Gelongma Palmo’s Tara Prayer (with Tibetan script and PDF file)

Gelongma Palmo’s Tara Prayer PDF file

Gelongma Palmo’s Tara Prayer

༄༅།། ན་མོ་ཨརྱ་ཏྰ་ར་ཡེ། འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་ཐུགས་རྗེའི་གཏེར་ལ་ཕྱག་འཚལ་ལོ

NA MO ARYA TARAYE: P’HAG PA CHEN RAY ZIG WANG CHUK T’HUG JAY TER LA CHAG TSAL LO

I PAY HOMAGE TO THE TREASURY OF VAST COMPASSION, THE NOBLE AVAKOLITESHVARA, THE POWERFUL LORD!

པོ་ཏ་ལ་ཡི་གནས་མཆོག་ནས༑ ༑

PO TA LA YI NAY CHOK NAY

From the supreme abode of the Potala,

ཏཾ་ཡིག་ལྗང་གུ་ལས་འཁྲུངས་ཤིང་།།

TAM YIG JANG GU LAY TRUNG SHING

from a green letter TAM were you born,

ཏཾ་ཡིག་འོད་ཀྱིས་འགྲོ་བ་སྒྲོལ༑ ༑

TAM YIG Ö KYI DRO WA DRÖL

from the light of the letter TAM, beings are liberated:

སྒྲོལ་མ་འཁོར་བཅས་གཤེགས་སུ་གསོལ། །

DRÖL MA KHOR CHAY SHEG SU SÖL

Tara, together with  your retinue, approach, I pray.

ལྷ་དང་ལྷ་མིན་ཅོད་པན་གྱིས། །

LHA DANG LHA MIN CHÖ PEN GYI

Humans and non-humans, with their crowns,

ཞབས་ཀྱི་པདྨོ་ལ་བཏོད་ནས། །

ZHAB KYI PEYMO LA TÖ NAY

bow to the lotuses of your exalted feet,

ཕོངས་པ་ཀུན་ལས་སྒྲོལ་མཛད་མ། །

P’HONG PA KÜN LAY DRÖL DZEY MA

as you are She Who Liberates from All Poverty:

སྒྲོལ་མ་ཡུམ་ལ་ཕྱག་འཚལ་ལོ། །

DRÖL MA YUM LA CHAG TSAL LO

Mother Tara, to you I prostrate.

རྗེ་བཙུན་འཕགས་མ་སྒྲོལ་མ་དང་། །

JE TSÜN P’HAG MA DRÖL MA DANG

The Universally-Honored One, the Noble Tara,

ཕྱོགས་བཅུ་དུས་གསུམ་བཞུགས་པ་ཡི། །

CHOG CHU DÜ SUM ZHUG PA YI

and all those Victorious Ones and their heirs

རྒྱལ་བ་སྲས་བཅས་ཐམས་ཅད་ལ། །

GYAL WA SAY CHAY T’HAM CHAY LA

who abide throughout the ten directions and three times:

ཀུན་ནས་དད་པས་ཕྱག་བགྱིའོ། །

KÜN NAY DAY PAY CHAG GYI’O

to all of them, with faith, I pay homage.

མེ་ཏོག་བདུག་སྤོས་མར་མེ་དྲི། །

ME TOG DUG PÖ MAR ME DRI

Flowers, incense, butter-lamps, perfumes,

ཞལ་ཟས་རོལ་མོ་ལ་སོགས་པ། །

ZHEL ZAY RÖL MO LA SOG PA

feasts, games, and everything else,

དངོས་འབྱོར་ཡིད་ཀྱིས་སྤྲུལ་ནས་འབུལ། །

NGÖ JOR YI KYI TRÜL NAY BÜL

both real and imaginary, emanating them with my mind, I offer:

འཕགས་མའི་ཚོགས་ཀྱིས་བཞེས་སུ་གསོལ༑ ༑

P’HAG MAY TSOG KYI ZHAY SU SÖL

I pray that you noble assemblies will accept them.

ཐོག་མ་མེད་ནས་ད་ལྟའི་བར། །

T’HOG MA MAY NAY DA TAY BAR

From beginningless up until the present,

མི་དགེ་བཅུ་དང་མཚམས་མེད་ལྔ་། །

MI GAY CHU DANG TSAM MAY NGA

All of the negativity, including the ten non-virtuous actions and the five grave actions of limitless consequence,

སེམས་ནི་ཉོན་མོངས་དབང་གྱུར་པའི། །

SEM NI NYÖN MONG WANG GYUR PAY

which have all come about through the power of disturbing afflictions of the mind:

སྡིག་པ་ཐམས་ཅད་བཤགས་པར་བགྱི། །

DIG PA T’HAM CHAY SHAG PAR GYI

all these I confess.

