|La.ma-sang-gyä la-ma-chö /||The guru is Buddha; the guru is Dharma|
|De-zhin la-ma gen-dün-te /||The guru is Sangha also.|
|Kün-gyi je-po la-ma-te /||The guru is the originator of all happiness;|
|La-ma nam-la kyab-su-chi //||(3x)||To all gurus I go to refuge|
|Dag-dang zhä-dön.drup-lä-du /||To accomplish my own and others’ aims,|
|Dag-gi jang-chub sem-kye-do //||(3x)||I generate the heart dedicated to attaining enlightenment
For the benefit of all sentient beings.
|Tam-chä du-ni sa-zhi-dag /||Everywhere may the ground be pure,|
|Sek-ma la-sok me-pa-dang /||Free of roughness of pebbles and so forth.|
|Lak-til tar-nyam bai-dur-yäi /||May it be the nature of lapis|
|Rang-zhin jam-por nä-gyur-chig //||And as smooth as the palm of one’s hand.|
|Ma-lü sem-chan kün-gyi gön-gyur-ching /||Protector of all beings without exception;|
|Dü-de pung-chä mi-zä jom-dzä-lha /||Endless subduer of Mara’s tribes and forces;|
|Ngö-nam ma-lü yang-dag kyen-gyur-pä /||Deity, perfect knower of all things;|
|Chom-dän kor-chä nä-dir sheg-su-söl //||Bhagavan and attendants, please come here.|
Chenrezig is the manifestation of all the Buddhas’ infinite compassion. His one thousand eyes symbolize the wisdom of one thousand Buddhas. The one thousand hands symbolize the power of the kings of one thousand worlds. This suggests the great power of Chenrezig. Prostrating to this form of the Buddha creates limitless merits making us receive enlightenment sooner.
Prostrating and saying the mantra creates cause for listening to, contemplating, and meditating on the three divisions of the teachings, the Tripitaka, which contain all the teachings on the three higher trainings: ethics, concentration and wisdom.
The Vinaya Pitaka is the treatise of ethical discipline, it is the remedy for delusions that lead us into extreme conduct, and also teaches concentration.
The Sutra Pitaka is the treatise on general religious discourses such as the twelve links of dependent origination, the four noble truths, the five skandhas, the different elements, the six perfections and the six different objects of the six sense bases. There is also the explanation of Madhyamaka Pratipad (???)(‘The Middle Path”)—the explanation of absolute truth, and the remedy for wrong conceptions that lead us into the two extreme views of non-existence and self-existence. The sutras teach ethics, concentration and wisdom.
The Abhidharma Pitaka is the treatise on metaphysical instructions, explaining the right nature of changeable phenomena, such as impermanence, suffering, and non-self. It teaches the wisdom that is the remedy for the wrong conception of ourselves as self-entities.
Merely saying Chenrezig’s mantra will bring the great benefit [of actualizing the Tripitaka.]
The benefits of the action of the three doors (prostrating, reciting and remembering) are infinite as Chenrezig symbolizes numberless buddhas appearing in numberless bodies.
The action of the physical body prostrating is mainly to purify the physical negative karmas. The action of reciting the mantra is exalting the buddhas by speaking of their supreme power and wisdom. It purifies negative karmas of speech. The action of remembering the supreme power and wisdom of the buddhas arouses faith. It purifies the mental negative karmas.
Prepare yourself with a short shunyata purification meditation, beginning with the thought: “There is no self-existent I,” annihilating ordinary conceptions of the self-existent “I”, the impure mind and its object, the ordinary body, which depends on the five skandhas.
When the conception of the self-existent “I” has disappeared and the body becomes void, clearly visualize Chenrezig and become one with him. Think, “I am the real manifestation of Chenrezig.”
Concentrate on the manifestations of Chenrezig as being equal to the number of atoms in the universe, and on oneself as appearing in the presence of each of these Chenrezigs in the pure realms, making prostrations to them. Here the ground is soft and divinely beautiful, very transparent and mirror-like, and one with Chenrezig’s holy mind.
