Practices

Prayer to Guru Rinpoche

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The following prayer is from “Buddha in the Palm of the Hand” Nam Cho Ngondro:

HUNG HRI: NGON GYI KAL PAI DONG PO LA
HUNG HRI: In the past, at the beginning of this aeon,

ORGYEN YUL GYI NUB JANG TSAM
In the Northwest country of Uddiyana,

DANA KO SHAI TSO LING DU
On an island at lake Danakosha,

PADMA GESAR DONG PO LA
Born in the pollen heart of a lotus

YA TSEN CHOG GI NGUDRUB NYEI
Possessing astonishingly supreme spiritual attainments,

PADMA JUNG NEI SHEI SU DRAG
You are well known as Padma Jungney (the Lotus Born),

KHOR DU KHANDRO MANG PO KHOR
Surrounded by a retinue of many Dakinis,

KHYED KYI JEY SU DAG DRUB KYI
Following you, I practice

JIN GYI LAB CHIR SHEG SU SOL
Please come forth to bestow blessings,

NAI CHOG DI RU CHIN PHOB LA
Bestow blessings upon this supreme place of practice.

DRUB CHOG DAG LA WANG SHI KUR
Confer the Four Empowerments upon me, an excellent practitioner,

GEG DANG LUG DREN BAR CHED SOL
Dispel the obstructions of harmful and misleading spirits.

CHOG DANG THUN MONG NGUDRUB TSOL
Please grant me the common and supreme spiritual attainments.

OM AH HUNG BENZAR GURU PEDMA THOD TRENG TSAL BENZAR SAMAYA DZA SIDDHI PHA LA HUNG AH

Chenrezig in the Six Realms

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Download the Chenrezig in the Six Realms practice

The following is the practice of Chenrezig or Avalokitesvara Appearing in the Six Realms

From the Nam Chö Treasure Revelations of Terton Migyur Dorje

TSIG DUN SOL DEB  – Immutable Seven Line Prayer

 

HUNG                ORGYEN YÜL GYI NUB JANG TSHAM

HUNG                On the Northwest border of the country of Urgyen

PEMA  GESAR  DONG  PO  LA

In the pollen heart of a lotus,

YA  TSHEN  CHOG  GI  NGÖ  DRUB  NYE

Marvelous in the perfection of your attainment,

PEMA  JUNG  NE  ZHE  SU  DRAG

You are known as the Lotus Born

KHOR  DU  KHANDRO  MANG  PÖ  KOR

And are surrounded by your circle of many Dakinis.

KHYED  KYI  JE  SU  DAG  DRUB  KYI

Following you, I will practice.

JIN  GYI  LOB  CHIR  SHEG  SU  SÖL

I pray that you will come to confer your blessings.

GURU  PEMA  SIDDHI  HUNG

(Repeat three times)

RANG  NYID  THUG  JE  CHEN  PO  NI

Experience self-nature as Avalokitesvara,

KAR  PO  SHAL  CHIG  CHAG  SHI  PA

White in color, with one face and four arms;

THAL  JAR  TRENG  WA  PEMA  DZIN

With palms pressed together, holding a mala and lotus,

KHIL  DRUNG  RAT  NA  DAR   GYI   GYEN

In full lotus posture, adorned with jewels and silks,

PEMA  DA  WAI  DEN  LA  SHUG

Seated upon a lotus and moon seat.

OM  MANI  PEME  HUNG

 

LHA  YI  JIG  TEN  WANG  CHUG  KAR

The white colored Avalokitesvara, (Jigten Wangchuk) of the

Gods’ Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

PI  WANG  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a Vina.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  OM  SOHA

LHA  MIN  JIG  TEN  WANG  CHUG  JANG

The green-colored Avalokitesvara (Jigten Wangchuk) of the Titan Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

GO  TSÖN  PEMA  DA  WAI  DEN

Seated upon a lotus and moon, holding armor and a sword.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  MA  SOHA

MI  YI  JIG  TEN  WANG  CHUG  TRA

The multi-colored Avalokitesvara (Jigten Wangchuk) of the Human Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

TRENG  WA  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a mala.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  NI  SOHA

DÜD  DROI  JIG  TEN  WANG  CHÜD  DÜD

The smoke-colored Avalokitesvara (Jigten Wangchuk) of the Animal Realm,

SHAL  CHIG  CHAG  CHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

PO  TI  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a scripture.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he is seated in the full lotus posture.

