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Monday, January 7, 2013
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Monday, October 31, 2011
Teaching on Meditation A Teaching given by H.H. Penor Rinpoche November 12, 1999.
Re-cycling in worldy existence ("Samsara")
In this world, as we were born as human beings, we need to have something beneficial that we can do. In general, we have some kind of activity by which to earn our livelihood, just to have something to eat and drink. Of course, not only human beings, but also animals know how to live their lives in this way. As we were born human, we can talk and understand language and meaning. That is the specific characteristic of a human being. So based on that we need to have some ultimate benefit that we can achieve within this lifetime.
Generally speaking, two main activity categories we can engage in: our normal worldly activities and then the Dharma activities. But the majority of the world's people become very busy with worldly activities rather than following some kind of spiritual practice. These worldly works or activities are based on one's capabilities and power and skill, and of these there are many different levels - some have more or better and some have less.
However, whatever worldly activities that we complete, whether or not they are good or meaningful, they will only endure for a few months or years. There is not anything within these activities that we can ultimately rely on. For example, from young childhood we pursue educational training, from first grade until graduation. For almost fifteen or twenty years we work very hard and study so that we can get a specific job. Then if through one's job one becomes more successful, then possibly in twenty or thirty years we consider that we have a better or happier life. And if during all that time, if we have a very pure and sincere mind in all these works, then of course there is some benefit which is known as virtuous action. But there are also those that have the qualifications to do these activities but who have so much ego or arrogance or pride that their works, even if completed, are not really beneficial in this lifetime.
So many human beings consider the benefit for their individual selves as the most important thing. The result is we are all re-cycled over and over in what is called Samsara or the cyclic existence.
We cannot really establish or find out how long we have been drifting about in Samsara or cyclic existence. No one can know for certain how many lives we have taken in this world - one hundred, one thousand, ten thousand, perhaps one million lifetimes. We cannot calculate the countless aeons of times we have been reborn in this world, in this Samsara.
Sometimes we were able to fulfill some of our wishes and sometimes we could not. For this life, from the time we have taken birth from our mother's womb until now, whatever our ages, we have been constantly thinking about our own benefit and how we can be more happy people. All of our education and financial developments are all just for one's own benefit. There is not anything left out that one has not thought of for one's own benefit.
The law of cause and effect ("Karma") and ignorance
However, whatever we do, fulfill or complete in this lifetime is mainly based on our Karma, the action, of what we have done in our many past lifetimes. One cannot complete one's every wish immediately because of the Law of Karma. Because have never developed their spiritual side, they mainly have deluded minds. So they are not able to understand the causes and conditions based on the Law of Karma. They can only think of what is happening today, and have no idea what is really going on. They don't have a deeper level of understanding of these spiritual practices and so they don't understand what is involved in past lifetimes and future lifetimes. It is because of their obscurations or ignorance that they don't have any clear understanding about the causes and conditions. They really don't know anything about the Law of Karma.
And there are many, many beings that don't know much about Buddha or Enlightenment or the Dharma teachings or liberation. They really don't have any idea of such things. Even with all the explanations we could find in these Dharma teachings, and even though so many lamas and other qualified teachers give these teachings, still one might think that these teachings are just myths. And so you can't truly accept them or believe in the absolute reality.
Everything is based on what is called the Law of Karma which is the actions that we do, the causes and conditions we create ourselves. Furthermore there is a Law of Karma which is known as the Collective Karma, the actions, causes and conditions we create together. There is no way we can change ourselves other than understanding Karma. Moreover, when one cannot understand all these deeper things, then one thinks that these things do not really exist.
When the lamas and the many other qualified teachers¹ teach on the sufferings of Samsara, of course it is not really nice to hear and then one feels like, "I don´t want to hear these kinds of teachings." Certain people when lama gives these teachings on suffering even say, "I'm not interested to listen about the sufferings of Samsara. This lama doesn't seem like he can give out good teachings!" These people prefer to just express their own ideas.
However, when taught by a qualified lama, it is indeed the Dharma, the truth. These teachings about the nature of Samsara and the reality of the faults of Samsara have been taught by all the Enlightened Beings such as Shakyamuni Buddha. The Enlightened Beings, the Buddhas, all gave these teachings because if we could just understand the nature of Samsara, we could then move on to the actual practices through which we could purify our obscurations. We could have the ultimate realization through which we achieve peace and happiness, and through that we could manifest ourselves to benefit all other sentient beings in Samsara. For that purpose Buddha gave all these teachings. It is not that Buddha wanted to be famous and so gave these teachings, nor was the Buddha showing off his skills in teaching, nor was he explaining things to us so that we would become frightened. These teachings are mainly about how all sentient beings can believe and act to attain complete Enlightenment, to liberate themselves from the sufferings of Samsara. So you see, Buddha gave these teachings with great compassion.
Take the example of a having a nightmare. Within such dreams, no matter what you do, you still cannot escape the scary feeling of a nightmare until you wake up. At the same moment, someone who is awake and watching beside the bed, can see that you are having a dream. We can understand something of the nature of Samsara from this dream example. While we are in Samsara experiencing all different kinds of sufferings, it is exactly like somebody who is having a nightmare.
The samsaric sufferings we experience are the result of non-virtuous actions of the body, speech and mind. For example, if somebody performed a negative action, such as killing, for instance, then the result based on that action, the reaction or its ripening Karma, is for the person's life to shorten. And in the next lifetime he may be born in the hell realms where he has to suffer the result of the Karma he created. Similarly, if someone thinks that in this lifetime they could obtain material possessions by stealing or robbing, like a rat who steals all kinds of grains, such stealing ultimately ripens its fruit so that in the next lifetime, or maybe in this lifetime, this person may actually not have enough wealth and become very poor. Even the physical body's negative actions, such as sexual misconduct, have negative results. This can be that within one's lifetime, or in the next lifetime, one's family will not be in harmony and will suffer quarrels and fighting. Similarly there are four negativities of speech, which are known as lies, interferences, harsh words and gossip. From these are certain negative results that one experiences, such that whatever one tries to tell, people will not believe. Even when one tries to say something beneficial it will seem like one is trying to harm somebody. Likewise with the three negative mental actions: Greediness, thoughts of harming others and wrong views. Based on these, one will not have success whatever one tries to do in this lifetime or in future lifetimes, one will experience a lot of harm from other beings, one will be unable to remain together with one's masters, teachers or good friends and so on. These are examples of the ripening of negative actions.
