Throughout history man has complained of the degeneration of his times. The
present day is no exception. People, rich or poor, powerful or weak suffer from
one form of misery or another. Whether they attempt to confront this reality or
withdraw and isolate themselves from it, the suffering of mankind remains.
Although war, poverty, disease and mental dissatisfaction continue to plague the
world, an individual should never blame others for such problems. The true
object of blame for all misfortune is the self-cherishing attitude of those who
are directly
involved in such confusion. This self-cherishing attitude
narrows an individual's outlook to his own likes and dislikes and is the
motivating force behind the continued creation of his unhappiness. All beings
wish to be happy and free from misery. Although scientific development, modern
weapons and abundant material progress may alleviate the temporary effects of
dissatisfaction, such external means can never totally eradicate its fundamental
cause. The true solution is to cultivate deep human compassion, love and respect
for others. Whether a
person is a Buddhist or a Christian, a follower of a
specific religion or simply a believer in non-violence and morality, good human
qualities such as kindness, generosity, humility and compassion are preferred by
all. By cultivating such altruistic and beneficial attributes, the cause of
suffering, self-cherishing, will gradually diminish. This, in turn, will promote
unity
and harmony among human beings of all nations. In Buddhist teachings
compassion, the wish that all beings be separated from their suffering, plays an
especially important part. In order to help
others be free from misery,
Buddha taught that the most effective way is to attain the fully purified state
Beyond Sorrow (Nirvana). The wish to do so for the sake of oneself and all
others is known as Enlightened Motivation (Bodhicitta). The source of such a
selfless motivation is compassion, and its result - accomplished by means of the
six transcending perfections
(paramitas) - 1) selfless giving, 2) ethics, 3)
patience, 4) enthusiastic perseverance, 5) meditative concentration, 6)
discriminating awareness - is the full awakening of Buddhahood. In such a state,
after completely eliminating every trace of self-cherishing and when directly
understanding Voidness, the actual way all things exist, one will become an
effective
source of benefit for all others. This is because an Enlightened
Being has the power to lead others out of their suffering. Although compassion
is cultivated in one's own mind, the embodiment of it is the deity known as
Avalokiteshvara (Tib. Chän-rä-zig). The various
aspects that are visualised
in meditational practices and represented in images and paintings are merely the
interpretive forms of Avalokiteshvara, whereas the actual definitive form is
compassion itself. However, the interpretive form is not restricted to
meditational deities but can appear in a human form. The Dalai Lamas of Tibet
have been recognised as true
human manifestations of Avalokiteshvara.
Through his deep compassion he has shown himself in a manner to which one can
easily relate. It is fortunate that there is an opportunity to practice this
prayer and method of accomplishment (sadhana) written by His Holiness the XIVth
Dalai Lama
himself. This sadhana was composed when His Holiness was nineteen
years of age and was first printed in Tibet in the Wood/Horse year (1954). This
translation was originally made at the wish of Mr. Ang Sim Chai of Malaysia. It
is my sincere and deep hope that people, through this practice, will discover a
universal means of creating happiness through generating
compassion and love
for all. May every creature share in its boundless effects. Grateful
acknowledgement is made to all those who assisted in this work.
PRELIMINARIES
TAKING REFUGE
NAMO GURUBHYAH
In the Spiritual Masters I take Refuge
NAMO BUDDHAYA
In the Awakened Ones I take Refuge
NAMO DHARMAYA
In the Truth I take
Refuge
NAMO SANGHAYA
In the Spiritual Beings I take Refuge
(Recite three times)
GENERATION OF BODHICITTA
SANG-GYE CHO-DANG TSOG-KYI CHO'-NAM-LA
In the Supreme Awakened One, his
truth and the Spiritual Community
JANG-CHUB BAR-DU DAG-NI KYAB-SU-CHI
I
take refuge until becoming Enlightened.
DAG-GI JIN-SOG GYI-PE SO-NAM-KYI
By the merit from practising Giving and other Perfections.
DRO-LA
PAN-CHIR SANG-GYE DRUB-BAR-SHOG
May I accomplish Full Awakening for the
benefit of all.
(Recite three times)
PRAYER OF THE FOUR IMMEASURABLES
The Limitless Equilibrium Meditation
SEM-CHEN TAM-CHE NYE-RING
CHA-DANG-DANG
How wonderful it would be if all beings were in Equanimity
DREL-WAI TANG-NYOM LA-NE-NA CHI-MA-RUNG
Free from attachment and hatred
which keeps some beings close and others
far
NE-PA GYUR-CHIG, NE-PA
DAG-GI CHA-WO
May they be in equanimity, I myself will make them be in
equanimity
DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-SOL
Please Guru
Deities bless me to be able to do this
The Limitless Love Meditation
SEM-CHEN TAM-CHE DE-WA-DANG
How
wonderful it would be if all sentient beings had happiness and
DE-WAY
GYU-DANG DEN-NA CHI-MA-RUNG
the cause of happiness. May they have happiness
and its cause
DEN-PA GYUR-CHIG DEN-PA DAG-GI CHA-WO
I myself will make
them have happiness and its cause
DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI
LAB-TU-SOL
Please Guru Deities bless me to be able to do this
The Limitless Compassion Meditation
SEM-CHEN TAM-CHE DUG-NGEL-DANG
How wonderful it would be if all sentient beings were released from
suffering
DUG-NGEL-GYI GYU-DANG DREL-NA CHI-MA-RUNG
And the cause of
suffering. May they be released from suffering and its
causes
DREL-WAR
GYUR-CHIG DREL-WAR DAG-GI CHA-WO
I myself will release them from suffering
and its causes
DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI LAB-TU-SOL
Please Guru
Deities bless me to be able to do this
The Limitless Joy Meditation
SEM-CHEN TAM-CHE TORE-DANG
How wonderful
it would be if all sentient beings were never separated
TAR-PEY DE-WA
DAMPA-DANG MA DREL-NA CHI-MA-RUNG
From the sublime happiness of release and
the happiness of higher
rebirths.
MI-DREL-WAR GYUR-CHIG MI DREL-WAR
DAG-GI CHA-WO
May they not be separated from these, I myself will make them
not be
separated from these.
DE-TAR CHE NU-PAR LAMA-LHA JIN-GYI
LAB-TU-SOL
Please Guru Deities bless me to be able to do this.
(Recite the immeasurables three times)
PURIFICATION
TAM-CHE DU-NI SA-ZHI-DAG
May the surface of the earth in every direction
SEG-MA LA-SOG ME-PA-DANG
Be stainless and pure without roughness or
fault
LAG-TIL TAR-NYAM BE-DUR-YA
As smooth as the palm of a child's soft
hand
RANG-ZHIN JAM-POR NE-GYUR-CHIG
And as naturally polished as lapis
lazuli.
LHA-DANG MI-YI CHÖ-PAY-DZE
May the material offerings of gods1 and men
NGO-SU SHAM-DANG YI-KYI-TRUL
Both those set before me and those
visualised
KUN-ZANG CHÖ-TRIN LA-NA-ME
Like a cloud of offerings of
Samantabhadra2
NAM-KAY KAM-KUN KYAB-GYUR-CHIG
Pervade and encompass the
vastness of space.