From the letter HRI in your divine heart many light rays emanate, bearing numberless Chenrezigs carrying offerings of flowers, incense, music, silks, delicate foods, and the heavenly light of wisdom, to the six senses of each of the Chenrezigs previously visualized.
The offerings give much happiness to all the Chenrezigs, who, in return, grant you their holy body, speech and mind.
om namo manjushriye /
namo sushriye /
namo uttama shriye soha // (3x)
While prostrating, visualize much rainbow light streaming into you, purifying all negativities of body, speech and mind.
Please purify my body, speech and mind of
All negativities so that i may fully receive
All knowledge of your holy body, speech and mind.
With this is visualized much divine rainbow light beaming into you, purifying all negativities and completely removing all delusions and illusions of body, speech and mind. Your body is filled with this great light, the complete wisdom of Chenrezig’s holy body, speech and mind, and with the feeling of supreme bliss.
Now you are purified and each Chenrezig is absorbed into your many bodies, which all absorb into just one. You are completely one with Chenrezig with no differentiation. Now from Chenrezig streams much light, reaching all sentient beings, purifying their negativities and wrong conceptions. Then all sentient beings are completely purified and transformed into Chenrezig, and their realms into Chenrezig pure land. All these countless Chenrezigs are absorbed into you, and without differentiation, you all become one in the form of Chenrezig.
|Ge-wa di-yi nyur-du-dag /||Through the merits of these virtuous actions|
|Chän-rä-zig drub-gyur-nä /||May I quickly attain the state of Chenrezig|
|Dro-wa chig-kyang ma-lü-pa /||And lead all living beings, without exception|
|De-yi sa-la gö-par-shog //||Into that enlightened state.|
Merely to remember the Buddha, let alone making visualizations, is of great benefit—we become closer to him, create merit and protect ourselves from deluded actions and the temporal life’s dangers.
Visualizing the Buddha, imagining him, lessens our negativities and arouses the desire to become like the enlightened one himself; our faith in him increases, and the desire to seek his supreme wisdom-knowledge grows stronger, making our mind calm and peaceful and preventing negativities from arising.
As we develop a taste for the Dharma this can be experienced. Therefore, it is unskillful to make ourselves ignorant by rejecting visualization and reciting prayers, saying that it is not our desire to do so. The person doing this has not understood the meaning of prayer or its purpose. It is a ridiculous mind that thinks visualization and prayer is distracting and meaningless; such a person has no understanding. The visualization of Guru Shakyamuni is done in order to receive blessings and realizations from him.
|La-ma tön-pa chom-dän-de /||Guru, Founder, having destroyed (the two obscurations), being qualified (by six qualities), and having gone beyond (samsara and lower nirvana),Gone-as-it-is, Enemy Destroyer, Complete and perfect Buddha, Glorious Conqueror, Shakyamuni—To you, I prostrate, go for refuge, And make offerings. Please grant me you blessings.|
|De-zhin sheg-pa dra-chom-pa /|
|Yang-dag-par dzog-päi sang-gyä /|
|Päl gyäl-wa shakya-tup-pa-la /|
|Chak tsäl-ching kyap-su chi-wo /|
|Chö-do jin-gyi lat-tu söl // (3x)|
The whole visualization is seen as made of pure light, having nothing to do with physical matter. The object is at the height of the forehead, at a distance of one body length, as large as possible and facing you. Visualize Guru Shakyamuni’s throne, a square platform fully and perfectly adorned with all precious jewels, and supported by eight white snow lions (two at each corner). The snow lions are transformations of great bodhisattvas and are visualized alive and made of light.
On the throne there is a white lotus, and on the lotus are the sun and moon discs, cushions of light for Guru Shakyamuni who is seated upon them.
His holy body is transparent, made of pure golden light, and light rays emanate from every pore, streaming outward in all directions. Although these rays extend into infinite space, we visualize them as an aura of light surrounding him to a distance of an arm span.
He is clad in bhiksu (monk’s) robes, which do not touch his body, but remain about one inch from it, showing the power of his realizations. His aspect is very peaceful. Every atom of his holy body has the power to give realizations.