OM  PED  SOHA

YI  DAG  JIG  TEN  WANG  CHUG  MAR

The red Avalokitesvara(Jigten Wangchuk) of the Hungry Spirit Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together.

DROM  BU  PEMA  DA  WAI  TENG

Seated upon a lotus and moon, holding a treasure receptacle.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he rests in the full lotus posture.

OM  ME  SOHA

NYAL  WAI  JIG  TEN  WANG  CHUG  NAG

The black Avalokitsvara (Jigten Wangchuk) of the Hell Realm,

SHAL  CHIG  CHAG  SHI  THAL  JYAR  DANG

Has one face and four arms, with palms pressed together,

ME  CHU  PEMA  CHAG  NA  DZIN

Holding fire, water, and a lotus.

KYIL  MO  TRUNG  GI  SHUG  PAR  SAM

Think that he is seated in the full lotus posture.

OM  HUNG  SOHA

DE  TAR  THUG JE  CHEN PO   DÜN  GYI  TSO  WOI  THUG  KAR  DA  WAI

DEN  LA  HRI  LA  YI  GE  DRUG  GI  KOR  WA        KHOR  DRUG  GI  THUG

KAR  OM  SOG  YIG  DRU  RE  RE  LA  YI  DRUG  GI  KOR  WAR  GYUR

 

Thus, of the seven Avalokitesvaras, in the heart of the central one, is a moon seat upon which is a HRIH, surrounded by the six syllables. In the heart of the six surrounding Avalokitesvaras, are the respective seed syllables of each one, such as OM, and so on, also surrounded by the six syllables of the mantra.

OM  AH  HUNG  HRIH     OM  MANI  PEME  HUNG

The Praise

HRIH SANG  NGEN  NYI  MED  THUG  JE  CHEN  PÖ  SHING

HRIH   In the Realm of Avalokitesvara, where good and bad are non-dual,

MED  SHIN  NANG  WA  GYU  MA  TA  BÜ  TSUL

Likewise appearances are understood to be illusionary in nature.

NANG  SHIN  DAG  PA  SHEN  DZIN  MED  PAI  NGANG

Within a state of pure perception, void of compulsory attachment,

CHAG  DANG  RANG  DROL DAG  PA  RAB JYAM  SHING

Is the pure expansive realm of self-liberation attachment and aversion.

THUG  JE  CHEN  POI  SHING  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Realm of Avalokitesvara.

OM AH HUNG HRIH OM MANI PEME HUNG

HRIH NANG  TONG  NYI  MED  THUG  JE  CHEN  PÖ  KU

HRIH   The Body of Avalokitesvara is the indivisibility of appearance and emptiness.

TONG  SHIN  NANG  WA  CHU  DA  TA  BÜ  TSUL

The empty nature of appearance like the reflection of the moon of water.

NANG  SHIN  TONG  PA  GYA  TSO  CHEN  PÖ  NGANG

Within this great ocean of the empty nature of appearance,

NANG  TONG  RANG  DROL  DAG  PA  RAB  JYAM  KU

Is the pure expansive Body of self-liberated empty appearances.

THUG  JE  CHEN  PÖ  KU  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Body of Avalokitesvara.

␣

OM AH HUNG HRIH      OM MANI PEME HUNG

HRIH   DRAG TONG JÖD  MED  THUG JE  CHEN  PÖ  SUNG

HRIH   The Speech of Avalokitesvara is the inexpressible empty nature of sound,

TONG  SHIN  DRAG  PA  DRAG  CHA  TA  BÜ  TSUL

Naturally empty like the sound of an echo.

DRAG  PA  SHIN  TONG  JÖD  DU  MED  PAI  NGANG

Within the inexpressible empty nature of sound,

DRAG TONG  RANG  DROL DAG  PA  RAB JYAM  SUNG

Is the pure expansive Speech of self-liberated empty sound.