PURIFICATION MANTRA
OM NAMO BHAGA-WATE, BANZA SARA DRA-MARDA-NE
TATHA-GATA-YA, ARAHA-TE,
SAMYAK-SAM BUDDHA-YA
TAYA-TA, OM BANZE BANZE MAHA BANZE
MAHA TENZA
BANZE, MAHA BIDYA BANZE
MAHA BODHICITTA BANZE
MAHA BODHI MAN-DROPA,
SAM-DRAMA-NA BANZE
SARWA KARMA AWARANA, BISHO DHANA, BANZE SOHA
(Recite the purification mantra three times)
KON-CHOG SUM-GYI DEN-PA-DANG
By the force of the truth from the three
Jewels of Refuge
SANG-GYE-DANG JANG-CHUB SEM-PA
By the firm inspiration
from all Bodhisattvas and Buddhas
TAM-CHE-KYI JIN-GYI-LAB-DANG
By the
power of all the Buddhas who have fully completed
TSOG-NYI YONG-SU DZOG-PAY
Their collections of both good merit and insight
NGA-TANG CHEN-PO-DANG
By the might of the void
CHO-KYI YING NAM-PAR
DAG-CHING
Inconceivable and pure
SAM-GYI MI-KYAB-PAY TOB-KYI
May all
of these offerings be hereby transformed
DE-ZHIN NYI-DU GYUR-CHIG
Into
their actual nature of voidness
(In this way bless the surroundings and the articles of offering)
VISUALISATION
DE-CHEN LHUN-DRUB CHO-KU KA-YING-SU
In the space of the Dharmakaya of
great spontaneous bliss3
NA-TSOG KUN-ZANG CHO-TRIN TRIG-PAY-U
In the
midst of billowing clouds of magnificent offerings
SENG-GE TEG-BAY WOE-BAR
NOR-BU-TRIR
Upon a sparkling jewelled throne supported by eight snow lions4
CHU-KYE NYI-DA GYE-PAI DEN-TEG-DU
On a seat composed of a lotus in
bloom, the sun and the moon5
NYING-JEI TER-CHEN PAG-CHOG JIG-TEN-WONG
Sits supreme exalted Avalokiteshvara, great treasure of compassion
NAM-PA NGUR-MIG CHANG-WAY DO-GAR-CHEN
Assuming the form of a monk
wearing saffron coloured robes.
TSA-WAY LA-MA SUM-DEN DOR-JE-DZIN
Oh my Vajradhara Master, kind in all
three ways6
JE-TSUN LO-ZANG TEN-ZIN GYA-TSO-PEL
Holy Lozang Tenzing
Gyatso
KAR-MAR DANG-SEL GYE-PAY DZUM-ZHEL-CHEN
Endowed with a glowing
fair complexion and a radiant smiling face
CHAG-YE TUG-KAR CHO-CHE
CHAG-GYA-YI
Your right hand at your heart in a gesture expounding Dharma
LE-BAM REL-DRI TSEN-PAY PE-KAR-DANG
Holds the stem of one white lotus
that supports a book and sword7
YON-PA NYAM-ZHAG TSIB-TONG KOR-LO-NAM
Your left hand resting in a meditative pose holds a thousand spoked
wheel8
GUR-KUM DANG-DEN CHO-GO NAM-SUM-DANG
You are clothed in the
three saffron robes of a monk9
TSO-MAY SER-DOG PEN-ZHA DZE-PAR-SOL
And
are crowned with the pointed golden hat of a Pandit10.
PUNG-KAM KYE-CHE YUL-DANG YAN-LAG-NAM
Your aggregates, sensory spheres,
senses, objects and your limbs
RIG-NGA YAB-YUM SEM-PA SEM-MA-DANG
Are a
mandala complete with the Five Buddhas and their consorts11
TRO-WO RANG-ZHIN
KYIL-KOR KOR-LOR-DZOG
Male and female Bodhisattvas and their wrathful
protectors
NA-NGAI WO-TRENG TRUG-PAI GUR-KYIM-OO
Encircled by a halo of
five brilliant colours12. My Master is
ZHAB-NYI MI CHE DO-RJE KYIL
TRUNG-TSUL
seated in full lotus posture, sending forth a network of
GANG-DUL GYU-TRUL DRA-WAY TRIN-PUNG-GYE
Cloud-like self emanations to
tame the minds of all sentient beings.
TUG-KAR YE-SHE SEM-PA CHEN-RE-ZIG
Within his heart sits Avalokiteshvara, a wisdom being with one head
ZHEL-CHIG CHAG-ZHI DANG-ZUNG TAL-MO-CHAR
and four arms, his two upper
arms are placed together
OG-MAY SHEL-TRENG PE-MA KAR-PO-NAM
His lower
two hands hold a crystal rosary and a white lotus13
RIN-CHEN GYEN-DANG
DAR-GYI NA-ZAY-DZE
He is adorned with jewelled ornaments and heavenly
raiments
RI-DAG PAG-PE NU-MA YON-PA-KAB
Over his left shoulder an
antelope skin is draped14
DA-WAY LANG-TSO PE-DAR KYIL-TRUNG-ZHUG
and
cross-legged he is seated on a silver moon and lotus15
DE-YI TUG-KAR
TING-DZIN SEM-PA-NI
The white syllable HRIH, a concentration being at his
heart,
HRIH-YIG KAR-SEL WO-ZER CHOG-CHUR-TRO
Emits brilliant coloured
light in all the ten directions.
LA-MAI NA-SUM DOR-JE SUM-GYI-TSEN
On my Master's brow is a white OM,
within his throat a red AH
TUG-KAY HUM YIG LE-TRO WO-ZER-GYI
At his
heart a blue HUM from which many lights shine
RAB-JAM CHOG-SUM MA-LU
CHEN-DRANG-TE
out in miriad directions, inviting the Three Jewels of Refuge
TIM-PAY KYAB-NEY KUN-DU NGO-WOR-GYUR
to dissolve into him, transforming
him into the collected essence of the
objects of Refuge.
(In this manner visualise the Spiritual Master)
THE SEVEN LIMB PUJA
1 Prostration
SEL-DZOG TSEN-PEL DZE-PAY TONG DROL-KU
Your liberating
body is fully adorned with all the signs of a Buddha16
NYEN-JEB DRUG-CHI
YANG-DEN GAG ME SUNG
Your melodious speech, complete with all 60 rhythms,
flows without
hesitation.
ZAB-YANG KYEN-TSE PAG-PAR KA-WAI-TUG
Your
vast profound mind filled with wisdom and compassion is beyond all
conception.
SANG-SUM GYEN-GYI KOR-LOR GU-CHAG-SEL
I prostrate to the
wheel of these three secret adornments of your body,
speech and mind.
2 Offering
DAG-PO ZUNG-DANG MA-ZUNG CHO-PAY-DZE
Material offerings of
my own and of others
NGO-SHAM YI-TRUL LU-DANG LONG CHO-DANG
The actual
objects and those that I visualise,
DU-SUM SAG-PAY NAM-KAR GE-TSOG-KUN
Body and wealth and all virtues amassed throughout the three times.
