Sampa Lhundrubma, Sampa Nyurdrubma, & Barched Lamsel

The Sampa Lhundrubma (The Spontaneous Accomplishment [of One's] Wishes), the Sampa Nyurdrubma (The Quick Accomplishment [of One's] Wishes), and the short Barched Lamsel are three well-known prayers to Guru Rinpoche within the Ngagyur Nyingma tradition. The first, Sampa Lhundrubma, was discovered by Tulku Zangpo Drakpa and entrusted to Rigdzin Godem in the 14th century (CE). The second, Sampa Nyudrubma, was composed in part by Longchen Rabjampa and in part by Kunkhyen Jigme Ling. While the third, Barched Lamsel, was discovered by Chogyur Lingpa in the 19th century. In 1951, H.H. Diglo Khyentse gave a teaching to the Rebgong ngakpas titled, "A Banquet of Nectar," in which He outlined the most essential practices of those who aspire to the name "ngakpa" or "mantradhara." The fourth of these teachings is to:

"Respect the Vajra Master like one would one’s own limbs and head [i.e. one’s entire body].

"Having managed to rely on the Guru, you will obtain every spiritual accomplishment or siddhi of the Tantrayana through solely relying on Him [or Her]. Having confidence that, Whoever your Root Guru might be, They are inseparable from, are one with, and the same as Guru Rinpoche, never forget to chant the Tsigdun Soldeb (The Seven-lined Prayer), the Sampa Lhundrubma, the Barched Lamsel, and the [other] prayers of Guru Yoga."

So we can see how important these three prayers are, with H.H. Dilgo Khyentse singling them out by name as key prayers and practices for relying on the Guru. In the summer of 2015 while teaching at the Padmsambhava Meditation Center in Denver, CO, Sogtshe Rinpoche recommended that everyone pray the Sampa Lhundrubma every day if possible. The Sampa Nyurdrubma is said during the distribution of the tshog offerings to the congregation at all Nyingma tshogs. My original Teachers told me to say this prayer also every day (which I have done for most of 46 years). At tshogs, the Sampa Nyurdrubma is then followed by one, several, or even hundreds of repetitions of the shortest form of the Barched Lamsel, better known in Nyingma circles as Dusum Sanggay (for the first two words of its first line). This prayer can also be said over and over again whenever one is confronted by any kind of hindrance or obstacle, spiritual or mundane. It is not infrequent for Nyingmapas to accumulate 100,000 or more Dusum Sanggays. These two prayers -- Sampa Nyurdrubma and Dusum Sangagay -- are known by heart (or should be known by heart) by all Nyingmapas. Therefore, please enjoy and make use of these three essential Nyingma prayers below.

Sampa Lhundrubma

E-MA-HO

NUB-CHOG DE-WA CHEN-GYI ZHING-KHAM-SU

NANG-WA THA-YAY THUG-JE JIN-LAB-YO

TUL-KU PE-MA JUNG-NAY JIN-LAB-TE

DZAM-BU LING-DU DRO-WAI DON-LA-JON

DRO-DON GYUN-CHAD MED-PAI THUG-JE-CHEN

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI-LOB

 

In Sukhavati in the west,

The blessing of Amitabha's compassion were aroused

And [He] blessed [His] emanation Padmasambhava

To come to [this] Jambu continent for the sake of wanderers.

Compassionate One, [You] never cease to bring benefit for wanderers.

Orgyen Pema Jungnay to [You we] pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

GYAL-PO TRI-SONG DEU-TSEN MEN-CHAD-NAY

CHO-GYAL DUNG-GYUD TA-LA MA-TONG-WAR

DU-SUM GYUN-CHAD MED-PAR JIN-GYI-LOB

BOD-KYI CHO-KYONG GYAL-POI NYEN-CHIG-PU

GYAL-PO CHO-JOD KYONG-WAI THUG-JE-CHEN

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

All the Dharma kings, from KingTrisong Deutsen

Down to the very end of the royal line,

In all the three times, have known [Your] constant blessings.

One [and only] friend of the Dharma Kings of Tibet,

Compassionate One, [You] safeguard the lands that practice the Dharma.

Orgyen Pema Jungnay to [You we] pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

KU-NI LHO-NUB SIN-POI KHA-NON-DZAD

THUG-JE BOD-KYI SEM-CHEN YONG-LA-ZIG

MA-RIG LOG-PAI SEM-CHEN DREN-PAI-PAL

NYON-MONG DUL-KAI SEM-CHEN THAB-KYI-DUL

TSE-DUNG GYUN-CHAD MED-PAI THUG-JE-CHEN

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

[While Your] body is subduing the Rakshasas in the southwest.

[Your] look on sentient beings everywhere in Tibet with compassion.

Glorious guide of sentient beings led astray by ignorance,

You skillfully discipline those whose kleshas are so hard to tame.

Compassionate One, [Your] love is ceaseless in its kindness and care.

Orgyen Pema Jungnay to [You we] pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

DU-NGEN NYIG-MAI THA-LA THUG-PAI-TSHE

NAG-RE GONG-RE BOD-KYI DON-LA-JON

NYI-ZER CHAR-DUD DANG-LA CHIB-TE-JON

YAR-NGO TSHE-CHUI DU-SU NGO-SU-JON

DRO-DON TOB-CHEN DZAD-PAI THUG-JE-CHEN

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

[Now,] when this degenerate dark age reaches its final depths,

[You] come in person at dawn and dusk for the welfare of Tibet,

Riding on the rays of the rising and setting sun

As well as on the waxing and waning 10 days.

Compassionate One, [You] act with great power forthe benefit of wanderers.

Orgyen Pema Jungnay to [You we] pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

NGA-GYAI THA-MA TSHOD-DU NYIG-MA-LA

SEM-CHEN THAM-CHED NYON-MONG DUG-NGA-RAG

NYON-MONG JOL-NYOG DUG-NGA RANG-GYUD-CHOD

DE-DRAI DU-NA KHYED-DRAI THUG-JE-KYOB

DED-DEN THO-RI DREN-PAI THUG-JE-CHEN

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

Now, in this dark age of conflict, in the final era of500 [years],

The five poisons grow [ever] more violent in all sentient beings.

Recklessly, [we] indulge in the kleshas and the five poisons dominate our [mind-]streams.

At a time such as this, may [Your] compassion be [our] protection.

Compassionate One, [You] lead those with faith to the higher realms.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

HOR-SOG JIG-PAI MAG-GI THA-KOR-NAY

CHO-KHOR NYEN-PO JIG-LA THUG-PAI-TSHE

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN LHA-SIN DE-GYED KHOR-GYI-KOR

HOR-SOG MAG-PUNG DOG-PAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When we are surrounded by fearsome Mongol hordes

And the blessed seats of the Dharma are being destroyed,

If [we] pray [to You] without doubt or hesitation,

Orgyen, [You with Your] retinue of the eight classes of Gods and Rakshasas

Will repel the Mongol hordes. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

SEM-CHEN GYU-LU JIG-PAI NAD-JUNG-TSHE

MI-ZOD DUG-NGAL NAD-KYI NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN MEN-GYI LA-DANG YER-MED-BAY

TSHE-ZAD MA-YIN BAR-CHED NGE-PAR-SEL

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When illness [strikes] which destroys the illusory bodies of sentient beings [and]

When disease [plunges us] into unbearable suffering and agony,

If [we] pray [to You] without doubt or hesitation,

Orgyen, [You Who] are inseparable from the Medicine Buddha

Will completely dispel [any] hindrances that bring untimely [death].

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

JUNG-WA DRAR-LANG SA-CHU NYAM-PAI-TSHE

SEM-CHEN MU-GEI NAD-KYI NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN KHAN-DRO NOR-LHAI TSHOG-DANG-CHAY

UL-PHONG TRE-KOM SEL-WAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When the elements turn against [us] as enemies and the earth's resources fail

[And thus] sentient beings are tormented by the plague of famine,

If [we] pray [to You] without doubt or hesitation,

Orgyen, [You] with [Your] hosts of Dakinis and Deities of Wealth

Will pacify the poverty of hunger and thirst. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

LAY-CHEN DRO-WAI DON-DU TER-DON-NA

DAM-TSHIG ZOL-ZOG MED-PAI PA-DING-GI

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN YI-DAM LHA-DANG YER-MED-PAY

PHA-NOR BU-YI LON-PAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When those of great karma reveal Treasures for the sake of wanderers,

If [we] pray to [You] without doubt or hesitation

[And] with the courage and confidence of samaya free from pretense,

Orgyen, [You Who] are inseparable from [our] Yidam Deity

Will insure that [we] sons inherit [our] Father's wealth. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

BAY-YUL NAG-THROD WEN-SA NYOG-PAI-TSHE

KHA-CHAR BU-YUG TSHUB-SHING LAM-GAG-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN ZHI-DAG NYEN-POI KHOR-GYI-KOR

CHO-DZAD LAM-NA DREN-PAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When travelling through hidden lands, forests, and deserted [places,

Or when our] path is blocked or cut offby storms or snow,

If [we] pray [to You] without doubt or hesitation,

Orgyen, [You] with [Your] retinue of powerful Lords of the Earth

Will lead [us] practitioners to the right path. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

TAG-ZIG DOM-DRED DUG-DRUL CHE-WA-CHEN

THROG-CHEN JIG-PAI THRANG-LA DRIM-PAI-TSHE

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN PA-WO GING-DANG SUNG-MAR-CHAY

DUG-PAI SEM-CHEN TRO-PAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When [we] are travelling through terrifying passes or wild and desolate [places]

[And] vicious wild animals menace [us, such as] tigers, leopards, bears, and poisonous snakes,

If [we] pray to [You] without doubt or hesitation,

Orgyen, [You with Your] Heroes, Ging, and Guardians

Will drive off [all] these poisonous sentient beings. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

SA-CHU ME-LUNG JUNG-WAI BAR-CHED-KYI

GYU-LU NYEN-CHING JIG-PAI DU-JUNG-TSHE

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN JUNG-WA ZHI-YI LHA-MOR-CHAY

JUNG-WA RANG-SAR ZHI-WAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When hindrances from the elements of earth, water, fire, or air

Threaten to destroy [our] borrowed illusory bodies,

If [we] pray to [You] without doubt or hesitation,

Orgyen, [You with] the Goddesses of the Four Elements

Will pacify the elements naturally. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

LAM-SANG JIG-PAI THRANG-LA DRIM-PAI-TSHE

SAD-KHYER JAG-PA CHOM-PO NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN CHAG-GYA ZHI-YI GONG-PAR-DEN

TSO-RA MI-GOD NGAM-SEM LAG-PAR-JED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When [we are] travelling on dangerous paths

[And] murderous bandits and robbers attack [us],

If [we] pray to [You] without doubt or hesitation,

Orgyen, through [Your] realization of the four mudras,

[You] will dispel the terror of all brutality and greed.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

GANG-ZHIG SHAD-MAI MAG-GI THA-KOR-NAY

TSHON-CHA NON-PO DEB-SHING NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN DOR-JE GUR-DANG DEN-PA-YI

SHED-MA DRED-CHING TSHON-CHA THOR-WAR-GYUR

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When we are surrounded by armies of assassins

Who threaten [us] with deadly weapons,

If [we] pray to [You] without doubt or hesitation,

Orgyen, [You,] by the power of [Your] vajra tent,

Will terrify the assassins and scatter [their] weapons.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

NAM-ZHIG TSHE-ZAD CHI-WAI DU-JUNG-TSHE

NAD-CHOD DUG-NGAL DRAG-PO NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN NANG-WA THA-YAY TRUL-PA-TE

DE-WA CHEN-GYI ZHING-DU NGE-PAR-KYE

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When [our] life-span is exhausted and the time of death arrives

[And] we are wracked with the intense anguish and pain [of dying],

If [we] pray to [You] without doubt or hesitation,

Orgyen, [because You] are the emanation of Amitabha,

Rebirth in Sukhavati is certain.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

GYU-LU YAR-PO ZHIG-PAI BAR-DO-RU

TRUL-NANG NYING-THRUL DUG-NGAL NYEN-PA-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN DU-SUM KHYEN-PAI THUG-JE-YI

THRUL-NANG RANG-SAR DROL-WAR THE-TSHOM-MED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

Once this borrowed illusory body has disintegrated [and]

Illusory appearances [cause] illusory suffering in the bardo,

If [we] pray to [You] without doubt or hesitation,

Orgyen, [You Who] know the three times, through [Your] compassion,

[These] illusory appearances will be liberated natrually. [Of this there is, likewise,] no doubt.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

ZHEN-YANG LAY-DANG KYEN-GYI WANG-GYUR-TE

THRUL-NANG NGO-POR ZHEN-CHING DUG-NGAL-NA

YID-NYI THE-TSHOM MED-PAR SOL-WA-DEB

OR-GYEN DE-CHEN GYAL-POI NGO-WO-TE

DUG-NGAL THRUL-PA TSAD-NAY ZHIG-PAR-JED

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

Further, when [we] are overhwelmed by karma and circumstances

[And] suffer from being attached to illusory appearances,

If [we] pray to [You] without doubt or hesitation,

Orgyen, [You Who] are, in essence, the Victor of great bliss

Will destroy [this] illusory suffering from [its very] root.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

DRO-DRUG DUG-NGAL CHEN-PO NYEN-PA-DANG

KHYED-PAR BOD-KYI JE-BANG DUG-NGAL-NA

DED-GU MO-PAI DUNG-SHUG DRAG-PO-YI

YID-NYI THE-THSOM MED-PAR SOL-WA-DEB

OR-GYEN THUG-JE PHO-GYUR MED-PAR ZIG

OR-GYEN PE-MA JUNG-NAY-LA SOL-WA-DEB

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI LOB

 

When [we] wanderers of the six [families] are tormented by great suffering

[And] especially the Lord and subjects of Tibet are engulfed in suffering,

If [we] pray to [You] with strong yearning and devotion, faith and reverence

[And] without doubt or hesitation,

Orgyen, watch over us with [Your] unchanging, unwavering compassion.

Orgyen Pema Jungnay to You we pray.

Grant [Your] blessings that [all our] wishes be spontaneously accomplished.

 

Sampa Nyudrubma

E-MA-HO    

TSHO-U GE-SAR PE-MAI DONG-PO-LA

KU-NGA YE-SHE LHUN-GYI DRUB-PAI-LHA

RANG-JUNG CHEN-PO PE-MA YAB-YUM-NI

KHAN-DRO TRIN-PHUNG THRIG-LA SOL-WA-DEB

SAM-PA NYUR-DU DRUB-PAR JIN-GYI-LOB

 

LAY-NGEN CHOD-PAI NAM-MIN THU-KYED-PAI

NAY-DON BAR-CHOD MAG-THRUG MU-GEI-TSHOG

KHYOD-ZHAL DREN-PAI MO-LA ZED-JYED-PAI

ZHAL-ZHE NYING-NAY KUL-LO OR-GYEN-JE

SAM-PA NYUR-DU DRUB-PAR JIN-GYI-LOB

 

DAY-DANG TSHUL-TRIM TONG-LA GOM-PA-DANG

THO-PAY GYUD-DROL TREL-YOD NGO-TSHA-SHE

SHE-RAB PHUN-SUM TSHOG-PAI NOR-DUN-PO

SEM-CHEN KUN-GYI GYUD-LA RANG-ZHUG-NAY

JIG-TEN DE-KYI DEN-PAR UG-JIN-DZOD

SAM-PA NYUR-DU DRUB-PAR JIN-GYI-LOB

 

GANG-LA NAY-DANG DUG-NGAL MI-DOD-KYEN

JUNG-POI DON-DANG GYAL-POI CHAD-PA-DANG

ME-CHU CHEN-ZEN LAM-THRANG JIG-PA-CHE

TSHE-YI PHA-TAR THUG-PAI NAY-KAB-KUN

KYAB-DANG RE-SA ZHEN-NA MA-CHI-PAY

THUG-JE ZUNG-SHIG GU-RU OR-GYEN-JE

SAM-PA NYUR-DU DRUB-PAR JIN-GYI-LOB

 

On the pollen heart of a lotus in the center of a lake,

Is the spontaneously present primordial wisdom Deity of the Five Kayas,

The great self-born Pema Yab-Yum

Surrounded by Dakinis like massive heaps of clouds, to You we pray.

Bless us with the swift accomplishment of all our wishes.

 

The effects of fully ripening negative karma,

Disease, evil spirits, obstacles, wars, strife, and famine,

Are exhausted by merely remembering Your face.

Entreating You from the depth of our hearts to remember Your promise, Lord Orgyen,

Bless us with the swift accomplishment of all our wishes.

 

Training in faith, ethics, and generosity,

In liberating the mind-stream through hearing,

Having a sense of modesty, shame, and in discriminating wisdom,

May these seven noble qualities completely [and]

Spontaneously arise in the mind-streams of all sentient beings.

May these resuscitate peace and happiness in the world.

Bless us with the swift accomplishment of all our wishes.

 

When oppressed by disease and suffering of unwanted circumstance,

Falling prey to Elementals, evil spirits, and Gyalpos’ punishment,

Threatened by the great dangers of fire, water, wild animals, and hazardous paths,

When this life is spent and death arrives, at these times

There is no other refuge and savior than You.

So hold us fast with Your compassion, Lord Orgyen Guru.

Bless us with the swift accomplishment of all our wishes.

 

Dusum Sanggay

DU-SUM SANG-GAY GU-RU RIN-PO-CHE

NGO-DRUB KUN-DAG DE-WA CHEN-POI-ZHAB

BAR-CHED KUN-SEL DUD-DUL DRAG-PO-TSAL

SOL-WA DEB-SO JIN-GYI LAB-TU-SOL

CHI-NANG SANG-WAI BAR-CHED SHI-WA-DANG

SAM-PA LHUN-GYI DRUB-PAR JIN-GYI-LOB

 

Buddha of the three times, Guru Rinpoche,

Lord of all siddhis, Great Bliss,

Dispeller of all hindrances, Wrathful Tamer of Maras,

Grant Your blessings we pray.

May [all] outer, inner, and secret hindrances be pacified [and]

May [all] our wishes be spontaneously accomplished.  

 

  

Offering the Charity of One's Bodily Wastes

In Vajrayana Buddhism, it's important to transform absolutely every moment and every experience into a pure one, a Dharmic one. This means even spitting, blowing one's nose, coughing up phlegm, urinating, and defecating. There's nothing that cannot be lam khyer, "brought to the path," if one knows the skillful means to do so. So below is yet another entry from the gZungs 'Dus (Collection of Dharanis) from the Kangyur. It consists of a series of mantra in order to transform one's bodily wastes into an offering to other sentient beings as an expression of one's Bodhicitta or Bodhisatvic motivation.  In general, one thinks that, by saying these mantras at the time of urinating, defecating, etc., the mantras turn the waste material into a pure food offering for any animals or microscopic beings that may consume such waste products. Thus these animals and microscopic beings receive the pleasure of sustenance as well as, and even more importantly, a connection to the Dharma. Having made such a connection, it is now assured that, in some future life, they will practice the Dharma and achieve Enlightenment or Awakening. So this is a huge act of charity and, as such, it accumulates a huge store of merit. This skillful means transforms something we all have to do every day in any case into a Bodhisatvic act for the sake of all beings. How marvelous and how easy!

 

Dharani for Offering the Outflows of the Body as Charity

 

KON-CHOG SUM-LA CHAG-TSHAL LO

 

I prostrate to the Three Jewels.

 

Dharani for offering the outflows of the body as charity.

 

For spit: OM AH SHLEM-HA RE-BHYA SO-HA

 

For phlegm: OM AH THRE-RA-AH HA-RE-BHYA SO-HA

 

For nasal mucus: OM AH SIM-GHA-NA A-HA-RE-BHYA SO-HA

 

For body odor: OM AH MA-LA AH-HA-RE-BHYA SO-HA

 

For feces: OM AH BI-TA A-HA-RE-BHYA SO-HA

 

For urine: OM AH MU-TRA A-HA-RE-BHYA SO-HA

 

By uttering these, may each of these be transformed into food. May all the merit from this stainless charity be dedicated to the purpose of the Awakening of all sentient beings. These have been taken from [various] Sutras and Tantras of the One from Vajrasana. Translated by Bari Lotsawa.