THUG  JE  CHEN  PÖ  SUNG  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Speech of Avalokitesvara.

␣

OM AH HUNG HRIH      OM MANI PEME HUNG

HRIH   SAL  TONG  DZIN  MED  THUG  JE  CHEN  PÖ  THUG

HRIH   The Mind of Avalokitesvara is ungrasping clarity and emptiness,

TONG  SHIN  SAL  WA  JA  TSÖN  TA  BÜ  TSUL

Empty and luminous like the colors of a rainbow.

SAL  SHIN  TONG  PA  NAM  KHA  TA  BÜ  NGANG

Within clear emptiness, similar to the sky,

SAL  TONG  RANG  DROL  DAG  PA  RAB  JYAM  THUG

Is the pure expansive Mind of self-liberating clarity and emptiness.

THUG  JE  CHEN  PÖ  THUG  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Mind of Avalokitesvara.

␣

OM AH HUNG HRIH     OM MANI PEME HUNG

HRIH   CHAG  SEG  SA  SHI  THUG  JE  CHEN  PÖ  SHING

HRIH   In the realm of Avalokitesvara, the foundation of the earth is molten lava;

AH  WA  LANG  GO  THUG  JE  CHEN  PÖ  KU

Avalokitesvara’s Body is the ox-headed Shinje.

SÖD  SÖD  GYOB  GYOB  YI  GE  DRUG  PAI  DRA

Kill, kill, strike, strike, with the sound of the six syllables;

DA  DUNG  RAL  DRI  NA  TSOG  CHÖD  PAI  DZE

Wielding various offering materials such as a spear, sword and arrow.

DE  DUG  RANG  DROL  DAG  PA  RAB  JYAM  LONG

In the pure great expanse of self-liberation of happiness and suffering,

NANG  SID  THUG  JE  CHEN  PO  LA  CHAG  TSAL  TÖD

I prostrate and render praise to the Avalokitesvara of phenomenal existence.

␣

OM AH HUNG HRIH     OM MANI PEMA HUNG

 

This is a terma revelation by Terton Migyur Dorje

 

Dedication Prayer

By this effort, may all sentient beings be free of suffering.

May their minds be filled with the nectar of virtue.

In this way, may all causes resulting in suffering be extinguished,

And only the light of compassion shine throughout all realms.

– Jetsunma Ahkön Lhamo

The Lama’s Oral Instructions

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The following is respectfully quoted from “The Great Perfection, Buddha in the Palm of the Hand” Nam Cho Ngondro revealed by Terton Migyur Dorje:

The peacefully abiding, self-originating, great primordial wisdom is revealed by he who has actualized this self-nature. This Being, Ngag gi Wangpo, who is no different from Buddha Vajradhara himself, I place at the peak of my crown.

The verses of recitation and corresponding stages of visualization have been slightly expanded in the following manner;

Upon awakening in the morning, rise up immediately! Assume the seven point posture of Buddha Vairocana, with the body and with the speech center, perform the nine round air purification. AT the beginning of the morning session, in order to give potency to one’s mantra recitation, perform the Blessing of Speech. An excellent motivation should permeate one’s mental attitude.

The Lama, who is seated in the core of one’s heart, now rises to the crown of one’s head. Then, through the ripening of one’s prayers, the Lama melts into light and the mental continuum of the Lama’s realization, develops in one’s own mind. Meditate in this way without thinking of the past, greeting future thoughts and supporting thoughts in the present moment.

Remain in this way as long as possible. At the very moment that discursive thoughts arise, begin the common practice of training the mind.