The right hand over his knee touching the moon disc (the “earth-touching mudra”) symbolizes his control over the mara of Deva’s son [desire] by his infinite great love. His left hand holds the bowl containing the four nectars (amrita). These nectars control or destroy the four maras: the elixir of long life, preventing death; the universal medicine, preventing illness and the suffering of the physical body; the nectar purifying the impure skandhas; and the nectar of undeluded transcendent wisdom, destroying the mara of delusion.
Surrounding Guru Shakyamuni are Vajradhara, the infinite buddhas, bodhisattvas and arhats, dakas and dakinis, many other tantric deities, the protecting deities, and all the holy gurus in the direct and indirect lineage of the teachings.
Pray for realizations and, in the form of light, the infinite manifestations of his holy body, speech and mind comes from his holy body and fills you with great happiness, dispelling all wrong and impure conceptions, completely purifying your three doors. This is how to visualize while saying Guru Shakyamuni’s prayer and mantra.
tayatha om mune mune maha munaye soha
(possible footnote: tayatha: It is like this; om: The wisdom-knowledge of the three kayas and of the infinite buddhas’ holy body, speech and mind. The wisdom-knowledge of the two paths to enlightenment (method and wisdom), and of the two truths (absolute and relative) that contain all existence within them; mune: Control over the suffering of the three lower realms and over the wrong conception of the self-existent I; mune: Control over the suffering of all samsara and over self-cherishing thoughts; maha munaye: Great control over the suffering of subtle illusions and over the dualistic mind. (The arhat has not overcome this problem.); soha: May my mind receive, absorb and keep the blessings of the mantra, and may they take root.
The whole of Guru Shakyamuni’s teachings are included in his mantra and through achieving the wisdom-knowledge represented by these words the buddhas of the past, present and future attained enlightenment. As a whole, it signifies laying the foundation for the blessings to take root.)
Having visualized in this way, the throne dissolves into pure light and is absorbed into the lotus, which is then absorbed into the sun, the moon, and finally into Guru Shakyamuni. He comes to the top of your head and, becoming light, sinks into you so that you become one with him.
At this point you can make the breathing meditation.
Now the meditation on the Graduated Path is made. At the end of the meditation comes the [lam-rim] prayer from the tantric text, the Guru Puja, with the visualization described with the prayer.
After the prayer, visualize that the throne becomes light, and absorbs into the lotus, sun and moon, which are absorbed into Guru Shakyamuni, who descends to the top of your head and, becoming light, is absorbed into you. You are now one with no differentiation, in the form of all-encompassing space: concentrate on this for as long as possible.
Then Guru Shakyamuni’s holy mind appears again in the form of the throne, lotus, sun, and moon, and you in the form of Guru Shakyamuni’s holy body.
At all times try to see yourself as described in this visualization. As your mind is Guru Shakyamuni’s holy mind, so should you see every other being in that way, and the outer world as his pure land.
The seven actions of this very profound prayer come into every puja:
- Prostration counteracts pride.
- Offering counteracts greed.
- Confession is the antidote for the three poisons of greed, ignorance and hatred.
- Rejoicing in the virtues of others counteracts jealousy and envy. It creates much positive karma. We should rejoice even at someone offering only one stick of incense. This keeps the mind always happy.
- Asking the Buddha to exist until samsara ends causes us to live longer so we have more time to gain realizations and purifies negative karmas created with gurus, buddhas and bodhisattvas.
- Asking the Buddha to reveal the teachings purifies the negative karmas created by avoiding Dharma, by carelessness such as stepping over books or leaving them on the floor or in a dirty place, or by underestimating the value of Dharma.
- Dedication destroys the selfish negative mind and preserves the merits created by virtuous deeds so that they are not destroyed by the worst poisonous minds, anger and wrong views. Thus the merits we have created for ourselves and others are never lost. Dedication helps to purify both gross and subtle delusions, the two minds which prevent our attaining enlightenment.