KUN-ZANG CHO-TRIN GYA-TSOR MIG-NE-BUL
I offer to you upon visualised
oceans of clouds like Samantabhadra's
offerings.
3 Confessing
MA-RIG TIB-POI MAG-GI YI-NON-PE
My mind being oppressed
by the stifling darkness of ignorance
CHE-RANG KA-NA MA-TOY DIG-TUNG-SOG
I have done many wrongs against reason and vows
LOG-PAR CHEN-PAY NONG-PA
CHI-CHI-PA
Whatever mistakes I have made in the past, with a deep sense of
regret,
GYO-DOM DRAG-PO MIG-ME NGANG-DU-SHAG
I pledge never to repeat
them and without reservation I confess everything
to you.
4 Rejoicing
PAL-DEN LA-MAY NAM-PER TAR-PA-DANG
From the depths of my
heart I rejoice
TEG-SUM KYE-PAG RANG-ZHEN TAM-CHE-KYI
In the
enlightening deeds of the sublime Masters
DU-SUM NAM-KAR GE-WAY PUNG-PO-LA
And in the virtuous actions past, present and future
NYING-NE SAMPA
TAG-PE JE-YI-RANG
Performed by myself and all others as well and by ordinary
and exalted
beings of the Three Sacred Traditions17
5 Requesting
NA-TSOG DUL-JAY KAM-KYI JE-SONG-NAY
I request you to
awaken every living being
DAM-CHO KAB-SUM LHA-YI ROL MOY-DRA
From the
sleep of ordinary and instinctive defilements
ZAB-ZHI YANG-SU TROL-BEY
YI-CHEN-KUN
With the divine music of the dharmas pure truth
SHE-NYON
DRIB-PAY NYI-LAY LONG-DU-SOL
Resounding with the melody of profoundness and
peace and in accordance
with the dispositions of your various disciples.
6 Entreating
SI-ZHI MU-TA DREL-WAY NGON-TOG-LA
I entreat you to
firmly establish your feet
DRO-KUN DE-WAY BUG-JIN MA-TOB-BAR
Upon the
indestructible vajra thone
ZHAB-ZUNG E-WAM MI-SHIG KYIL MO-TRUNG
In the
indissoluble state of E-WAM18
ZHOM-ME DOR-JE TRI-LA TEN-PAR-ZHUG
Until
every sentient being gains the calm breath of joy in the state of final
realisation, unfettered by the extremes of worldliness or tranquil
liberation.
7 Dedication
NAM-KAR LEG-JE GYI-DANG GYI-GYUR-KUN
I dedicate fully my
virtuous actions of all three times
JE-TSUN LA-ME DREL-ME JE-DZIN-CHING
So that I may receive continuous care from a Master
KUN-ZANG CHO-CHOG
MON-LAM YONG-DRUB-NE
And attain full Enlightenment for the benefit of all
DRO-KUN DON-DU DZOG-JANG TOB-CHIR-NGO
Through accomplishing my prayers,
the supreme deed of Samantabhadra.
LONG MANDALA OFFERING
OM BANZA BHU MI AH HUM
OM Vajraground AH HUM
WONG CHEN SER GYI SA ZHI
Here is the mighty and powerful base of gold
OM BANZA RE KE AH HUM
OM Vajraline AH HUM
CHI CHAG RI KOR YUG GI KOR WAI U-SU
The outer
ring is encircled with this iron fence
First ring
1 RII GYÄL PO RI RAB
In the centre, the king of mountains,
Mount Meru
2 SHAR LU PAG PO
In the east, the continent Purvavideha
3
LHO DZAM BU LING
In the south, Jambudvipa
4 NUB BA LANG CHÖ
In the
west, Aparagodaniya
5 JANG DRA MI NYÄN
In the north, Uttarakuru
6,
LU DANG LU PAG
7 Around the east, the sub-continents Deha and Videha
8,
NGA YAB DANG NGA YAB ZHÄN
9 Around the south, Camara and Aparacamara
10,
YO DÄN DANG LAM CHOG DRO
11 Around the west, Satha and Uttaramantrina
12, DRA MI NYÄN DANG DRA MI NYÄN GYI DA
13 Around the north, the
sub-continents Kurava and Kaurava
14 RIN PO CHEI RI WO
In the east is
the treasure mountain
15 PAG SAM GYI SHING
In the south is the
wish-granting tree
16 DÖ JOI BA
In the west is the wish-granting cow
17 MA MO PAI LO TOG
In the north is the harvest that needs no
cultivation
Second ring
18 KOR LO RIN PO CHE
Here is the precious wheel
19
NOR BU RIN PO CHE
Here is the precious jewel
20 TSUN MO RIN PO CHE
Here is the precious queen
21 LON PO RIN PO CHE
Here is the precious
minister
22 LANG PO RIN PO CHE
Here is the precious elephant
23 TA
CHOG RIN PO CHE
Here is the precious and best of horses
24 MAG PON RIN
PO CHE
Here is the precious general
25 TER CHEN POI BUM PA
Here is
the great treasure vase
Third ring
26 GEG MA
Here is the goddess of beauty
27 TRENG WA MA
Here is the goddess of garlands
28 LU MA
Here is the goddess of song
29 GAR MA
Here is the goddess of dance
30 ME TOG MA
Here is the
goddess of flowers
31 DUG PÖ MA
Here is the goddess of incense
32
NANG SÄL MA
Here is the goddess of light
33 DRI CHAB MA
Here is the
goddess of perfume
Top Ring
34 NYI MA
Here is the sun
35 DA WA
Here is the moon
36 RIN PO CHEI DUG
Here is the umbrella of all that is precious
37
CHOG LÄ NAM PAR GYÄL WAI GYÄL TSÄN
Here is the banner of victory in all
directions
38 U SU LHA DANG MII PÄL JOR PUN SUM TSOG PA MA TSANG
WA ME
PA
In the centre are all the possessions precious to gods and men
TSANG
ZHING YI DU WONG WA DI DAG
This magnificent collection, lacking in nothing
DRIN CHÄN TSA WA DANG GYU PAR CHÄ PAI
I offer to you, my kind and holy
root Lama
PÄL DÄN LA MA DAM PA NAM DANG KYE PAR DU YANG
Together with
you, Venerable Lineage Lamas
LA MA PAG PA CHEN-RE-ZIG
And to you Lama,
compassionate Avalokiteshvara
LHA TSOG KOR DANG CHÄ PA
Together with the
assembly of Gods
NAM LA ZHING KAM UL WAR GYIO
I offer this pure and
beautiful collection to you
TUG JE DRO WAI DÖN DU ZHE SU SOL
In your
compassion accept what I offer for the sake of all beings
ZHE NÄ DAG SOG SEM
CHÄN TAM CHÄ LA
Having accepted these, to myself and to all beings
TUG
TSE WA CHEN POI GO NÄ JIN GYI LAB TU SOL
Please grant your blessings through
your great compassion.