Medicine Buddha Prayer and Technique

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The following is an excerpt from a translation by Sarah Harding:

Short homage to Buddha Men’a:

CHOM DEN DEY
I bow before

DE ZHIN SHEK PA
The Vanquisher, Tathagata

DRA CHOM PAR
Conqueror of enemies,

YANG DAG PAR
Completely pure and

DZOK PAY SANGYE
Perfect Buddha

MEN GYI LA
Menla,

BHE DUR YA
King of Lapis Lazuli

ÖD KYI GYAL PO LA
Radiance

CHAG TSAL LO

MI GYUR LHUN PO KU YI TRA SHI SHOG
YEN LAK DRUG CHU SUNG GI TRA SHI SHOG
THA DEY DRAL MED THUK KYI TRA SHI SHOG
GYAL WEI KU SUNG THUK KYI TRA SHI SHOG
NE DIR NYIN MO DE LEK TSEN DE LEK

 

NYIN TSHEN TAG TU DE LEK PA
KÖN CHOK SUM GYI TRA SHI SHOK
TON PA JIG TEN KHAM SU JÖN PA DANG
TEN DZIN BU LOB GEDÜN THÜN PA YI
TEN PA YÜN RING NEY PEY TRA SHI SHOG

Medicine Buddha Technique

1. Be relaxed and comfortable. Do the muscle relaxing technique.

2. Check for five emotions that will cause distractions:

  • Attachment
  • Anger
  • Resistance to change
  • Self importance
  • Envy

3. Decide what you want to accomplish, for yourself and for all sentient beings:

  • Physical problems
  • Psychological problems
  • Spiritual issues

4. Construct the type of Medicine Buddha you need, the Buddha you need, the Buddha holding a plant in the right hand and a bowl of nectar in the left. For physical problems, the plant symbolizes curative medicine, the bowl preventative medicine. For psychological or spiritual issues, they represent wisdom and compassion, respectively.

5. Visualize the Doctor, holding the symbols, four feet in front of you.

6. Visualize the problem: ask permission to activate the practice.

7. The Medicine Buddha receives healing power (white light) from all trained sentient beings. Rays of light beam from the Medicine Buddha’s heart to the crown of your head. Breathe in white light and breathe out the problem, three times.

8. When you are cleansed, gain confidence in your own healing ability; reduce your dependence on an external deity. You will feel a sense of accomplishment independent of an external deity; hold that feeling as long as possible. Recite the mantra:

TAYATHA OM BEKAZHAI
BEKAZHAI MAHA BEKAZHAI RADZA SAMUGHATAI SOHA

 

 

Refuge and Bodhicitta

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The following are the Refuge, Bodhicitta, and Accumulation of Merit verses from the Long Chen Nying Gi Thig Le La’i Rigdzin Dupa;i Tshog Chöd Zhug:

Refuge

NAMO DAG DANG THA YE SEM CHEN KÜN

NAMO I and all the endless sentient beings,

CHOG SUM NGO WO LAMA DANG

The Lama, identity of the three precious ones, and

RIGDZIN GYATSHO’I KYIL KHOR LA

The mandala of ocean-like knowledge-holders, to you

NYING NE DED PE KYAB SU CHI                    

I go for refuge with faith from the heart.            (Repeat 3 times)

 

Bodhicitta

HO      RIGDZIN KYIL KHOR DIR ZHUG NE

HO      I enter into this mandala of knowledge-holders; then

PHA MA DRO DRUG SEM CHEN KÜN

Father, mother and all the beings of the six realms,

TSHED MED NYING JE DRÖL WA’I CHIR

In order to protect them with boundless compassion

MÖN JUG DÖN DAM JANG SEM KYED                                                  

I develop the aspiring, acting and absolute Enlightened Mind.      (Repeat 3X)

 

Accumulation of Merit

HO     CHU LE CHU WUR JI ZHIN DU

HO     As water bubbles from water,

YESHE YING LE TRÜL PA’I LHAR

Divinities manifest from the space of Primordial Wisdom,

NGÖN SUM RIG PE CHAG TSHAL LO

To you I pay homage by directly realizing the Dharmata.

NYAM NANG GONG PHEL CHÖD PA BÜL

I offer the development of the experiences.

RIG PA TSHED PHEB NGANG DU SHAG

I confess in the state of perfection of awareness.

CHÖ NYID ZED LA JE YI RANG

I rejoice over the dissolution of phenomena in the Dharmata.

PHO CHEN LONG NE CHÖ KHOR KOR

Turn the Dharma wheel from the expanse of the Great Transference.

JA LÜ CHEN POR ZHUG SÖL DEB

I pray you to remain in the Great Rainbow Body.

