa Rinpoche Bodhisattva (http://en.wikipedia.org/wiki/Thubten_Zopa_Rinpoche - born 1946)


In order to give credit where credit is due, please read aloud this verse:
"From these Master Teachers and the Three Precious Gems (Namo Ratna Trayaya)
I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom (Maha Prajna Paramita), I present you with offerings."

"Upholding the teachings of Sutra (Scripture) and Mantra (Prayer - Chanting),
I restrain myself from a wide variety of faulty deeds" (1. Killing – Harming Other Beings, 2. Stealing, 3. Sexual Misconduct, 4. Lying - Harsh Speech - Gossip-Slander - Lewd Speech, 5. Alcohol-Cigarettes-Drug
Taking).

"Amassing within all constructive measures" (Upaya Paramita - skillful means), "I benefit beings through the four types of giving - Dharma (compassion-wisdom teachings), Pala (protection and encouragement),
Maitri (loving-kindness), Artha (resources, food, clothing, shelter, medicine, relationships, money)."

Rights: Information about rights held in and over the resource.
This is part of the Nalanda Monastery Teachings Archive.

The actual MP3 files and their content are creativecommons.org/licenses/by-nc-nd/3.0/us/ Nalanda Buddhist Monastery (France) and FPMT.org "copyleft" - This audio MP3 is offered freely to the public under a
Creative Commons "Attribution-Noncommercial-No Derivative Works 3.0 United States License". "The Dharma is a Priceless Jewel" and thus a price cannot be charged for it.
This Dharma Talk makes use of handouts that are "Readers" that are Fair Use for Non-Profit Educational Use Only.

Clarifying Fair Use and Copyright for Adobe Acrobat PDF Scan of "Readers" of Books:
Fair Use Citation: Paraphrased, quoted and/or commented on (deconstruction, close reading, criticism) in the Shastra or Atthakatha tradition and thus used under the "fair use" provision (17 USC §107) of the
U.S. Copyright Act for Non-Profit Educational and Religious purposes only.

(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by Anonymous Buddhist Monk Redactors (Compilers) of this Online Buddhist Indo-Tibetan MP3 Encyclopedia-like
Teaching Archive Compilation)

NOTE: Short excerpts of the actual text in question are listed above. Some commentary on these excerpts may have been written by Anonymous Buddhist Monk Redactors (Compilers) of this Online Buddhist Indo-Tibetan MP3 Encyclopedia-like Teaching Archive Compilation) -- their commentary will be listed in parentheses ( ) intra-linear with the actual fair-use quotation.

That is to say such commentary will be ‘intra-linear” meaning in the middle of, in the midst of each line, verse, or paragraph rather than following it or in between each paragraph.

This is to assist in understanding jargon and various Sanskrit, Tibetan or other technical terms and giving commentary using sister paradigms such as other traditions of Buddhism. Additional commentary will be quoted or paraphrased from sagely sources such as sutras, shastras, vinaya, and tantras and will be usually shown inter-linearly (in between each line, verse slokha or paragraph) where possible.

Language:

English (Primarily by the Translator) from the teacher’s original talk in Tibetan (http://en.wikipedia.org/wiki/Tibetan_language). In certain cases there may be some Buddhist Hybrid Sanskrit

(http://en.wikipedia.org/wiki/Buddhist_Hybrid_Sanskrit), Devanagari (http://en.wikipedia.org/wiki/Devanagari) Sanskrit (http://en.wikipedia.org/wiki/Sanskrit), Siddham (http://en.wikipedia.org/wiki/Siddham)

or perhaps Chinese Mandarin (http://en.wikipedia.org/wiki/Mandarin_Chinese) -- Much vocabulary from Buddha Dharma using Indian Samskrt and the Languages of Tibet and China Pu Tong Hua)

Coverage: The extent or scope of the content of the resource (geographic place, temporal period, jurisdiction). For example, the place the work took place.
Recorded at Vajrapani Institute (http://www.vajrapani.org) in Boulder Creek, California - Phone (831) 338-6654. This audio recording was prepared for Archive.org by Sangha Members of Nalanda Monastery in France

Source

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