So understanding all these causes and conditions are based on the actions of our body, speech and mind, we should then try to abandon all the ten negative actions and try to train ourselves so that our mindstream flows with the spiritual path. Then one can practice and accumulate all the virtuous activities. The teachings say that if one follows the worldly aspect of the Dharma practice, with good or positive behaviors, that naturally turns into a spiritual path through which one can have peace and happiness. In this way, with our bodies, speech and mind, in whatever conditions of life, it is very important to try to benefit others and have loving kindness toward everybody.
Loving-kindness, the root of practice
This is the root of all the Dharma practices: generating the Bodhicitta [loving-kindness]. If one can really generate genuine Bodhicitta within one's mind, then it is very easy to move nearer to ultimate liberation. Bodhicitta is known as the awakening mind. The awakening mind is without partiality and equally benefits all sentient beings. If we have the thought of doing something good and beneficial only for our families and friends and then we want to create all kinds of obstacles for someone we don't like or whom we consider to be an enemy, this is not Bodhicitta.
Generating Bodhicitta, the awakening mind, is for the purpose of benefiting all sentient beings without any exception. Even living creatures such as ants, in their ultimate nature, they also have the Buddha nature. Even cockroaches. There is no difference in the size of the form. In the teachings it says that there is no limit to space, that space is immeasurable, and similarly there is no limit of sentient beings. Their number is immeasurable. Hence we have to generate the kind of Bodhicitta that is immeasurable for all these immeasurable numbers of beings.
If Bodhicitta, the awakening mind, is within your mindstream from birth, then of course it is very good! But if one cannot generate in that way or have that kind of quality, at least one can understand the necessity and importance of Bodhicitta. Based on that one can receive the Bodhisattva vows from a master and also from the body, speech and mind supports - like shrines and altars. As we receive the Bodhisattva vows, we can apply all this into practice, and the fact that we have been born as human beings becomes something really meaningful.
Within our mind-streams, there are all kinds of mental afflictions or defilements that are called the five poisons. These are the main causes by which we experience all the kinds of sufferings and problems in Samsara. That is why our most important responsibility as a practitioner is how we can get rid of this afflicted mind, how we can abandon it and how we can suppress these poisons.
It is difficult in the beginning to really generate Bodhicitta, the positive thought of benefiting all other sentient beings, within one's mind. But if we constantly think of it and try to contemplate and to train ourselves to get through all these practices, then it will become easy, like a habit. All the Buddhas and Bodhisattvas of the past, in countless numbers like the stars of the sky, all these Enlightened Beings were in the beginning the same as us - just sentient beings. They were not born from the beginning as Buddhas.
So with this precious human birth, when we have all this intellectual understanding, we have to really contemplate and think about what is the best benefit that one can really achieve within this lifetime. We could just complete our worldly activities. But that is still just cultivating the same kinds of causes and conditions, and we will just rebound into Samsara again. We will not achieve the ultimate happiness. Even if we have really high rank or we have all kinds of luxuries and material belongings, or we have fame and very good friends and many subjects or attendants, still there is no real essence there from which we can benefit. So if we spend our whole lifetime just to get success still we will find there is nothing there that we can rely on. Everything is so impermanent and changeable.
You all have some intellectual understanding so you can think and examine for yourself and understand what is really going on. One should examine and think over what one has really done and what benefits one is really getting within one's lifetime. Even if one is very rich, very wealthy, very intellectual, very wise - if we look into ourselves, into our own minds, we can understand just how much experience of peace or happiness is really there.
Does "I" exist?
Within this world, the most powerful obscuration or negativity is known as the grasping of self, the "I", or the ego. When one just thinks of "I" and has that kind of strong ego and pride, then within that kind of mind-stream it is very difficult to have these Dharma teachings and practices. Pride or the ego is like an iron ball which pulls us down.
If we carefully investigate ourselves, we will not find an "I" existing in reality. We think, "I am," and "He is," or "She is," but when we examine truly, these are not existing in an absolute sense. For example, we may think of our body as "I," but when we investigate we can see that the body is not the "I." The "I" feels happy, the "I" suffers, the "I" has this pain and sickness, and then the "I" dies. But when at death the five aggregates of our physical bodies die, still our external body is there, but it no longer has all those kinds of experiences of happiness or pain. For example, when the dead body burns in the fire, it does not feel the heat at all. When it is buried under the ground, there is not any kind of feeling either. Even when it is eaten by dogs and vultures, there is no pain at all. When death happens, all the pains and sufferings associated with the body are no longer there.
Even right now if we try to find this "I" within our body, from top to bottom, we cannot really find it. When we investigate, asking: Is the head the "I?" Is the eye the "I?" Is the nose the "I?" Is the chest the "I?" We cannot find in any part what we call the "I." There is no way we can find our mind, our "I," there.
In the relative bodily existence, it is our mind's grasping of subject and object through which we think there is this "I" and through which we experience things. It is merely created by the conceptual mind. Verbal speech, also, when we investigate and divide past, present and future, then we cannot find what is called speech. It is just in our mind
What mind is
So the mind - does it need to be something which we can see? If we think that what has pain, suffering, problems and so forth, that this is what is called the mind, in this way we have to perceive the mind as something like a round ball. When we investigate into the mind itself there is not anyone who can really perceive a mind.
At the same time, this mind does not really die. From beginningless lifetimes until now, the mind of Samsara has just been getting rebirth over and over. The mind which has been conceptualized by having that thought of subject and object is that which binds oneself here. It is that which projects the external world and then one's body and so forth. But no matter how much we investigate, there is no way anyone can perceive this mind.
All the past Buddhas have explained that there is no way one can perceive the mind in the past, present and future. If it is self-existing, then we could see it, like a round pill or something! So why do we think that it has to be perceived as some "thing?" All these "things" are created by the mind. All the experiences of happiness and suffering of Samsara and nirvana - everything is just created by the mind itself.