SHORT MANDALA OFFERING
SA ZHI PÖ KYI JUG SHING ME TOG TRAM
By virtue of offering to you,
assembly of Buddhas visualised before me
RI RAB LING ZHI NYI DÄ GYÄN PA DI
This Mandala built on a base, resplendent with flowers, saffron water and
incense
SANG GYÄ ZHING DU MIG TE UL WAR GYI
Adorned with Mount Meru
and the four continents as well as the sun and
moon
DRO KUN NAM DAG
ZHING LA CHÖ PAR SHOG
May all share in its good effects.
DAG-ZHEN LU-NGAG YI-SUM LONG-CHO DU-SUM
GE-TSOG-DANG
This offering I
make of a precious jewelled mandala together with other
pure offerings and
wealth.
RIN-CHEN MAN-DEL ZANG-PO KUN-ZANG CHO-PAI
TSOG-DANG-CHE
And
the virtues we have collected throughout the three times with our body
speech and mind.
LO-YI LANG-NE LA-MA YI-DAM KON-CHOG SUM-LA-BUL
O my
Masters, my Yidams19 and the Three Precious Jewels, I offer all to
you with
unwavering faith.
TUG-JEI WONG-GI ZHE-NE DAG-LA JIN-GYI LAB-TU-SOL
Accepting these out of your boundless compassion, send forth to me waves
of your inspiring strength.
IDAM GURU RATNA MANDALAKAM NIRYATA YAMI
THE BLESSING OF THE MASTER
JE-TSUN LA-MAY TUG-KAY HRIH YIG-LE
From the HRIH in the heart of
Avalokiteshvara, seated in the heart of my
Venerable Master,
DU-TSI
WO-ZER NA-NGAY GYUN-BAB-TE
Flow streams of nectar and rays of five colours
penetrating the crown of
my head.
RANG-GI CHI-WO NE-ZHUG DIG-DRIB-JANG
Eliminating all obstructions and endowing me with both
CHOG-TUN NGO-DRUB
MA-LU TOB-PAR-GYUR
common and exclusive powerful attainments.
H.H. DALAI LAMA'S GURU MANTRA
OM AH GURU BANZA-DHARA WAGINDA SUMATI SHASANA
DHARA SAMUDRA
SHRI BARA
SABA SIDDHI HUM HUM.
(Recite the mantra of the Spiritual Master as many times as possible)
THE PRAYER OF THE GRADUATED PATH
TREL-DANG YUN-GYI DE-WA MA-LU-PA
Bestow on me your blessings to be
devoted to my Master
ZHIR-GYUR MA-NOR LAM-TON DRIN-CHEN-JE
With the
purest thoughts and actions gaining confidence that you
RAB-JAM KYAB-KYI
PUNG-POR NGE-NYE-NE
O Compassionate holy Master, are the basis of temporary
and everlasting
bliss
SAM-JO DAG-PE TEN-PAR JIN-GYI-LOB
For you
elucidate the true Path free from all deception and embody the
totality of
refuges past number.
NOR-CHOG JE-WE DRUN-MIN DEL-JOR-TEN
Bestow upon me your blessings to live
a life of Dharma
TOB-KYANG MI-TEN NAM-DOR CHA-ME-PE
Undistracted by
illusory pre-occupations of this life
DI-NANG JA-WE NAM-YANG MI-YENG-WAR
For well I know that these leisures and endowments can never be
surpassed by countless treasures of vast wealth
DAM-CHO CHO-PE DA-WAR
JIN-GYI-LOB
And that this precious form once attained cannot endure, for at
any moment
of time it may easily be destroyed.
ZO-KA NGEN-DROI JIG-LE KYOB-PAY-PUL
Bestow on me your blessings to cease
actions of non-virtue
CHOG-SUM TEN-GYI GYAB-SU LEG-ZUNG-TE
And
accomplish wholesome deeds by being always mindful of the causes
and effects
KAR-NAG LE-DRE JI-ZHIN SEM-PA-YI
From kind and harmful acts while
revering the three Precious Jewels as
the ultimate source of refuge
DIG-PONG GE-DRUB MI-PAR JIN-GYI-LOB
And most trustworthy protections
from the unendurable fears of unfortunate
rebirth states.
SIN-MO LU-DRI JI-ZHIN LHA-WONG-GI
Bestow on me your blessings to practice
the three higher trainings20
PUN-TSOG KUN-KYANG LU-WAY CHO-CHEN-DU
Motivated by firm renunciation gained from clear comprehension
TONG-WAY
NGE-JUNG DRAG-PO GYU-KUL NE
That even the prosperity of the Lord of the
Devas21
LAB-SUM NYAM-LEN JE-PAR JIN-GYI-LOB
Is merely a deception like a
siren's alluring spell.
TONG-ME DU-NE DRIN-GYI LEG-KYANG-PAY
Bestow upon me your blessings to
master the oceans of practice
SI-ZHI GU-PE NAR-WAY MAR-GYUR-DROY
Cultivating immediately the Supreme Enlightened Motivation
NGANG-TSUL
SAM-NE SEM-CHOG RAB-KYE-DE
By reflecting on the predicament of all mother
sentient beings who have
nourished me with kindness from beginningless time
CHO-PA GYA-TSOR LOB-PAR JIN-GYI-LOB
And now we are tortured while
ensnared within one extreme or other,
either on the wheel of suffering or in
tranquil liberation.
RAB-DANG-YO-ME NYAM-ZHAG ME-LONG-NGOG
Bestow on me your blessings to
generate the yoga
TAR-DREL DO-NEY TONG-PAY NGO-TSAR-BUM
Combining mental
quiescence with penetrative insight
GOG-ME TRA-WAY ZHI-LHAG ZUNG-DREL-GYI
In which the hundred thousand-fold splendour of Voidness forever free
from both extremes22
NAL-JOR GYU-LA KYE-WAR JIN-GYI-LOB
Reflects
without obstruction in the clear mirror of the immutable
meditation.
TSEN-DEN DOR-JE DZIN-PAY SHE-NYEN-GYI
Bestow on me your blessings to
observe in strict accordance
DRIN-LE CHE-ZAB NGAG-KYI GOR-ZHUG-NE
All
the vows and words of honour that form the root of powerful
attainments
NGO-DRUB TSA-WA DAM-TSIG DOM-PA-NAM
Having entered through the gate of
the extremely profound Tantra
TSUL-ZHIN SUNG-WAR NU-PAR JIN-GYI-LOB
By
the kindness of my all proficient Master
NYI-ME DE-TONG YE-SHE TSON-NON-GYI
Bestow on me your blessings to obtain
within this lifetime
KUN-JE LA-LUNG GYU-WA RAB-CHE-NE
The blissful great
Seal of the Union of Body and Wisdom23
KU-TUG ZUNG-JUG DE-CHEN CHAG-GYA-CHE
Through severing completely my all creating karmic energy
TSE-DIR
NGON-DU GYUR-BAR JIN-GYI-LOB
With wisdom's sharp sword of the non-duality of
Bliss and Voidness24
THE MERGING OF THE SPIRITUAL MASTER
DE-TAR SOL-WA TAB-PE LA-MA-CHO
My Supreme Master, requested in this way
GYE-ZHIN JON-TE RANG-GI TSANG-BUG-GYU
Now blissfully descends through
the crown of my head
DAB-GYE NYING-U MI-SHIG TIG-LER-TIM
And dissolves
in the indestructible point
DE-NYING LAR-YANG PE-DAR LA-MAY-KU
At the
centre of my eight-petalled heart25
SEM-PA SUM-TSEG DAR-ZHIN SEL-WA-YI
Now my Master re-emerges on a moon and
lotus, in his heart sits
Avalokiteshvara
TUG-KAY HRIH TAR YIG-DRUG
NGAG-TRENG-GI
Within whose heart is the letter HRIH, encircled by a rosary
of the six
syllable mantra.