ཉན་ཐོས་རང་རྒྱལ་བྱང་ཆུབ་སེམས། །

NYEN T’HÖ RANG GYAL JANG CHUB SEM

In the merit of the shravakas, pratyekabuddhas, the bodhisattvas,

སོ་སོ་སྐྱེ་བོ་ལ་སོགས་པས། །

SO SO KYAY WO LA SOG PAY

and in that of each and every individual, all of them,

དུས་གསུམ་དགེ་བ་ཅི་བསགས་པའི། །

DÜ SUM GE WA CHI SAG PAY

whatever merit they accumulate in the three times:

བསོད་ནམས་ལ་ནི་བདག་ཡི་རང་། །

SÖ NAM LA NI DAG YI RANG

in all this I rejoice.

སེམས་ཅན་རྣམས་ཀྱི་བསམ་པ་དང་། །

SEM CHEN NAM KYI SAM PA DANG

I accordance with the various kinds of mental dispositions

བློ་ཡི་བྱེ་བྲག་ཇི་ལྟར་བར། །

LO YI CHE DRAG JI TA WAR

and thought-patterns of sentient beings,

ཆེ་ཆུང་ཐུན་མོང་ཐེག་པ་ཡི། །

CHE CHUNG T’HÜN MONG T’HEG PA YI

there are the Great, Lesser, and General Vehicles:

ཆོས་ཀྱི་འཁོར་ལོ་བསྐོར་དུ་གསོལ། །

CHÖ KYI KHOR LO KOR DU SÖL

I request that you turn these Dharma Wheels.

འཁོར་བ་ཇི་སྲིད་མ་སྟོངས་བར། །

KHOR WA JI SRI MA TONG BAR

For as long as samsara is not empty,

མྱ་ངན་མི་འདའ་ཐུགས་རྗེ་ཡིས། །

NYA NGEN MI DA T’HUG JAY YI

out of your vast compassion, you stay not in nirvana, and so

སྡུག་བསྔལ་རྒྱ་མཚོར་བྱིང་བ་ཡི། །

DUG NGAL GYA TSOR JING WA YI

for those who flounder in the ocean of suffering:

སེམས་ཅན་རྣམས་ལ་གཟིགས་སུ་གསོལ། །

SEM CHEN NAM LA ZIG SU SÖL

I pray that you gaze upon sentient beings.

བདག་གིས་བསོད་ནམས་ཅི་བསགས་པ། །

DAG GI SÖ NAM CHI SAG PA

All that merit which I have accumulated,

ཐམས་ཅད་བྱང་ཆུབ་རྒྱུར་གྱུར་ནས། །

T’HAM CHAY JANG CHUB GYUR GYUR NAY

all of it I dedicate to becoming awakened!

རིང་པོར་མི་ཐོགས་འགྲོ་བ་ཡི། །

RING POR MI T’HOG DRO WA YI

Before too long,

འདྲིན་པའི་དཔལ་དུ་བདག་གྱུར་ཅིག

DRIN PAY PAL DU DAG GYUR CHIG

may I become a glorious guide for beings!

དགེ་སློང་མ་དཔལ་མོས་མཛད་པར་གྲགས་སོ། །

This is renowned as being the work of the nun Bhikshuni Shri (Gelongma Palmo).

Translated by Erick Sherab Zangpo

Tangtong Gyalpo’s Prayer to the Jowo Rinpoche Statue

Tangtong Gyalpo’s Prayer to the Jowo Rinpoche Statue:

The Lord Mahasiddha’s Prayer Performed Before the Jowo Rinpoche Statue of Lhasa

 

T’HA YAY DRO WA NGEY PAR DROEL LAY DU

In order to definitively free the limitless sentient beings,

LA MEY JANG CHHUB CHHOG TU THUK KYEY NAY

you generated the exalted mind bent towards supreme and unsurpassable awakening;

TS’HOK NYIY DZOK DZAY GYAL WA T’HUK JEY CHEN

Victorious One who has consummated the two accumulations, you of vast compassion,

GOEN MEY NYIK MAY DRO LA TSER GONG NAY

consider, out of love, protectorless and degenerate living beings,

TREY KOM NYAM T’HAK DUK NGEL GYIY ZIR WAY

tormented by hunger, thirst, weariness, and suffering,

LUE CHEN DI DAK NGEY PAR KYAB CHHIR DU

and for the sake of absolutely protecting all those with bodies,

RIN CHHEN ZAY NOR DRU DANG MAL CHHA SOK

send down precious substances, food, treasures, grain, bedding, and so on,

YI ONG DOE DU’I LONG CHOE JI NYEY KYI

whatever delightfully pleasing enjoyments that are desired,

CHHAR PA DZAM LING KHA WA CHEN DU P’HOB

all in a great rain, to the Land of Snows and the whole world!