So we will find if we think over the absolute nature of the mind, it is definitely emptiness. Some people might say, "Oh, my mind is very active and multicolored! Maybe it is possible somebody might have it!" Or maybe somebody might say, "My mind is something like a white light!" But it does not really exist in that way.
When we don't control the mind and just let it be free, then it starts to create all these negative actions and thoughts. That is why in these practices which we call meditation, although there are many levels of meditations, whatever the Dharma teachings that have been taught by all the Enlightened Buddhas, it is mainly to subdue this mind and to tame this mind. It is to recognize the fault of the mind is conceptual thought, which is a very dualistic thing where there is always subject and object, and this binds us into Samsara or cyclic existence. At the same time we try to realize its absolute nature, to realize or recognize this, and that is the most important part of our practice.
When lama gives all these teachings, the practitioner receives them and tries to put them into practice and then they say, "Oh! I recognize the nature of the mind!" But by just recognizing the conceptual mind, it is very difficult that one could attain Enlightenment. That which creates all these emotions and conceptual thoughts - that is called the mind. But the actual practice is of something which is beyond that kind of conceptual mind, which is known as wisdom. It is that which we need to realize. So we cannot achieve the ultimate happiness just by recognizing the conceptual mind.
There are many kinds of practices¹ which aim to pacify all these kinds of negative thoughts and to control the afflicted mind, to purify and abandon them. When we do these practices and achieve some tranquility through which we can concentrate our mind and make it very stable, then we can perhaps concentrate our minds on the emptiness through which we may achieve some realization. So when we practice meditation and manage to get kind of settled and stable, even having just a little bit of experience of emptiness is really beneficial and can accumulate lots of merit.
Emptiness and the idea of emptiness
Emptiness is not something like just remaining there without having thoughts or anything at all. It has been said in the texts that if one does not know how to meditate properly on emptiness, then one can fall into the wrong pot. So one has to investigate the true nature of the mind in order to really establish its absolute nature as emptiness, and this must be maintained through the practice of meditation.
Emptiness which is merely emptiness, and the emptiness which is the nature of mind, are two different things. The one emptiness is kind of like nothingness. This kind of nothingness emptiness in the Dharma teachings is explained by the example of the rabbit's horn - something which does not exist at all. But the emptiness of the mind, which does not have any form or colors or shape, is in certain ways non-existing, but at the same time this mind is everything. It is that which creates all these samsaric phenomena and all the nirvana phenomena.
When you do meditation practice, it is good to cut through all these conceptual thoughts. To be without any such thoughts and then to remain in meditation is very beneficial. This is what is known as samatha or tranquility meditation. If one carries through with such meditation practice for awhile, one begins to have some stability of the mind, and then it is easier to achieve the vipassana or insight meditation practices.
All Dharma teachings and practices have to follow through the proper lineage. That is to say, the lama, the master, must be really qualified to give these teachings. Then the disciple, the practitioner, if he or she has really strong devotion or faith, can understand through his or her actual practice. There is no other way to give and receive these teachings.
So the lama, the master, must have that quality by which he can "read" the disciple's mind. When the lama has that quality - the knowledge by which he realizes the mind-stream of the practitioner - then according to that knowledge he can give the right introduction of the nature of the mind. For example, when the lama examines a practitioner, he can directly experience whether or not the practitioner has the actual recognition of the nature of the mind.³
Other than that kind of direct mind-to-mind interaction, there is no way to explain, "Oh, the nature of mind is something like this." There are no words to handle it. If there was any kind of expressway diagram about the nature of the mind, then we could just draw it and then explain, "Here! This is the nature of mind!" So it is important to carry through all the practices, constantly watching through the samatha meditation practice, getting used to that kind of concentration of mind, so that there can be a way for one to have the true recognition of mind.
The Tibetan word, "lama," means the Unsurpassable Teacher. The "la" is based on the quality of the realization and the "ma" symbolizes the mother, the loving-kindness and affection that one needs to have, just like a mother gives to her children. All the past, present and future Buddhas obtained Enlightenment by relying upon the lama². There is not any Buddha who just by him or herself attained Enlightenment.
The lama, the master, means someone that has complete knowledge about all these practices. So all who just have a red cloth are not lamas. Those also who wear yellow clothes, they are not necessarily lamas! Someone who has true purification and realization internally is who is known as the lama³. And the lama's mind-stream must have the genuine Bodhicitta to benefit all sentient beings.
Meditation the Dzogchen Way
Many of you are interested and have asked, "Please give us the Dzogchen teachings." But even I myself don't know what is Dzogchen and I don't have anything to teach you!
Anyway, as I explained to you earlier, if one practices the Bodhicitta, that kind of pure intention to really benefit all other sentient beings, and then the samatha meditation practices to establish one's mind in full concentration, then of course there will be the Great Perfection ("Dzogchen") meditations.
But if one cannot cultivate the Bodhicitta within one's mind, the path to Enlightenment is already broken. Without Bodhicitta, there is no real path. Bodhicitta is that which is without any partiality. The pure intention of Bodhicitta, the thought to benefit all sentient beings without any exception, can be understood by realizing that in one or another lifetime, each being has been one's parent. If we understand this and think of how dearly they have taken care of us, then we will feel grateful to all the parently beings and we can generate Bodhicitta to all of them.
This present body of ours is here because of our parents. If we did not have parents, there is no possibility that we could have these bodies. And if we don't have this physical body, then we cannot accomplish any kind of worldly or Dharma activity. So our mothers are indeed very kind and we should be grateful.
Of course, there are many kinds of parent-child relationships in this world, but we should remember that whether or not we are close to our parents is based on our own desires and our own thoughts. Beyond that sort of thing, the main meaning here is that without our parents, we could not have this body, and because of this we should understand and be grateful for their kindness. So first one really concentrates on generating Bodhicitta based on one's gratefulness to this life's mother, and from that one can extend this Bodhicitta to all sentient beings equally.
So the most important points are to have faith and devotion in the Dharma, then meditating and contemplating on Bodhicitta and compassion. Then one can apply these into practice through the meditations on emptiness.