KOR-LE DU-TSI GYUN-BAB NE-DON-DANG
The
source from which streams of nectar flow eliminating all obstacles
and every
disease.
DIG-DRIB KUN-JANG LUNG-TOG YON-TEN-GYE
And expanding my
knowledge of the scriptural and insight teachings of the
Buddha.
SE-CHE GYEL-WAY JIN-LAB MA-LU-TOB
Thus I receive the entire blessings of
the Victorious Ones and their Sons
LAR-YANG WO-TRO NO-CHU KYON-JANG-TE
And radiant lights again shine forth to cleanse away defects from all
beings and their environments.
NANG-DRAG RIG-SUM PAG-PAY SANG-SUM-DU
In this way I attain the supreme yogic state
KYER-WAY NEL-JOR CHOG-LA
NE-PA-GYUR
Transforming every appearance, sound and thought into the three
secret
ways of the Exalted Ones26
OM MANI PAME HUNG
(Recite the six syllable mantra of Avalokiteshvara (Tibetan - Chenrezig),
Buddha of Compassion, as many times as possible)
100 SYLLABLE MANTRA OF VAJRASATTVA
OM BANZA-SATTVA, SAMAYAM MANU-PULAYA
Oh Vajrasattva, keep your pledge,
BANZA-SATTVA TVENO PATISHTA
Vajrasattva reside in me,
DIRDHO ME
BHAVA, SUTOSHYO ME BHAVA
Make me firm, make me satisfied,
SUPOSHYO ME
BHAVA, ANU RAKTO ME BHAVA
Fulfill me, make me compassionate,
SARVA
SIDDHAM ME PRAYACCHA
Grant me all siddhis.
SARVA-KARMA SUCHA ME
Also
make my mind
CHITTAM SHRIYAM KURU HUM HA HA HA HA HOH
Virtuous in all
actions Hum Ha Ha Ha Ha Hoh
BHAGAVAN SARVA TATHAGATA
All the Blessed
Tathagatas,
BANZA MA ME MUNCHA, BANZA BHAVA
Do not abandon me, make me
indivisible,
MAHA SAMAYA SATTVA
Great Pledge Being.
AH HUM PHAT
(recite three times)
DEDICATION
DI-TSON LEG-JE DA-ZHON BUM-GYI-ZI
In the glorious 100 thousand-fold
radiance of the youthful moon of
wholesome practice
LO-TER GYAL-WAY
CHO-TSUL KUN-DAY-TSEL
From the blue jasmine garden of the Victorious
Treasure Minds method of
Truth27
ZHE-DRUB GE-SAR GO-PE-SA-CHEN-KYON
May the seeds of explanation and accomplishment germinate and flower
across this vast earth
SHI-PA DRUB-PE SI-TAR DZE-GYUR-CHIG
May the
ensuing auspiciousness beautify everything until the limit of the
universe28
PUN-TSOG GE-LEG JE-WE RAB-JI-PAY
By flying high above the three realms29
GA-DEN CHAB-SI NOR-BU GYAL-TSAN-CHE
The never vanishing great jewelled
banner of religious and secular rule30
MI-NUB SI-SUM LA-NA DREN-PA-YI
Laden with millions of virtues and perfect accomplishments
PEN-DEY DO-PA
BUM-DU JO-GYUR-CHIG
May myriad wishes for benefit and bliss pour down.
GYA-CHEN YIG-DZIN GEG-MOY KYON-YANG-POR
Having banished afar the dark
weight of this era's degeneration
DU-KYI GU-PAY MUN-TSOG TAG-SING-NE
Across the extent of the earth - a sapphire held by a celestial maiden
DE-KYI NANG-WA DAR-WAY GE-TSON-CHER
May all living creatures overflow
with spontaneous gaiety and joy
YI-CHEN NAM-PAR TSEN-PE NYEM-GYUR-CHIG
In the significant encompassing brilliance of happiness and bliss.
DOR-NA KYE-WAY TRENG-WAR GON-KYO-KYI
In short, O Protector by the power
of your affectionate care
DREL-ME NYE-ZHIN JE-SU ZUNG-WAY-TU
May I never
be parted from you throughout the rosaries of my lives
KUN-GYI WONG-CHUG
ZUNG-JUG GYEL-SA-CHER
May I proceed directly with an ease beyond effort
BE-ME DE-LAG NYI-DU SON-GYUR-CHIG
Unto the great city of Unification31,
the all powerfull cosmic state itself.
GANG-RI RA-WAY KOR-WAY ZHING-KAM-DIR
In the heavenly realm of Tibet
(surrounded by a chain of snow mountains)
PEN-DANG DE-WA MA-LU JUNG-WAY-NE
The source of all happiness and help for beings
CHEN-RE-ZIG WONG TEN-ZIN
GYA-TSO-YI
Is Tenzin Gyatso - Chenrezi in person -
ZHAB-PE SI-TEY BAR-DU
TEN-GYUR-CHIG
May his life be secure for hundreds of kalpas!
CONCLUSION
SE-CHE GYEL-WAY ME-JUNG TUG-JEY-TU
By the force of the immaculate
compassion of the Victorious Ones and
their Sons,
CHOG-DU KUN-TU MI-TUN
GY-TSOG-ZHI
May everything adverse be banished for eternity throughout the
universe
SI-ZHI GE-LEG YAR-NGOY DA-WA-TAR
May all favourable omens
become increasingly auspicious
PEL-GYE GE-TSEN DAR-WAY TRA-SHI-SHOG
And
may whatever is of virtue in the round of this existence or in tranquil
liberation, flourish and grow brighter like the new moon waxing full.
MANTRAS - recite 21 or more
OM MUNI MUNI MAHA MUNAYE SOHA - (Shakyamuni Buddha)
OM MANI PADME HUNG -
(Avalokiteshvara) Compassion
OM WAGI SHARE MUM - (Manjushri) Wisdom
OM
BADZA PANI HUNG - (Vajrapani) Invincible power over negativity
OM TARE
TUTTARE TURE SOHA - (Green Tara) Helpfulness over
obstacles
OM TARE
TUTTARE TURE MAMA ARYU PUNI GYANYA PUNDING
GURUYE SOHA
- (White Tara)
Long Life Mantra
* * * * * *
MAHAKALA - PRAISE OF THE SIX-ARMED DHARMA
PROTECTOR
HUM! NYUR-DZÄ CHÄN-RÄ-ZIG-LA CHAG TSÄL-LO
Quick-acting Avalokita, homage
to you!
ZHAB-DUB-DANG-CHÄ BI-NAA-YA-KA NÄN
Wearing anklets, you trample Ganesa.