Naga Amendment of Breaches

Nagas are one of the eight classes of spirits within Tibetan Buddhism and medicine. Nagas live in the natural world, especially inhabiting all sorts of water but also trees, rocks, mountains, subterranean caverns, and simply the earth itself. There are many different kinds of Nagas, large and small, high and low, virtuous and non-virtuous -- even Buddhist and non-Buddhist. However, all Nagas are easily diseased by disturbance and pollution of the natural environment (think mining, fracking, clear-cutting, poisoning the air, land, and water). They are also very easily angered. Even virtuous Nagas kindly disposed to humans may cause disease if they perceive they have been harmed by we humans and our activities. Especially Nagas cause certain kinds of diseases. These include skin disease, and especially really stubborn or serious skin diseases such as psoriasis and leprosy, diseases of the urogenital tract, and certain types of cancers and tumors. If a Lama or Tibetan doctor divines that a patient's disease is due, at least in part, to a Naga provocation, then the first thing to do is to try to placate that/those Naga(s) by making confession and offerings. If that doesn't work, then the next step may be to employ wrathful subjugation or exorcism of the Nagas. But that needs to be done by a powerful Lama who has been empowered and has practiced intensively to do just that. In general, because Nagas are so touchy and easily irritated, it is often best to leave their propitiation or exorcism to professionals, and most Tibetan Buddhist practices aimed at the Nagas require at least oral transmission if not empowerment as well.

 

However, below is a very ancient confession and offering puja to the Nagas that mostly comes from the Sutras and is found today in the Zung Du (Collection of Dharani) in the Kangyur. Everywhere in this dharani where it mentions Ananda, one of Lord Buddha's cousins and closest disciples, that is the Buddha speaking. However, there are also elements within this text that come from Bon and even other non-Buddhist sources. In any case, if one thinks that their disease may involve provocation by the Nagas, one can recite this dharani while also making a smoke offering. In Tibetan, this kind of smoke offering is called Naga sang. The fire should be mostly coals, making lots of smoke and few if any flames. The offerings to the fire should all be strictly vegetarian and can include juniper boughs, medicinal herbs, fruits, dairy products, honey, sugar, molassess, nuts, dried fruits, etc. The text itself enumerates all the kinds of offerings that are acceptable to make and which are well-received by the Nagas. Such a smoke offering should be done on what are called Lu-theb days. These are days that the Nagas are amenable to confession and amendment. One can find out when Lu-theb days occur by Googling "Naga days + 2017" (or whatever year it is). This will get you to a website run by a student of Lama Dawa Chodrak that lists the Naga offering days for each Western calendar month.

 

If one is not sure about all this -- whether they can or should do this for themselves -- then one can also engage a Lama to do this for them. The text itself clearly describes just such a situation, with the officiant asking for benefits for the "patrons and their retinues."  If one asks a Lama to do this kind of Naga sang on one's behalf, you can either give the Lama a copy of this text (since it doesn't require oral transmission) or they will have one of their own they prefer to use.

 

The first four lines below are the name of this dharani in four different language, Zhang-zhung, the pre-Buddhist Bon-po language of Western Tibet, Sum-pa (?), Indian (i.e., Sanskrit), and Tibetan. This clearly shows this practice was compiled from more than a single source.

 

Zhang-zhung-gi ked-du: Ta-la-pa-ta-ya-na-ha

Sum-pai ked-du: A-ra-na-ba-li-ya

Gya-gar ked-du: Naga Raja Dhaya

Bod ked-du: Lui Pang-kong

 

I/we prostrate to the Bhagawat, glorious Vajrapani.

 

From the precious secret that is the mind of the Bhagawat

Comes the Enlightened intent delivered from a blazing red tongue: 

 

To extend invitation to all Nagas,

First, pay homage, make offerings,

Aspiration prayers,

Offer your own heart,

Heal with the variety of Naga medicines,

[And offer confession.] 

These are the means to elicit them to act.

 

In the Saha world of Jambuvipa,

Within oceans, great rivers,

Streams, lakes, and marshes,

Mountains, hills, earth, and rocks,

Wind, fire, and the sky,

And all the other elements are the places where all the Nagas live, such as

Nanda and Upananda,      

Ananda and Vasuki,

Ananta and Shankhapala,

Samrridha and Viraja.

All [You] eight great Naga kings, please come here and delight in these pure offerings.

 

To the Naga kings Balavan,

Elapatra and Gelpa,

Madropa and Aparajita,

Kulika and Aruni,

Shrimat and others, all those of the kshatriya caste,

Please come here and delight in these pure offerings. 

 

The Naga king Brahma,

[He Who] is Like a Chariot and Mirror-faced [One],

Deer-headed [One] and Beast-headed [One],

Ox-headed [One] and Bird-headed [One],

Serpent-headed [One] and others of the shudra caste,

Please come here and delight in these pure offerings.

 

The Naga king Rainfall,

The Dragon-roaring [One] and Ripener of Results,

Nanda and Upananda,

Terrifier and Malevolent [One],

All the Nagas dwelling in the water element,

All the Nagas dwelling in the wind element,

All the Nagas dwelling in the fire element,

All the Nagas dwelling in earth and wood elements,

All the Nagas dwelling in mountains and hills,

All the Nagas dwelling in earth and rocks,

All those of the brahmin caste,

Please come here and delight in these pure offerings.

 

Do not come with a mind of vicious anger,

And do not come bearing intense ferocity. 

I request You, please come possessed of a mind of compassion and love. 

Listen to the speech of the Sugatas of the three times and approach. 

Protect the teachings of the holy Dharma

[And] delight in each of Your preferred substances.

 

I/we prostrate to the Naga king Buddha Bhagawat.

I/we prostrate to the Naga king Nanda.

I/we prostrate to the Naga king Upananda.

I/we prostrate to the Naga king Ananta.

I/we prostrate to the Naga king Shankhapala.

I/we prostrate to the Naga king Samrridha.

I/we prostrate to the Naga king Viraja.

I/we prostrate to the Naga king Mani.

I/we prostrate to the Naga king Balavan.

I/we prostrate to the Naga king Wealthy [One].

I/we prostrate to the Naga king Surrounded by Jewels.

I/we prostrate to the Naga king Lips like Myrobalan.

I/we prostrate to the Naga king Apurana.

I/we prostrate to the Naga king Great Magic [One].

I/we prostrate to the Naga king Victorious Skull,

I/we prostrate to the Naga king Holder of [Lake] Maldro.

I/we prostrate to the Naga king Steadfast.

I/we prostrate to the Naga king Shrimat.

I/we prostrate to the Naga king Glorious Throat.

I/we prostrate to the Naga king Shrimala.

I/we prostrate to the Naga king Excellent Strength.

I/we prostrate to the Naga king Learned One.

I/we prostrate to the Naga king Thorn-wing.

I/we prostrate to the Naga king Water-born [Lotus].

I/we prostrate to the Naga king Water God.

 

Having prostrated to all of these Naga kings,

Throughout [all] the succession of lives of the alms-giving patrons together with [their] entire retinues from time immemorial till now and in the future,

May retribution by the Nagas

For having made empty lies,

Being uncaring,

Having slayed,

Having cut,

Having beaten [and] smitten,

Having seized by force,

Having been conceited,

Having been covetous,

Having been malicious,

Having been stingy,

Having been hateful,

Having been arrogant,

Having been desirous,

Having been envious,

And having been cruelly evil, may all be purified.

Having destroyed [all these], may there be peace.

 

Furthermore, Ananda,

I/we prostrate to the Naga king Dhritirashta.

I/we prostrate to the Naga king Virudhaka.

I/we prostrate to the Naga king Virupaksha.

I/we prostrate to the Naga king Vaishravana.

I/we prostrate to the Naga king Guardian of Jewels.

I/we prostrate to the Naga king Purnabhadra.

I/we prostrate to the Naga king Holder of Mt. Meru.

I/we prostrate to the Naga king Mala-holder.

I/we prostrate to the Naga king Pushpakara.

I/we prostrate to the Naga king Utpalakara.

I/we prostrate to the Naga king Guardian.

I/we prostrate to the Naga king Wrathfully [Subjugating].

I/we prostrate to the Naga king Possessed of Miraculous Power.

I/we prostrate to the Naga king Possessed of Strength.

I/we prostrate to the Naga king Possessed of Light Rays.

I/we prostrate to the Naga king Possessed of a [Beautiful] Complexion.

I/we prostrate to the Naga king Ravisher.

I/we prostrate to the Naga king Radiant.

I/we prostrate to the Naga king Avanapta.

I/we prostrate to the Naga king Great Shakra.

I/we prostrate to the Naga king Poisonous Sight.

I/we prostrate to the Naga king Poisonous Contact.

I/we prostrate to the Naga king Poisonous Thought.

 

Having prostrated to all these Naga kings,

May [They] not be covetous,

May [They] not be malicious

Towards the alms-giving patrons' together with [their] entire retinues.

May [they] be completely held [by Your protection].

May [they] be completely nurtured [by Your care].

May [they] be endowed with peace and all goodness and well-being.

May [they] be unharmed by

Warfare, disease,

Famine, and poison.

May all sentient beings enjoy happiness and well-being.

  

Furthermore, Ananda,

I/we prostrate to Naga king Lips like Myrobalan,

I/we prostrate to the Naga king Brahma.

I/we prostrate to the Naga king Maha Brahma.

I/we prostrate to the Naga king Ishvara.

I/we prostrate to the Naga king Ishvara II.

I/we prostrate to the Naga king Sagaraputra.

I/we prostrate to the Naga king Poisonless.

I/we prostrate to the Naga king Son of a Great Lake.

I/we prostrate to the Naga king Makara.

I/we prostrate to the Naga king Aparajita.

I/we prostrate to the Naga king Aparajita II.

I/we prostrate to the Naga king Seed of Strength.

I/we prostrate to the Naga king Aruni.

I/we prostrate to the Naga king Six-fingered.

I/we prostrate to the Naga king Heart Being.

I/we prostrate to the Naga king Glorious Excellent [One].

I/we prostrate to the Naga king Glorious Light.

 

Having prostrated to all these Naga kings,

For all the alms-giving patrons together with [their] entire retinues,

May famine,

Bad harvest,

Quarreling,

Warfare,

Disease, and

Having a short life be purified, and may there be happiness and well-being.

 

Furthermore, Ananda ,

I/we prostrate to the Naga king Water-born.

I/we prostrate to the Naga king Glorious Definitely Joyful.

I/we prostrate to the Naga king Hastibhadra.

I/we prostrate to the Naga king Holder of Mt. Meru.

I/we prostrate to the Naga king Sunlight.

I/we prostrate to the Naga king Moonlight.

I/we prostrate to the Naga king Purnabhadra.

I/we prostrate to the Naga king Thriving.

I/we prostrate to the Naga king Dragon's Roar.

I/we prostrate to the Naga king Producer of Lightening.

I/we prostrate to the Naga king Rainfall.

I/we prostrate to the Naga king Apurana.

I/we prostrate to the Naga king Vimala.

I/we prostrate to the Naga king Great Strength.

I/we prostrate to the Naga king Braided [One].

I/we prostrate to the Naga king Deer-headed [One].

I/we prostrate to the Naga king Carnivore-headed [One].

I/we prostrate to the Naga king Lion-headed [One].

I/we prostrate to the Naga king Ox-headed [One].

I/we prostrate to the Naga king Serpent-headed [One].

I/we prostrate to the Naga king Bird-headed [One].

I/we prostrate to the Naga king Fish-headed [One].

 

Having prostrated to all these Naga kings,

For all the alms-giving patrons together with [their] entire retinues, may there be timely sounding of the dragon's roar [i.e., thunder].

May there be timely rainfall.

May there be timely ripening of fruit.

May they be guarded and protected in every way.

 

Furthermore, Ananda,

I/we prostrate to the Naga king Beautiful Mountain.

I/we prostrate to the Naga king Lakeborn.

I/we prostrate to the Naga king Various Classes.

I/we prostrate to the Naga king Relentless.

I/we prostrate to the Naga king Muchilinda.

I/we prostrate to the Naga king Emitting a Great Sound.

I/we prostrate to the Naga king Creator of Permanence.

I/we prostrate to the Naga king Blazing.

I/we prostrate to the Naga king Rakshaputra.

I/we prostrate to the Naga king Avaricious.

I/we prostrate to the Naga king Hastipinda.

I/we prostrate to the Naga king White Light

I/we prostrate to the Naga king Avaricious.

I/we prostrate to the Naga king Elepatra,

I/we prostrate to the Naga king Shankhamukha.

I/we prostrate to the Naga king Anila.

I/we prostrate to the Naga king Nila.

I/we prostrate to the Naga king Very Black One.

I/we prostrate to the Naga king Narayana.

I/we prostrate to the Naga king Moon.

 

Having prostrated to all these Nagas,

For all the alms-giving patrons together with [their] entire retinues, may abscesses and fruit[-like skin tumors],

Balance[-weight] stone[-like tumors],

Leprosy, eye[-like] ulcers,

Pox,

Cachexia,

Slowly attacking [chronic diseases],

Hemorrhoids,

Internal leprosy,

Tongue of flame [fiery itch],

Psoriasis,

Unstable mind, and other [such diseases] be pacified.

May they be annihilated and purified.

May [all] harm whatsoever be completely powerless.

 

Furthermore, Ananda,

I/we prostrate to the Naga king Obstructor.

I/we prostrate to the Naga king Ganges.

I/we prostrate to the Naga king Auspicious.

I/we prostrate to the Naga king Punjab.

I/we prostrate to the Naga king Five-crowned One.

I/we prostrate to the Naga king Bee.

I/we prostrate to the Naga king Chariot-like.

I/we prostrate to the Naga king Mirror-headed.

I/we prostrate to the Naga king Holder of Mt. Meru.

I/we prostrate to the Naga king Acacia-holder.

I/we prostrate to the Naga king Hoop-holder.

I/we prostrate to the Naga king Small Portion Holder.

I/we prostrate to the Naga king Gautama.

I/we prostrate to the Naga king Excellent Intellect.

I/we prostrate to the Naga king A-lu-ka.

I/we prostrate to the Naga king Hu-lu-ka.

I/we prostrate to the Naga king Elepatra.

I/we prostrate to the Naga king Peaceful.

I/we prostrate to the Naga king Freed.

I/we prostrate to the Naga king Anila II.

I/we prostrate to the Naga king Nila II.

I/we prostrate to the Naga king Yellow II.

I/we prostrate to the Naga king Many-lined Makara.

I/we prostrate to all the raja caste Naga king.

I/we prostrate to all the kshatriya caste Nagas.

I/we prostrate to all the shudra caste Nagas.

I/we prostrate to all the brahmin caste Nagas.

I/we prostrate to all the animal caste Nagas.

 

Furthermore, Ananda,

I/we prostate to the Naga kings, [Their] sons, and [Their] attendants,

[Their] grandsons and [Their] attendants,

Along with [Their] retinues,

[Their] generals, and all of [Their] followers.

Because of prostrating to all these Nagas,

For all the alms-giving patrons together with [their] entire retinues,

May [their] hunting,

Cutting,

Beating,

Boring holes,

Dividing apart,

Digging,

Plowing,

Milking,

Hoeing,

Fleecing,

And lying all be cleansed and purified.

[I/we] deeply apologize and confess [all] this.

 

OM NA-GA RA-DZA A-NAN-TA SO-HA

OM NA-GA RA-DZA U-PAN-TA SOHA

OM NA-GA RA-DZA TA-SHA-KA SO-HA

OM NA-GA RA-DZA KAR-KO-TA SO-HA

OM NA-GA RA-DZA U-LI-KA SO-HA

OM NA-GA RA-DZA A-NAN-TA SO-HA

OM NA-GA RA-DZA BA-SU-KI SO-HA

OM NA-GA RA-DZA MU-LI-KI SO-HA

OM NA-GA RA-DZA SHANG-KA-PA-LA SO-HA

OM NA-GA RA-DZA PA-NA-YE SO-HA

OM NA-GA RA-DZA KA-NA-LE SO-HA

OM NA-GA RA-DZA BA-BU-TE SO-HA

OM MUR-ZING NA-GA GA-YU-NA SO-HA

OM MUR-ZING NA-GA RA-DZA U-GA-TE SO-HA

OM MUR-ZING NA-GA MU-DZI-KI SO-HA

OM MUR-ZING NA-GA MA-ZA-LA SO-HA

OM MUR-ZING NA-GA PRA-SHA-NA-YE SO-HA

NA-GA GA-RU-NA-YE SO-HA

NA-GA DU-KA-RI SO-HA

NA-GA SHO-NA SO-HA

NA-GA MA-DZA-LA-SHO SO-HA

NA-GA TRA-SHO-NA SO-HA

NA-GA KU-RU-NI SO-HA

NA-GA DU-KA-RI SO-HA

NA-GA MA-RU-NI SO-HA

NA-GA DE-WA-YA SO-HA

NA-GA GA-YU SOHA

NA-GA BHAN-DZA-YU SO-HA

NA-GA BA-YU-NA SO-HA

NA-GA RAG-SHA-YU SO-HA

NA-GA RA-TSA-YU SO-HA

NA-GA DE-WA-YU SO-HA

NA-GA RA-DZA-YU SO-HA

NA-GA NA-TE SO-HA

NA-GA RA-DZA DE-WA-YU SO-HA

 

ZA HUNG BAM HO

 

NA-GA RA-DZA-YE SO-HA

NA-GA RA-DZA-NA-YE SO-HA

NA-GA RAG-SHA-YE SO-HA

NA-GA YU-NA-YE SO-HA

NA-GA U-PA-YE SO-HA

NA-GA GHAN-DA-GU-DE-YE SO-HA

OM NA-GA RA-DZA A-NAN-TA SO-HA

OM NA-GA RA-DZA U-NAN-TA SO-HA

NA-GA RA-DZA U-PAN-TA-NA SO-HA

NA-GA RA-DZA TAK-NAN SO-HA

NA-GA RA-DZA KAR-KO-TA SO-HA

NA-GA RA-DZA U-LI-KA SO-HA

NA-GA RA-DZA BA-SU-KI SO-HA

NA-GA RA-DZA MU-LI-KA SO-HA

NA-GA RA-DZA SHANG-KA-LA SO-HA

NA-GA KI-LI KI-LI SO-HA

MI-LI MI-LI SO-HA

TSI-LI TSI-LI SO-HA

DZA-LA DZA-LA SO-HA

PA-TA PA-TA SO-HA

DHA-MA DHA-MA SO-HA

DHA-RA DHA-RA SO-HA

KU-TI KU-TI SO-HA

HA-RA HA-RA SO-HA

TA-RA TA-RA SO-HA

HA-LA HA-LA SO-HA

HU-LU HU-LU SO-HA

SI-TI SI-TI SO-HA

SO-TI SO-TI SO-HA

NA-GA GU-RU GU-RU SO-HA

A-GE-TE SO-HA

A-RA-TE SO-HA

MA-RA-TE SO-HA

BA-DA-NE SO-HA

A-PA-RA SO-HA

SHA-WA-DE SO-HA

TU-RI TU-RI SO-HA

BU-RE BU-RE SO-HA

HU-TSE HU-TSE SO-HA

 

Furthermore, Ananda,

I/we prostrate to all the Naga kings.