In the Dharma practice one should not think, "Oh, I am doing all this practice for the benefit of this lama or for these Buddhas." Never think in this way. The Dharma practice is for yourself. Each and every one of you as individuals has to liberate yourself from Samsara. You are attaining Enlightenment for yourself. You are attaining Buddhahood for yourself. By your practice, your lama is not going to attain Enlightenment nor is Buddha going to attain Enlightenment! Buddha has already achieved Buddhahood! And if you cannot attend to Dharma practice in the proper way, then it is yourself who will fall down into the three lower realms. It is not the lama or the Buddha who will fall into the lower realms!
So, though it is important to think spiritually of one's own benefit and how one can attain Enlightenment, still the acheivement of that kind of liberation is by the path of benefiting all other sentient beings. Without that kind of Bodhicitta one cannot attain complete Enlightenment.
The Bodhicitta we can generate right now, however vast, is beneficial. In the future, when one attains Enlightenment, according to the vastness of that Bodhicitta, that many sentient beings can benefit and liberate themselves from the sufferings of Samsara. Right now we cannot really perceive all that fruition, but if we continue to practice, then in the future we will realize it as a direct perception.
Keeping Courage
Buddha Amitabha, for example, ultimately achieved that kind of result from his generation of Bodhicitta and his accumulation over many countless years of practices of commitments and aspiration prayers. So even as the Amitabha Buddha achieved Enlightenment over a long time based on aspiration prayers and the commitment to benefit all sentient beings, so we as practitioners must constantly apply the practice of the six perfections to benefit all other beings.
The Buddha Amitabha did not just do these aspiration prayers once or twice, or make this kind of commitment just one or two times. It was over many aeons that he practiced these aspirations and commitments, such that whoever hears the Amitabha's name and does supplication prayers to Amitabha, they will instantly be born in his pure land. If one has single-pointed devotion to Amitabha Buddha and one carries through all of these supplication prayers, then even oneself as an ordinary person with an afflicted mind can be reborn in his pure land. It is all because of Amitabha Buddha's special aspiration prayers. So although there are countless Buddhafields, the Amitabha Buddha's pure land is very special because of these reasons.
We all could also achieve that kind of completion when we attain Enlightenment if we continue on the path and carry through our practices, generating Bodhicitta in as vast a way as possible. So we should not lose courage, thinking, "Oh, I cannot do it. I could never attain that kind of Enlightenment." It is not good to lose one's courage like that. Think instead that all these past Enlightened Beings, all the Buddhas and Bodhisattvas, they also attained Enlightenment and ultimate realization by beginning the same as us, standard beings, and if they could attain Enlightenment, we can also attain that same kind of realization.
So today, though there is much that has been taught, if one can just try to keep in one's mind to have one hundred percent devotion to Buddha, Dharma and Sangha, and if one will train one's mind by generating Bodhicitta and carry though the practices, then one can definitely have this kind of fruition. We can all do aspiration prayers, that in the future we can all attain Enlightenment within one mandala through these Great Perfection ("Dzogchen") meditations. Just as in the past such great Great Perfection ("Dzogchen") realized masters like Garab Dorje and Shri Singha and so forth attained Enlightenment through these Great Perfection ("Dzogchen") practices, similarly we can also have that aspiration prayer to attain Enlightenment.
Thank you!
Courtesy:- The Buddhist site... http://www.buddhist.org
Friday, July 29, 2011
HOMAGE TO THE TWENTY- ONE TARAS:- Drolma Nishu Tsakchi
OM; je tsun ma pag ma drol ma la chag tsal lo
OM; I prostrate to the noble transcendent liberator
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Homage to Tara swift and fearless With eyes like a flash of lightning Lotus-born in an ocean of tears Of Chenresig, three worlds' protector. |
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Chag tsal ton kay da wa kun tu Gang wa gya ni tseg pay shel ma Kar ma tong trag tsog pa nam kyi Rab tu che way o rab bar ma |
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Homage to you whose face is like One hundred autumn moons gathered And blazes with the dazzling light Of a thousand constellations. |
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Chag tsal ser ngo chu ne kye kyi Pay may chag ni nam par gyen ma Jin pa tsun du ka tub shi wa So pa sam ten cho yul nyi ma |
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Chag tsal de shin sheg pay tsug tor Ta yay nam par gyal wa cho ma Ma lu pa rol chin pa tob pay Gyel way say kyi shin tu ten ma |
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Homage to you who crown all Buddhas Whose action subdues without limit Attained to every perfection On you the bodhisattvas rely. |
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Chag tsal TU TA RE HUM yi ge Do dang chog dang nam ka gang ma Jig ten dun po shab kyi nen te Lu pa may par gug par nu ma |
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Homage to you whose TUTTARE and HUM Fill the realms of desire, form and space. You crush seven worlds beneath your feet And have power to call all forces. |
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Chag tsal gya jin may lha tsang pa Lung lha na tsog wang chug cho ma Jung po ro lang dri sa nam dang No jin tsog kyi dun ne to ma |
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Chag tsal TREY che cha dang PEY kyi Pa rol tul kor rab tu jom ma Yay kum yon kyang shab kyi nen te May bar tug pa shin tu bar ma |
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Homage to you whose TREY and PEY Destroy external wheels of magic. Right leg drawn in and left extended, You blaze within a raging fire. |