GE TSHOG ZHÖN NU BUM KUR NGO

I dedicate the accumulation of merit for the achievement of the youthful vase-body.

 

DZA HUNG BAM HO       TSHOG ZHING NAM RANG LA THIM PAR GYUR

The field of refuge dissolves into oneself.

 

Ngondro as the Antidote: Full Length Video Teaching

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The following is a full length video teaching by Jetsunma Ahkon Lhamo offered at Kunzang Palyul Choling:

 

All beings suffer from the dis-ease of desire. The mind of Enlightenment appeared in the world as the Buddha who prescribed the medicine. If taken deeply and applied consistently, cure is guaranteed. And yet, constantly engaged in an ongoing mantra of delusion and discursive thought, we think we know a better way. Jetsunma implores us, “Literally, there are beings right now who have no other connection to liberation than you. The more you dance around, the more they suffer, the longer they wait. These precious ones are the ones you should live and breathe for.” We have to take our medicine, for their sake.

Copyright © Jetsunma Ahkon Norbu Lhamo.  All rights reserved

The Mountain of Burnt Offerings

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The following is from the Nam Cho Daily Practice Book from Palyul Ling

Seven-Line Prayer to Guru Rinpoche

HUNG In the northwest country of Uddiyana,

Born in the pollen heart of a lotus,

Endowed with the most marvelous spiritual attainments,

You are renowned as the “Lotus Born.”

Surrounded by a retinue of many Dakinis

Following in your footsteps,

I pray to you, please come forth and grand your blessings!

GURU PEDMA SIDDHI HUNG

 

The Mountain of Burnt Offerings is Herein Contained

OM SWATI

“The Mountain of Burnt Offerings” is an instruction taken from Lhatsun’s “Vidyadhara-Achievers of Life Force.” To do this practice, prepare some auspicious things such as good quality wood, incense, medicine, and three white and three sweet substances, flour etc. Place them inside a clean container or hearth; light a fire and sprinkle them with clean water.

First Refuge

OM AH HUNG

Of all the refuges in samsara and nirvana present throughout space, the quintessence

Is the power and wrathful vidyadhara, Pema To Treng Tsal.

The phenomenal world is totally perfected within his body as a Buddha mandala.

We take refuge so all beings may cross over unenlightened existence.

(Repeat three times)

 

Bodhicitta

 

We generate Bodhicitta on the ground (alaya) of the sphere (bindhu),

The supremely secret, clear light and ultimate wisdom.

So all beings may purify the three obscurations,

And attain the spontaneously self-perfected bindu of body, speech and mind, and through the four spontaneous visions, attain liberation in the youthful vase body.

(Repeat three times)

 

Seven Part Suppliation

 

I pay homage to the continuously present and unmodified nature of pure presence (rigpa.)

I offer the clear light, freedom from depths and limits.

I confess within the vast expanse, the equality of samsara and nirvana.

I rejoice in the great wearing out of reality, freedom from conception.

I ask you to always turn the wheel of dharma, the great perfection,

And to churn up the depths of samsara.

Free from the limiting three conceptions, I dedicate this to reaching the far limit.

 

Self-Visualization

 

From the dimension of primordial ultimate reality and the unceasing potency,

In Pema To Treng: white-reddish body, youthful and handsome.

The brightness of his noble symbols and marks are blazing, holding vajra and kapala,

Perfectly adorned with majestic ornaments and garments.

Imagined form and wisdom are not separate; the form embodies all enlightened beings,

The great splendor of everything within samsara and nirvana.

 

OM AH HUNG BENZAR GURU PEDMA SIDDHI HUNG

(Recite mantra many times)

 

RAM YAM KAM

 

Based on emptiness, the burnt substances are transformed into inexhaustible amrita

That emanates throughout space massive clouds of vast desirable qualities.

(Bless with the three syllables, the repeat the treasury mantra three times:)

 

NAMA SARWA TATHAGATE BHAYO BISHO MU KHE BHE SARWA THA KHAM UTGA TE SAPHA RANA E MAM GA GA NA KHAM SOHA

 

Inside a vast container made from the essence of vajra jewels,

Objects pleasing to the senses of mundane existence, the samaya substances,

Blessed by the three syllables become wisdom amrita.