By offering

The [restorative] elixirs and healing medicinals of the Nagas, such as

Suitable flat [leaves] and sprouts,

The eye of a peacock [feather],

White and black cumin [seed],

Snakeskin,

Fragrant orchid,

Crocodile claws,

Myrobalan,

Spikenard,

Cuttlefish bone,

Blue lotus,

Vermilion [from Chogla Pass],

Excellently colored conch,

Frankincense,

Himalayan ambarella [fruit],

Elva climber,

Cowhage,

Amber spike,

Calamus,

Stone medicine,

Red cow's milk,

White goat's milk,

Ayahuma [flower],

Nagkesar,

White [and] black sesame seeds,

Camphor,

Saffron,

White sandalwood,

Reddish brown sandalwood,

Sugar [and] molasses,

Honey, and all sorts of other [things] to nourish all [these] Nagas

From the inexhaustible treasures all the Nagas possess,

May [all] forms seen by [Their] eyes be pleasing.

May [all] sounds heard by [Their] ears be pleasant.

May [all] smells smelled by [Their] nose be delicious.

May [all] tastes experienced by [Their] tongues be sweet.

May [all] touch felt by [Their] bodies be soft.

May [all Their] mental experiences be sublimely fortunate.

By offering all these specific healing medicinals,

May [all] diseases of the alms-giving patrons and all [their] retinues due to wind,

Diseases due to bile,

Diseases due to phlegm,

Diseases due to a combination [of these],

May [I/we] be freed from [all] the 404 diseases.

[And] may [our/their] minds and senses be clear.

 

Furthermore, Ananda,

Having prayed this aspiration in these words to all the Naga kings,

Ananda, may the shaving of [head] and facial hair of all Naga kings be cured by leaves of wild plants and sprouts.

May the Nagas' loss of eyes be cured by white and black cumin.

May the Nagas' faded complexions be cured by the pattern of colors of a peacock [feather].

May the degeneration of the Nagas' skin be cured by snakeskin.

May the degeneration of the Nagas' limbs be cured by field orchid.

May the degeneration of the Nagas' fingers be cured by crocodile claws.

May the degeneration of the Nagas' sinews be cured by stone medicine.

May the degeneration of the Nagas' ligaments be cured by red cotton thread and amber tips.

May the degeneration of the Nagas' bones be cured by excellently colored conch shell.

May the degeneration of the Nagas blood be cured by vermillion.

May the degeneration of the Nagas' breath be cured by myrobalan, calamus, and spikenard.

May the degeneration of the Nagas' saliva be cured by cuttlefish bone.

May the degeneration of the Nagas' tongue be cured by blue lotus.

May the degeneration of the Nagas' flesh be cured by elva climber and ayahuma [flower].

May the degeneration in the Nagas' hearts be cured by Himalayan ambarella.

May the degeneration of the Nagas' intestines [and internal organs] be cured by Indian rose chestnut, white and black sesame seed, camphor, saffron, sandalwood, and sugar.

 

Furthermore, Ananda,

By offering to all the Naga kings and [Their] attendants and retinues an offering feast of all the following:

Trees bearing fruit,

Fragrant trees,

Flowering trees,

Trees with all their foliage,

Night lily,

Hollyhock,

Whitish gentian,

Valerian,

Spikenard,

Tibetan barley,

Mon barley,

Silk and satin,

Silk brocade,

Various images,

Ngognon tormas,

Pure edibles,

Pleasing objects to the sight,

Kyapong wood,

And the three whites and the three sweets,

By offering these, may both the patrons and the priest

Be endowed by the Nagas with many different kinds of wealth.

May they be endowed by the Nagas with radiance and [a good] complexion.

May they be endowed by the Nagas with magnificence.

May they be endowed with fame.

May their strength, children, and retinue increase.

May all the blind be endowed by the Nagas with sight.

May all the deaf be endowed with hearing.

May all the hungry be endowed with food.

May all the poor be endowed with riches.

May all strangers be endowed with country.

May all the Nagas' fear of Garudas,

May [their] fear of eagles,

May [their] fear of fire,

May [their] fear of water,

May [their] fear of enemies,

May [their] fear of robbers,

May the Nagas' fear of hot sand --

May [they] be freed from all these fears.  

 

Furthermore, Ananda,

To the kings of the Nagas, all the variety of aromatic plants are offered. 

By making this offering, may the debts of cutting down the trees of the forest spirits be cleared away. 

By offering an abundance of flowers,

May the Nagas be endowed with inconceivable enjoyments

And may the patrons who offer wealth and abundance along with their kin become resplendent, elegant, and beautiful,

Delightful to see, and of excellent character. 

By offering every variety of enjoyments,

May inexhaustible treasures be obtained. 

By offering every variety of medicine,

May beings be free from illnesses stemming from imbalances of the elements and imbalances of wind, bile, and phlegm. 

By offering every variety of grain,

May all sufferings related to famine, poor harvest years, and all agricultural disease be eliminated. 

By offering every type of precious substance,

May beings have stable vital life-force, a long life, and strength. 

By offering clean feast substances,

May harvests be enjoyed free of toil. 

By offering all excellent silk and textiles,

May all variety of attire be enjoyed. 

By giving every kind of material things,

May the continuation of all human and animal diseases end. 

 

Furthermore, Ananda,

[One should] pray to the Naga kings, offering confession for negativity committed.

The male and female householders of today who offer alms,

From their first birth dating back to beginningless time up until the end times of today––the final epoch––Whatever actions that have been committed in conflict with the magnificent Enlightened heart,

Actions that disrupt the Nagas and Nyen such as

Chopping down tree Nyen,

Disturbing forest Nyen,

Turning over rock Nyen,

Chipping away at cliff Nyen,

Exploding boulders,

Extracting the vital essence of mountain Nyen,

Poisoning the waters of lake Nyen,

Cutting down the Naga's caragana tree,

Ensnaring swans, the Naga bird, in traps and so forth,

Taking many frogs and tadpoles out onto dry land,

Striking scorpions,

Cutting the wastes of snakes,

Gouging out the stomachs of fish,

Shearing the limbs of frogs,

Destroying the palaces of Nagas,

Digging canals into natural flows,

Damming valleys into reservoirs,

Obliterating healthy springs,

Every single harm against Nagas ever committed, I openly admit and apologize for. 

Whatever interference,

Plundering,

Falsity and pretense committed against the Nagas, I openly admit and apologize for. 

I pray all such acts are cleansed and purified. 

 

Furthermore Ananda,

Offer verses in melodious, welcoming tones of supplication that cause the Naga kings to act.

May [They] perfectly care for and protect the male and female householders of today who offer alms. 

May peace and auspicious well-being prevail. 

May beings be free from all misfortunes such as those related to

Disease, weapons, hunger, thirst, and poisons. 

I/we pray to You that all fear be eliminated,

Such as the fear of mistreatment by kings,

The fear of robbers and thieves,

The fear of swords [and weapons],

The fear of hunger and thirst,

The fear of earthquakes [and natural disasters],

[And] fear of untimely death. 

May every form of fear be eliminated.

 

Furthermore, Ananda,

May all be free from illness arising from wind,

Illness arising from bile,

Illness arising from phlegm,

[And] illness arising from their combining together. 

May all be free from every one of the 404 kinds of illness.

Likewise, may miraculous powers be obtained. 

May [one] be radiant.

May [one's] complexion be colorful. 

May [one's] wealth increase. 

May [one's] sons and retinue increase. 

May crops and livestock always be excellent. 

I/we pray that all bands of malevolent enemies be vanquished.

 

Furthermore, Ananda,

I/we pray that all Naga illnesses such as

Skin ulcers,

Leprosy,

Boils,

Pox,

Sang do,

Aching,

Fainting spells,

Paralysis,

Arthritis, and mental illnesses be pacified and eliminated.

 

Furthermore Ananda,

May the Naga kings make rain fall at its appropriate time.

May lightening occur at its appropriate time.

May thunder occur at its appropriate time.

May fruits ripen at their appropriate time.

May crops and cattle always be good.

May diseases of humans and cattle all be interrupted.

All three, Gods, Nagas, and humans --

There are none that do not depend on trees.

Thus the existence of Nagas also depends on trees

[And] not just trees but also stone.

By the Nagas smelling caragana wood,

May all stomach and liver diseases of the Nagas be cured.

By the Nagas smelling juniper wood,

May the nine kinds of diseases of the Nagas be cured.

By the Nagas smelling silky rose wood,

May the illness of the upper [body] of the Nagas be cured.

By the Nagas smelling lodh wood,

May all the bile diseases of the Nagas be cured.

By the Nagas smelling willow wood,

May Kumbhanda diseases of the Nagas be cured.

By the Nagas smelling weeping willow wood,

May all swollen throat diseases be cured.

By the Nagas smelling Nyangshay wood,

May Nagas' wounds and death be cured.

By the Nagas smelling birch wood,

May the Nagas' burns from stoves be cured.

By the Nagas smelling fruit tree wood,

May Naga illness of the head be cured.

By the Nagas smelling lodh, 

May Naga disease of the limbs be cured.

By the Nagas smelling Jarbulozang wood,

May children's, consorts', and retinue's illness be cured.

By the Nagas smelling Indian cyperus wood,

May illness of the foot bones be cured.

By the Nagas smelling shade tree wood,

May the blindness of the Nagas be cured.

By making the gift of[this] large [number of] woods to the Nagas,

May the all the Nagas abide in [these] trees.

May these become the support of all the Nagas.

May the Nagas be endowed with dazzling brightness.

May the Nagas be endowed with ability and power.

May the Nagas be endowed with magnificence.

May the Nagas be endowed with wealth and all good things.

 

By offering [Them] enhancements and representations

[As well as] food,

May the five desirable [sense] qualities descend like rain on all sentient beings.

Thus, by pleasing the Nagas, may the patrons obtain power and charisma.

I/we pray that the Naga lords make a support and refuge of [these] chief trees.  

I/we offer pure food and arrows to all the Nagas and Tsen.

I/we offer burned flour

And wood chips to all the Nagas and Rakshasas.  

Offspring of wild yak, these sentient beings not sounding “hu-ya;” 

Animals, colts and fouls, these animals not neighing “huk-yu;” 

Beasts of burden, calves not mooing “sho-sho;” 

Other young livestock, these beasts of burden not sounding “thar-yang;”

Young snakes, these animals not hissing “su-su;” I/we prostrate to you.

I/we make offerings to you.

May the blind Nagas see by the various precious medicinal elixirs.

May the lame Nagas rejoice.

May all the crippled walk.

May all the deaf hear,

[And] may [all] be endowed with compassion and Bodhicitta.

 

I/we take refuge in all the Naga kings, their retinues and attendants.

I/we prostrate to the worldly Nyen, honorable lords, past and present as well as

To the vast array of thousands of multi-colored worldly Nyen who will come [in the future].

I/we prostrate to the Nyen, The Protector, Conqueror and Opponent of Enemies.

I/we prostrate to the Nyen Who Conquers and Takes the Land of Enemies.

I/we prostrate to the Nyen, God of the Tsha [tribe], Direct Entry to Understanding.

I/we prostrate to the Nyen, Majestic Ruler.

I/we prostrate to the Nyen, Vastness.

I/we prostrate to the Nyen, Great Magician, Subduer of Thousands.

I/we prostrate to the Nyen, Lord of Existence, Who Subdues all Emanations,.

I/we prostrate to the Nyen, Wrathful [One Who] Brings Down Maras.

I/we prostrate to the Nyen, King of the Tsha [tribe].

I/we prostrate to the Nyen, Mara of the Tsha [tribe], Supremely Wrathful [One].

I/we prostrate to the Nyen, Adept of Zi [Ling].

I/we prostrate to the Nyen, Mighty Ruler of the Country.

I/we prostrate to the Nyen, Thousand-colored Ruler of Countries.

I/we prostrate to the Nyen, Emanating Nine Mercies.

I/we prostrate to the Nyen, Human-bodied [But] Deer-headed [One].

I/we prostrate to the Nyen, Human-bodied [But] Bear-headed [One].

I/we prostrate to the Nyen, Human-bodied [But] Horse-headed [One].

I/we prostrate to Lord Nyen, the Vintner.

I/we prostrate to The King of Rishis.

I/we prostrate to King Over the Three Classes of Nyen.

I/we prostrate to White Protectors of Humans.

I/we prostrate to the Nyen, Wrathful Conch Protector.

I/we prostrate to the Nyen, Yellow-blooded Cat.

I/we prostrate to the Nyen, Endowed with Siddhi.

I/we prostrate to the two Nyen, Both White & Black.

I/we prostrate to the Nyen, Enemy-consuming Vase.

I/we prostrate to the Nyen, He [Who] Makes Nine Sections.

I/we prostrate to all those Nyen endowed with power and strength.

I/we prostrate to the King of the Lords of Earth, Pantakay.

I/we prostrate to the Lord of the Earth, [He Who] Has Tiger's Feet.

I/we prostate to all the Lords of the Earth of the eastern direction.

I/we prostrate to all the Lords of the Earth of the southern direction.

I/we prostrate to all the Lords of the Earth of the western direction.

I/we prostrate to all the Lords of the Earth of the northern direction.

I/we prostrate to all the Lords of the Earth of the center.

I/we prostrate to the King of the Lords of the Earth, Thousand-throne Tsen,

I/we prostrate to the Queens of the Nyen.

I/we prostrate to the Queen who Emanates Medicine Splendor.

I/we prostrate to haughty Bon Gods.

I/we prostrate to the Bon Goddess Dembu.

I/we prostrate to the Deceptive Female Bon Demon,

I/we prostrate to the Bon Naga Mind Mother.

I/we prostrate to all the royal consorts of the Nyen.

I/we prostrate to all the conch[-colored] females of the Nyen of [the island of] Ralpachan.

I/we prostrate to all the black females of the Nyen.

I/we prostrate to the Bon Nyen females [and] white crystal females.

I/we prostrate to Bon Nyen Yamas.

I/we prostrate to the Bon Nyen, Shining Female.

I/we prostrate to the Bon Nyen, Silver and Gold Plain.

I/we prostrate to the Bon Nyen, White Lady.

I/we prostrate to the Bon Nyen females [and] crystal females.

I/we prostrate to the Bon Nyen magical females [and] golden-colored females.

I/we prostrate to the Bon Nyen, Dark Turquoise and Mamo Dispute.

I/we prostrate to the Bon Nyen, Possessing Gold.

I/we prostrate to the Bon Nyen, Confession.

I/we prostrate to the Nyen maiden who subdue thousands.

I/we prostrate to the Nyen maiden, Lady Amrita.

I/we prostrate to all the maidens who issue commands.

I/we prostrate to the Nyen maiden, Thousand Supreme Lagmo.

I/we pray to all you Nyen [with your] consorts and retinues to subdue all [my/our] enemies and obstructors.

By merely writing or reading [this], the Nagas' disease of leprosy,

[Malignant] sores [and] epidemics,

Balance[-weight] stone[-like tumors],

Nagas' chronic [diseases],

Chronic [diseases of] the Lords of the Earth,

Nyen and Hearth [Gods],

Burns,

Grudges,

Diseases of circumstance,

[Diseases due to] wood Nyen having been cut,

Earth Nyen having been gouged,

[And] stone Nyen having been turned upside down all be averted and transformed!

May all the enemies who have form and the obstructors who lack form be averted!

 

Further, [You who] abide in the snow mountains [and] are white,

[You who] abide in slate [and] are blue,

[You who] abide in forests [and] are black,

[You who] abide in swampy pools [and] are white,

[You who] abide in springs [and] are golden,

Skinny, emaciated Nagas, [You who abide in] measuring cups, fletchings,

Paper,

Tree branches,

Slate mountains,

River banks,

Mountain slopes,

[And] rocky grounds,

I/We beseech and pray to You who abide in all these places with specific characteristics.

To all of You I/we make offerings.

By various precious medicinal elixirs, may all the blind see forms.

May all the deaf hear sounds.

May all the crippled rejoice.

May all the lame walk.

May They be endowed with love.

May They be endowed with power and strength.

May a continuous rain of fragrance of the Nagas' various medicines

And amrita fall.

May I/we be endowed with the wealth of bliss.

May all the Nagas be separated from fear.

May they be endowed with an abode of bliss.

May they complete the accumulation of merit. 

May the Nagas' groves be perfect.

May the five senses of all the Nagas be clear.

May I/we attain the accumulation of merit.

May all the defilements of the Nagas be purified.

May all the poisons of the Nagas be medicated.

May [Those who] have no place of support have a new support.

May [Those who] have no food have food.

May [Those who] have no drink have drink.

May [Those who] have no protector have a protector.

May [Those who] have no refuge have a refuge.

May diseases of the Nagas be cured.

May all diseases of the Nagas bodies be cured.

May the offering of butter lamps cure the lack of warmth of the Nagas.

By offering red thread, may we be endowed with Brahma's life-span.

May I/we and the patrons attain the accumulations of merit and primordial wisdom.

By offering red silk,

May it become canopies, banners, and umbrellas, and victory banners.

May I/we be separated from the three bad migrations.

We I/we attain an abode in the higher realms.

May there be a great ocean of milk.

May there be a great river of wish-fulfilling amrita.

May the Naga king Nanda's abode become pervasive!

May I/we attain inconceivable wealth.

May male and female Nagas be happy.

By offering the three sweets, the heart[-essence] of medicine,

[And other] sweet, delicious foods, may all the Nagas enjoy happiness and well-being.

May the male and female sponsors attain the accumulations of merit and primordial wisdom.

By offering immense amounts of imagined offerings,

May all the Nagas be separated from fear.

Through bestowing the charity of material wealth

And the truth of the Three Jewels,

When all the Nagas recall to mind [these] offerings,

May all the Nagas be endowed with wealth.

May all the Nagas flourish and expand.

May I/we and all sentient beings attain the accumulations of merit and primordial wisdom.

May all sentient beings enjoy happiness and well-being.

May the Nagas' disease of unhappiness be cured.

May the Nagas' kleshas all be liberated.

May they be endowed with rigpa [and] primordial wisdom.

May [their] conduct be excellently perfected.

May they be endowed with inconceivable material offerings.

Having pleased [them] in this way,

May I/we attain power and influence.

I/We pray that the Nagas lead us and become our protectors and refuge.

 

By merely writing or chanting this, siddhi will be obtained in this life.

Rain will fall at the appropriate time.

[Both] humans and cattle will always be good.

There will be good fortune in the land.

That being so, make aspiration prayers.

Wonderful! A-la-la-ho!

Humans and Nagas will get along here.

May there be auspiciousness.

May crops and cattle always be good [and] may people and wealth [always] spread and increase.

Protectors of humans, give refuge!

Obey my/our command!

Bestow great power and influence!

In [your] palaces [and] places of residence,

In grassy meadows,

In the crystal snow swirls,

To the King of Nagas and [Your] retinue,

I/we and the sponsors and their retinues

Confess and apologize for any harm whatsoever.

Heal with elixirs and medicines.

Purify and clean with washing and ablution.

Cure with appropriate medicine.

Respectfully offer the offerings.

I/we pray please [turn Your] mind of compassion [on us]

 

[This] Naga Amendment of Breaches has 21 chapters. This is the eighth section.

Mantra for Enchanting Medicines When Administering Them

In traditional Tibetan medicine, it is common to enchant or bless medicines before administering them so that they will be more effective. Typically this is done by reciting a mantra over the medicine and then possibly also blowing on it. In the gZungs 'Dus (Collection of Dharanis), there is an entry titled, "Mantra for Enchanting Medicines When Administering Them." In actual fact, the mantra given is the standard or most common form of the Medicine Buddha mantra.  To bless medicines with this mantra, it is best to have previously said this mantra 100,000 or even a million or more times. In Tibetan Buddhism, blessing something with a mantra is an "activity (lay-jor)" that requires already having done the "approach and accomplishment (nyen-drub)" of that Deity and His or Her root mantra. Having done the preliminary approach and accomplishment, one then has the actual power to use that mantra to perform this or that magical activity.