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Chag tsal TU RE jig pa chen po Du kyi pa wo nam par jom ma Chu kye shel ni tro nyer den dze Dra wo tam che ma lu so ma |
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Chag tsal kon chog sum tson chag gye Sor mo tug kar nam par gyen ma Ma lu chog kyi kor lo gyen pay Rang gi o kyi tsog nam trug ma |
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Homage to you beautifully adorned By the Three Jewels' gesture at your heart. Your wheel shines in all directions With a whirling mass of light. |
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Chag tsal rab tu ga wa ji pay U gyen o kyi treng wa pel ma Shay pa rab shay TU TA RE yi Du dang jig ten wang du dze ma |
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Homage to you with power to invoke The assembly of local protectors. With your fierce frown and vibrating HUM, You bring freedom from all poverty. |
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Chag tsal kel pay ta may may tar Bar way treng way u na ne ma Yay kang yon kum kun ne kor gay Dra yi pung ni nam par jom ma |
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Homage to you who dwells in a blazing wreath Like the fire at the end of this age. Your right leg outstretched and left drawn in, Joy surrounds you who defeats hosts of foes. |
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Chag tsal de ma gay ma zhi ma Nya ngen de zhi cho yul nyi ma SO HA OM dang yang dag den pay Dig pa chen po jom pa nyi ma |
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Homage to the blissful, virtuous, peaceful one Object of practice, nirvana's peace Perfectly endowed with SOHA and OM Overcoming all the great evils. |
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Chag tsal TU RE zab ni dab pay HUM gi nam pay sa bon nyi ma Ri rab man da ra dang big je Jig ten sum nam yo wa nyi ma |
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Homage to TURE with stamping feet Whose essence is the seed-letter HUM You cause Merus, Mandara and Vindaya And all three worlds to tremble and shake. |
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Chag tsal lha yi tsog nam gyal po Lha dang mi am chi yi ten ma Kun ne go cha ga way ji kyi Tso dang mi lam nyen pa sel ma |
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Homage to you on whom the kings of gods, The gods themselves and all spirits rely. Your armor radiates joy to all You soothe conflicts and nightmares as well. |
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Chag tsel de nyi sum nam ko pay Zi way tu dang yang dag den ma Don dang ro lang no jin tsog nam Jom pa TURE rab chog nyi ma |
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Homage to you, adorned with three natures Perfectly endowed with peaceful strength You destroy demons, zombies and yakshas O TURE, most exalted and sublime! |
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Tsa way ngag kyi to pa di dang Chag tsal wa ni nyi shu tsa chig |
Thus the root mantra is praised And twenty-one homages offered. |
Listen to a Tara Mantra rendition with RealOne Player (5:44 Min.) Courtesy of http://www.dzogchen.org/
OM TA-RE TU-TA-RE TU-RE SO-HA
Friday, July 15, 2011
DICTIONARY OF BUDDHISM
| Sanskrit | Translation | Name | Description |
| Amitaba | Yoe Pa mey | - | Buddha of boundless light |
| Amrita | Duetse | - | Holy liquid/consecrated liquid used in vajrayana practices |
| Arhat | Dra- Chompa | - | One who has attained the result of Hinayana path by purifying the conflicting emotions and their causes. |
| - | Ten-Drel | Auspicious coincidence | Coming together of factor for a situation or event. |
| - | Bardo | Between Two | Gap of intermediate state between death and rebirth. |
| - | Jinlab | Blessing | Experience of bliss resulting from one’s devotion. |
| Sukha | Dhewa | Bliss | Calm Happiness |
| Bodhichitta | Jangchup Gi Sem | Mind of enlightenment | Develop love, kindness and compassion and deliver all sentient beings from samsara |
| Bodhisattva | Jangchup Sempa | Awaken being | Who has vowed to attain perfect buddhahood for the benefit of all sentient being. |
| Buddha | Sangye | Enlightened | Principal of enlightenment , shakyamuni Buddha. |
| Buddha Dharma | Sangye gi cho, tenpai tenpa | - | Teaching of Buddha/ Buddhism |
| - | Khorlo | Wheel Chakra | One of the five primary energy centers of the subtle body,located along the central channel at the crown of head, throat, heart, navel and genitals. |
| Avalokiteshvara | Chenrezig | - | Bodhisattva of compassion |
| Karuna | Nying-Jee | Compassion | Motivation and action of bodhisattva and the guiding principle of Mahayana path |
| Dakini | Khandroma | Space Walker | Female Yidham; Protector and messenger of Dharma. |
| Damaru | Trang Tring | - | Small hand drum, frequently used in vajrayana |
| Sukhavati | Dewachen | Great Bliss | Western pure land of Buddha. |
| Dharma | Choe | True Law | The buddhas teaching or the law governing all existence. |
| Dharmapala | Choe Chong | Dharma Protector | Protector of dharma/who protects the practitioners from deceiptions and obstacles |
| Dharmachakra | Choe Gi Khorlo | Wheel of Dharma | Preaching of Dharma |
| Dharmadhatu | Choe Ying | Sphere of Dharma | All encompassing space or unconditional totality in which all phenomena arise, dwell and cease. |
| Dharmakaya | Choeku | Body of Truth | Wisdom beyond any reference point. |
| - | Phakpai Dhenpa Zhi | Four Noble Truths | The truths that unenlightened existence is permeated by suffering; that the cause of suffering is delusion operating through dualistic clinging and the resulting emotional and karmic patterns; |
| - | go-sum | Three Gates | Body, speech, and mind. The three modes through which one relates to the phenomenal world. |
| Hinayana | Thek-chung, thek-men | lesser vehicle | The first of the three yams; aim of Hinayana practice is personal liberation from suffering. |
| Apramana | Tsa-Mey-Zhi | Immeasurable Four | A prayer recited specially during Ngondro practice. |
| Anitya | Mitakpa | Impermanence | The doctrine that the material world is characterized by constant change and non existence of phenomena. |