DUE MIN LUNG DANG MI T’HUN CHHAR CHHU SOK

May untimely winds, fires, rains, floods, and so on,

JUNG ZHI’I NOE PA NYE WAR ZHI WA DANG

and all harm that comes from the elements be thoroughly pacified,

DRU CHUE TSI T’HOK LO TOK LA SOK PA

and may grains, herbs, plants, crops, and the others ripen and bloom

DZOK DEN DUE TAR MIN CHING GYAY GYUR CHIK

just like the Golden Age of Perfection!

JAM DANG NYING JEY SHUK KYIY RAB KUL NAY

By means of the strength of your love and compassion, through this sublime invokation,

GYA CHHEN MOEN LAM TAB PA DI YI T’HUE

through the extraordinary power of praying in this extensive way,

NAY TSH’OEN MA GEY KAL WA NYER ZHI NAY

may this age of disease, weapons, and famine be pacified in its totality,

TSH’EY RING NAY MEY DEY KYI DEN PAR SHOK

and may we be endowed with long life, freedom from illness, and bliss and happiness!

GYAL WA SRAY DANG CHAY PAY T’HUK JEY DANG
 
Through the vast compassion of the Victorious Ones and their Heirs,

LAY DRAY LU WA MEY PAY DEN TOB KYIY

and through the force of infallible cause-and-effect,

GYAL WAY TEN PA DAR ZHING GYAY PA DANG

may the teachings of the Victorious One spread and flourish,

DRO WA KUN LA MEY JANG CHHUB NYUR T’HOB SHOK

and may all beings quickly attain unexcelled awakening!

Thus, these words were spoken in the context of a time of when Tibet and Kham were experiencing great hardships. When the Mahasiddha Tangtong Gyalpo, going before the great Jowo Rinpoche of Lhasa, recited this prayer, through its extraordinary power, all beings were freed from their sufferings of hunger and thirst. At that time, the Noble Avalokiteshvara, from the sky showered down a rain of grain in the country of Tibet, and several individuals with fortunate karma saw this.

Translated by Erick Sherab Zangpo.

Jestun Drakpa Gyaltsen’s Tara Prayer

Jetsun Drakpa Gyaltsen’s Tara Prayer

by Jetsun Drakpa Gyaltsen

Universally-Honored One, Victorious and Accomplished Conqueress, Possessor of Great Compassion,

 I pray that you will purify the two obscurations of myself and all limitless sentient beings,

and, through quickly consummating the two accumulations,

I pray that we may enact the attainment of perfect buddhahood.

For as long as I do not attain it, then in all lifetimes, as well,

through attaining the supreme happiness of gods and men,

 for the sake of accomplishing the state of omniscience,

I pray that you will swiftly pacify and obliterate

all obstacles, negative spirits, hindrances, epidemics, and so on,

 the various kinds of untimely death,

bad dreams and inauspicious omens,

 the eight fears and all other harm.

 May both mundane and supermundane

 auspicious good fortune, abundance, and prosperity increase,

 and may benefit bloom everywhere, without exception:

 I pray that this be spontaneously accomplished without effort.

 May I be diligent in my practice, may the Dharma spread,

and always, may I behold your supreme face of accomplishment.

 May I realize the meaning of emptiness, and may the precious mind of bodhichitta,  

like the waxing moon, increase and thrive!

 

 This is was the noble speech of Jetsun Drakpa Gyaltsen.

 

Translated by Erick Sherab Zangpo

The Vows of Going for Refuge

The Vows of Going for Refuge

from a Drikung Kagyu book on Vows

NAMO RATNA GURU!

The factor for the occurence of all of the teachings of the Victorious One,
The supreme interdependence for the accomplishment of the well-being and happiness of beings,
The marvelous manifestor of all peoples’ good fortune:
To the precious vows I prostrate.

For those who seek for the benefits of liberation and omniscience, if they wish to take the vows of going for refuge, then, thinking of how the lower realms and samsara are like a pit of fire, one should sit with an excellent and deep spiritual teacher endowed with the vows of refuge. One should arrange offerings to the supreme monasteries and centers of Dharma, make offerings to the guru, fold one’s hands, and, sitting up straight, recite as follows:

Preceptor, please be aware of me!

I, (Your Name), from this moment and onwards into the future, for as long as the ocean of conditioned existence lasts,
go for refuge in the supreme amongst bipeds, the Buddha.
I go for refuge in the supreme amongst peaces, freedom from
attachment, the Dharma.
I go for refuge in the supreme amongst assemblies, the noble Sangha.

Recite this until you had said it three times.