Be that as it may, below is my translation of this section of the gZungs 'Dus. Persons wishing to use this mantra to bless medicines may recite this mantra as many times as possible while visualizing the Medicine Buddha in front of them. Think that one offers up a vast ocean of offerings to the Medicine Buddha. The Medicine Buddha is pleased with these offerings and emits rays of light from His heart. These rays of light stream back down to the medicine, imbuing them with His blessings. Thus think that now this medicine embodies all the power and blessings of the Medicine Buddha. 

Because this mantra comes from the Kangyur, it does not need oral transmission or empowerment (although those will make it even more powerful). So anyone with a good heart and sincere compassion can use this mantra for the sake of helping both oneself and others.

Mantra for Enchanting Medicines When Administering Them

KON-CHOG-SUM-LA CHAG-TSHAL-LO

 

I prostrate to the Three Jewels.

 

CHOM-DEN-DAY DE-ZHIN-SHEG-PA DRA-CHOM-PA YANG-DAG-PAR DZOG-PAI SANG-GAY MEN-GYI-LA BAIDURYA OD-KYI GYAL-PO-LA CHAG-TSHAL-LO

 

I to the Bhagawat, Tathgata, Arhat, totally [and] completely perfected Buddha Bhaisajya-guru, King of Sapphire Light.

 

TAD-YA-THA

OM BE-KAN-ZE BE-KAN-ZE

MA-HA BE-KAN-ZE

BE-KAN-ZE SA-MUD-GA-TE SO-HA

 

[Thus] the Mantra for Enchanting Medicines When Administering Them is completed.  

The Dharani Possessing the Limbs of All the Buddhas

The following dharani is yet another precious practice from the Zung Du (Collection of Dharani) within the Kangyur. As such, it can be read and recited by anyone without empowerment or oral transmission. As discussed above under the Amitayus Sutra, there are two kinds of death in Tibetan Buddhism and medicine, timely or natural and untimely. This dharani frees one specifically from the fear of untimely death. While there are many causes of untimely death, including fire, water, weapons, lightning, etc., disease is the most common cause of untimely death in humans (at least in times and places of peace), and, as the Buddha Himself says in this dharani, "Bad diseases will nor arise in [his or her] body" if one reads or recites this dharani every day. Therefore, the recitation of this dharani on a daily basis is an excellent "insurance policy."

 

Gya-gar ked-du: Arya Sarwa Buddha Adgawati Nama Dharani

Bod ked-du: Phag-pa Sang-gay Tham-ched-kyi Yen-lag-dang Den-pa Zhe-ja-wai Zung

 

I prostrate to all the Buddhas and Bodhisatvas.

 

Thus have I heard:

 

Once the Blessed One was dwelling together with the Four Guardians of the World on the banks of the Ganges River. At that time, the Blessed One spoke thus to the Four Great Kings, Vaishravana and the others:

 

“Great Kings, the four great fears arise for men, women, boys, and girls. What are these four? They are aging, sickness, decrepitude, and death. Moreover, among these, the one great fear is the great fear of the Lord of Death. Without [being able] to oppose it and lacking an antidote for it, they are always pursued by this one great fear. Great Kings, now I will tell you the antidote to that one great fear.”

 

Then the Four Great Kings replied thus to the Blessed One:

 

“Blessed One, by fully bestowing life, You take care of all beings. Excellently today we have secured a [great] boon.”

 

Then the Blessed One went to the eastern direction and, sitting [down] there, exhorted all the Tathagatas with the sound of a fingersnap and spoke thus:

 

“All those Tathagatas, Arhats, Sam-yak Sam-Buddhas Who, out of compassion for sentient beings, have attained Buddhahood in the manifest complete Enlightenment that is unsurpassed and perfectly complete, please assist Me! Then, having been blessed here by the blessings of all the Buddhas, I will thoroughly avert untimely death for all sentient beings. I will also turn the second wheel of Dharma that I turned before.”

 

In the same way, [the Blessed One] exhorted all the Tathagatas in the south, west, north, above, and below speaking thus:

 

“All those Tathagatas, Arhats, Sam-yak Sam-Buddhas Who, out of compassion for all sentient beings, have attained Buddhahood in the manifest complete Enlightenment that is unsurpassed and perfectly complete, please assist me!”

 

Moreover, He also spoke thus to those [Buddhas] in the intermediate directions in order for life, strength, and complexion to be thoroughly accomplished and for the fear of untimely death to not arise, saying: “All Buddhas, please assist Me!”

 

Then, like [seeds in] a sesame pod, the Buddha Bhagawats, filling universes equal to however many [grains of] earth exist in the 10 directions, appeared to the eyes of the Buddha. Having accepted to assist the Tathagata, all the Tathagatas spoke thus:

 

“TAD-YA-THA

TSA-LA TSA-LA TSA-LE

BI-NA-TI

SWA-STI-KE CHA-KRA

AD-GA-TI

PRA-SHA-MAN-TU

SAR-WA RO-GA

A-NA-TE

KU-NA-TE

MA-HA KU-NA-TE

TSA-RE TSA-RE-RE

HE-MA GA-RI

HE-MA GAU-RI

HE-MA NI-SHUN-TI

HE-MA SI-SI

KAUR-WE KAU-WAR-WE

HE-KU RA-RE

KU-RA-RE

KU-MA-TI

BI-SHA SA-MA-NE

SHI-SHU-BHI

TSA-LE TSA-LE

BI-TSA-LE

MA-BI LAM-BA

HU-MU HU-MU SO-HA"

 

Then, all the Lords of Secrets, however many exist, having sat down beside all the Tathagatas, said, “HUNG HUNG SI-SI SO-HA.” They spoke thus and all the Tathagatas vanished.

 

Next, the great King Vaishravana replied thus to the Blessed One:

 

“Blessed One, I too will protect them with the blessings of the Tathagatas. I will avert untimely death. TAD-YA-THA SHWE-TE SHWE-TE SHWE-TE LE-LI-LI.”

 

Likewise, Virudhaka said: “MA-TAM-GEMA-TAM-GE MAT-TAM GI-NI SHU-MA SHU-MU.”

 

Similarly, Dhritarashta said: “TSA-RE TSA-RE-RE SO-HA.”

 

Virupaksha also said: “BA-LIM BA-BA.”

 

The Blessed One spoke thus:

 

“Great Kings, anyone who recites this vidya mantra seen by all the Buddhas once per day, that son of the [noble] Family or that daughter of the [noble] Family will generate a perception of the Teacher. That son of the [noble] Family or that daughter of the [noble] Family will not go to the three bad migrations. [He or she] will benefit the lives of all sentient beings. Whoever recites these words for the sake of all sentient beings for [even just] one day or whoever [merely] reads them will be free from the fear of untimely death. Bad diseases will not arise in [his or her] body. Water will not bring about the time of [his or her] death, nor will fire, nor will weapons, nor will poison, nor will lightning. Wherever the sons [and daughters] of the Victors recite this vidya mantra will be seen by the Enlightened intent of all the Buddhas and Bodhisatvas. If one should write or cause others to write it, [he or she] will be revered by all those who serve the Buddha Bhagwats. Why is that? It is because the Tathagatas have taught, ‘Those who serve sentient beings, serve the Buddhas.’ [Further,] anyone who, having written this [mantra], affixes it to [his or her] limbs, all [his or her] limbs will be protected.”

 

When the Blessed One had said this, the Four Great Kings and all their retinues as well as the world with its Gods, humans, Asuras, and Gandharvas rejoiced [and] praised the words spoken by the Blessed One.

 

[Thus] the dharani called Possessing the Limbs of All the Buddhas is completed.

Bhurbumkuta Dharani

The Bhurbumkuta dharani is yet another common recommendation by Tibetan Lamas and doctors for treating patients where there is a spiritual element to the cause and continuation of a disease. In such cases, giving regular medical treatment alone without dealing with the spiritual component does not result in a cure. Bhurbumkuta, called Dorje Me-tseg-pa in Tibetan, is a powerful Deity for specifically cleansing the body-mind of impurities of all kinds. It is also used to purify clothes, food, and anything else that has suffered from some kind of drib-pa or contamination. It can be read and recited by the patient or by the patient's care-giver and/or family. The more times it is read, the more result there will be. Reading the text, one can see that this is a useful practice especially where one or more of the sense organs has been obscured, for instance the mouth/tongue/voice in the case of stroke. It is also useful for declines in hearing and eyesight. Because it comes from the Zung Du (Collection of Dharani) with the Kangyur, it can be read and recited by anyone without empowerment or oral transmission. However, for those who have received Vajrayana empowerment, this dharani is a powerful and important one for cleansing broken samaya.

Gya-gar ked-du: Throdha Bhurkumkuta Raja Stotra Mantra

Bod ked-du: Thro-woi Gyal-po Me-tseg-la Tod-pai Ngag

 

I prostrate to the Three Jewels.

 

OM BHUR-KUM MA-HA PRA-NA-YA

BHAR-TSI BHUR-KI MA-NA-SI

U-TSUS-MA THRO-DHA HUNG HUNG PHET PHET SO-HA

 

I prostrate, prostrate, prostrate to and praise [You]!

Wrathful, even more wrathful, great wrathful [One];

Buddha, Buddha, ancient Buddha;

Dharmakaya, Samboghakaya, and Nirmanakaya;

 

Bhurkumkuta, thus I prostrate [to You].

[You are surrounded by flames] like the fire burning [at the end] of a kalpa.

[You] sit on a cushion of lotus, sun, and moon.

Bearer of a green-black mole,

 

[You] have three faces and six arms.

[Your] right [face] is white, [Your] left [face] is red, [and] the middle [one] is green.

[You have] three eyes [and] frightening fangs.

[You] consume excrement and amrita medicine just the same.

 

[Your] right [hands hold] a vajra and sword,

[While Your] left [hold] a noose and hook.

The lower [ones] are in threatening mudra [and] crossed at [Your] heart.

[You] purify karma free from filthy and clean.

 

A poisonous snake ornaments [Your] body.

[Your] tul-zhug activity is without fear [or] anger.

King of the Wrathful [Ones], to You I offer prostration and praise.

Make the filthy clean.

 

King of the Wrathful [Ones], to You I offer prostration and praise.

Guard against all that causes fear.

King of the Wrathful [Ones], to You I offer prostration and praise.

Protect against disease and epidemics.

 

King of the Wrathful [Ones], to You I offer prostration and praise.

Filthy food and filthy garments,

[You] are the best for cleansing all these.

Gods, Nagas, Yakshas, and evil spirits,

 

Cause joy to all without exception.

Diseases, epidemics, misfortunes, and calamities,

I prostrate to and praise [You]. Perform the action of protecting [against these].

I pray protect me.

 

Cleanse me of all that is unclean.

Make suffering into no suffering.

Make the heavy light.

Praise to [the One Who] makes the narrow wide.

 

You are the King of the Wrathful [Ones], Bhurkumkuta.

The blessings of all the Buddhas

All depend on devotion to You.

May [my] health, cheerfulness, [and my] senses be at ease,

 

I prostrate to the Deity of bliss.

May [my] body be pure, [my] mind be pure, [and my] senses be pure,

I prostrate to the Deity of purifying.

May [my] body be clean, [my] mind be clean, [and my] senses be clean,

 

I prostrate to the Deity of cleansing.

May [my] body be pristine, [my] mind be pristine, [and my] senses be pristine,

I prostrate to the Deity of limpid clarity.

May [my] body be clear, [my] mind be clear, [and my] senses be clear,

 

I prostrate to the Deity of clarity.

Gods, Nagas, Pretas, Pishacha, Rakshasas,

Yakshas, and Elementals, listen to this.

May suffering be pacified and transformed into happiness.

 

May [I] become as white as a chain of snowy mountains.

May [I] become as clean as crystal.

May [I] become as clear as a mirror.

May [I] become as limpid as the sky.

 

May all the eight classes of Gods, Nagas, etc.

Who live in the earth or in the sky

Be established in the thought of virtuous action

[And] may [all] harm to others be pacified.

 

This is the mantra and praise for the King of the Wrathful [Ones], Bhurkumkuta.

 

Vajra Vidarani/Dorje Namjompar Dharani

When Lama who do divination are asked to recommend various practices for the cure of this or that diseas, the Vajra Vidarani dharani is a common "prescription." As you will see from reading this dharani, it is a purification practice where one says the dharani over water (and other substances) and then one washes with this blessed water. (Usually, one says the mantra a number of times and then blows onto or into the water. The idea is that saying the mantra has blessed one's breath.) Because this dharani comes from the Zung Du (Collection of Dharani) within the Kangyur, it does not need oral transmission, Therefore, anyone can say this without prerequisite. Vajra Vidarani means the Diamond-like Destroyer of All (Evil).

 

Gya-gar ked-du: Vajra Vidara Nama Dharani

Bod ked-du: Dor-je Nam-par Jom-pa Zhe-ja-wai Zung

 

I prostrate to all the Buddhas and Bodhisatvas.

 

Thus I have heard:

 

[Once] the Blessed One was thoroughly abiding in [the state of] vajro[pamasamadhi]. Through the inspiration of the Buddha, Vajrapani's body having received the blessings of all vajras, He abided in evenness on the samadhi of the vajra. Then Vajrapani, through the inspiration of the Buddha, the blessings of [all] the Buddhas, and the blessings of all the Bodhisatvas, proclaimed the vajra heart[-essence] arising from Vajra Khrodha:

 

"Inseverable, immovable, ultimate truth, fortified, permanent, free from all obstacles, unconquerable, inspires fear among all sentient beings, enable all sentient beings to correct themselves, severs all vidya mantras, subdues all vidya mantras, conquers all [self-generated] karma, imposes fear on all karma [generated] by others, destroys all evil spirits, is free from all evil spirits, hooks all Elementals, enables the activities of all vidya mantras, accomplishes those yet to be accomplished, all accomplishment attained beyond perishing, completely fulfills all desires, protects all sentient beings, pacifies, increases, and evokes fear in all sentient beings, [and contains] all shattering powers in one secret mantra."

 

Thus proclaimed Vajrapani upon the inspiration of the Buddha:

 

"NA-MO RAT-NA TRA-YA-YA  

NA-MA SKAN-DA BA-DZRA PA-NA-YE  

MA-HA YAK-SHA SE-NA-PA-TA-YE  

 

"TAD-YA-THA  

OM TRU-TA TRU-TA

TRO-TA-YA TRO-TA-YA

SPHU-TA SPHU-TA

SPHO-TA-YA SPHO-TA-YA

GHUR-ṆA GHUR-ṆA

GHUR-NA-PA-YA GHUR-NA-PA-YA

SAR-WA SA-TO NI

BO-DHA-YA BO-DHA-YA

SAM-BO-DHA-YA SAM-BO-DHA-YA

TRA-SA TRA-SA

TRAA-SA-YA TRAA-SA-YA

BHRA-MA BHRA-MA

SAM-BHRA-MA-YA SAM-BHRA-MA-YA

SAR-WA BHU-TA-NI

KU-TA KU-TA

SAM-KU-TA-YA SAM-KU-TA-YA

SAR-WA SHA-TRUN

GHA-TA GHA-TA

SAM-GHA-TA-YA SAM-GHA-TA-YA

SAR-WA BI-DYA BA-DZRA BA-DZRA

SPHO-TA-YA BA-DZRA BA-DZRA

KA-TA BA-DZRA BA-DZRA

MA-TA BA-DZRA BA-DZRA

MA-THA BA-DZRA BA-DZRA

BA-DZRA AT-TA HA-SA-NI-LA BA-DZRA

SU-BA-DZRA-YA SO-HA

 

HE PHU-LU NI-RU-PHU-LU NI-DHRI-NA KU-LU

MI-LI

TSU-LU

GHU-NU

PHUL-LU  

KU-RU KU-LU

BA-DZRA BI-JA-YA-YA SO-HA 

KI-LI KI-LA-YA SO-HA

 

"KA-TA KA-TA

MA-TA MA-TA

RA-TA RA-TA

MO-TRA-NA PRA-MO-TRA-NA-YA SO-HA

TSA-RA NI-SHA-TSA-RA

HA-RA HA-RA

SA-RA SA-RA

MA-RA-YA BA-DZRA BI-DA-RA-NA-YA SO-HA

TSHIN-DA TSHIN-DA

BHIN-DA BHIN-DA

MA-HA BA-DZRA KI-LI KI-LA-YA SO-HA

BAN-DHA BAN-DHA

TRO-DHA TRO-DHA

MA-HA BA-DZRA KI-LI KI-LA-YA SO-HA 

TSU-RU TSU-RU

TSAN-DA KI-LI KI-LA-YA SO-HA

TRA-SA-YA TRA-SA-YA

MA-HA BA-DZRA KI-LI KI-LA-YA SO-HA 

HA-RA HA-RA

BA-DZRA DHA-RA-YA SO-HA

PRA-HA-RA PRA-HA-RA

BA-DZRA PRA-BHAN-JA-NA-YA SO-HA

 

"MA-TI STHI-RA BA-DZRA

SHRU-TI STHI-RA BA-DZRA

PRA-TI-STHI-RA BA-DZRA

MA-HA BA-DZRA

A-PRA-TI-HA-TA BA-DZRA

A-MO-GHA BA-DZRA

E-HYA-HI

SHI-GHRAM BA-DZ DHA-RA-YE SO-HA

DHA-RA DHA-RA

DHI-RI DHI-RI

DHU-RU DHU-RU

SAR-WA BA-DZRA KU-LAM A-WAR-TA-YA SO-HA

SAR-WA BHI-GAN-NA SHA-TRUN MA-RA-YA PHET

 

"NA-MA SA-MAN-TA BA-DZRA-ṆAM

SAR-WA BA-LAM A-WAR-TA-YA

MA-HA BA-LE KA-TA-WE

TA-TA-LE

A-TSA-LE

MAN-DA-LA-MA-YE

A-TI BA-DZRA

MA-HA BA-LE WE-GA-RA-NA

A-DZI-TE

DZWA-LA DZWA-LA

TI-TI TI-TI

PING-GA-LE

DA-HA DA-HA

TE-DZO-WA-TI

TI-LI TI-LI

BAN-DHA BAN-DHA

MA-HA BA-LE

SAR-WA BA-DZRA AM-KU-SHA DZWA-LA-YA SO-HA

NA-MO RAT-NA TRA-YA-YA

 

"NA-MA SKAN-DA BA-DZRA PA-NA-YE

MA-HA YAK-SHA SE-NA-PA-TA-YE

TAD-YA-THA

OM HA-RA HA-RA BA-DZRA

MA-THA MA-THA BA-DZRA

DHU-NA DHU-NA BA-DZRA

DA-HA DA-HA BA-DZRA

PA-TSA PA-TSA BA-DZRA

DHA-RA DHA-RA BA-DZRA

DHA-RA-YA DHA-RA-YA BA-DZRA

DA-RU-NA DA-RU-NA BA-DZRA

TSHIN-DA TSHIN-DA BA-DZRA

BHIN-DA BHIN-DA BA-DZRA HUNG PHET

 

"NA-MA SKAN-DA BA-DZRA TRO-DHA-YA

HU-LU HU-LU

TISH-THA TISH-THA

BAN-DHA BAN-DHA

HA-NA HA-NA

A-MRI-TE HUNG PHET

 

"For myself and all sentient beings,

May all our sins be eliminated.

May all our suffering be removed.

This is the root of all tantra,

Adorned by the glory of all goodness.

[When] the senses of sentient beings deteriorate,

[When faced with] short lives and untimely death,

[When] all good things fail to arise,

[When one turns one's] back to the side of the Gods,

[When one's] friends hate [one],

[When] harmed by [one's] serfs,

[When] everything is in disharmony,

[When loss of] wealth and obstructions cause harm,

[When] there is suffering, pain, and harm,

[When] there is fear and poverty,

[When] there are star and lunar mansion curses,

[When] there are terrifying provocations by Nyen,

[When] the suffering of karma has arisen,

[When one] sees evil deeds in dream,

By this [practice,] these are all thoroughly cleansed.