| Triratna | Koncho-Sum | Three Jewels | Buddha, Dharma and Sanga; the three objects of refuge. |
| - | Kalpa | - | sometimes reckoned at 4320 million years. |
| Kapala | Thoep | Skull cup | Symbolic human skull implement used in Vajrayana practices. |
| Karma | Ley | Action | The doctrine of cause and result; which states that one's present experience is a product of previous action and deeds and future depends on one's present conduct. |
| Klesha | NyongMong | Delusion | A mental state that produces conflicting emotions and confusion which distrubs mental and peace. |
| Guru | Lama | Superior Mother | A religious teacher or meditation teacher who has completed the traditional three years, three months retreat and appointed by his teacher. |
| - | Luung | Connection | A transmission blessing in which a master reads through a sadhana thereby empowering the hearer to practice dharma. |
| Mahakala | Yeshey Gonpo/ Nakpo Chenpo | Great black one | Cheif of Dharmapala, protector of dharma |
| Mahakali | Peldhen Lhamo | - | same as Mahakala |
| Mahamudra | Cha Gya Chenpo | Great symbol | Great seal, or ultimate nature of the mind, or another term for enlightment. Also mahamudra refers to meditative transmission handed down by kagyu school |
| Mahayana | Thek-Den | Great vehicle | The second teaching Buddha emphasized the importance of uniting compassion. |
| Maitreya | Jampa | Coming buddha | Buddha who will appear after shakyamuni. |
| Mandala | Kilkhor | Center and periphery | Arrangement of deities or their enblems in a form of circle representing pattern or group. |
| Manjushiri | Jampelyang | Gentle and glorious | God of wisdom |
| Mara | Dhue | Devil | tempter of shakyamuni, who appeared just prior to his attaining enlightment. |
| Mudra | Chak Gya | Sign, symbol | Any sort of symbol specially hand gesture. |
| - | Namo | Homage | Used most in begining of prayers to pay homage to buddha, deity or teacher. |
| Nirmanakaya | Trulku | emanation body | the buddha who takes form in a physical body for sentient beings. |
| Nirvana | Nya-nyen ley dhepa | Gone beyond suffering | ignorance of conflict and freedom from compulsive rebirth in samsaric sufferings. |
| Paramitas | Pha-rul tu Chinpa | Gone to the other side | The main practice of Mahayana. |
| prajnaparamita | sherub key pharul tu chinpa | perfection of knowledge | the sixth paramita. |
| - | Tokpa | Realization | The fruition of path, attainment of enlightment or of praticular higher practice |
| - | Chap-Dro | Refuge | taking the refuge vow, one formally becomes a buddhist. |
| - | Tsawai Lama | Root Teacher | One's main guru |
| Samadhi | Ting-Nge-Le-Dzin | fixing the mind/ meditative | A state of total unwaveringly |
| Samantabhadra | Kuntu Zangpo | All good | The primordial Dharmakaya buddha, blue in colour and naked, often depicted in consort of kuntu zangmo, white in colour. |
| Samaya | Dam-Tshik | Sacred words | Sacred vow which binds the practioner to his or her practice and lama. |
| Sambhogakaya | Longku | Enjoyment Body | The environment of compassion and communication. |
| Samsara | Khorwa | circumambulating | In contrast to nirvana, cycle of existence. Characterized by suffering. |
| Sangha | Gendun | Virtuous Ones | Sanga are all the practioners of Buddhism |
| Shunyata | Tongpa- Nyi | Emptiness | A doctrine emphasized in Mahayana, which stresses that all phenomena are devoid of inherent, concrete existence. |
| Tara | Drolma | Liberator lady | An emanation of Avalokiteshvara, Tara is said to have arisen from one of his tears. She removes fear and obstacles. |
| Bali | Torma | - | made of flour and molded butter, used as a shrine offering or represent deity. |
| Trikaya | Kusum | Three Bodies | Three aspects of Buddhahood;- Choeku, Longku and Trulku. |
| Triyana | Thekpa-Sum | - | Three stage or vehicles of practice |
| - | Dhenpa-Nyi | Two Truths | Ultimate truth is emptiness. Relative truth belongs to the conventional level of truth. |
| Vajradhara | Dorji Chhang | - | Name of Dharmakaya buddha. |
| Vajrayana | Dorji Thekpa | indestructible vehicle | The vehicle of tantra, holder of knowledge or insight. |
| Yana | Thekpa | Vehicle | The vehicle that carries the practitioners through to path to liberation. |
| Yoga | NyelJor | - | A psychophysical method of spiritual development, concerned with the direction of energy and consciousness. |
| Yogin/Yogini | Nyeljorpa/ Nyeljorma | - | A male or female practitioner of yoga |
The Translations and texts are all being posted through research in websites and texts. Therefore it may not include all the translation and this is being posted only to help the meaning and its resembelence. Some text may differ in explanation but the consecutive meanings are same.
Friday, July 8, 2011
List of successive Zhabdrungs
| Ruled | Name | Lived |
| 1616–1651 | Ngawang Namgyal | b. 1594 - d. 1651 |
| (gap) | ||
|---|---|---|
| 1698–1712 | Kunga Gyaltshen | b. 1689 - d. 1713 |
| 1712–1729 | Phyogla Namgyal | b. 1708 - d. 1736 |
| 1730–1735 | Jigme Norbu | b. 1717 - d. 1735 |
| 1735–1738 | Mipham Wangpo | b. 1709 - d. 1738 |
| 1738–1761 | Jigme Dragpa I | b. 1724 - d. 1761 |
| 1762–1788 | Choeki Gyaltshen | b. 1762 - d. 1788 |
| 1791–1830 | Jigme Dragpa II | b. 1791 - d. 1830 |
| 1831–1861 | Jigme Norbu | b. 1831 - d. 1861 |
| 1862–1904 | Jigme Chogyal | b. 1862 - d. 1904 |
| 1905–1931 | Jigme Dorji | b. 1905 - d. 1931 |
| 1939–1953 | Jigme tendzin Chogay | b. 1939 - d. 1953 |
| 1955–2003 | Jigme Ngawang Namgyal | b. 1955 - d. 2003 |
| Pema Namgyel | b. 2003 |
Wednesday, July 6, 2011
BARCHOE LAMSEL & ITS TRANSLATION
THE PRAYER FOR CLEARING THE OBSTACLESOm Ah Hung Baza Guru Pema Siddhi Hung
Choeku Nangwa Thaye La Solwa Deb Dharmakaya Amitabha, I supplicate you.
Longku Thukje Chenpo La Soelwa Deb Sambhogakaya Great Compassionate One, I supplicate you
Trulku Pema Jugney La Soelwa Deb Nirmanakaya Padmakara, I supplicate you
Da Gi Lama Ngotshar Trulpei Ku My guru, wonderful nirmanakaya,
Jagar Yuldhu Kuthrung Thosam Dzey In the land of India, you were born, you studied and contemplated.
Böyül üsu Zheljön Drekpa Dül Journeying in person to Tibet, you tamed the demonic forces.
Ugyen Yüldu Ku Zhuk Drodön Dzey Residing in the land of Uddiyana, you acted for the welfare of beings.