As for the benefits of having taken refuge, although they are immeasurable, if you were to summarize them, they are eight:

1}The Benefit of Having Journeyed Into Buddhadharma
2} The Benefit of Having Become a Basis for All of the Vows
3} The Benefit of Not Being Harmed by All Evil Spirits, Humans, and Non-Humans
4} The Benefit of All Negative Karmic Actions Being Exhausted and Coming to Be Able to Restrain Oneself [from future negative karmic actions]
5} The Benefit of Vast Increase of the Accumulation of Merit in One’s Mindstream
6}The Benefit of Not Going to the Lower Realms and Bad Transmigrations at the Time of Death
7} The Benefit of the Special Qualities of the Path Arising in One’s Mindstream
8} The Benefit of Ultimately Attaining Unsurpassable Enlightenment

These are the eight kinds of benefits.

Having attained these eight benefits, it is necessary to train in the advice concerning training in the refuge vows.

Having taken refuge in the Buddha, one should not prostrate to other gods.
Having taken refuge in the Dharma, one should abandon killing sentient beings.
Having taken refuge in the Sangha, one should not follow people who are non-Buddhists.
One should accomplish devotion up until you see that the Three Jewels are the genuine support.
Even for the sake of your life and reward, you should not throw away the vows of going for refuge.
Even if a special reason happens, one should not seek other methods.
You should make offerings to the Three Jewels at all times.
When setting out in a certain direction, one should go for refuge in the deities of the Three Jewels.
One should strive to increase and train in the vows of refuge.

Translated by Erick Sherab Zangpo.

Bodhicharyaavatara: Entering into the Conduct of the Bodhisattva, Chapter One

Bodhicharyaavatara: Entering into the Conduct of the Bodhisattva

by Shantideva

In the Indian Language (Sanskrit): Bodhisattvacharyaavatara

In the Tibetan Language: Jang-chhub-sem-pa’i Choe’-pa la Jug-pa (byang chub sems dpa’i spyod pa la ‘jug pa)

In the English Language: Entering into the Conduct of the Bodhisattva

Chapter One: An Explanation of the Benefits of Bodhichitta

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS!

1.

To the Bliss-Gone Sugatas, endowed with the Dharmakaya, and to their mighty heirs,
and to all those worthy of homage, I prostrate;
the entrance into the discipline of the Sugata Heirs
in accordance with scripture, and in a condensed fashion, I shall now describe.

2.

Here, I am not saying anything that has not been said before,
and skill in poetry have I none,
therefore, I have no idea that this will benefit others:
I compose this for my own mind’s contemplation.

3.

For the sake of my cultivation of virtue, my faith may be strengthened,
and so I may increase my familiarity with it for a little while. 
But if others, equal to myself in fortune, come across these words,
then may it be meaningful for them.

4.

These freedoms and riches are extremely difficult to find.
this attainment of meaningful human birth:
if it happens that I do not accomplish its benefit,
then later, how could this perfect wealth come again?

5.

Just as, in the dark black of night, covered by clouds,
a flash of lightning momentarily illuminates and reveals,
likewise, rarely, through the Buddha’s extraordinary might
do positive attitudes arise, brief and transient in this world.

6.

Thus, examine the frailty of virtue!
The great force of negativity is extremely unbearable;
and other than perfect bodhichitta,
all other virtues are overpowered by it.

7.

Pondering thoroughly for a myriad of aeons,
the Powerful Able Ones beheld this itself to be of benefit;
and that through this, the boundless multitudes of people
will easily reach supreme bliss.

8.

For those who wish to overcome the hundreds of sufferings of conditioned existence,
for those who wish to clear away the unhappiness of living beings,
and for those who wish to experience the many hundreds of happinesses, too,
should never forsake this very bodhichitta.

9.

If bodhichitta comes to birth, then in a single instant,
those bound and exhausted in the dungeon of samsara
become known as heirs of the Bliss-Gone Sugatas,
and transform into objects of veneration for the gods and men of the universe.

10.

Like the supreme kinds of elixirs in alchemy,
it takes this unclean body and makes of it a Victorious One’s exalted form,
a transformation into something whose value is priceless.
That’s what’s called bodhichitta — we should grasp it firmly!

11.

If the sole navigator of beings, through his boundless intellect,
saw through thorough analysis its preciousness,
then we who wish to leave these places of wandering,
would do well to hold to precious bodhichitta.

12.

Other virtues, like the plantain tree,
have the nature of bearing fruit and then exhausting.
Bodhichitta, like the magical trees of Sukhavati, always
gives forth fruit, not exhausting, but ever-increasing.

13.

Even if an extremely intolerable destructive action is done,
in the way that one would rely on a hero under great terror,
whoever relies on it will be instantly freed.
Therefore, why would the conscientious not trust in it?

14.