To make any positive action pure and perfect, we should have right impulse, perform it correctly, and dedicate the merits. The perfect, powerful puja has these three aspects.
|Go-sum gu-pe go-ne chag-tsäl-lo /||Reverently, I prostrate with my body, speech and mind;|
|Ngö-sham yi-trul chö-trin ma-lu-bul /||I present every type of offering; actual and imagined;|
|Tog-me ne-sag dog-ting tam-che-shag /||I declare all my negative actions accumulated since beginningless time,|
|Kye-pag ge-wa nam-la je-yi-rang /||And rejoice in the merit of all holy and ordinary beings.|
|Kor-wa ma-tong bar-du leg-zhug-ne /||Please, remain until the end of cyclic existence,|
|Dro-la chö-kyi kor-lo kor-wa-dang /||And turn the wheel of Dharma for living beings.|
|Dag-zhen ge-nam jang-chub chen-por-ngo //||I dedicate my own merits and those of all others to the great enlightenment.|
This world has a white sky because the face of Ri-rab lhün-po is composed of silver. The size is two thousand pag-tsä* across, and its name, “tall body”, applies to its inhabitants, who are much taller than those in the southern world. *(add endnote/footnote later: The measure seven louse eggs equals one louse; seven lice, one wheat grain; seven grains, one finger width; twenty-four finger widths, one cubit; four cubits, one armspan; five hundred spans, one g’än.tag; and eight g’än.tag are one pag.tsä, or approximately four miles. The width of the air circle that was the first thing in existence is immeasurable, for it is infinite; the height is six hundred pag.tsä.)
This is a blue continent because the color of the jewel, lapis lazuli, of which that face of Ri-rab lhün-po is composed, is reflected in the sky. The size of this world is two thousand pag-tsä across.
This world has a red sky, reflecting the jewel ruby. Its size is two thousand pag-tsä wide, and the name means “cow enjoyments.”
The northern world has a golden sky because of the jewel sapphire on Mount Meru. The size is two thousand pag-tsä, and the name means “uninteresting sound.”
The names of the mountains are:
The position of the worlds with Mount Meru at center: the east always faces the chest of the person, i.e.,
south -+- north
All offerings made in a mandala are visualized around Mount Meru. Each thing offered is the best possible for that particular world, and gives the greatest happiness to the beings who live there.
This is made of the seven most precious things: gold, silver, lapis lazuli, coral, gems, diamonds and pearls.
This is of infinite dimensions, and is also composed of the seven precious jewels: the roots are gold; the stem, silver; the branches, lapis lazuli; the leaves, coral; the buds, gems; the flowers, pearl; and the fruit, diamond.
This is composed of precious jewels, and grants all wishes. The horns are of diamond, the hooves of sapphire, and the tail is like the great tree. The color of the cow is red-yellow and its beauty is magnificent. The cow gives all things, such as meat, milk, etc.
These crops are absolutely perfect. The fruit has no skin or covering, is clean, easy to pick, tasty, beautiful to the eye, and completely satisfies all desires.
This wheel is the perfect chariot. It is extremely bright, made of gold, and has one thousand spokes. It can roll for one hundred thousand pag-tsä and carries universal monarch to any part of the mandala.
This is composed of lapis lazuli and has eight sides, each perfectly smooth. The jewel is as bright as a sun and emits five rays that can be seen from one thousand pag.tsä, and these rays have the power to make us cool when hot or warm when cold. It can bring all success and keeps beings from illness or an untimely death.
She is extremely beautiful, has a camphor-scented body and uptala breath, and is dressed in perfect clothing. She can confer the power to achieve all success and guides beings from sadness and physical pain. She has no greed for or miserliness with men or other objects, and has the eight perfect qualities of a lady: harmonious mind, bearing only sons as children, high caste and noble birth, having no jealousy for other women, never gossiping or holding wrong views and not being affected by objects of the senses.
He possesses the eye of a god and can see for one hundred pag-tsä. He desires to do only good for people, always acting with love and never with treachery, and he directs his will to accomplish Dharma projects to benefit all beings.