ThukJe Dagla Jingyee Lob Through your kindness, bestow your blessings upon me.
Tsewey Dagsok Lamna Drong Through your affection, guide myself and others on the path.
Gongpey Dagla Ngödrub Tsol Through your realization, grant me the siddhis.
Nüpey dagsok barchey sol Through your powers, dispel the obstacles of myself and others.
Cheyeei barchey chiru sol Clear the outer obstacles externally.
Nanggi barchey nangdu sol Clear the inner obstacles internally.
Sangwey barchey yingsu sol Clear the secret obstacles spontaneously.
Güepey chaktsal kyabsu chi Respectfully I bow down and take refuge in you.
Om Ah Hung Baza Guru Pema Siddhi Huung.
Kuyee Ngotsar Tongwey Tsey When seeing the wonder of bodily forms,
Yepey Raldri Chagya Dzey You make the sword mudra with your right hand.
Yönpey Gukpey Ghagya dzey With your left, you make the summoning mudra.
Zheldrey Chetsik Gyenla Zig With gaping mouth, bare fangs, and upward gaze,
Gyalwey Dungdzin Drowey Gön Gyalwey Dungdzin, Lord of Beings,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me. 1
Tsewey dagsok lamna drong With your affection, guide myself and others on the path. 2
Gongpey dagla ngödrub tsol With your realization, grant me the siddhis. 3
Nüpey dagsok barchey sol With your powers, dispel the obstacles of myself and others. 4
Chiyi barchey chiru sol Clear the outer obstacles externally. 5
Nanggi barchey nangdu sol Clear the inner obstacles internally. 6
Sangwey barchey yingsu sol Clear the secret obstacles spontaneously.7
Güpey chaktsal kyabsu chi Respectfully I bow down and take refuge in you. 8
Om ah hung benza guru pema siddhi hung
Damchö Rinchen Senpey Tse When receiving the precious and sacred teachings
Kusel Yözer Dangdang Den Your radiant body is endowed with a luminous complexion.
ChagYe Denö Lekbam Nam Your right hand holds the scriptures of the tripitaka.
Yönpey Phurpey Puti Nam Your left holds a volume of Kilaya.
Zabmöi Chönam Tuksu Chü You comprehend all the profound teachings.
Yangle Shökee Pendi Ta Pandita of Yanglesho,
Tukje dagla jingyi lob 1
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Damchen Damla Takpey Tse When binding the vow holders under oath,
Drimey Neychok Nyamre Ga At the beautiful and immaculate supreme place,
Jagar Böeyül Satsam Su At the borderline between India and Tibet,
Jingye Labney Jönpey Tse You bestowed your blessings, on the moment of arrival,
Drisung Pöe-gey Denpey Ri At the mountain endowed with enveloping fragrance.
Metog Pema Günyang Kye Even in winter time lotus flowers bloom
Chumig Jangchub Dütsi Chu The Spring of Enlightenment with nectar-like water.
Deden Deyee Neychog Tu At this supreme and blissful place,
Kyechog Tsülzang Chögö Sol Kyechok Tsulsang, dressed in the robes of the Dharma,
Chakye Dorje Tsegu Nam Your right hand holds the nine pronged vajra
Yönpey Rinchen Zama Tog Your left holds a jewel casket
Rakta Dütsi Nangdu Tam Filled with rakta nectar.
Khandro Damchen Damla Ttak You bound under oath the dakinis and vow holders.
Yidam Zhelzik Ngödrub Nye Seeing the yidam face to face, you accomplished the siddhis.
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Gyalwei Tenpa Tsukpey Tse When establishing the doctrine of the Victorious One,
Yari Nakla Drubpa Dzey You performed sadhana in the forest of the Slate Mountain.
Nyenphur Namkhai Yingsu Phang Throwing your recitation dagger into the sky’s expanse,
Dorjei Chagye Langshing Dril You caught it and rolled with your vajra mudra.
Drilzhing Tsenden Nagsu Phang Rolling, you threw it into to the sandalwood forest,
Mebar Trukshing Tsoyang Kam The fire blazed and the lake dried up.
Sibkyi Mutek Sagang Sek Instantly you burned away all the places of the tirthikas
Yaksha Nagpo Düldu Lag And reduced the black yakshas to dust.
Drengyi Domey Dükyi Shey Matchless Slayer of Demons,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dagsok lamna drong With your affection, guide myself and others on the path.
Gongpey dagla ngödrub tsol With your realization, grant me the siddhis.
Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6 Sangwey barchey …… 7 Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Sinpöi Khanön Dzepey Tse When you subjugate the rakshas,
KhyeuchungTtrülküi Chaluk Chen Young boy in nirmanakaya attire,
Yamtsen Zukzang Khadog Lek Wondrous form of goodness with magnificent color,
Tsemdrik Utra Serla Dzey With even teeth and beautiful golden hair,
Gunglo Chudrug Lönpey Tsül In the manner of a sixteen year old youth,
Rinchen Gyencha Natsok Sol You wear various kinds of jewel ornaments.
Chakye Kharwey Phurpa Nam With your right hand you hold the bell-metal dagger,
Düdang Sinpö Khanön Dzey Subjugating the maras and rakshas.
Yönpey Sengdeng Phurpa Nam With your left you hold the teak dagger,
Möpey Bula Sungchob Dzey Protecting your devoted disciples.
Gülna Chakyi Phurpa Nam Around the neck your wear the iron dagger,
Yidam Lhadang Nyisu Mey Indivisible from the yidam deity.
Nyimey Trülku Zamling Gyen Nondual nirmanakaya, Ornament of Jambudvipa,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dagsok lamna drong With your affection, guide myself and others on the path.
Gongpey dagla ngödrub tsol With your realization, grant me the siddhis.
Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6 Sangwey barchey …… 7 Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Dreyi Yüldu Gongpey Tse When intending to go to the land of ghosts,
Mepung Shökyi Sazhi La In the area of Mass of Fire,
Da-Jang Ganggi Tsonang Du Within a lake the expanse of an arrow shot,
Pemey Tengdu Silsil Dra Upon a lotus you were cooled and refreshed.