Thus, like the conflagration at the end of a world-cycle, great negative actions
in a single moment are certain to be burned up and destroyed.
These and uncountable other benefits
Lord Maitreya, endowed with wisdom, explained to Sudhana.

15.

This bodhichitta, when summarized,
should be known as having two aspects:
Bodhichitta of Aspiration
and Bodhichitta of Engagement.

16.

Wishing to depart and actually going,
the distinction, in that way, should be understood.
Similarly, the learned, through these two,
should understand the distinctions gradually.

17.

From aspirational bodhichitta
great fruits arise while in samsara;
but unlike the manner of active, engaged bodhichitta
An unremitting stream of merit will not come forth.

18.

From that point onward, an irreversible mind
bent on totally liberating all the realms of sentient beings,
as limitless as they are:
that is the mind that is perfectly embraced.

19.

Henceforth, either in sleep,
or in attention, too, powerful merit
in a multiplicity of ceaseless streams
will arise fully,  equal to the sky.

20.

Concerning this, with logic and reasoning,
due to Subahu’s request,
for the sake of those sentient beings inclined towards lesser approaches,
the One Gone to Thusness himself nobly explained.

21.

The mere headaches of sentient beings:
If even the thought “I will dispel them!”
is a wish endowed with great benefit,
then what incalculable merit will come

22.

When one wishes to dispel each and every sentient being’s
unhappiness, all of it, boundless as it is,
and establish them with boundless qualities:
what need is there speak of it?

23.

Is it possible that our fathers or our mothers
or anyone else has a beneficial mind such as this?
Is it possible that the gods or the sages
or even Brahma has this?

24.

Previously, did sentient beings themselves
have this kind of mind even for their own welfare?
And if even in their dreams, they did not envision it,
then how could they have generated the thought of such benefit for others?

25.

If others, even for their own benefit,
did not give rise to it, then what of the mind wishing to benefit all sentient beings?
This special mind, so precious,
in the past non-existent, is truly a wonder to be born.

26.

This cause for the bliss of all beings,
this alchemical transformer of suffering;
the full merit of this precious jewel of mind:
how shall it be gauged or quantified?

27.

For if even a mere beneficial thought
is more special and noble than offerings to the buddhas,
what need if there to mention striving for the happiness and welfare
of all sentient beings without exception?

28.

It is suffering that the mind wishes to abandon
and yet it is suffering itself that it totally runs after.
Desiring happiness, but through mental darkness,
one’s own happiness, like an enemy, oneself destroys.

29.

But those who fill with all the blisses
those who are destitute of happiness,
those who are burdened by many sufferings,
and sever all of their pains

30.

And even drive away the darkness of their confusion:
What virtue could be likened to theirs?
What kind of friend could be compared them?
What merit is there similar to theirs?

31.

If those who do good in return for favors received
but one time are considered worthy of praise,
then what need is there to speak of those who, without any coercion, practice goodness:
the bodhisattvas?

32.

Those who scornfully and with condescension, give food,
giving, for just a mere moment, some morsels,
or feeding enough for just a half a day:
those people are honored by the world as virtuous.

33.

Just glancing at them, what need is there to speak of those
who, for as long as the limitless numbers of sentient beings exist,
wish to constantly bestow on them to the unsurpassable bliss of Sugatahood,
the ultimate fulfillment of all of their wishes?

34.

For those kinds of givers, the heirs of the Victorious Ones,
if one were to generate a negative thought towards them,
then one will come to remain in hell for as many aeons as moments of ill will:
thus the Able One has taught.

35.

By contrast, those who practice good and excellent thoughts
will yield increasing fruits of happiness in even greater measure.
The bodhisattvas, even in great adversity, do not bring forth evil,
only an ever-increasing sphere of virtue and goodness.
 
36.

To this precious mind,
And to the exalted forms of those who have generated it, I prostrate.
To that source of happiness that brings to bliss even those who harm it,
I go for refuge. 

THIS WAS THE FIRST CHAPTER OF ‘ENTERING INTO THE CONDUCT OF THE BODHISATTVA’, KNOWN AS ‘AN EXPLANATION OF THE BENEFITS OF
BODHICHITTA’.

Translated by Erick Sherab Zangpo

The Bodhisattva’s Jewel Rosary

The Bodhisattva’s Jewel Rosary

By Atisha (Jowo Je Palden Atisha)

In the Indian Language (Sanskrit): Bodhisattva Mani Avali
In the Tibetan Language: Jang-chhub-sem-pa’i Nor-bu’i T’hreng-wa
In the English Language: The Bodhisattva’s Jewel Rosary

HOMAGE TO GREAT COMPASSION!
HOMAGE TO THE GURUS!
HOMAGE TO THE DEITIES OF DEVOTION!