 

When hearing this holy sutra

With a pure mind and meritorious attitude,

Wear clean clothes

And engage in the profound sphere of activity of the Buddhas,

Listen to this sutra,

Recite this sutra.

By its splendor,

All living beings and myself

As well as [our] inexhaustible diseases

Are all pacified,

[While] life and merit is increased,

And [we] are liberated from all sinful karma.

 

"Place jewels, mustard seeds, and kusha grass,

Precious unblemished sandalwood,

Crystals, diamonds, and flowers,

In water in either a golden or silver vase.

Wrap [the vase] in a clean cloth.

After having recited the mantra

Either 21 or 108 times,

As a rule, continually bathe [in this water]."

 

When the Blessed One had said this, Vajrapani highly praised the words spoken by the Blessed One.

 

There are two shorter versions of this dharani which can be said when one wants to count more dharanis in a shorter period of time. They are:

 

om na-mo rat-na tra-yā-ya  

na-ma śkan-da va-jra-pā-na-ye

ma-hā yak-sha se-nā-pa-ta-ye  

ta-dya-thā   om ha-ra ha-ra va-jra

ma-tha ma-tha vajra

dhu-na dhu-na vajra

da-ha da-ha va-jra

pa-tsa pa-tsa va-jra

dha-ra dha-ra vajra

dhā-ra-ya dhā-ra-ya va-jra

dā-ru-na dā-ru-na va-jra

tsin-da tsin-da va-jra

bhin-da bhin-da va-jra hung pheṭ  

om na-ma śkan-da va-jra kro-dhā-ya  

om hu-lu hu-lu

tish-ta tish-ta

ban-dha ban-dha

ha-na ha-na

a-mṛi-te hūung pheṭ

 

Or simply:

 

om na-ma śkan-da va-jra kro-dhā-ya  

om hu-lu hu-lu

tish-ta tish-tṭa

ban-dha ban-dha

ha-na ha-na a-mri-te hūng pheṭ

 

See the full dharani above in all-caps for how Tibetans usually pronounce these shorter versions.

Amitayus Sutra, The Sutra of the Buddha of Long Life

In Tibetan Buddhism and medicine, there are two kinds of death. The first is natural death and the second is called "untimely" death. When we are born, based on our karma from previous lifetimes, we each have a maximum predetermined lifespan. When we live out that lifespan and die, that is natural death. If, due to disease, accident, or some other adventitious cause, we die before we have lived out our full karmically predetermined lifespan, this is untimely death. The good news is that, in Tibetan Buddhism and medicine, there are ways to increase our karmically predetermined lifespan. Some of these ways require very specific empowerment, oral transmission, and education, training, and intensive practice. Other methods can be done by anyone without empowerment, oral transmission, education, and prior intensive practice. For instance, one can save lives and promote the health and well-being of other sentient beings. Thus it is common in Mahayana Buddhist countries for both lay and ordained Buddhists to set free animals and fish who are destined to be killed or eaten. This is called tshe-thar in Tibetan, "life release."  

However, another method is to read and recite the following sutra called "The Sutra of Limitless Life." "Limitless Life" is the name of that form of Buddha Amitabha (Limitless Light) Who embodies limitless or eternal life. Because this is a sutra (as opposed to a tantra), it may be practiced by anyone. This sutra itself explains the wonderful benefits this practice can bestow. So, rather than my telling you how marvelous this practice is, I'll leave it to you to read it for yourself. Good luck & best wishes.  

Gya-gar ked-du: Arya Aparamita Ayur Jnana Nama Mahayana Sutra
Bod ked-du: Phag-pa Tshe-dang Ye-she Pag-tu Med-pa Zhe-ja-wa Theg-pa Chen-poi Do

I prostrate to all the Buddhas and Bodhisatvas.

Thus I have heard:

Once the Blessed One was dwelling in Shravasti in the contemplative garden of Anathapindada in the Jetavana Grove in one skillful device with a great Arya sangha of 1250 monks as well as a great number of Bodhisatva Mahasatvas. Then the Blessed One spoke to the youthful Manjushri:

"Manjushri, above there is a world called the Realm of Limitless Qualities. The Tathagata, the Blessed One, the fully Awakened Buddha called [Amitayus], Limitless Life and Primordial Wisdom, the Utterly True Victor of Brilliant and Intense Presence, is abiding there. He is a holder of life and has mastered the perfect state of longevity. He also teaches Dharma to sentient beings [there].

"Listen, youthful Manjushri. The human beings of Jambudvipa have a short life, living only to the age of 100. [Moreover,] among these, almost all experience untimely death. Manjushri, any sentient being who offers flowers, incense, garlands, ornaments, and powdered incense to this class of Dharma called 'Completely Expressing Praise of the Qualities of the Tathagata, the Blessed One, Limitless Life and Primordial Wisdom' or who writes or causes others to write it, merely listens to [its] name, reads or keeps it in [their] house will be able to live another 100 years -- even those who have completely finished their lifespan.

"Manjushri, the lifespan of any sentient being who hears the 108 names of Limitless Life and Primordial Wisdom, the Utterly True Victor of Brilliant and Intense Presence, will be increased. Those sentient beings whose lifespan is nearly exhausted, by keeping this holy name, their life will be increased. Manushri, because it is so, the good qualities of any son or daughter of the [noble] Family who, desiring a long life, either

hears the name of the Tathagata Limitless Life and Primordial Wisdom 108 times, who writes it, causes others to write it, or recites it, will be enhanced.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-Y A
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE

A-PA-RI-MI-TA PUN-YE
GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SAM-UD- GA-TE SW A-BHA-W A
BI-SHU-DHE MA-HA-NA-YA PA-RI-WAR- RE SO-HA

"Manjushri, the lifespan of anyone who writes, causes others to write, has made into scripture, or keeps in [their] home and reads the 108 names of [this] Tathagata will be increased 100 years from the end of their life. Further, when they transfer from this life, they will be born in such Buddha Fields as the world of the Realm of Limitless Qualities, [the Buddha Field] of the Tathagata Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-Y A
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SW A-BHA-W A
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Also at that time, with one Enlightened intention and in one voice, 990 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

The Arya Mahayana Sutra Limitless Life & Primordial Wisdom

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 840 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 770 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA

BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 650 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 550 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 450 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA

TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE
GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 360 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, 250 million Buddhas recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

Again at that time, with one Enlightened intention and in one voice, as many Buddhas as

there are in 10 times the number of grains of sand there are in the Ganges [river] recited this Sutra of Limitless Life and Primordial Wisdom.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"The life of anyone who writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom will be extended to a full 100 years even if [their lifespan] is already exhausted.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom will never be reborn in the realms of hell, the animal realm, or in the realm of Yama, Lord of Death. They will never be born in a state devoid of freedom to practice. Moreover, they will recall all of their previous births, wherever they had taken birth in [their] previous lives.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"[The merit from] writing or causing others to write this Sutra of Limitless Life and Primordial Wisdom is the same as from causing the person to write [all] 84,000 collections of the Dharma.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom will have practiced the 84,000 collections of Dharma and consecrated them.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom,

even if they have committed the five heinous deeds of immediate retribution, will be completely purified [of that karma].

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-Y A
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom, even if they have amassed a heap of sin as large as Mt. Meru, it will [all] be completely purified.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-Y A
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom, even if Maras and all the classes of Gods and demons, Yakshas, and Rakshasas try to harm [them, they] will never be harmed.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-Y A
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to this Sutra of Limitless Life and Primordial Wisdom, when they are at the time of death, 990 million Buddhas will actually appear before them and reveal prophesies. One thousand Buddhas will extend Their hands to them and will lead them from one Buddha Field to another Buddha Field. Have no doubt, skepticism, or ambivalence about this.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom, the Four Great Kings will follow right behind them and shield, protect, and conceal them [from danger].

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this

Sutra of Limitless Life and Primordial Wisdom, they will be reborn in the world of Sukhavati, the realm of the Buddha Field of the Tathagatha Amitabha.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Wherever this rare precious jewel of a sutra is written, even the place where it is written becomes a stupa, a basis for offering to the sources of refuge. Any birds, any beings who have taken birth in the animal realm, any forest animals in whose ears the sound of this sutra resounds, all of them will actually awaken to unsurpassable, genuine, complete, and perfect Buddhahood. They will all reach the unsurpassable state of Enlightenment.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes or causes others to write this Sutra of Limitless Life and Primordial Wisdom will never be born in the body of one of lower birth.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA

TA-THA-GA-TA-YA
AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE
GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever offers a single coin for the sake of this Sutra of Limitless Life and Primordial Wisdom will have practiced the generosity of completely filling the entire three [times] three thousand- fold universe with the seven [kinds of] precious jewels and giving it away.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever makes offerings to this category of Dharma makes offerings to all the holy Dharma.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"It is like this: If one were to gather together in

one heap all the merit accumulated from making offerings of the seven [kinds of] precious jewels to the Tathagathas Vipasyin, Sikhin, Vishvabhu, Krakucchanda, Kanakamuni, Kashyapa, Shakyamuni Buddha, and so on, the amount of [that] merit could still be quantified. But the degree of merit gained from [reciting, writing, and causing others to write] this [Sutra of] Limitless Life and Primordial Wisdom cannot be quantified.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SW A-BHA-W A
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

It is like this: If one were to practice the generosity of giving a mountain of precious jewels as big as the king of mountains, Mount Meru, the amount of merit gathered could still be quantified. But the degree of merit gained from [reciting, writing, and causing other to write] this [Sutra of] Limitless Life and Primordial Wisdom cannot be quantified.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-Y AK-SAM-BUD-DHA-Y A TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SW A-BHA-W A
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"It is like this: One could count drop by drop the amount of water in the four great oceans, but the degree of merit from [reciting, writing, and causing others to write] this [Sutra of] Limitless

Life and Primordial Wisdom cannot be counted.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"Whoever writes, causes others to write, or takes this as [their] central focus and makes offerings to this Sutra of Limitless Life and Primordial Wisdom, by doing this, [the merit from this is the same as if] they had made prostrations and offerings to all of the Tathagatas in all of the Buddha Fields throughout the 10 directions!

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA

"The power of generosity truly exalts the Buddha.
The Lion of Men has realized the power of generosity.

When entering the city of compassion, May the sound of the power of generosity resound.

"The power of ethical discipline truly exalts the Buddha.
The Lion of Men has realized the power of ethical discipline.

When entering the city of compassion,

May the sound of the power of ethical discipline resound.

"The power of patience truly exalts the Buddha. The Lion of Men has realized the power of patience.
When entering the city of compassion,

May the sound of the power of patience resound.

"The power of diligence truly exalts the Buddha. The Lion of Men has realized the power of diligence.
When entering the city of compassion,

May the sound of the power of diligence resound.

"The power of samadhi truly exalts the Buddha. The Lion of Men has realized the power of samadhi.
When entering the city of compassion,

May the sound of the power of samadhi resound.

"The power of wisdom truly exalts the Buddha. The Lion of Men has realized the power of wisdom.
When entering the city of compassion,

May the sound of the power of wisdom resound.

"OM NA-MO BHA-GA-WA-TE A-PA-RI-MI- TA A-YU-GYA-NA SU-VI-NI SID-DHA TE- DZO RA-DZA-YA
TA-THA-GA-TA-YA

AR-HA-TE SAM-YAK-SAM-BUD-DHA-YA TAD-YA-THA
OM PUN-YE PUN-YE MA-HA PUN-YE A-PA-RI-MI-TA PUN-YE A-PA-RI-MI-TA PUN-YE

GYA-NA SAM-BHA RO-PA TSI-DE
OM SAR-WA SAM-SKA-RA PA-RI-SHU- DHA DHAR-MA-TE GA-GA-NA SA-MUD- GA-TE SWA-BHA-WA
BI-SHU-DHE MA-HA-NA-YA PA-RI-WA-RE SO-HA"

When the Blessed One had said this, the youthful Manjushri and the entire gathering along with the world with its Gods, humans, Asuras, and Gandharvas rejoiced and praised the words spoken by the Blessed One.

[Thus] the Arya Mahayana Sutra of Limitless Life and Primordial Wisdom is completed. 

Arya Marichi Dharani

In Tibetan medicine, each person is born with a La or "soul." (Perhaps soul is not the best translation since, in Buddhism, a central tenet is that there is no atman or soul.) This concept corresponds to what in Chinese medicine is referred to as the Hun, also usually translated as soul. The La and Hun both have a huge impact on a person's health. When they are healthy and reside properly within the body, the person is healthy and, if they do hapen to get sick, they stand a good chance of recuperating. However, the La/Hun tends to roam outside the body during sleep. It can also be "stolen" or "damaged" by spirits, it may get "lost," and it may also deteriorate or decline. When one's La/Hun is damaged or abstracted, the person cannot recuperate even when the correct medical treatment is given. They will also tend to be depressed, listless, apathetic, and easily distracted. Hence, within Tibetan Buddhism and medicine, there specific practices to "hook" back the La/Hun and restore it to its proper place and health within the body. However, within Tibetan Buddhism, these are Tantric or Vajrayana practices which typically require the trio of empowerment, oral transmission, and commentary as well as a certain amount of intense personal practice on the part of the practitioner before attempting to use them on another person. Some of these Tantric practices are based on the female Deity, Marichi (Ozer Chenma in Tibetan). Marichi's function is to dispel hindrances in general. However, She is also tasked more specifically with hooking back the La/Hun.

Below is a translation of Marichi's dharani from the Zung Du (Collection of Dharani) which does not require empowerment or oral transmission. Therefore, practitioners and patients alike without such empowerment and oral transmission can read and recite this dharani if and when they think their La/Hun has been lost, stolen, or damaged. If one sees that this recitation is having some good effect, then the patient may be encouraged to seek out a Tibetan Buddhist Lama or practitioner who can actually perform the ceremony called "Hooking the La" for them. Meantime, try to read this dharani at least once per day.

 

Arya Marichi Dharani

Gya-gar ked-du: Arya Marichi Nama Dharani

Bod ked-du: Phag-ma Od-zer Chen Zhe-ja-wai Zung

 

I prostrate to all the Buddhas and Bodhisatvas.

 

Thus I have heard:

 

Once the Blessed One was dwelling at Shravasti in the Jetavana Grove, the contemplative garden of Ananthapindada, together with a great gathering of 1250 monks and many Bodhisatva Mahasatvas in one skillful device. Then the Blessed One spoke these words to those monks:

 

"Oh monks, there is a holy Goddess named Marichi Who dwells near the sun and moon and is drawn forward by them. She is incomparable, unseizable, unbindable, unstoppable, unassailable, unobscurable, unpunishable, unable to be decapitated, indestructible, free from being burned, and unconquerable by enemies.

 

"Oh monks, whoever merely knows Marichi's name, such a person also becomes incomparable, unseizable, unbindable, unstoppable, unassailable, unobscurable, unpunishable, unable to be decapitated, indestructible, free from being burned, and unconquerable by enemies.

 

"In the same way, because you also know Marichi's name, may you too become incomparable, unseizable, unbindable, unstoppable, unassailable, unobscurable, unpunishable, unable to be decapitated, indestructible, free from being burned, and unconquerable by enemies.

 

"For this, the words of [Her] secret mantra are these:

 

"TAD-YA-THA

OM PA-TA-TRA MA-SI

PA-RAA-TRA MA-SI

U-DA-YA MA-SI

NE-RA MA-SI

AK-KA MA-SI

MAK-KA MA-SI

UR MA-SI

BA-NA MA-SI

GUL-MA MA-SI

TSII-BA-RA MA-SI

MA-HA TSII-BA-RA MA-SI

AN-TAR DHAM-NA MA-SI SO-HA

 

"OM

Goddess Marichi, protect me when I am on the road.

Protect me from wrong paths.

Protect me from the fear of [other] beings.

Protect me from the fear of kings.

Protect me from the fear of elephants.

Protect me from the fear of robbers.

Protect me from the fear of Nagas.

Protect me from the fear of lions.

Protect me from the fear of tigers.

Protect me from the fear of fire.

Protect me from the fear of water.

Protect me from the fear of snakes.

Protect me from the fear of poisons.

Protect me from all adversaries and enemies.

Protect me from all lions, whether disturbed or undisturbed, hurt or unhurt.

Protect me from tigers.

Protect me from Nagas.

Protect me from snakes.

Protect me, protect me from all fear [due to] harm, epidemics, turmoil, and warfare!

 

"NA-MO RAT-NA TRA-YA-YA

TAD-YA-THA

OM A-LO TA-LO KA-LO SAT-TSA-LO

SA-MA-PA MUR-DHI-TI

RAK-SHA RAK-SHA MAM

 

"Protect me and all sentient beings from all harm, fears, and diseases SO-HA.

 

"I prostrate to the Three Jewels.

 

"The heart[-essence] of Goddess Marichi is thus proclaimed:

 

"TAD-YA-THA

OM BAT-TA-LI

BA-DA-LI

BA-RA-LI

BA-RA-HA MU-KHI

SAR-WA DUSH-TA

PRA-DUSH-TA-NAM

TSAK-SHUR MU-KHAM

BAN-DHA BAN-DHA MU-KHAM

DZAM-BA-YA TAM-BA-YA MO-HA SO-HA

OM MA-RI-DZE-YE SO-HA

 

"OM BA-RA-LI

BA-DA-LI

BAT-TA-LI

BA-RA-HA MU-KHI

SAR-WA DUSH-TA-NAM

PRA-DUSH-TA-NAM

TSAK-SHUR MU-KHAM BAN-DHA BAN-DHA SO-HA"

 

When the Blessed One had said this, those monks and Bodhisatvas along with their retinues as well as the world with its Gods, humans, Asuras, and Gandharvas rejoiced [and] praised the words spoken by the Blessed One.

[Thus] the Arya Marichi Dharani is completed. 

Parnashawari Dharani

Parnashawari (Loma Gyonma in Tibetan) is one of the 21 Taras. She is sometimes referred to as the "Mountain Recluse" and shown in a skirt made from leaves. Within Tibetan Buddhism and medicine, She is the "Patron Deity" of herbal medicine. Her other special function is to prevent and cure all infectious, epidemic diseases and plagues. The doctors and medical students at Chakpori Ling, the medical college in Lhasa (unfortunately destroyed by the Chinese in 1959), included the invocation of Parnashawari as part of their daily opening prayers. The following dharani is from the Zung Du (Collection of Dharani) from the Kangyur and can be read or recited by anyone without oral transmission (lung). I am offering the following translation to any healthcare practitioners or patients who would like to begin practicing Parnashawari/Loma Gyonma.

 

Arya Parnashawari Dharani

 

I prostrate to the Three Jewels.

I prostrate to Tathagata, Arhat, Sam-yak Sam-Buddha Amitabha.

I prostrate to the Bodhisatva Mahasatva Arya Avalokiteshwara, Ishvara, [Powerful Lord], Great Compassionate [One,] Possessor [of Great Abilities].

I prostrate to the Bodhisatva Mahasatva [Vajrapani], Possessor of Great Power.

I prostrate to You, the dwarf.

Bhagawati, the dwarf Pishachi,

Mountain recluse, Parnashawari, Pishachi, to You I prostrate.

[Oh You Who] wields a lasso and battle-ax -- whatever and all of the 36 fears which may occur,

Whatever epidemic diseases may also occur,

Whatever causes of death may likewise occur,

Absolutely whatever causes of death may likewise occur,

Whatever injuries may occur,

Whatever conflicts may occur,

Whatever internal injuries may occur,

Including any of those occurring to infants,

For the skilled, it is not so, since

By the truth and the authenticity of [these] words, they will be destroyed. They will be destroyed!

By the blessings of those skilled in secret mantra,

May so-and-so [insert name] be protected from the very source of these.

May [he/she/we] be completely protected.

May [he/she/we] be completely held.

May [he/she/we] be completely nurtured.

May there be peace and happiness [for them/us].

May [he/she/we] be parted from negativity.