Pemey Nangdu Gongpa Zey Meditating within a lotus flower,
Tsenyang Pema Jungney Zhey Known as Padmasambhava,
Dzogpey Sangye Ngösu Jön You appeared as the perfect buddha in person.
Dendrey Trülku Yamtsen Chen Such a wondrous nirmanakaya,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dagsok lamna drong With your affection, guide myself and others on the path.
Gongpey dagla ngödrub tsol With your realization, grant me the siddhis.
Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6 Sangwey barchey …… 7 Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Bökyi Nyima Dzepey Tse When becoming the sun of Tibet,
Deden Drowa Drenpey Pal Glorious guide of devoted beings,
Gangla Gangdül Kuryen Ney You manifested in different forms to tame beings according to their needs.
Tsang kha Layi Latog Tu At the Khala pass in Tsang,
Dra lhai Genyen Damla Tak You bound Dralha Genyen under oath.
Yülni Tsawey Tsashö Du At the district of Tsawey Tsasho,
Lhayi Genyen Drekpa Chen The Haughty Deva Genyens
Nyishu Tsachig Damla Tak Of The twenty-one, you bound under oath.
Mang-yül Deyi Jamtrin Du At Jamtrin of Mangyul,
Gelong Zhila Ngödrub Nang You bestowed siddhis on the Four Monks.
Kyepar Phakpey Rigdzin Chok Supreme Eminent Vidyadhara,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Palmo Thanggi Paltang Du At the glorious plain of Palmotang,
Tenma Chunyi Damla Tak You bound the twelve Tenma goddesses under oath.
Böyül Khalai Latog Tu At the Khala pass of Central Tibet,
Gangkar Shaemey Damla Tak You bound Fleshless White Glacier under oath.
Damshö Lhabü Nyingdrung Du At Damsho Lhabu Nyingdrung,
Tanglha Yarzhur Damla Tak You bound Thangla Yarshu under oath.
Hepo Riyi Yang-gong Du At the very summit of Hepori,
Lhasin Thamchey Damla Tak You bound all the devas and rakshas under oath.
Chewey Lhadrey Tamchey Kyi Of all these great devas and demons,
Laley Sokgi Nyingpo Phül Some offered the core of their life-force,
Laley Tenpa Sungwar Jay Some undertook guarding the teachings
Laley Drendu Kelang Jay And some pledged to be servants.
Thu-dang Zuthrül Tobpo Chey Mighty one with powers and miracles,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Dampa Chökyi Tenpa Ni When establishing the doctrine of the sacred Dharma,
Gyaltsen Tabur Tsukpey Tse Like a banner of victory,
Samye Mazheng Lhüngyi Drub Samye, without being erected, was spontaneously accomplished
Gyalpöi Gongpa Tarchin Zey And you fulfilled the wishes of the king.
Kyenchok Sumgyi Tsenyang Sol You were endowed with the names of three great beings.
Chigni Pema Jungney Zhey One was Padmakara,
Chigni Pema Sambha va One was Padmasambhava,
Chigni Tskye Dorje Zhey And one was Lake-born Vajra.
Sangtsen Dorje Drakpo Tsal Your secret name was Dorje Drakpo Tsal.
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Samye Chimphur Drubpa Zey At Samye Chimphu, when practicing sadhana
Kyen-ngen Dogching Ngödrub Nang You repelled negative conditions and bestowed the siddhis.
Jealön Tharpey Lamla koe You established the king and ministers on the path of liberation
Dönzuk Böngyi Tenpa Nub And caused the Bon doctrine, negativity in manifest form, to wane.
Chöku Drimey Rinchen Ten You showed the precious and immaculate dharmakaya
Kalden Sangye Sala Koe And placed the destined ones in buddhahood.
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Deney Orgyen Yüldu Jön Having left for the land of Ugyen,
Danta Sinpöi Khanön Zey You now subdue the rakshas.
Miley Lhag-gyur Yamtsen Chey Your great qualities surpass any human being.
Chöpa Mejung Ngotsar Chey Your actions are wonderful and amazing.
Tudang Dzutrül Tobpo Chey Mighty one with powers and miracles,
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dag…………2, Gongpey …………..3 Nüpey dagsok …….4, Chiyi barchey…… 5, Nanggi ………...6
Sangwey barchey …… 7, Güpey chaktsal kyabsu chi 8, Om ah hung benza guru pema siddhi hung
Kusung Tukden Drowa Drenpey Pal Possessing the body, speech and mind, you are the glorious guide of beings.
Dribpa Künpang Khamsum Saley Khyen Having discarded all obscurations, you perceive the three realms vividly.
Ngödrub Chognye Dechen Choggi Ku Having achieved the supreme siddhi, sublime body of great bliss,
Jangchub Drubpey Barchey Ngepar Sel You surely dispel the obstacles to attaining enlightenment.
Tukje dagla jingyi lob With your kindness, bestow your blessings upon me.
Tsewey dagsok lamna drong With your affection, guide myself and others on the path.
Gongpey dagla ngödrub tsol With your realization, grant me the siddhis.
Nüpey dagsok barchey sol With your powers, dispel the obstacles of myself and others.
Chiyi barchey chiru sol Clear the outer obstacles externally.
Nanggi barchey nangdu sol Clear the inner obstacles internally.
Sangwey barchey yingsu sol Clear the secret obstacles spontaneously.
Güpey chaktsal kyabsu chi Respectfully I bow down and take refuge in you.
Om ah hung benza guru pema siddhi hung
Om ah hung benza guru pema tötreng tsal benza samaya dzah siddhi phala hung ah
Om ah hung vajra guru padma thotreng tsal vajra samaya jah siddhi phala hung ah
This is the prayer extracted from the external practice included in Sheldam NyingJang. This text was discovered by Terton Ugyen Chokjur Dechen Lingpa.
The above prayer and translation is being published for utterly pacifying all hindrances and decline and for completely fulfilling all wishes of self and others. All texts are through research and may contain data’s from websites being produced with or without copyrights but this is only being posted for the benefit of all the sentient beings.. ..
The related dictionaries for the Sanskrit and Tibetan words used here would be posted soon.
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