Abandon all doubts and hesitations,
And make serious practice of prime importance.

Completely abandon dullness, lethargy, and laziness,
And always exert yourself with diligence.

Through mindfulness, alertness, and conscientiousness,
Always guard the sense-doors.

During the three times of the day and night, again and again,
Examine the continuum of your mind.

Make your own faults well-known,
And don’t search for the mistakes of others.

Hide your own good qualities,
And proclaim the good qualities of others.

Abandon profit and praise,
You! Always abandon fame.

Minimize desire, be content,
And be grateful to those who have shown you kindness.

Rely on love and compassion,
And firmly establish bodhichitta.

Abandon the ten non-virtuous actions,
And always establish yourself in faith.

Subdue anger and pride,
And be endowed with a humble mind.

Abandon wrong livelihoods,
And sustain yourself through a Dharmic livelihood.

Abandon material things,
And adorn yourself with the riches of the Noble Ones.

Abandon all distractions and diversions,
And stay in solitary places.

Abandon frivolous talk,
And always restrain your speech.

When you see gurus and abbots,
Give rise to devotional respect, and serve them.

Towards both individuals who have the eye of Dharma,
And sentient beings who are beginners,
Generate the perception of them as teachers.

Towards all sentient beings, whenever you see them,
Give rise to an attitude which sees them as your parents and children.

Abandon negative friends,
And follow virtuous spiritual friends.

Abandon aversion and the unhappy mind,
And go everywhere with happiness.

Regardless of what it arises towards, abandon attachment.
Through attachment, even happy rebirths are not attained,
And the life-force of liberation is cut, too.

Wherever you see virtuous Dharma,
Always put your effort right there.

Whatever undertakings you have already begun,
Accomplish these first;
Now, do them well and properly like this:
Otherwise, nothing will be accomplished.

Through always being separated from negativity and excitement,
You may at times give rise to arrogance.
At those times, cut through pride,
And remember the instructions of your guru.

When a discouraged mind arises,
You should praise the sublimity of the mind.
Meditate on the emptiness of both.

Whenever objects of attachment and aversion arise,
See them as being like illusions and magical apparitions.

When you hear unpleasant words,
Regard them as being like echoes.

When your body is harmed,
See it as being your previous karma.

Stay well in solitary places at the edge of towns,
Like a wounded deer,
Hide your yourself,
And abide without attachment.

Always rely on your tutelary deity,
And when the mind of laziness and indifference arises,
At that time, enumerate the faults of these to yourself,
And remember the essence, courageous conduct.

At the times when you happen to see others,
Avoid frowning and dark expressions,
And abide always with a smile.

Continuously, when you see others,
Without miserliness, delight in giving.

Abandon all jealousy.

In order to protect others’ minds,
Abandon all disputes,
And always be endowed with patience.

Without flattery and infatuation with new friends,
Always be able to be stable.

Abandon deprecating others,
And abide in the manner of respect.

When you give counsel to others,
Be possessed with a compassionate, helpful mind.

Without casting aside any Dharma teachings,
Let others be interested in whatever they aspire to,
And through the door of the Ten Dharma Practices,
Exert yourself throughout the day and half the night.

Whatever virtue you have accumulated in the three times,
Dedicate it to the unsurpassable great enlightenment.

Give away your merit to sentient beings.

Always, through the Seven Branches,
Offer up great aspirations.

If you act in this way, merit
And pristine wisdom, the two collections, will become complete.

The two obscurations, too, will be exhausted,
And with this meaningful attainment of a human body,
You will attain unexcelled awakening.

The wealth of faith, the wealth ethical discipline,
The wealth of giving and the wealth of hearing,
The wealth of decency and self-respect,
And the wealth of sublime wisdom, making seven:
These seven sacred riches,
Are seven riches that are inexhaustible,
And are inexpressible and meaningless to spirits and ghosts.

When you are among many, examine your speech,
When you are alone, examine your mind.

Written by the Indian abbot, Dipankara Shri Jnana, the Glorious Illuminator, the Essence of Pristine Wisdom, Who is Excellent.

THE BODHISATTVA’S JEWEL ROSARY IS COMPLETE.
MAY VIRTUE AND GOODNESS SPREAD!

Translated by Erick Sherab Zangpo.

The Teaching on the Signs that the Common Preliminaries Have Entered One’s Mindstream

The Teaching on the Signs that the Common Preliminaries Have Entered One’s Mindstream

By Nyala Pema Duddul

As for the Teaching on the Signs that the Common Preliminaries Have Entered One’s Mindstream:

If you can dedicate your own body to the practice, without feeling a loss,

Then that is the sign of having taking the essence of the supremely precious freedoms and advantages.

If you can view gold and dirt with equanimity and see them to be equal,

Then that is the sign of the illusoriness of impermanent things having been born in one’s mindstream.