May [he/she/we] be parted from weapons.

May suffering be subjugated.

May suffering be extinguished.

May it be terminated.

May it be bound by the earth.

 

TAD-YA-THA

OM A-MRI-TE

AH-SHWA STANG-GE

MAH-MAH-RAH

MAH-MA-RA

SHA-MAH-PAH-RA

SHA-MA U-PA-SHA-MAH

TU-NU-PIH

NU-TU-TU-TU

TU-MU-LE SO-HA

NA-MA SHA-WA-RI NA-NAN-NA

OM PI-SHA PAR-NA-SHA-WA-RI PI-SHA-TSI SO-HA

OM PAR-NA-SHA-WA-RI HUNG PHET

OM ANG-GU-RE

MAN-GU-RE PAR-NA-SHA-WA-RI-YE SO-HA

OM PI-SHA-TSI PAR-NA-SHA-WA-RI SO-HA

SAR-WA MA-RI-PAH SHA-MA-NI

SAR-WA DUSH-TA NA-NI BAN-DHA MU-GA-NA HUNG PHET SO-HA

[Thus] the Dharani of the Mountain Recluse, Arya Parnashawari, is completed.

 

Medicine Buddha Dharani & Sutra

Within Mahayana Buddhism, there are practices (Tantrayana/Vajarayana) which require oral transmission (lung) and others that do not. The Mahayana practices that do not require lung are Sutrayana practices found in the Mahayana Sutrapitaka, which in Tibetan Buddhism means the Kangyur. The short Medicine Buddha Sutra and Dharani presented below come from the Zung Du (Collection of Dharanis) found in the Kangyur. Thus they can be recited by anyone without oral transmission. As the reader will see, the benefits of these two practices are enormous. These two practices are especially useful for healing arts practitioners of all schools and modalities and all patients. One can use these practices to heal one's own disease, to pray for the benefit of others, and to bless medicines and medical instruments and appliances. To make a practice a perfect Mahayana practice, one should begin by generating Bodhicitta, then do the practice, and then end by dedicating the merit generated to all sentient beings for both their Enlightenment in the long term and their mundane benefit in the short term. Good luck & best wishes.

Heart[-essence] of the Medicine Buddha Sutra

 

TAD-YA-THA

GHU-ME GHU-ME

I-MI NI-MI-HI MA-TI MA-TI SAP-TA TA-THA-GA-TA SA-MA-DHA-YA DHI-RI-TE

A-TI MA-TE PA-LE PA-PAM SHO-DA-NI

SAR-WA PA-PAM NA-SHA-YA MA-MA BUD-DHE BUD-DHO TA-ME

U-ME KU-ME

BUD-DHA KYE-TRA PA-RI SHO-DA-NI

DHA-MA-NI DHA-ME ME-RU ME-RU SHI-KHA-RE

SAR-WA A-KA-LA MRI-TA-YA-NI WA-RA-NI

BUD-DHE SHUD-DHE BUD-DHA DHI-SHA-TRA-TE-NA

RAK-SHEN-TU-ME

SAR-WA DE-WA

SA-ME A-SA-ME SA-MA-NO HA-RAN-TU-ME

SAR-WA BUD-DHA BO-DHI-SA-TO

SHA-ME SHA-ME DRA-SHA MAN-TU-ME

SAR-WA I-TA-YA PA-DRA-BA-BE DHA-YA

PU-RA-NI PU-RA-NI

SAR-WA A-SHA-YA

BEN-DUR-YA DRA-TU-BHA-SE SAR-WA PA-PAM KYA-YANG KA-RI SO-HA

 

Thus it is said.

 

The benefits of this dharani are inconceivable. The reverend Manjushri came before the seats of the eight Sugatas due the rampant spread of the five degenerations [in turn] due to sentient beings' merit being small. The eight Sugatas made a vow that They would swiftly put an end to whatever the torment of all sorts of diseases and evil spirits. One will also see the faces of the Tathagatas. The total accomplishment of all [one's] wishes by this dharani wondrously will occur as soon as this prayer is spoken. The eight Sugatas [and Their] retinues spoke this dharani in one voice. After reciting this dharani, all the Victors and [Their] Sons will hold one in [Their] Enlightened intent. One will always be protected and preserved by Vajrapani, the Lord of Secrets, the Four Great Kings, and the rest [of the Medicine Buddha's mandala]. All karmic obscurations will be purified. All disease and [afflictions by] evil spirits to the life-span will be quickly pacified. The complete accomplishment of all one's wishes and other limitless benefits have [also] been spoken.

 

Medicine Buddha Dharani

 

Gya-gar ked-du: Arya Tathagata Vaidurya Prabha Nama Bala Dhana Samadhi Dharani  

Bod ked-du: Phak-pa De-zhin Sheg-pay Ting-nge-dzin-gyi Tob Kyde-pa Bai-dur-yai Od Zhe-ja-wai Zung

 

I prostrate to all the Buddhas and Bodhisatvas.

 

Thus I have heard:

 

Once the Blessed One was dwelling in the Abode of Medicine together in one company with a great gathering of monks and a great gathering of Bodhisatvas. At that moment, the Blessed One entered into the samadhi known as "Invoking the Field of the Buddha." Immediately thereupon, all the world-systems in this three-times-three-fold universe shook intensely, [and] an immeasurable rain of divine sandalwood powder and flowers showered down. Seven Tathagatas along with Their retinues came to the realm of this world, sat on lion thrones which arose from the previous roots of virtue of those Tathagatas, and all the Bodhisatvas circumambulated them. Devas, Nagas, Yakshas, Gandharvas, Asuras, Kinnaras, Mahoragas, kings, government officials, brahmiṇs, and householders circumambulated them passionately. Then, through the inspiration of the Buddha, Manjushri Kumarabhuta arose from His seat and, joining His palms [together], spoke the following words:

 

“May all the Tathagatas consider this, I pray. Please purify the negativity of all sentient beings, dispel their illness, and fulfill all their hopes. O Blessed One, I implore You. Please relate the names of these Tathgatas, and the dharani that is blessed by Their previous aspirations.”

 

Following that, the Blessed One gave Manjushri Kumarabhuta a confirmation of excellence, saying:

 

“Manjushri, excellent! Excellent! Listen well and intensely and keep this in mind. I shall explain it to You.”

 

“Good!” said Manjushri Kumarabhuta to the Blessed One. He listened in accordance with the Blessed One, and the Blessed One granted this teaching:

 

“They are as follows:

 

I prostrate to the Tathagata Suparikirti Tanama Shri Raja.

I prostrate to the Tathagata Svaraghosa Raja Who is abundantly adorned by gems, moons, and lotuses.

I prostrate to the Tathagata Suvarnabhadra Vimala Ratna Prabhasa Raja.

I prostrate to the Tathagata Ashokottama Shri Raja.

I prostrate to the Tathagata Dharmakirti Sagaraghosha Raja.

I prostrate to the Tathagata Abhijna Raja Who demonstrates with the mind of the Dharma’s supreme ocean.

I prostrate to the Tathagata Bhaisajyaguru Vaiḍurya Prabha Raja.

I prostrate to the Tathagata, the glorious Shakyamuni.

I prostrate to the Bhagawati, Mother Prajna Paramita.

I prostrate to the Bodhisatva Mahasatva Manjushri Kumarabhuta.  

I prostrate to the Bodhisatva Mahasatva Avalokiteśvara.

I prostrate to the Bodhisatva Mahasatva Vajrapaṇi.

I prostrate to the Bodhisatva Mahasatva Surya Vairochana.

I prostrate to the Bodhisatva Mahasatva Chandra Vairochana.

I prostrate to the Bodhisatva Mahasatva Mahamati.

I prostrate to the Bodhisatva Mahasatva Maitreya.

I prostrate to the Bodhisattva Mahasatva Tranamukta.

I prostrate to the Bodhisatva Mahasatva Pratibhanakuṭa.

I prostrate to the Bodhisatva Mahasatva Amoghavikrama.

I prostrate to the Bodhisatva Mahasatva Sudarshana.

I prostrate to the Bodhisatva Mahasatva Sarwa Shokatamonirghata Namati.

I prostrate to the Bodhisatva Mahasatva Suvichintita.

I prostrate to the Bodhisatva Mahasatva Merukuṭa.

I prostrate to the Bodhisatva Mahasatva Gadgadasvara.

I prostrate to the Bodhisatva Mahasatva Maha Merukuta.

I prostrate to the Arya Arhats Shariputra and Maha Maudgalyayana.

I prostrate to the great upasakas Brahma and Indra.

I prostrate to the Four Great Kings.

I prostrate to the great Naga upasaka Buddha Bhagavat.

I prostrate to the 12 great Yaksha generals."

 

Then, those Tathagatas, in a single voice, granted instruction in the words of the dharani thus:

 

"NA-MO RAT-NA TRA-YA-YA

NA-MO BHA-GA-WA-TE

A-PRA-TI-HA-TA

BE-KAN-ZE RA-DZA-YA

 

TAD-YA-THA

OM SAR-WA TA-THA-GA-TA HUNG

GHU-ME GHU-ME

I-MI NI-MI-HI MA-TI MA-TI SAP-TA TA-THA-GA-TA

SA-MA-DHA-YA DHI-RI-TE

A-TI MA-TE PA-LE PA-PAM SHO-DA-NI

SAR-WA PA-PAM NA-SHA-YA MA-MA BUD-DHE BUD-DHOT TA-ME

U-ME KU-ME

BUD-DHA KYE-TRA PA-RI SHO-DA-NI DHA-ME-NI DHA-ME

ME-RU ME-RU ME-RU SHI-KHA-RE

SAR-WA A-KA-LA MUR-TA-YA-NI PA-RA-NI

BUD-DHE SHUD-DHE BUD-DHA DHI-TRA-TE-NA RAK-SHEN TU-ME

SAR-WA DE-WA

SA-ME A-SA-ME SA-MA-NO HA-RAN-TU-ME

SAR-WA BUD-DHA BO-DHI-SA-TO

SHA-ME SHA-ME DRA-SHA MAN-TU-ME

SAR-WA I-TA-YA PA-DRA-BA-BE DHA-YA PU-RA-NI PU-RA-NI

SAR-WA A-SHA-YA

BEN-DUR-YA DRA-TU-BHA-SE SAR-WA PA-PAM KYA-YANG KU-RI SO-HA

 

OM BE-KAN-ZE BE-KAN-ZE MA-HA BE-KANZE BE-KAN-ZA-YA

RA-DZA SA-MUD-GA-TE SO-HA"

 

When instruction in the names and the dharani had been granted, a great luminosity arose, the great earth also shook, and displays of miracles manifested. The retinue that had thus assembled then made offerings to the Tathagats with incense and perfumes, saying “Excellent!” and circumambulated Them seven times.

Then those Seven Tathagatas became invisible and the Blessed One, the glorious Shakyamuni, granted teaching with the following words:

 

“If any son of the [noble] Family or daughter of  the [noble] Family good who retains, upholds, reads, and pays reverence to the names and the dharani of these Tathagatas should cleanse themselves, imbue themselves with the eight ennobling factors [of the Noble Eightfold Path] in a clean place, and, with supreme compassion for all sentient beings, beginning on the full moon during the fourth month of the lunar cycle, arrange statues of those Tathagatas, perform fasting observances on the 8th, 14th, and 15th days of the lunar month, recite this dharani 49, 1008, or 49,000 times, and three times during the day and three times during the evening make offerings of flowers, perfumes, incense, butter lamps, garlands, musical sounds, parasols, victory banners, and flags, then, thereafter, those Tathagatas will [turn Their] Enlightened intent upon them and all Bodhisatvas will think of them. Brahma, Indra, the Four Great Kings, and the great Naga upasakas will also fully protect them, and all the vajra-bearing Yaksha generals will defend them impeccably as well. All their karmic obscurations, such as the five heinous deeds, will be completely purified. They will not be stricken by any illness. They will live for a long time. They will be totally freed from all untimely death, and, for them, all causes of death, enemies, harm from the wilderness, fighting, arguments, and disputes will be completely pacified. They will not fall under the power of any enemies, and all wishes that they mentally formulate will be comprehensively achieved.”

 

Then, Manjushri Kumarabhuta spoke the following words to the Blessed One: “Blessed One, what is the name of this section of Dharma [and] how should this be retained?”

 

The Blessed One granted teaching thus:

 

“Manjushri, as for that, retain this as the "Dharani of Sapphire Light that Generates the Power of the Tathagata’s Samadhi.’ Also retain it as the 'Pulverizing and Cleansing of All Karmic Obscurations’."

 

The Blessed One granted teaching with these words and Manjushri Kumarabhuta and that entire assembly rejoiced. They highly praised the words spoken by the Blessed One.

 

[Thus] the dharani known as Sapphire Light Which Generates the Power of the Tathagata's Samadhi is completed.

 

Aspiration Prayer for the Flourishing of the Science of Healing

Below is an aspiration prayer for the spread of the Science of Healing, in this case referring to traditional Tibetan medicine. It is said at the Men-tsi Khang in Dharmasala every morning. I believe it was originally composed in the 16th or 17th century.

 

Homage to the Guru!

By the compassion of all the Gurus, Yidams, and Deities of the mandala

[As well as that of] the Victors of [all] directions and times and [Their] Heirs,

[And] by the pure strength of my [own] altruistic motivation,

May the teachings of the Science of Healing flourish!

 

Just as the unparalleled Teacher, King of the Shakyas,

Took birth as a youth as medicine for sentient beings,

[So too] by the power of the disease-dispelling truth of generating compassion,

May the teachings of the Science of Healing flourish!

 

Wandering forever [out of] great kindness for Their fathers and mothers,

[They] entered the swamp of the intolerable suffering of disease.

By taking on [this act of] benevolence -- the supreme offering of the Sugatas --

May the teachings of the Science of Healing flourish!

 

Extending [Their] hands in the supreme [act of] giving precious medicines,

From [all the Buddha] Fields of the 10 directions, the Victors and [Their] Heirs

Again and again scatter flowers from [Their] golden-colored hands.

May the teachings of the Science of Healing flourish!

 

By the amrit of [Their] stainless love, [They] entrusted the [Four] Tantras.

By [making this] supreme offering of the amrit which completely dispels all diseases,

[They] rendered the kindness of [Their] benevolence to [all] wanderers without partiality.

May the teachings of the Science of Healing flourish!

 

By arousing the [mind-]stream of overwhelming great compassion,

The supreme path of the Victors [and Their] Heirs -- the six paramitas --

[One will become] an expert in the practice of medicine and the skillful means of the Brahma[-viharas].

May the teachings of the Science of Healing flourish!

 

By truly paying homage in this life to the crowns of Gods and humans [and,]

In the later [life,] making offerings to the assembly of Dakinis of Great Bliss,

One will travel the good path from happiness [to happiness].

May the teachings of the Science of Healing flourish!

 

As the glorious Manjushri prophesied,

[One will,] in particular, directly perceive Yuthok Bhaisajya-raja

As well as the Victors of the 10 directions [and Their] Heirs.

May the teachings of the Science of Healing flourish!

 

[He also] prophesied that, in the future, the teaching and learning of these Tantras will spread.

[At that time,] even hearing a single stanza of these,

By the power of [that] truth, [one will], as it’s said, accomplish the two truths.

May the teachings of the Science of Healing flourish!

 

The supreme Lord, [Yuthok,] holder of the lineage

Has promised that the Great Compassionate [One] will be the protector

Of the wanderers of [this] degenerate [age] and especially of oneself.

May the teachings of the Science of Healing flourish!

 

[He] also promised that the Victors of the 10 directions [and Their] Heirs

Will be of utmost help to each [and every] sentient being

[And] will always watch over [them] with compassion.

May the teachings of the Science of Healing flourish!

 

At that time, the Guardians of medicine -- Shanglon, the eight classes, and so forth,

And the female Guardians of the mundane and supra-mundane world --

Through the power of truth, have promised to protect the holders of the lineage.

May the teachings of the Science of Healing flourish!

 

Experts in the brief and expanded fields of medicine

Will come to practice the important [secret] oral instructions

[And,] through [their] great sympathy for the vassals,

Excellent healers will completely fill the earth.

 

Whatever pacifies behavior also pacifies the mind.

By striving to pacify the suffering of wanderers,

Through the unsurpassable peace of all self and others,

May the supreme level swiftly be reached!

 

Amrit is the compassion of the unshakable Victors.

Like amrit, is the power of the loving-mind.

The essence of amrit is the canon of the Science of Healing

May it flourish like a great cloud of amrit.

 

Yuthok, the incomparable Bhaisajya-raja,

Constantly remember the canon of the Science of Healing.

Compared to seeing the decrease of moisture at end of autumn,

How much more loathsome is an intolerable thorn in [one’s] heart.

 

In the future, whenever [one] wonders [whether] to cure or not,

Let the words of truth of [this] aspiration prayer spring spontaneously from one’s mouth.

Thus, may the aspiring individual

Be infused by the blessings of Bhaisajya-raja!

 

Composed meritoriously in the moment by the physician, Lodro Drimed, on the 21st day, on an excellent date of the Wood Dog year. Having completely explained the Four Tantras along with the experiential transmission of most of the practices to several dozen monastics, when offering the final teaching, He asserted that one should offer a prayer like this one.

 

Translated by Rangjung Lhamo (Tawni Tidwell) and edited by Lama Pema Chophel. Whatever errors are contained herein are entirely due to Lama Pema. May the Dharmapalas and Guardians please forgive his ignorance and impetuosity. Ge-o! Ge-o! Ge-o!

 

The Importance of Saying One's Teachers' Zhabtens

Zhab-tens are prayers for the long life of our Teachers. Literally, the word zhab-ten means "feet stable," as in "May the feet of [this or that] Teacher be secure  or stable." Whenever we do sadhana, the main body of the practice may be described by the three excellences, the dampa sum (also known as the jor-nu je-sum). These are 1) giving rise to Bodhisatvic motivation, 2) carrying out the practice as well as possible, and 3) dedicating the merit from that practice for the sake of all sentient beings. We are taught that, within tantric Buddhism, these are the three things that make a practice perfect or excellent. However, in the actual day-to-day practice of Vajrayana Buddhism, the three excellences are routinely followed by two other elements, zhab-ten (Long-life prayers) and mon-lam (aspiration prayers).

Actually, zhab-ten are a special kind of aspiration prayer. We have just accumulated vast stores of merit through our tantric skillful means. Now we want to ear-mark exactly how that merit is going to come to fruition. So we say aspiration prayers. "May this or that happen." "May this or that come to pass." "May there be... [Fill in the blank]." However, within Vajrayana, the Teacher is the root of our practice. Without the Teacher, there simply is no Vajrayana practice. Therefore, because no matter what we do, in Vajrayana we should always remember the Guru first, the first kind of aspiration prayers we say are zhab-ten.

Most Tibetan Buddhist Teachers have zhab-ten, and certainly all Tibetan Teachers Who are tulkus. The way zhab-ten are usually written is that a student of a particular Teacher goes to that Teacher's Teacher or high lineage-holder and requests that other Teacher to write a zhab-ten for his or her Teacher. this is usually accompanied by a khata and, these days, a monetary offering, sometimes quite considerable.  It is also possible for a well-known Guru to write a zhab-ten for one of His or Her students Who is also a Teacher without having to be asked as a spontaneous gesture of appreciation and respect for that student. In either case, the zhab-ten is usually composed according to traditional poetic conventions, for instance including the Teacher's name within the metaphors of the verse. So if a Teacher's name is Pema (Padma, lotus), then there will be at least one lotus mentioned in the zhab-ten. Or if the Teacher's name is Dorje (vajra), there will be at least one thing that is vajra-like mentioned, and so on till the Teacher's full name has been incorporated into the prayer. The zhab-ten will also end by requesting that the Teacher's feet remain secure for hundreds of eons, until samsara is ended, or something along those lines.