Offering clouds pleasing to the senses swirl throughout the phenomenal world.

These are offered to the lamas, yidams, dakinis and Dharma protectors;

To however many Buddha mandalas there are in the ten directions;

To our other guests, the Dzambuling lords of the land, the six kinds of beings and those to whom we owe karmic debts;

Particularly to those who steal life and life force,

Those who send illness, elemental spirits who stir up obstacles,

Those who send bad signs and indications in our dreams and send all kinds of bad omens,

The eight types of demons who are masters of malevolent magical projections,

Those to whom we owe karmic debts of food, housing and wealth,

Demons who are masters of obscurations, demons who cause insanity, male and female ghosts,

Demons who cause fatal accidents, demons who take the essence of health and wealth, other demons who live in cities, all male and female demons.

As the red flames burn, karmic debts are paid back.

Whatever is desired arises as desirable qualities.

As long as there is a sky,

We form the intention that these desirable qualities be inexhaustible!

The negativities and obscuration we have accumulated in the three times

And our incorrect use of offerings to the three jewels or for the benefit of the dead,

Are purified by the flames offered in this burnt generosity.

Each flame is an atom containing the entire phenomenal world.

Inexhaustible masses of Kuntuzangpo offering clouds.

Thoroughly permeate the pure realms of all Buddhas.

Flames radiate offering clouds of five-colored wisdom lights,

Pervading the six realms of existence, even the worst hell realm (Avici,)

The three planes of samsara are liberated in the luminous form of the rainbow body.

May all beings awaken to the very heart of enlightenment.

 

OM AH HUNG

(Recite the three syllables 100 or 1000 times etc, and then:)

 

In an immeasurable container, the three dimensions of existence (kayas,)

The ultimate, blissful and manifest form aggregates of the phenomenal world

Melts into amrita, filling space with rainbow lights.

This inexhaustible, quintessential amrita of samsara and nirvana,

Since forever and until now,

Is totally dedicated to our guests in the phenomenal world.

Having perfected the levels, paths and fruition qualities,

And having completely dispelled the obstacles to view, meditation and action,

Within the dynamic space-like dimension of Kuntuzangpo’s realization,

May we attain the immortality of the youthful vase body.

When the great ocean of samsara is empty,

May we awaken in Akanishta, land of the lotus nets.

Aggregates and elements are burnt substances blazing radiantly and brilliantly.

White and red bodhicitta are burnt substances blazing blissfully yet non-substantially.

Emptiness and compassion are burnt substances pervading the dimension of real existence (dharmadhatu.)

Within the phenomenal world, in the ground of the five vajra lights of samsara and nirvana,

We offer the burnt substances of spontaneously self perfected and complete enlightenment.

May all previous karmic debts be purified.

May they not remain in our present stream of being; we openly admit our errors.

In the future, may we not experience cyclic obscurations.

As to the vows and trainings of the pratimoksha, bodhisattva and vidyadhara paths,

And the many kinds of secret mantra commitments (samayas,)

We openly admit all breeches committed consciously or unconsciously.

May all illness, demons, obscurations and impurities be purified.

May the times of plague, famines, and weapons be pacified.

May the times of foreigners invading the central land be averted.

May the obstacle of the guru being invited to manifest Dharma elsewhere be averted.

May inauspicious bad omens for the country of Tibet be averted.

May the planetary forces, nagas and king-like spirits who take away our life force be repelled.

May the eight great fears and sixteen lesser ones be averted.

Where ever we live, may all inauspiciousness be averted.

May the power, strength and energy of demonic forces be repelled.

 

OM AH HUNG

When accumulating, start again from “Drung”

 

At the End:

 

May all the Buddhas be pleased with these offerings.

May the minds of the oath-bound ones be satisfied.

May the desires of the six kinds of beings be satisfied.

May our karmic debts and debts of the flesh be purified.

May the two accumulations be completed.

May the karmic traces of the two obscurations be purified.

May the two sacred dimensions be attained.

Through the power of this vast and great generosity,

May we become self arisen Buddhas for the benefit of beings.