If you can see all the phenomena of samsara as enemies,

Then that is the sign of going to the far shore of the ocean of suffering.

If you can be meticulous about actions and results, and the virtue and negativity to be adopted and abandoned,

Then that is the sign of having conjoined with the short path that ascends the staircase to liberation.

If you can purify the negative actions, obscurations, and habitual tendencies of the three doors,

Then that is the sign of having closed off the doors to rebirth in samsara’s lower realms.

If you can carry the Three Jewels inseparable from your mind,

Then that is the sign of having grasped the iron hook of the Supreme Protectors’ great compassion.

If you can integrate emptiness and compassion with your mindstream,

Then that is the sign of joining phenomena with the essence of awakening.

If you can meditate on all beings as being of the nature of one’s parents,

Then that is the sign of the arising of the sun-moon mandala of the Great Vehicle.

If you can clear away the obscurations of unawareness and mental darkness,

Then that is the sign of the dawning of clear light within stainless space.

If you can apply yourself to the path of the ongoing two accumulations,

Then that is the sign of the maturing of the result, the kayas and pristine wisdoms.

If you can see the world of all appearances and possibilities manifesting in utter purity as the Guru,

Then that is the sign of having gone to the peak of the yoga of Great Perfection.

If you can recognize the Vajrakaya of unimpeded immediate awareness,

Then that is the sign of transference into the basic space of beginningless primordial purity.

If you can recognize the Three Kayas and immediate awareness as being a seamless unity,

Then that is the sign of ripening the fruit: Kuntuzangpo.

And so, this summary of the signs of the preliminaries having entered one’s mindstream

In response to the oft-repeated requests of the assembly of disciples

Was arranged by the old beggar named Duddul.

Through this virtue, may all wanderers be ripened and liberated!

Translated by Erick Sherab Zangpo.

The Mahashri Sutra

The Mahashri Sutra

In the Indian Language (Sanskrit): Mahâshri Sûtra
In the Tibetan Language: Pal-chhen-mo’i Do
In the English Language: The Mahashri Sutra

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS!

Thus have I heard: at one time, the Transcendent and Accomplished Conqueror, the Blessed One, was abiding in Sukhavati. Then, the bodhisattva mahasattva, the powerful lord, the noble Avalokiteshvara turned towards the Blessed One, went to the place where the Blessed One was, prostrated at the noble feet of the Blessed One, touching his head to the ground, and, circumambulating the Blessed One three times, sat down to one side.

Then, beholding Mahashri, the Blessed One spoke these words to the powerful lord, the noble Avalokiteshvara:

“If any fully-ordained monk, fully-ordained nun, novice monk, novice nun, or anyone else should come to know, to keep, to read, to write down, or to have others write down the Twelve Names of Mahashri, then, their poverty will be eliminated, and they will become wealthy. Moreover, all the assemblies of unified mandalas will also pray likewise for them in a similar fashion, all of them saying, ‘May it come to be!’.”

Then, the Blessed One, the Transcendent and Accomplished Conqueror bestowed the Twelve Names of Mahashri:

(In Tibetan)

PAL-DEN-MA
PAL-TRI-MA
PADMAY-T’HRENG-CHEN
NOR-GYI-DAG-MO
KAR-MO
DRAG-PA-CHHEN-MO
PAD-MAY-CHEN
JEY-PA-MO
ÖD-CHHEN-MO
ZAY-JIN-MA
RIN-PO-CHHE-RAB-JIN-MO
PAL-CHHEN-MO

(In English)

She Who is Endowed with Splendor
She Who is Enveloped in Splendor
Possessor of a Rosary of Lotuses
Lady-Lord of Riches
She Who is White
She Who is Greatly Renowned
Lotus Eye
She Who Makes Things Happen
She of Great Light
She Who Gives Food
She Who Wholeheartedly Gives Precious Gems
She Who is Greatly Resplendent

(The mantra)

SYAD-YATHEDANA DZINIGRINI SARVA-ARTHA-SADHANI
SHASHINA-ALAGA-SHIMANA
NASHAYA SIDDHANATU-MANTRA-PADEY SVAHA
OM BIGUNI-BARAMASU-BHAGE SVAHA

If anyone should recite this three times, they will be victorious over all disharmonious circumstances. They will become endowed with excellent fortune. They will become endowed with not knowing the exhaustion of wealth.

Furthermore, everyone will give rise to an attitude which regards them as their own child, will be delighted by them, and will act in accordance with their commands.

If one should constantly read this unceasingly, then even if Brahma commits wrathful actions, one will be unharmed, and will come to serve under many buddhas!”