NAK-PO CHEN-PO TAG-GI SHAM-TAB CHÄN
Mahakala, you wear a tiger-skin
loincloth.
CHAG-DRUG DRÜL-GYI GYÄN-GYI NAM-PAR GYÄN
Fully adorned with
snake-ornaments on your six arms,
YÄ-PA DRI-GUG BAR-WA TRENG-WA DZIN
The
first right holds a triku, the middle a mala,
TA-MA DAA-MA-RU-NI DRAG-TU TRÖL
The last plays violently a damaru
YÖN-PA TÖ-PA DANG-NI DUNG TSE-SUM
The left holds a skull-cup, and a
three-pronged lance,
DE-ZHIN ZHAG-PA ZUNG-NÄ CHING-WAR JE
And likewise a
noose, which serves for tying up.
DRAG-PÖI ZHÄL-NI CHE-WA NAM-PAR TSIG
Your wrathful mouth completely bares its fangs
CHÄN-SUM DRAG-PO U-TRA GYEN-DU BAR
Your three eyes are fierce. The hair
of your head blazes upward.
TRÄL-WAR SIN-DHU-RA-YI LEG-PAR JUG
Your
forehead is properly anointed with red lead.
CHI-WOR MI-KYÖ GYÄL-POI GYÄ-TAB
TÄN
On your crown, Aksobhya's royal presence is fixed.
TRAG-DZAG MI-GO
NGA-CHUI DO-SHÄL CHÄN
You wear a great necklace of fifty men's heads,
dripping blood.
RIN-CHEN TÖ-KAM NGA-YI U-LA GYÄN
On your crown, you're adorned with five
dry, jewelled skulls.
SHING-LÄ JÖN-NÄ TOR-MA LEN-DZÄ-PAI
You come from
your tree and accept our torma offering,
PÄL-DÄN CHAG-DRUK-PA-LA CHAG-TSÄL
TÖ
Glorious Six-Armed - homage and praise to you!
SANG-GYÄ TÄN-PA
NYÄN-PO SUNG-WA-DANG
Sternly protect the Doctrine of the Buddha!
KÖN-CHOG U-PANG NYÄN-PO TÖ-PA-DANG
Sternly praise the height of power of
the jewels!
DAG-CHAG PÖN-LOB KOR-DANG CHÄ-NAM-KYI
For us - teachers,
disciples and entourage -
KYEN-NGÄN BAR-CHÄ TAM-CHÄ ZHI-WA-DANG
Please
quell all bad conditions and obstructions,
CHI-DÖ NGÖ-DRUB NYUR-DU TSÄL-DU
SÖL!
And grant us quickly whatever siddhis we wish!
(recite three times)
* * * * * *
NOTES ON THE SADHANA TEXT
1 'Gods' are those beings who abide in the celestial realms, the rebirth
state with the least suffering within the cycle of existence (samsara).
2 Samantabhadra is one of the eight Bodhisattvas of the Mahayana lineage.
He is famed for the extensiveness of his offerings made to the Buddhas of
the ten directions. 'Bodhisattva' literally means 'Courageously Minded One
Striving for Enlightenment'. A Bodhisattva courageously endures any
hardship to overcome ignorance and the momentum of previous unskilful
actions on order to attain Full Enlightenment for the benefit of all other
beings.
3 The Dharmakaya is the Truth Body of a Fully Enlightened Being.
It is the
final accomplishment of all practices and results in an
accumulation of
meditational insight.
4 Four of the eight snow lions
look upwards providing protection from
interferences from above. Four gaze
downwards protecting from those
below.
5 The lotus rising through the
mire of a swamp symbolises the purity of the
Bodhisattva who rises above the
bonds of cyclic existence uncontaminated
by the confusion of the world. The
moon symbolises the conventional
Enlightened Motivation of Bodhicitta, the
altruistic aspiration to attain
Buddhahood for the sake of others. The sun
symbolises the ultimate
wisdom of Bodhicitta, the direct cognition of
voidness, the true mode of
existence.
6 'Vajradhara Master' is a name
given to a Tantric Master, indicating that
he is considered inseparable from
Buddha Vajradhara (Tib. Dorje Chang -
Holder of the Vajra Sceptre) the
Tantric emanation of Buddha Shakyamuni.
The vajra is a symbol of strength
and unity. He is kind in three ways - 1)
by giving the empowerment to
practice the deity yoga of Tantra, 2) the oral
transmission that remains
unbroken from the Enlightened One himself, 3)
and the oral explanation of
the tantric procedures based on his own
experience.
7 The white lotus
symbolises the pure nature of the discriminating wisdom
of the penetrative
insight into Voidness. The knowledge of this is
symbolised by the book of
scripture resting on the lotus together with the
flaming sword of total
awareness that cuts through the root of ignorance.
The scripture is one of
the 'Perfection of Wisdom' (Prajnaparamita Sutras).
8 The thousand spoked
wheel signifies the turning of the Wheel of Truth
(Dharmacakra) the
teachings of the Buddha.
9 The threes robes stand for the Three Higher
trainings in Ethics,
Meditative Stabilisation and Discriminating Wisdom.
10 The golden hat of a Pandit symbolises pure morality. Its pointedness
stands for penetrative wisdom. A Pandit is a master of the 5 major
branches of knowledge - Art, Medicine, Grammar, Reasoning and the
inner
or Buddhist sciences.
11 Meditation on the Five Buddhas or Conquerors
(Jinas) is utilised in
Tantric practice to purify the 5 aggregates
(skandhas) and to transform the
5 defilements of greed, hatred,
self-importance, jealousy and ignorance
into the five wisdoms. The five
aggregates are form, feeling, recognition,
compositional factors and
consciousness. The five wisdoms are voidness,
equality, individuality,
accomplishment and the mirror-like wisdom. They
are often mentioned in
translations as the 'Dhyani Buddhas'.
12 The five colours are red, blue,
yellow, green and white, they are
associated with the Five Buddhas.
13
The beads on the crystal rosary held by Avalokiteshvara symbolise
sentient
beings. The action of turning the beads indicates that he is drawing
them
out of their misery in cyclic existence and leading them into the state
Beyond Sorrow (Nirvana). The White Lotus symbolises his pure state of
mind.
14 The antelope is known to be very kind and considerate towards
its
offspring and is therefore a symbol for the conventional Enlightened
Motivation, the cultivation of a kind and compassionate attitude towards
others.
15 The moon stands for the method by which one follows the
spiritual path
and engages in the conduct of the Bodhisattvas. The lotus
symbolises the
discriminating wisdom of insight into Voidness.
16 There
are thirty-two major and eighty minor signs that indicate the
attainments of
an Enlightened Being.
17 The Three Sacred Traditions of Buddhism are those
of Sravakas,
Pratyekabuddhas and Bodhisattvas.
18 E-WAM is a Sanskrit
seed syllable meaning 'thus'. It symbolises the
unity of the positive and
negative aspects of cosmic energy which in terms
of the momentum from the
past and the potentiality of the future, are unified
in the present.