May all beings who were not liberated by previous Buddhas,

Be liberated through this generosity.

May the elemental spirits who are living here or visiting,

Living on earth, under it, in the sky or wherever,

Always be loving towards beings,

And practice Dharma day and night.

Through this virtue may all beings

Perfectly accumulate merit and wisdom,

And from this merit and wisdom,

May they attain two sacred dimensions.

Not clothed with exertion and effort,

May it happen auspiciously that the wish fulfilling tree,

Fulfill the hopes of beings,

and accomplish their intention.

(Thus recite the words of auspiciousness and dedication.)

 

This practice is known as the diamond practice. It can prolong life and remove obstacles, particularly those with unpaid karmic debts. This was revealed in Sikkim, the secret hidden land, to Namkha Jigmed by the dakinis who revealed it to him as the practice which opens the gate to the secret land.

Blessings of the Tsawei Lama

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The following is from a series of tweets by Jetsunma Ahkon Lhamo:

An incense offering to be made first thing every morning with the purest intention and incense.

“This pure supreme incense, which bears the scent of pure moral self-discipline, by the blessings of mantra, mudra and samadhi.
Is offered to the realms of the buddhas. May this fragrant incense completely please and satisfy the ocean-like assembly of buddhas!

NAMA SARWA TATHAGATA BENZA DUPE PRATITSA PUDZA MEGHA SAMUDRA SA PHA RA NA SAMAYE AH HUNG”

This is a sacred way to begin the practice or start one’s day. One can also offer morning tea or coffee with ring finger on right hand, flicking the substance with finger in all directions with mindfulness.

Sadly it is often the case that practitioners perform a session every day, then forget to carry it forward, to bear it always. One way to antidote that is making morning offerings, and placing the Tsawei Lama above the crown of one’s head. Carrying that samaya is beautiful. Every moment think the Lama lights your way, protective and enlightening all.

To ready for sleep , the Lama descends through the central channel into the heart chakra where the Lama is enthroned on the lotus throne in the heart. From there, Tsawei Lama radiates compassion and wisdom all through the night. Upon awakening move Lama up to above the head, and there Tsawei Lama remains and blesses us all.

One may recite mantra before placing Tsawei Lama above head and on heart. And signs may occur. Like: auspicious dreams or other miraculous visions!

Copyright © Jetsunma Ahkon Lhamo.  All rights reserved

Impermanence and Death: a Teaching by Khenchen Tsewang Gyatso

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The following is an excerpt from a teaching given by Khenchen Tsewang Gyatso at Kunzang Palyul Choling on Ngondro:

Precious human birth does not mean everyone who is born as a human being.  It doesn’t mean that.  There is precious human birth and ordinary human birth.  Those who don’t do any kind of practice, those who don’t even try to go to church on weekends, those involved in New Age groups or modern ways of belief, or those who enter into some kind of entertainment and waste their lives in that manner—that is just an ordinary human birth.  You really must have accumulated some merit in your previous lifetime.  You must have done some kind of purification in your previous lifetime.  You must have made some kind of connection with the Dharma and your lamas. That is why you are here.  Otherwise there is no possibility.  That would never, ever happen.  So since you have a precious human rebirth, you must immediately think,  “I should not waste it.  I have to get some advantage from this opportunity.”

Then how can one do it?  You must then think that all phenomena which are composed of cause and condition are impermanent.  Impermanence does not just mean that everything comes to an end.  Impermanence means that each and every moment is impermanent. Each and every moment of our lives we are becoming older and older; we are getting nearer and nearer to death.  If you waste even one hour, you are one hour closer to death.  If you spend your weekend enjoying yourself, still you are getting nearer to death.  Whenever you sit idle, still you are getting nearer to death.  Even if you do practice, still you are getting nearer to death.  Even if you don’t do anything, still you are getting nearer to death.  You are always getting nearer and nearer and nearer.  Every sentient being who is born is subject to death.