When Lord Buddha left for Tushita Heaven in order to teach the Dharma to His mother, Mahamaya, His students back on earth offered up unrelenting and heart-wrenching prayers for the Tathagata to return, and return He did after three months in answer to their prayers. Similarly, when we say the seven (or eight or 10) limb prayer (yen-lag dun-pa) for accumulating merit and purifying sin, requesting the Teacher to remain in this body and realm is one of those seven limbs. Teachers, and especially tulkus, are here specifically for our benefit. If no one wants Their services, then there's no reason for Them to be here, and so They may choose to go to some other realm where They are wanted and needed. In Vajrayana, it is important for students not to think of our Teachers as ordinary human beings. Our samaya includes our pure perception (dag nang) of our Teachers, seeing Them as Guru Vajradhara, actual Buddhas here and now, and high-level Bodhisatvas Who are not subject to birth and death the same way we are. 

In Vajrayana, we are not actually supposed to pray for our Teachers. As Buddhas, They don't need our help. Rather, it is we who need Theirs. So zhab-tens are not prayers for our Teqchers' long life. They are prayers to our Teachers to remain for a long time for our sake. This is an important distinction. We are supplicating the Teacher to remain in His or Her body. We need Them to be here so They can continue to teach us, discipline us, bless us, and empower us. In my experience, the more time we can spend with our Teachers, as closely as possible and with proper samaya, the better will be our practice and the quicker its result. These days, many practitioners have scant face-to-face contact with Their Teachers, and, in my opinion, this is one of the reasons we don't see a lot of highly developed modern practitioners. Be that as it may, if our Teachers leave Their human bodies, then we really have no chance to benefit from Their Nirmanakaya, or at least not until They take rebirth, are discovered, and trained, a process that may only be complete when we ourselves are about to die.

I had the good fortune (and sometimes the extreme discomfort) of living in close contact with my Teachers for the better part of 20 years. Right from the very beginning, we never completed any practice, from offering a cup of water or lighting a candle, to offering a seven-day, full-on drubpa, without immediately saying the zhab-tens to my Teachers three Root Gurus and another general zhab-ten by Khyentse Cho-kyi Lodro to cover all Their other Teachers. We then followed these zhab-ten with a half-dozen or more mon-lam or aspiration prayers. Looking back on this discipleship, I can't tell you how grateful I am that I was trained this way. So often today, we Western practitioners conclude our practices with a scant mon-lam or two, with zhab-tens being reserved for special teachings and ceremonies, if they are said at all. Personally, I find this less than "best practice." 

As stated above, in Vajrayana, it is important to constantly remember the Teacher -- 24/7/365 if possible. The Teacher embodies the Buddha, Dharma, and Sangha. He or She is the source of our instruction and the sine qua non of tantric practice. We are supposed to think first of our Teacher(s) in every situation, from passing out tshog or even prayers, books, and coasters, to entering a door, getting into a car, or stepping out ahead on a walk. Routinely saying one's Teacher's zhab-ten is not only a way to insure our Guru's continued bodily presence, but also helps us develop that constant remembrance of and praying to our Teachers. It is a great habit to cultivate and I recommend it highly. If our Teachers are Tibetans, it is a courtesy to Them (and another way of thinking of Them first), to say Their zhab-ten in Tibetan. However, at home, we can say our Teacher's zhab-ten in either or both languages. The important thing is to make saying our Teachers' zhab-tens as routine a tying our shoelaces.

In terms of the benefits of saying our Teachers' zhab-tens, of course there is our Teachers' remaining in this world for the sake of the Teachings and all sentient beings. However, based on interdependent connection, saying our Teachers' zhab-tens also results in accumulating our own long-life merit. So not only does saying our Teachers' zhab-tens help insure our Teachers' long life, it also helps insure our own. Bottom line, if you're not currently saying your Teacher's zhab-ten after every act of Dharma, I highly encourage you to begin.

 

Yuthok Nyingthig & Boulder Valley Ngakpa House

Because I practiced medicine for 30 years, I've always had an interest in practicing Yuthok Nyingthig, the terma cycle combining Vajrayana practice with the practice of Tibetan medicine. In the 1980s, I studied with Trogawa Rinpoche and received the Medicine Buddha empowerment from Him, but I didn't know what or how to ask for in terms of the Yuthok Nyingthig. Fast forward 30 years (give or take) and I once asked Gochen Tulku Sang-ngag Rinpoche to give the Yuthok Nyingthig empowerment and, at that time, He said He would. But then I didn't follow up on that as the sponsoring patron in order to make that happen. So, when Tulku Yeshe Gyamtsho announced that He was going to give the Yuthok Nyingthig empowerment at Chonyid Ling in Denver in the summer of 2016, I was all over it like white on rice. I may no longer be practicing medicine but I wanted to make the Dharma connection (cho-drel) to this cycle of practices for my next life.

Since the summer of 2016, I have now received the Yuthok Nyingthig essential empowerment four times: twice from Tulku Yeshe and twice from Dr. Nida Chenagtsang. Two of those four time have happened at Boulder Valley Ngakpa House, once with Tulku Yeshe and once with Dr. Nida. In addition, Dr. Nida is scheduled to come back to BVNH in June to give the rarely given Rishis of Medicine empowerment, and I have put in a formal request for Him to return to BVNH in 2018 as well. In addition, I have completed the Yuthok Nyingthig ngondro twice (once solo and once in a group retreat here at BVNH) and have done three of the four Guru yogas. So BVNH is becoming something of a home for the Yuthok Nyingthig. My plan is to do as much of the Yuthok Nyingthig as I can personally and to promote the Yuthok Nyingthig as much as I can through BVNH.  Therefore, I'd like to describe a little something about the Yuthok Nyingthig and what it has to offer.

The cycle of the Yuthok Nyingthig contains root texts and commentaries related to both Yuthog Yonten Gonpo´s spiritual and medical teachings. This is because He considered spiritual practices, yoga, and meditation to be an integral part of every physician’s training.

The root texts of the Yuthog Nyingthig contain the following teachings and practices:

1. Preliminary practices or ngondro

2. Four forms of outer, inner, secret, and most profound methods of Guru Yoga 

3. Practices of the Three Roots of Guru, Deva, and Dakini related to the development stage 

4. Practices of the Six Yogas of inner heat, clear light, illusory body, bardo and phowa, dream and sleep practices related to the completion stage 

5. Tibetan medical physical movements known as Trulkhor in Tibetan and as Yantra Yoga in Sanskrit

6. Practices for removing outer, inner, and secret obstacles

7. Fifteen topics on the study of physical medicine and pathology, including disturbances of the three humors, infectious diseases, pain, trauma, and poisons 

8. Dzogchen as the method of self-liberation of samsara and nirvana, 

9. Mendrup or the practices for accomplishing medical substances or nectar medicine

10. Various special healing methods

11. Protective mantras and charms

12. Practices for the nine classes of Oath-bound Protectors specific to this medical tradition and various methods to avert disturbances, negativities, and provocations from spirits

13. There are also instructions for a special form of pulse diagnosis where the practitioner must engage in spiritual retreat and specific practices for a month as preparation prior to reading the patient’s pulse.

The Yuthok Nyingthig practice itself is associated with the development of special powers of omniscience and clairvoyance which then help the physician to become a greater healer by integrating all of those practices with the medical practice of a doctor.

If any of this interests you, please keep an eye on our Events page for announcements of any up-coming Yuthok Nyingthig empowerments, transmissions, retreats, or practices. We hope to offer more and more Yuthok Nyingthig-related events moving forward in the future.

  

 

Longchenpa's Advice on How to Behave With Your Guru

As my life is quickly running its course, I think back on the 20 years I spent with my original Teachers and think how incredibly lucky I was. These days, it is rare to find situations where one can be with and receive guidance from their Teacher on a daily basis. If one is really serious about making progress on the path of the Buddhadharma, it's imperative to spend as much time with your Teacher as possible. However, it's also important to know how to behave with your Teacher in order to get the most out of that time. So here are some pieces of  advice from the great Kunkhyen Longchen Rabjampa on how to deport oneself with one's Teacher.

"Worthy students are trustful and highly discerning, diligent, conscientious, circumspect, and knowledgeable. [They] do not contravene [their Teacher's] word. [They] observe their obligations and commitments and are controlled in body, speech, and mind. [They are] compassionate and deeply concerned about others' wellbeing, accommodating, patient, generous, and insightful, steady and deeply devoted. [Moreover, they are] always mindful of the Teacher's qualities.  They do not look for faults [in their Teacher] and, even if they see them, will consider them as [hidden] qualities.  By thinking from the bottom of their hearts that these faults are certainly their own [mistaken] views and not existing in [the Teacher], they use admission [of their own shortcomings] and self-restraint as counteragents [to their error].

"They reject everything that may displease the Teacher and they make every effort to to please Him [or Her].  They never go against the Teacher's word and treat those around the Teacher, even if they are on good terms with them, as the Teacher.  They do not take the Teacher's servants as their disciples, but will ask them for explanations andinitiations.

"In the presence of the Teacher they restrain themselves in body speech and mind. They sit with their legs tucked under and do not turn their backs to Him [or Her]. They show a smiling face and do not cast angry glances nor frown upon [their Teacher].

"They will not speak rashly. Neither will they tell other's faults. Nor will they use unpleasant harsh words, [and] they will not will speak thoughtlessly nor at random.

"They will not covet the Teacher's utensils, and they will dismiss all kinds of harmful thoughts that are like claws.  They will not judge as wrong and mistaken the Teacher's various actions and devices because that which is openly done seems to belie the hidden intention. They renounce erroneous views that carry with them the evil and defect of finding fault with everything, be it ever so small, thinking that this is inappropriate, but He [or She] is certainly going to do it.

"When they are cross with their Teacher, they will certainly examine their own faults, admit them, and restrain themselves, and, bowing their head, they will sincerely offer their appologies.  Thereby they will please Him [or Her] and quickly achieve their aim.

"When they see their Teacher, they get up and greet Him [or Her]. When He [or She] is about to sit down, they offer [their Teacher] a comfortable seat and so on.  They praise Him [or Her] with a pleasant voice and keep their hands folded [in namaskar mudra].  When He [or She] walks about, they follow Him [or Her] in attendance and show respect.

"Always mindful, conscientious, and concerned, devotedly and meekly in awe, they stay with [their Teacher].  When near the Teacher, they are bashful in body, speech, and mind like a young bride, not strutting about or being indolent, not taking sides, not flattering, not deceitful, not hypocritical, neither publicly nor privately showing affection or aversion to [the Teacher's] near and distant relatives.

"If they are wealthy, they make gifts to the Teacher or, by body and speech, will serve, honor, and respect Him [or Her]. Dismissing their [own] preoccupations with this life from their minds, they please Him [or Her] by their individual achievements.

"If others speak evil of [their Teacher], they refute their allegations.  If they are unable to do so, they think again and again of [their Teacher's] qualities, close their ears, and, in compassion, give Him [or Her] help.  They will not use words that do not approve of [their Teacher]."

For more specifics on how to comport oneself in the presence of one's Teacher, please see Patrul Rinpoche's Words of My Perfect Teacher. Having practiced the Dharma for more than 45 years with literally scores of Lamas, I can't emphasize too much how important deportment is around one's Teacher. In my experience as a student, even a small adjustment in posture, facial expression, or the tone and manner of speech can reap huge rewards.

Good luck and best wishes. 

The 14 Root Tantric Vows

 

Many people these days rush to every empowerment with little understanding or heed to the commitments we are taking on when we receive a higher tantra empowerment. These empowerments (Tibetan: wang; Sanskrit: abisheka) are not just blessings, a panacea with only good results. Rather, they are a bit like a double-edge sword. Handle them correctly and they are a marvelous, even miraculous tool. Handle them incorrectly and one can do oneself and others serious harm. When we receive a higher tantra empowerment (which is the main kind of empowerment given today within Tibetan Buddhism), we, knowingly or unknowingly, agree to abide by 14 root tantric vows or samayas. It is axiomatic that, in order to keep these vows, we have to know what they are. So below is a discussion of the 14 root tantric vows primarily based on explanations by Alexander Berzin (http://studybuddhism.com/en/advanced-studies/prayers-rituals/vows/common-root-tantric-vows).

As with Bodhisatva vows, there are root and secondary tantric vows which we promise to keep until reaching Enlightenment and which continue on in our mental continuums into future lives. The Gelug, Kagyu, and Sakya traditions confer these vows with any empowerment, permission to practice (je-nang), or mantra-gathering (ngag-tu) for any practice from one of the two higher classes of tantra – Yoga or Anuttarayoga – according to their fourfold classification scheme. The Nyingma tradition confers them with any of the above three rituals for any practice from one of the four higher tantra classes – Yoga, Mahayoga, Anuyoga, or Atiyoga (Dzogchen) – according to its sixfold scheme.

The 14 root tantric vows are to refrain from 14 actions which, if committed with the four binding factors (kun-tri zhi), constitute a root downfall (ngag-kyi tsa-tung) and precipitate a loss of the tantric vows. If we commit one of these downfalls and lose any of these root samayas, then we will not  gain accomplishment (siddhi) or realizations (tog-pa) through our practice of tantra. This is because our practice will lack the necessary support. Except for one of the tantric root downfall actions, giving up Bodhichitta,  a transgression of any of the other 13, without the four binding factors being complete, merely weakens the tantric vows. It does not eliminate them from our mental continuum.

The 14 Tantric Root Downfalls

1.  Scorning or deriding our Vajra Masters

The object is any Teacher from whom we have received empowerment (wang), permission to practice (je-nang), or mantra-gathering (ngag-tu) into any class of tantra, full or partial explanation of any of their texts, or oral guidelines for any of their practices. Scorning or deriding such Masters means showing them contempt, faulting or ridiculing them, being disrespectful or impolite, or thinking or saying that Their teachings or advice were useless. Having formerly held them in high regard, with honor and respect, we complete this root downfall when we forsake that attitude, reject them as our Teachers, and regard them with haughty disdain. Such scornful action, then, is quite different from following the advice in The Kalachakra Tantra to keep a respectful distance and no longer study or associate with a tantric Master whom we decide is inappropriate for us, not properly qualified, or who acts in an improper manner. 

2. Transgressing the words of an Enlightened One

The objects of this action are specifically the contents of an Enlightened Being's teachings concerning pratimoksha, bodhisattva, or tantric vows – whether that person be the Buddha himself or a later great master. Committing this downfall is not simply to transgress a particular vow from one of these sets, having taken it, but to do so with two additional factors present. These are fully acknowledging that the vow derives from someone who has removed all mental obscuration, and trivializing it by thinking or saying that violating it brings no negative consequences.

3. Criticizing our Vajra Brothers or Sisters out of anger

Vajra brothers and sisters are those who hold tantric vows and have received an empowerment into any Buddha-figure system of any class of tantra from the same tantric Master. The empowerments do not need to be received at the same time, nor do they need to be into the same system or class of tantra. This downfall occurs when, knowing full well that certain persons are our vajra brothers or sisters, we taunt or verbally abuse them to their face about faults, shortcomings, failings, mistakes, transgressions, and so on that they may or may not possess or have committed, and they understand what we say. The motivation must be hostility, anger, or hatred. Pointing out the weaknesses of such persons in a kind manner, with the wish to help them overcome them, is not a fault.

4. Giving up love for sentient beings

Love is the wish for others to be happy and to have the causes for happiness. The downfall is wishing the opposite for any being, even the worst serial murderer – namely, wishing someone to be divested of happiness and its causes. The causes for happiness are fully understanding reality and the karmic laws of behavioral cause and effect. We would at least wish a murderer to gain sufficient realization of these points so that he never repeats his atrocities in future lives, and so eventually experiences happiness. Although it is not a tantric root downfall to ignore someone whom we are capable of helping, it is a downfall to think how wonderful it would be if a particular being were never happy.

5. Giving up Bodhichitta

This is the same as the 18th Bodhisatva root downfall and amounts to giving up the aspiring state of Bodhichitta by thinking we are incapable of attaining Buddhahood for the sake of all beings. Even without the four binding factors present, such a thought voids us of both Bodhisatva and tantric vows.

6. Deriding our own or others' tenets

This is the same as the sixth Bodhisatva root downfall -- forsaking the holy Dharma -- and refers to proclaiming that any of the Buddhist textual teachings are not Buddha's words. "Others' tenets" refer to the sutras of the Shravaka, Pratyekabuddha, and Bodhisatva  vehicles, while "our own" are the tantras (which are also a part of Mahayana).

7. Disclosing confidential teachings to those who are unripe

Confidential (i.e., secret) teachings concern actual specific generation or completion stage practices for realizing emptiness that are not shared in common with less advanced levels of practice. They include details of specific sadhanas and of techniques for actualizing a greatly blissful deep awareness of emptiness with luminous mental activity. People who are unripe for such teachings are those who have not received the appropriate level of empowerment, whether or not they would have faith in these practices if they knew them. Explaining any of these unshared, confidential procedures in sufficient detail to someone whom we know fully well is unripe so that he or she has enough information to attempt the practice, and this person understands those instructions, constitutes the root downfall. The only exception is when there is a great need for explicit explanation, for example to help dispel misinformation and distorted, antagonistic views about tantra. Explaining general tantra theory in a scholarly manner, not sufficient for practice, is likewise not a root downfall. Nevertheless, it weakens the effectiveness of our tantric practice. 

8. Reviling or abusing our aggregates

The five aggregates (Tibetan: phung-po nga; Sanskrit: skandha) constitute each moment of our experience. These five are: 1) forms of physical phenomena, such as sights or sounds, 2) feelings of happiness or unhappiness, 3) distinguishing one thing from another (recognition), 4) other mental factors such as love or hatred, and 5) types of consciousness, such as visual or mental. In brief, our aggregates include our bodies, minds, and emotions.

Normally, these aggregate factors are associated with confusion (zag-chay), usually translated as their being "contaminated." With higher tantra practice, we remove that confusion about reality and thus totally transform our aggregates. Instead of each moment of experience comprising five factors associated with confusion, each moment eventually becomes a composite of five types of primordial wisdom that are dissociated from confusion (zag-med ye-she), and which are the underlying natures of the five aggregates. These are the mirror-like primordial wisdom, the primordial wisdom of equality, the individually discriminating primordial wisdom, the all-accomplishing primordial wisdom, and the primordial wisdom of the sphere of reality (Sanskrit: dharmadhatu). 

A higher tantra empowerment plants the seeds to accomplish this transformation. During generation stage practice, we cultivate these seeds by imagining our aggregates already to be in their purified forms through visualizing them as their corresponding Buddha-figures. During completion stage practice, we bring these seeds to maturity by engaging our aggregates in special yoga methods to manifest luminous mental activity with which to realize the five types of primordial wisdom.

The eighth root downfall is either to despise our aggregates, thinking them unfit to undergo this transformation, or purposely to damage them because of hatred or contempt. Practicing tantra does not call for a denial or rejection of the sutra view that regarding the body as clean and in the nature of happiness is a form of incorrect consideration. It is quite clear that our bodies naturally get dirty and bring us suffering such as sickness and physical pain. Nevertheless, we recognize in tantra that the human body also has a deeper nature, rendering it fit to be used on many levels along the spiritual path to benefit others more fully. When we are unaware of or do not acknowledge that deeper nature, we hate our bodies, think our minds are no good, and consider our emotions as evil. When we hold such attitudes of low self-esteem or, in addition, abuse our bodies or minds with masochistic behavior, unnecessarily dangerous or punishing life styles, or by polluting them with recreational or narcotic drugs, we commit this tantric root downfall.