19
The Yidam is the meditational deity with whom one identifies when
practising
tantric deity yoga. This should only be done after having
received
empowerment from a fully-qualified tantric master.
20 The Three Higher
Trainings (siksas) are : Ethics (sila), Meditative
Stabilisation (samadhi)
and Discriminating Wisdom (prajna)
21 Even Indra, the Lord of the Devas,
will one day expend the
accumulation of virtuous actions that causes him to
hold one of the highest
positions within the six realms of cyclic existence,
and he too will fall into
a lower realm.
22 The two extremes are the
beliefs in either true self-existence or
non-existence. The Middle Way
(Madhyamika) shows a path that it is
neither of these
23 The Great Seal
(Mahamudra, Tibetan: phya-rgya chen-po) of the Union
of Body and Wisdom
(yuganaddha, zung-hjug) is the unity of the clear light
(prabhasvara,
hod-gsal) and the illusory body (mayakaya, agyu-lus). The
illusory body is
the finest physical body, a combination of energy (vayu
rlung) and
consciousness (citta, sems). The clear light is the wisdom of the
non-duality of Bliss and Voidness.
24 The non-duality of Bliss and
Voidness is the bliss of the direct
understanding of Voidness.
25 The
heartwheel (chakra) of the central psychic channel (nadi) has eight
divisions.
26 The three secret ways of the Exalted Ones are viewing all
surroundings
as a blissful abode (mandala) and all beings as manifestations
of deities,
hearing all sound as mantra and intuitively knowing everything
to be empty
of true existence.
27 'Victorious Treasure Mind' is a name
given to Manjushri, the
meditational deity embodying discriminating wisdom.
His method of Truth
is the direct cognition of Voidness.
28 The limit of
the universe is when all beings attain Full Enlightenment.
29 The three
realms are the realms of desire, form and formlessness
30 Religious and
secular rule refers to the form of government in Tibet
prior to 1959
31
The great City of Unification, the all powerful cosmic state, is
Buddhahood.
THE TEACHING OF THE DIRECT MEDITATION
THE REFUGE PRAYER
I take refuge in my spiritual master, who is the very
essence of all the past,
present and future Buddhas, the source of all the
holy Dharma teachings,
and the lord of the Arya Sangha.
Please bless my
body, speech and mind and bestow upon me the ability to
progress through the
stages of the profound graduated path and may no
outer, inner or secret
hindrance keep me from realising this path from
beginning to end.
THE PRAYER OF THE BEING OF LOWER SCOPE
At this moment I have received a
perfect human rebirth, which is
supremely meaningful and for many reasons
very difficult to attain. Though
it is infinitely precious it is very
perishable and subject to decay even in
the shortest instant because of its
changeable nature. My death is definite,
but the actual time of my death is
unknown to me.
The profound law of Karma cannot be denied and the sufferings
of the
three lower realms are unbearable. Therefore, please bestow upon me
the
ability to perform virtuous actions and to expel negative actions, and
to
take refuge in the Buddha, Dharma and Sangha from the depth of my heart.
THE PRAYER OF THE BEING OF MIDDLE SCOPE
Through the practices of the
being of lower scope I will attain rebirth in
the three upper realms. This
is not enough to gain final release from the
sufferings of conditioned
cyclic existence. Thus I will be compelled to
continuously undergo the
limitless sufferings of conditioned cyclic
existence because of uncontrolled
delusion and Karma.
Therefore, I must deeply realise the evolution of
conditioned cyclic
existence from uncontrolled rebirth to death to rebirth.
Please bestow upon
me the ability to practice, both day and night, the three
essentials of the
Dharma Path; higher conduct, higher concentration, and
higher wisdom,
through which I will go beyond all suffering and arrive at
the citadel of
Nirvana.
THE PRAYER OF THE BEING OF HIGHER SCOPE
There is not one being in cyclic
existence that has not been my mother
countless times. Thus I love all
living beings without exception and have
great compassion for them in their
infinite sufferings. Please grant me
blessings that I may be able to lead
all sentient beings to final liberation. In
order to do this I renounce the
perfect happiness of self, which is the
Nirvana of the lower vehicle, and
vow to obtain Buddhahood through
exchanging myself with others upon the
basis of the equilibrium meditation
and through engaging in the practice of
the six transcendental perfections of
the Bodhisattva's path.
THE PRAYER OF THE BEING OF HIGHEST SCOPE
Through following the
Bodhisattva's path I will gain indestructible courage
and will have no
sorrow in experiencing the sufferings of others even to
the end of time. The
sufferings of others are unbearable even for the
shortest second and as I
feel their sufferings as if they were my own,
please grant me blessings to
be able to complete the lightening quick path
of the Vajrayana and to attain
the stage of Buddha Vajradhara within this
short life time by protecting the
ordinations and pledges of the spiritual
master as if they were my eyes.
Avalokiteshvara
The fully enlightened mind has three characteristic qualities: universal
compassion, the wisdom that sees the true nature of reality and the skillful
and effective means to deal with all situations beneficially. The first of
these three, loving compassion, is the attitude that wishes all beings,
without exception, to be separated from every form of suffering, pain and
dissatisfaction. Such great compassion - and the enlightened motive of
bodhicitta which strives towards enlightenment for the sake of others - is
symbolised by Avalokiteshvara (Tibetan: Chenrezig) shown here in his
four-armed aspect.
His first two hands hold a wish-granting gem, while
his other two hold a
crystal rosary and a lotus. Around his shoulder is
draped the skin of a deer
symbolising the gentle nature of compassion. The
lotus appears frequently
in Buddhist art and usually symbolises purity. Just
as this beautiful flower
grows in muddy swamps only to open its petals
immaculately above the
surface of the water, so too does the enlightened
mind emerge from and
make its influence felt within worldly existence
without being stained by
it.
Vajrasattva
Vajrasattva is white, with one head and two arms. He is seated, legs
crossed in the adamantine posture. With his right hand he holds a sceptre at
his heart and with his left a bell at his hip. Most of his hair is tied up
in a
three tier knot surmounted by a precious jewel. He has a hair between
his
eyebrows that curls clockwise. He is adorned with the eight precious
ornaments associated with the Perfect Body of Enjoyment of an Awakened
Being: a golden crown inlaid with five wish-fulfilling gems; a pair of gold
earrings; armlets; bracelets and anklets; a necklace; a necklace extending
to his waist; and around his waist a golden belt or girdle hung with strings
of pearls. He is draped in five silken garments: a half-length shirt with
short sleeves; across his shoulders, an ornamented poncho-like garment;
draped over his crown and hanging down to below his ears, a pair of
multi-coloured silk strips; dangling down his back, beautiful silk tassles;
and on the lower part of his body, a five-coloured silken garment. He is
handsome and smiles peacefully.
The white lotus beneath Vajrasattva
signifies that his mind-stream is
uncontaminated by the faults of cyclic
existence, just as a lotus rises
unpolluted from the mire of a swamp.