At the same time, death is uncertain.  You can see many examples.  Someone will say, “Just yesterday he was talking with me, and then last night he had an accident.”  Or somebody shot him or killed him or whatever.  There are so many conditions that may bring death.  If I cannot do actual practice and if I do not have something I can carry with me, then tonight if something happens, what can I do?  What are you really going to carry with you?  You cannot pack up like when you get divorced or when you get mad at your friends and you say you’re going to leave and you take your suitcase and pack all your clothes and everything and whatever money and credit cards you have and you leave and go some other place.  When death comes, you cannot do that.  There is no way that one could do that.  Up until now in this world, even the great popes, even Milarepa, even Shakyamuni Buddha, even His Holiness Karmapa and Dilgo Khyentse Rinpoche, they left all their belongings behind.  Even His Holiness Karmapa left his black hat behind, even his body.  Never mind about an ordinary sentient being who cannot carry all those things.  Even the great Christian popes who passed away, could not carry anything.  All the great ones and not so great ones—when death came, nobody could pack anything, nobody could carry anything along.  You could not even make a phone call.  “I’m coming very soon, so could you please reserve a place for me?”  There is no way that one can do that.  You say, “Oh please, you save a better place for me since I am coming very soon.”  Or you want to make a phone call to heaven.  “Oh God, please save a place for me.”  So you have to realize that life is like that.

In one sense, life is very long.  You can experience lots of things.  In another sense, life is gone like that.  When death comes, what one can carry is just whatever accumulation of merit or whatever negativity one has done.  That is the only thing that comes with you.  Even if you don’t want it, it is stuck there and will be coming with you.  So you have to realize that life is uncertain and death is uncertain.  At any moment it can come.  When you really consider that, you really get scared, goose bumpy.  Then you really get motivated to do practice.  Then your sleepy way of thinking and laziness and everything is gone just like that.  You cannot feel so tired if death is coming like that.  Then you can make yourself so alert. You can generate so much courage in yourself.  “Why can’t I do 100,000 prostrations in a month?  Why can’t I do that?”  Then you can have that kind of courage within yourself.  Otherwise you say, “Other people are out enjoying the weekend and going here and there and I am stuck here doing prostrations. I get pain in my legs and my knees and pain there. When can all this be finished?”  Then it feels really difficult.  When you really see that death is coming, then you can bear it.  If you think about that, then that will really help you to apply yourself into practice with full energy and with full courage.

Contemplating this Precious Opportunity by Khenchen Tsewang Gyatso

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The following is an excerpt from a teaching by Khenchen Tsewang Gyatso given at Kunzang Palyul Choling on Ngondro:

The Four Thoughts that turn the mind from samsara are very important.  Our minds are distracted by this world.  We practice a little bit, and then get distracted, thinking life is good — eating pizza in the restaurant, going to the beach on weekends, and enjoying ourselves.  It is really nice.  One could have a very happy life with one’s family, and eating, and experiencing all those happy experiences.  At the end of life, if one could not have the continuation of that kind of happiness in the next lifetime and many future lifetimes, one may get a little upset and think, “I should have done something.  I have just been going to the beach, the mountains, camping, bungee jumping, and all that.  I’ve spent my time doing all that, but I really didn’t do anything.”  Then all one’s karma ripens.  Whether you believe in karma or not, understand it or not, it doesn’t matter.  Whether you are a Christian or a Buddhist or a Hindu or a Jew or a Muslim, in cyclic existence, karma is the life process.  It is the nature of cyclic existence itself.  So that nature ripens to everybody.  Everyone experiences that.  After death, if one has to bear all different kinds of suffering, then one may experience some regret.

This is how one has a very happy life.  You can have entertainment, but at the same time have a kind of entertainment which really makes sense, which you can carry with you.  On weekends, you could come here and participate in a tsog offering or a puja or some kind of a practice.  While you are doing the practice, you may experience some minor problems with your knees or sitting or doing prostrations, but still you are bearing some karma and having some purification.  After all, you could have something you can really carry with you after death.  It is as the Buddha, who is fully enlightened, has explained.  Jetsunma has also explained all this a number of times.  The important thing to realize here is that this precious human birth is one in which one could really become involved in practice, in which one could become involved with the Dharma teachings, in which one could really become involved in Dharma activities.  If one could really have some time to apply to practice, then this becomes a precious human birth.

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