The Transcendent Conqueror spoke these words, and the bodhisattva mahasattva, the powerful lord, the noble Avalokiteshvara rejoiced; he vividly praised the noble speech of the Transcendent and Accomplished Conqueror.

THE MAHASHRI SUTRA IS COMPLETE.

Translated by Erick Sherab Zangpo.

Message from Khentrul Lodro Thaye Rinpoche Regarding the Passing of His Holiness Padma Norbu (Penor) Rinpoche

This is a short message offered with sad heart to my students and many of you who have made Dharma connection to me––

As many of you are aware, my extraordinary root lama whom we call our Wish-fulfilling Gem, otherwise known as HH Jigmed Phuntsog Rinpoche, died a few years ago. This year, another of my main teachers has passed. His name is HH Padma Norbu (Penor) Rinpoche. Many of you are already aware of this. In this regard, everyone is performing what they call a Dung-Chod, an offering ceremony for when a realized master dies which takes place for 49 days. Understanding the importance of this, I am trying to work it out to go myself. It would mean a lot to me if I could be there with them for 10 or so days to participate. Whether I am able to go or not, I will make as much offering as I can because this is a powerful opportunity to connect to that enlightened intention, to fulfill his aspirations, and to accumulate my own merit and purify obscurations.

When we make offerings and support during the Dung-Chod/offering ceremonies for a buddha or bodhisattva, it brings us many blessings, increases the depth of our practice, and removes obstacles in very powerful ways. Even to offer a token such as a flower is of benefit because the profundity of the occasion.

For this reason, I would like to encourage you to make connection during this time and send offerings for the ceremonies taking place in Namdroling monastery in India in Penor Rinpoche’s main monastery there. Even the smallest offering will be one I rejoice in. I am facilitating an account to send offerings to the monastery in India through Katog Choling. If you would like to contribute $20, or $50 or $100, or even more, whatever you are able and would like, please do so. This would make me very happy. To do the Dung-Chod offering ceremony there are over three thousand lamas and monks gathered together for 49 days in Namdroling Monastery and there is need to feed, care and make offerings to all of them, as well as to light butter lamps, maintain all the substances used during the ceremony and many other offerings. This way even without going ourselves we can take part in this ceremony.

This is the link to make a donation: http://katogcholing.com/padmanorbu.html ***

Also, I would like to request that you do as much as possible of the seven prayer and the seven branch supplication (what we recite before teachings) concluding with dedication and aspiration prayers during these 49 days. This will be very good for your practice.

Sincerely,
Khentrul Rinpoche

We will be sending the offerings the morning of April 20th,
so you must send your offerings by April 19th evening.

*** Send Paloma an email: lotzapaloma@gmail.com Either way you make the offering, send her an email letting know that you sent money, how much, and if it was through Paypal or via Check.

His Holiness Penor Rinpoche

Prajnaparamita in a Single Letter: The Far-Reaching Perfection of Sublime Knowing in a Single Letter, The Mother of All Those Gone to Thusness

Prajnaparamita in a Single Letter:

The Far-Reaching Perfection of Sublime Knowing in a Single Letter, The Mother of All Those Gone to Thusness

In the Indian Language [Sanskrit]: Akakasharam Prajnaparamita Sarva Tathagata Ma Nama

In the Tibetan Language: De-zhin-sheg-pa T’ham-chay kyi Yum Shey-rab kyi P’ha-rol-tu-chin-pa Yi-ge Chig-ma Zhey-ja-wa

In the English Language: The Far-Reaching Perfection of Sublime Knowing in a Single Letter, The Mother of All Those Gone to Thusness

HOMAGE TO THE SUPREME MOTHER, THE FAR-REACHING PERFECTION OF SUBLIME KNOWING!

Thus have I heard: at one time, the Transcendent and Accomplished Conqueror, the Blessed One, was at Vulture’s Peak in Rajagriha, together with 83 fully-ordained monks, and many tens of billions of bodhisattvas, who were all abiding together as one skillful expedient device.

Furthermore, at that time, at that moment, the Blessed One spoke thus to the Venerable Ananda:

“Ananda! This is the Far-Reaching Perfection of Sublime Knowing in a Single Letter. For the benefit and happiness of all sentient beings, you should retain this!

It goes thus:

AH

The Transcendent Conqueror spoke these words, and the monks, bodhisattvas, and all the assemblies of gods, humans, demi-gods, and gandharvas, together with the whole world, rejoiced: they all vividly praised the noble speech of the Bhagavan, the Transcendent and Accomplished Conqueror.

THE FAR-REACHING PERFECTION OF SUBLIME KNOWING IN A SINGLE LETTER, THE MOTHER OF ALL THOSE GONE TO THUSNESS, IS COMPLETE.

Translated by Erick Sherab Zangpo.

*note: AH is one letter in Sanskrit and Tibetan.