Moreover, just as creatures are
afflicted by the heat of the sun and soothed
by the coolness of moonlight,
so the lunar disc relieves sentient beings
from the pain arising from
emotional afflictions and misery. Vajrasattva's
two legs crossed in the
adamantine position symbolise that, on the one hand,
his great compassion
prevents him from attaining for himself alone the peace
of merely
trans-wordly liberation ( the goal of the Hinayanist ) while, on
the other
hand, though he remains in cyclic existence to help others, his
intelligent
awareness cognising the emptiness of inherent existence
safeguards him
from being affected by wordly entanglements.
Vajrasattva's body is white, symbolising complete purity. He has one face
because his mind is single-pointed and he sees all phenomena as being of
'one taste' within the expanse of emptiness. The five jewels on his crown
stand for the five wisdoms. His hair arranged in a top knot surmounted by
a jewel indicates that he is the all-pervading lord of both cyclic existence
and Nirvana, the state 'beyond the sorrow' of grasping at inherent
existence. His right arm stands for the conventional truth and his left for
the
ultimate truth. The sceptre in his right hand symbolises method, which
in
tantra is great bliss or eternal delight, and the bell in his left hand
stands
for the wisdom of intelligent awareness, penetrative insight into
emptiness.
Thus his two arms indicate the indivisibility of method and
wisdom. His
eight ornaments indicate that in tantric practice all objects of
desire are
brought into the path and ornament the yogi having insight into
emptiness.
The five silken garments represent the four ways of gathering
disciples, or
the four kinds of Buddha activity.
Symbolic gesture of the Mandala offering with your hands
The practice of offering the Mandala consists of the ritual offering of the
world, and all its wealth, to the Object of Refuge as an act of veneration.
The configuration of your hands contains the same meaning as the Mandala
offering. The two fingers raised upwards in the centre represent Mount
Meru.
The four corners formed by interlocking the other fingers,
represent the
four continents and you should imagine that all the wealth
contained in the
entire world is present in your hands.
When the
offering is completed, if you would like to visualise those to
whom you have
offered the Mandala as happily accepting it, you should
proceed to unfold
your hands away from you.
If, on the other hand, you feel it is more
appropriate to receive the
blessings of the Object of Refuge to whom the
offering is made, then you
should unfold your hands towards you.
Origin of Mahakala, the Dharma Protector Deity
At one time in the past, the Lord of Great Compassion, the Noble
Avalokiteshvara, raised the Idea of Enlightenment, the Bodhicitta, and then
for countless kalpas accumulated merit. After passing through the ten
Bodhisattva levels, he received the special Great Light empowerment.
Then, as he entered the ranks of the Noble Sons of the Buddha, he made
this vow:
'Throughout the samsaric world realms in the limitless space
of the ten
directions, I will benefit beings. I must liberate all beings
from samsara.
Not until all beings are established on the level of
Buddhahood, not even
one left behind in samsara, will I myself enter
Buddhahood. Only when all
beings without exception have been guided to
Buddhahood, will it be well
for me to achieve it. Until then I will remain
in samsara for the benefit of
all beings. And to ensure it, may my body be
shattered into a thousand
pieces if I break this vow.'
From then on,
Avalokiteshvara resided at the Potala Mountain. Through his
limitless
emanations, at every moment, he accomplished the ripening and
liberating of
innumerable sentient beings - to an extent beyond our means
to express. And
in this manner he passed uncountable years - many, many
kalpas.
Then, at
one time, he thought it possible that now he had delivered all
beings from
samsara. With his omniscient vision he looked, and saw that
the realms of
sentient beings had neither increased nor diminished. Not
only had they not
decreased in number, but now those sentient beings near
him were in the Age
of Darkness, and were even more difficult to subdue.
Then saying, 'Now, I
cannot benefit even one sentient being,'
Avalokiteshvara broke the vow he
had previously made, and his body
shattered into a thousand pieces. Then the
Root Lama who by his vow
always holds us in his compassion, the Noble World
Protector, who has
conquered and transcended, and because of his
immeasurable light is
called the Buddha Amitabha, vividly appeared and said:
'Son of my family, it is not well that you have thus broken your vow. Now
you must replenish your broken vow, and make an even greater resolution
to benefit beings.'
The shattered body of a thousand pieces, by
Amitabha's blessing, was
united into one body with eleven heads and a
thousand arms.
Avalokiteshvara then thought that his previous great vow
could never be
exceeded. And yet by it he had been unable to benefit even a
few beings.
So for seven days he was unable to decide what to do. Then he
thought that
by means of a wrathful form he would be able to subdue the
degenerate
beings of this Age of Darkness. And, seeing many beings who
practised
Dharma and yet were unable to escape from the Bardo realms, he
thought
that by a wrathful form he could also protect them from the Bardo.
And
lastly, he thought that the beings in this Dark Age were poor and needy,
experiencing only suffering, and that by a wrathful form he could provide
them with an antidote to their suffering, so that their needs could be met
by
their simply making the wish.
With this three-fold activity, his vow
became even greater than before.
From the heart of Noble Avalokiteshvara
emerged a dark blue HUNG
letter, which transformed into the Instantaneous
Protector of Wisdom. In
all the Pure Lands, the ground shook with six kinds
of earthquakes. The
Conquering and Transcending One of Immeasurable Light
and all the other
Tathagatas of the ten directions proclaimed with one
voice:
'Son of the family, it is well that you have made this resolution.
You shall
have the empowerment of all the wisdom dakinis. You shall have the
strength of the wrathful Yama, Lord of Death. You shall have the mountain
spirits, the yakshas, the devils and the demonesses as your messengers.
You shall embody the great wrathful empowerments of the Body, Speech,
Mind, Qualities and Activity of all the Buddhas throughout the three times.'
Ever since then, Mahakala has remained as the Doctrine Protector of all
the Buddha fields.
Symbolism of Mahakala
The Protector's body colour is dark blue, symbolic of the changeless
Dharmakaya. His three eyes symbolise his clear comprehension of the
three times, and the vivid manifestation of the three bodies of Buddha. The
crown of five skulls symbolise the five poisons - anger, desire, ignorance,
jealousy and pride - transformed into five wisdoms. His six arms
symbolise the completion of the six perfections - generosity, patience,
morality, diligence, meditation and wisdom. the triku knife symbolises the
cutting of ego-attachment. The skull bowl filled with blood symbolises the
subjugation of the evil ones. The rosary symbolises his continuous activity
for the benefit of beings. The damaru hand-drum symbolises his power
over the dakinis. His trident symbolises his power over the three spheres -
desire, form and formless. The lasso symbolises his action of binding
those who break their vows. His two feet symbolise means and wisdom.
That his left leg is straight and his right leg bent symbolise his
accomplishment of benefit to self and others. He tramples on the Binayaka,
to symbolise his destruction and dispersal of great obstacles. The sun on
which he stands symbolises his illumination of the darkness of ignorance.
The lotus seat symbolises purity undefiled by samsara. The blazing fire
symbolises his action to consume neurotic states of mind. The tiger skin,
purification of desire; the elephant skin, purification of pride; the snake,
purification of anger. All his other ornaments symbolise that he has the
complete qualities of the Buddha.
Produced by
Dharma Therapy Trust
under the guidance of
Venerable
Geshé Damchö Yönten
February 1995
Proceeds from sales of this publication are used to support the monks at
Drepung Loseling Monastic College, Mundgod, India