9. Rejecting emptiness

Emptiness (Sanskrit: sunyata) here refers either to the general teaching of the  Prajna Paramita Sutras that all phenomena, not only persons, are devoid of impossible modes of existence, or to the specifically Mahayana teachings of the Chittamatra or any of the Madhyamaka schools concerning phenomena being devoid of a particular impossible way of existing. To reject such teachings means to doubt, disbelieve, or spurn them. No matter which Mahayana tenet system we hold while practicing tantra, we need total confidence in its teachings on emptiness. Otherwise, if we reject emptiness during the course of our practice or attempt any procedure outside of its context, we may believe, for example, that our visualizations are concretely real. Such misconceptions only perpetuate the sufferings of samsara and may even lead to a mental imbalance. It may be necessary, along the way, to upgrade our tenet systems from Chittamatra to Madhyamaka – or, within Madhyamaka, from Svatantrika to Prasangika – and, in the process, refute the emptiness teachings of our former tenet systems. Discarding a less sophisticated explanation, however, does not mean leaving ourselves without a correct view of the emptiness of all phenomena that is appropriate to our levels of understanding.

10. Being loving toward malevolent people

Malevolent people are those who despise our personal Teachers, spiritual Masters in general, or the Buddhas, Dharma, or the Sangha, or who, in addition, cause harm or damage to any of them. Although it is inappropriate to forsake the wish for such persons to be happy and have the causes for happiness, we commit a root downfall by acting or speaking lovingly toward them. Such action includes being friendly with them, supporting them by buying goods they produce, books that they write, and so on. If we are motivated purely by love and compassion and possess the means to stop their destructive behavior and transfer them to a more positive state, we would certainly try to do so, even if it means resorting to forceful methods. If we lack these qualifications, however, we incur no fault in simply avoiding all contact with such persons.

11. To conceptualize the Dharma that is beyond words

As with the ninth tantric root downfall, emptiness or the view can be understood according to either the Chittamatra or Madhyamaka systems. Once we gain an understanding of such a view, it is a root downfall to let more than a day and night pass without meditating on it. The usual custom is to meditate on emptiness at least three times during the course of each day and three times each night. We need to continue such practice until we have rid ourselves of all obstacles preventing omniscience – at which point we remain directly mindful of emptiness at all times. 

12. Deterring those with faith

This refers to purposely discouraging people from a particular tantric practice in which they have faith and for which they are fit vessels, with proper empowerment and so forth. If we cause their wish to engage in this practice to end, this root downfall is complete. If they are not yet ready for such practice, however, there is no fault in outlining in a realistic manner what they must master first, even if it might seem daunting. 

13. Not relying properly on the substances that bond us closely to tantric practice (dam-dzay)

The practice of the higher tantras includes participating in periodic offering ceremonies known as tshog in Tibetan and ganachakra puja in Sanskrit. These ceremonies involve tasting the five meats and five nectars, which include alcohol. Not to take part in these is not to rely on these samaya substances. These substances symbolize the aggregates, bodily elements and, in Kalachakra, the energy-winds – ordinarily disturbing factors that have a nature of being able to confer deep awareness when dissociated from confusion and used for the path. The root downfall is to consider such substances nauseating, to refuse them on the grounds of being a teetotaler or a vegetarian, or alternatively, to take them in large quantities with gusto and attachment. You are also not allowed to refuse tshog because it is after noon.

14. Disparaging women

The fourteenth downfall is to disrespect women who are the nature of wisdom. Women are necessary to bestow two of the four empowerments. In addition, women's bodies contain more of the red element which has the nature of wisdom. Therefore, it is a tantric root downfall to belittle, deride, ridicule, or consider as inferior a specific woman, women in general, or a female Buddha-figure. When we voice low opinion and contempt directly to a woman, with the intention to deride womanhood, and she understands what we say, we complete this root downfall. Although it is improper to deride men, doing so is not a tantric root downfall.

What to Do If We've Broken One of These 14 Root Tantric Vows

If we realize that we have committed one of the above 14 root tantric downfalls, we should purify and amend this downfall as quickly as possible. The longer we go before purifying and amending the downfall, the more negative repercussions there will be and the harder it will be to remedy the downfall. The good news is that there are many skillful means for purifying and repairing broken samaya. The two most common and frequently used of these are saying the Vajrasattva mantra with proper motivation and visualization and offering tshog. This is why it is so commonly recommended to say at least 21 long Vajrasattva mantra per day and to offer tshog as often as possible.  In retreat, this means offering tshog every day. When not in retreat, it means offering tshog on the 10th and 25th days of the lunar months or, at the very least, once per year. It is also possible to make every meal into a tshog ceremony by saying a special tshog prayer with proper visualization. There are also special classes of confession prayers and pujas called shak-pa, confession, and kang-wa, fulfillment, that can be done (often accompanied by prostrations) to confesses and repair breaches in samaya. Usually, one or more of these is included in every tshog ceremony. However, they may also be done on their own, with the 29th day of the lunar being especially effective for offering such confessions.

 

What are Ngakpas?

Ngakpa literally means someone who says mantra. In Tibetan, ngags means mantra and pa means someone, a person. In Sanskrit this is a mantrika. So anyone who practices the repetition of mantra may be said to be a ngakpa. However, within Tibetan society and especially among Nyingmapa, the term ngakpa most commonly refers to a lay Tantric practitioner as opposed to an ordained monk or nun. Really serious ngakpas are professional religious who spend as much time or more in the practice of the Dharma as monks or nuns. 

The division between ordained and non-ordained sangha is an ancient one in Tibetan Buddhism. The first ngakpa center in Tibet was a branch of the Samye temple complex on the Brahmaputra River and was called Ngakpa Dud-dul Ling (The Place of the Demon-subduing Ngakpas). Because ngakpas often wear white (as opposed to the red and yellow of ordained sangha) and wear their hair long and uncut (as opposed to the closely cropped hair of monks and nuns), the community of ngakpas is also sometimes referred to as go-kar chang-lo de, "the community of white clothes and long hair." In the 9th century, Tri Ralpachen, the third Dharma King of the Yarlung Dynasty, especially supported and promoted the community of ngakpas, and it was from this time that ngakpa centers sprang up all over Tibet. During the repression and decline of monastic Buddhism under Ralpachen's successor, Langdarma, it was the ngakpas, practicing in families and small groups, who kept Buddhism alive in Tibet. Within the Nyingma sect or school, many, if not most, ngakpas are married with children.

There are also ngakpas in the other three dominant schools of Tibetan Buddhism. For instance, among the Kargyudpa, there are so-called renouncing ngakpas, also referred to as tokden (holders of realization) and naljorpa and naljorma (yogis and yoginis). These practitioners are often monks and nuns but who wear long, uncut hair and spend their lives in retreat practicing Vajrayana after the style of Milarepa. Within the Sakya, there is a family lineage of ngakpas, the Gongma. This family lineage actually started from the time of Guru Rinpoche and is a Nyingma lineage even though the Gongma are the heads of the Sakya sect. In addition, in the Gelug sect there are monks and nuns who are also ngakpas, holding all three sets of vows of the Pratimoksha, Bodhisatva, and Vajrayana.

Historically and still to this day, many "ngakpas" are female, in which case they are called ngakmas. Yeshe Tshogyal, Machig Labdron, Migyur Paldron, Sera Khandro, Jetsun Shukseb, and Tare Lhamo were all great ngakma, to name just a few. Therefore, there is no discrimination between male and female within the ngakpa community. In fact, it is one of the 14 root vows of the ngakpa to never disparage a female. It is also believed that female practitioners who really take the Dharma to heart may become greater practitioners than their male counterparts.

In particular, the ngakpa/ngakma tradition is strong and widespread in northeast Tibet in the regions of Amdo and Golok. In Amdo, the most famous area for ngakpas is Rebkong. In northeast Tibet, ngakpa centers are called ngak-khang, "ngakpa houses," and this is where the name of our center, Boulder Valley Ngakpa House, comes from. Gatherings of ngakpa are called ngag-mang, literally "many ngakpa." Ngakpas may be relatively sedentary and ensconced in their communities or they may be wandering mendicants. The latter is especially the case of those ngakpas who focus their practice on chod.  

Within many communities in Tibet and the Himalayas, ngakpas serve as "village priests," officiating at all the local ceremonies, controlling weather, healing the sick, insuring good fortune, dealing with the dead and dying, etc. We could also call them sorcerers,  "white magicians" or, in Spanish, curanderos, "healers." Ngakpa may also be lha-pa or [spokes-]persons of the Deities, i.e.,  seers and oracles. Ngakpas' magical activities are divided into four basic categories: pacifying, enriching, over-powering (also called magnetizing), and wrathful (subjugation). Based on the universal altruism of Bodhicitta, ngakpas work their magic through a combination of mantra, mudra (ritual gestures), substances, and samadhi or concentration. Depending on the circumstances, they may also use song, dance, music, art, and costume. The cornerstones of their practice are faith, devotion, lineage, and samaya, their Vajrayana vows.

In the West, most Buddhist practitioners are laypersons. For a number of reasons, ordained monks and nuns are relatively few. Therefore, practicing as a ngakpa or ngakma is very attractive to many Western Buddhists. However, while anyone may call themself a ngakpa, the true ngaka is he or she who has gained the power of at least one mantra and can make it work in the service of all sentient beings. 

 

 

 

     

Maha Shri Sutra for Gaining Wealth & Prosperity

I continue to hear from Western Buddhists who are having money problems. In the Mahayana canon, there are a number of sutras and dharanis for helping generate wealth. Below is the Maha Shri Sutra for gaining wealth and prosperity. If you're suffering from lack of money to practice the Dharma the way you would like, besides giving charity, consider reciting this every day with at least three repetitions of the mantra. According to Lama Dawa Chodrak Who first gave me transmission for this sutra, Maha Shri is Lakshmi. This sutra actually is part of the much longer Sunlight Sutra. In any case, I have recited this sutra daily for a number of years. Although it's even more effective if you receive lung/oral transmission from a lineage-holder for this sutra, it can still be said effectively without transmission. Next week I will post a couple of other wealth-generating sutras.

Maha Shri Sutra 

Gya-gar ked-du: Maha Shri Sutra

Bod ked-du: Pal-chen-moi Do

I prostrate to all the Buddhas and Bodhisatvas. 

Thus I have heard:  

Once the Blessed One was dwelling in the blissful realm of Sukhavati. At that time, Ishvara, [the Powerful Lord,] the Bodhisatva Mahasatva, Arya Avalokiteshwara went to the place where the Blessed One was, prostrated at the noble feet of the Blessed One, and touched His head to the ground. Having circumambulated the Blessed One three times, He sat down to one side. Then, beholding the glorious Goddess Maha Shri, the Blessed One spoke these words to the Powerful Lord, Arya Avalokiteshwara:

“If any bhikshu, bhikshuni, upasaka, upasika, or anyone else should come to keep, to read, to write, or to cause others to write the 12 names of glorious Maha Shri, their poverty will be eliminated and they will become propserous.” 

By saying this, all those gathered around the Buddha proclaimed, “Make it so.”

Then, the Blessed One bestowed the 12 names of Maha Shri:

“She Who Is Endowed with Splendor, She Who Is Auspiciously Resplendent, Possessor of a Garland 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.

 “SA-YAD YA-THED-NA DZI-NI GRI-NI SAR-WA AR-THA SA-DHA-NI SHA-SHI-NA A-LAK-SHI MA-NA NA-SHA-YA SID-DHA-NA-TU MAN-TRA-PA-DE SO-HA

OM VI-GU-NI PA-RA-MA SU-BHA-GE SO-HA

“Anyone who recites this three times will become victorious over all inauspicious circumstances. They will be endowed with excellent fortune and will possess unceasing wealth. Furthermore, by reciting this sutra, everyone will regard you as their only child, will be delighted by you, and will act in accord with your wishes. If one should constantly read this, then even if Brahma commits wrathful actions, one will not be harmed and will come to serve under many Buddhas.” 

The Blessed One spoke these words and the Bodhisatva Mahasatva, the Powerful Lord, Arya Avalokiteshwara rejoiced [and] highly praised the words spoken by the Blessed One. 

[Thus] the Maha Shri Sutra herein contained is completed. 

A Dharmic Method for Dealing with Post-election Anxieties

I know many people who are both anxious and depressed after our recent election here in the U.S. People worry about the course of our democracy and the maintenance of our civil liberties. For all my friends in the Dharma, I'd like to offer a means given by Lord Buddha Himself for helping to avoid problems with the government, taxation in all its forms, courts and litigation, and one's neighbors. It is called The Sutra of the Black Lawsuit. By reciting this sutra every day, Lord Buddha promises that one will not have problems with the law, taxation, suits, or one's neighbors and community, and, if one does somehow become involved in such a problem, the sutra gives a method of winning the suit or extricating oneself from it. However, to get these benefits, one has to recite the sutra daily and one has to have faith in the words of the Buddha. The more you recite this sutra, the more power it will have to do its job. It's the same as accumulating the power of a mantra. Below is the sutra as I recite it every day. Good luck and best wishes.

The Arya Black Lawsuit Sutra

Gya-gar ked-du: Arya Khadum Dharma Tapaye Nama Mahayana Sutra

Bod ked-du: Phag-pa Kha-chu Nag-po Zhi-war Jed-pa Zhe-ja-wa Theg-pa Chen-poi Do

 I prostrate to all the Buddhas and Bodisatvas.

Thus I have heard:

Once the Blessed One was teaching in Kosala surrounded by many beings. At that time, a layman named Endowed With Beauty, surrounded by his entire family, stood up and made this lamentation:

“Alas, Blessed One, we who live in this kingdom are punished by the King’s taxation. Contentious neighbors dispute with us. Many people are disturbing us. Enemies want to engage us in litigation, prosecute us, and cause us many kinds of problems. Oh Blessed One, please protect us from all these calamities!”

Then the Blessed One replied: 

“Layman, do not be afraid of all these lawsuits and court cases. There is a sutra called 'The Black Lawsuit' which will pacify all this negative litigation which I will explain in detail. 

"I prostrate to the Three Jewels. I prostrate to the Five Families of Deities.

"OM NA-MO BHA-GA-WA-TE AR-HA-TE SAM-YAK SAM-BUD-DHA-YA

TAD-YA-THA

OM MU-NE MU-NE MA-HA MU-NE RAK-SHA

SAR-WA PUSH-TIM KU-RU SAR-WA TA-THA-GA-TA A-TISH-THA-NA A-DHISH-THI-TE MA-MA SAR-WA RAK-SHA RAK-SHA SO-HA

OM KHA-DUM RAK-SHA

OM KHA-CHU SOD-TRA RAK-SHA

OM NI-WA-RA-SA-NA RAK-SHA HA-RA HA-RA RAK-SHA RAK-SHA SO-HA 

“Oh layman Endowed With Beauty, hold this completely. Remember this. Recite this. Show this to others. By doing this, any punishment by the government, conflicts, anger, and competition – all these negative activities which cause interference and suffering – will be reversed. In particular, recite this mantra:

TAD-YA-THA

OM BA-DZRA PA-NI MA-MA RAK-SHA RAK-SHA

OM JYO-DOG KHA-CHU MA-RA-YA PHET

SA-MA-YA DU RAK-SHA HUNG HUNG PHET PHET SO-HA 

“For I and all my retinue, pacify all negative activities of the Maras. Pacify all the past negative deeds from our ancestors and their ghosts. Pacify all enmity, karmic debts of family and relatives, obstructions and obstacles caused by bad years and bad months. Pacify all misfortune. Pacify all disputes and conflicts and persecution by the government. Pacify those who seek to prosecute us with lawsuits and those who wish to slander us. Pacify those with malicious thoughts toward us and those who create bad influences. With this mantra, reverse all these obstacles. Those who are angry will become calm. All legal disputes, ancestral ghosts, curses of the Mamo, contagious diseases, and all bad omens will be pacified and all will become peaceful and harmonious.

“Oh son of the [noble] Family, this sutra called 'The Black Lawsuit' was previously blessed by all the past Tathagatas. I am now teaching this just as Those in the past once did. You must keep this and recite it daily. All fear will be dispelled. All legal cases and misfortunes will be reversed. In addition, all sickness, causes of sickness, all disturbances caused by spirits, all negative energy caused by bad years and months, and all negative predictions will be dispelled.”

Then Manjushri stood up from His seat and addressed the Blessed One, “What will be the name of this sutra and how should we practice it?” 

[The Blessed One] replied, “ Manjushri, this sutra shall be named 'The Black Lawsuit.'”

Manjushri proclaimed:

“Good, good. I will protect all who keep this great and profound sutra. I will save them. I will dispel all the harsh words of others.”

[Then the Blessed One] said:

“Whenever you are involved with a legal dispute, you should recite this sutra seven times [and] meditate on Manjushri. By doing so, your opponent’s anger will be completely dissolved. Moreover, your words will have power and influence so that whatever you say will be respected and held to be true.”

When the Blessed One had said this, the layman Endowed With Beauty and the world with its Gods, humans, Asuras, and Gandharvas rejoiced [and] had faith in the words spoken by the Blessed One.

[Thus] the Arya Mahayana Sutra called the Black Lawsuit is completed.

Getting Up Early

The summer before last, Sog-tshe Rinpoche was teaching at the Padmasmabhava Meditation Center in Denver. He was talking about how many people today say they don't have time to practice the Dharma. He suggested that people who are really serious about their practice should get up at 3 AM each morning. He told the story of one of His Western lay students who, even with a busy job and family, was able to complete his accumulations and recitations by getting up this early every morning. For several years I had been getting up at 4 AM, but, when I heard Sog-tshe Rinpoche's advice, I immediately took it to heart. Ever since I've been getting up at 3 AM and this has enabled me to do considerably more practice each day for the sake of all sentient beings. I even have my eye on 2 AM, although I haven't quite talked myself into that yet.

Whether one can get up at 3 AM, 4 AM, or 5 AM, one should definitely make an effort to get up as early as possible in order to get in a really good session each morning. You'll be amazed how your practice of the Dharma takes off if you do this. And for those who are worried about negative repercussions to your health, if you spend this time doing sadhana -- really doing sadhana -- you will feel energized by all the merit you are generating and all the blessings you are receiving. In fact, lack of fatigue from practicing the Dharma is an actual sign of success in one's practice. Although worldly people think sleep is a good thing, from a Dharmic point of view, sleep is ignorance. Indulging oneself in sleep increases that ignorance, while decreasing sleep increases clarity and wisdom. In my experience, most highly realized beings sleep very little if at all (unless They are practicing dream yoga). As one such highly realized being, the current Gyalwang Druk, has said: 

"Don't talk as much as you want to talk. Don't eat as much as you want to eat. And don't sleep as much as your want to sleep."

Here's the prayer I say each morning as I sit down to do my first session. I don't remember who wrote it or where it comes from. A Google search didn't find it. However, I find very useful to remind myself of why I'm getting up so early and why I'm practicing. I hope it inspires you as much as I does me.

Prayer to Awaken from Ignorance

 KYE-MA KYE-HU

Oh son of the [noble] Family,

Do not be subdued by the power of ignorance.

Sharpen your diligence and wake up right now.

From beginingless time until now,

You have been sleeping in the state of ignorance.

That’s enough; don’t sleep now.

Engage your body, speech, and mind in virtue.  

Don’t you know the sufferings of birth, old age, sickness and death?

The leisures you have are impermanent. Now’s the time to give rise to diligent practice.

Here and now’s the time to accomplish ever-lasting happiness.

This is not the time to be lazy.

Be mindful of approaching death and complete your accomplishments.

The causes of death are many, and life is short.

If you do not attain the confidence of fearlessness [of the bardo] in this life, Hey you, what’s the use of your life?

Phenomena are selfless, empty, and unconditioned,

Like a magical display, a mirage, a dream, an [optical] illusion,

A city of Gandharvas, an echo,

A reflection of the moon in water,

A hallucination, a water bubble, an apparition, and so on.

All objects of knowledge are just like these 10 metaphors of illusion.

Know that the phenomena of samsara and nirvana are just like this.

Phenomena are by their very nature unborn,  

Un-abiding, and unceasing.

They neither come nor go.

Free from characteristics, unfathomable, and inexpressible,

Now’s the time to practice to realize this true meaning.