It is as large as a mountain and has the strength of one thousand ordinary elephants. Its trunk, tail and testicles touch the earth. It has the ability to travel three times around the mandala in one day without shaking the rider’s body. It reads the rider’s mind, is completely obedient and conquers all opposing forces. Being peaceful, it cannot cause harm to other beings.
It is white in color and of perfect shape. It already has all equipment; saddle and all ornaments are covered with the jewels of the gods. It can travel around the whole mandala three times in one day. It never becomes tired and is completely free from all sickness.
He never harms others, having abandoned all irreligious actions, but he can never be defeated in battle. He has the power to know the exact wishes of the ruler, never tiring in his service. He can lead his armies on elephant, horse chariot or on foot.
This is made of gold, having all sorts of jewels decorating it. The base is flat and the middle is very large, rising to a long neck which is decorated with a cloth from the realm of the gods. For a stopper it has an extremely beautiful tree, which retains much water inside the pot. The pot contains all manner of treasures, providing whatever we desire.
She is white in color, and stands in an s-shaped dancing position, with her hands on her hips and holding two vajras.
She is yellow in color, extremely beautiful and at her breast holds with both hands a rosary made of precious vajras. With this she gives initiation to all who come before her.
She is pink and plays a violin as she sings. She offers this music to all beings.
She is of many colors: her face and feet are white, her neck and upper chest are pink, her hands and hips are white-blue, and her thighs are white-yellow. She holds a vajra in each hand, the right on top of her head and the left on her hip.
She is brilliant yellow and holds a vase with a vajra inside it in her left hand. It also contains all types of beautiful flowers and she casts these in the air with her right hand.
She is white in color and carries an incense pot in her right hand at shoulder level. This incense gives complete satisfaction to whomever it is offered. Her left hand is in a special mudra also at shoulder height: the two end fingers point up in the air, the palm faces forward, and the thumb holds the two middle fingers down.
She is pink and holds a beautiful lamp on her left shoulder with her right arm, which comes over the top of her head. Her left hand is at her heart.
She is like a rainbow, and with her left hand holds a conch shell containing a vajra at her heart. With her right hand, she sprinkles the water in all directions.
This sun is like a disc or cushion which is fifty pag-tsä wide and five and ten-eighteenths high. It is like a magnifying glass which can dispel all darkness—the gross and subtle delusions of beings. On this sun is a golden fence going around the edge, with stairs leading to a palace at its center, where all the sons and daughters of the gods are singing and dancing.
The moon is of the same size as the sun but its cool light only has the power to dispel the gross delusions of beings. There is also a similar palace enclosed by a golden fence, where the children of the gods sing and dance.
It is white in color, with a jewel handle, spokes of gold, and a sapphire top with a border and fringe of pearls.
This has three pieces of material hanging down on a handle made of jewels, and at the top is a half moon. From the banner hang many small bells which have a very pleasing sound. This banner makes us victorious in all lands.
All the offerings, with the exception of the sun, moon, victory banner, umbrella and all the offering goddesses are piled up to the base of the golden hills. Above the hills are the offering goddesses and above them are the four remaining offerings. Filling the rest of the space is all the merit we have accumulated from the three periods of time—past, present and future—in the form of infinite enjoyments for all beings living in the mandala. We repeat the last part of the mandala prayer while holding the mandala plate at heart level.
How the wheat is placed on the mandala plate:
First, we wipe out all negativities from the plate by rubbing our arm three times clockwise. Then we rub the plate three times counter-clockwise to place all virtues into the plate. Then beginning the prayer, we place wheat at the center and around the outer edge of the plate, which blesses the offering, then again at the center of the place for Mount Meru, and, accordingly, as the places on the plate are called.
om vajra bhumi ah hung / wang chen ser gyi sa zhi /
om vajra rekhe ah hung / chi chag ri kor yug gi kor we u su /
Ri gyäl po ri rab / shar lu pag po / lho dzam bu ling / nub ba lang chö /
jang dra mi nyen / Lu dang lu pag / nga yab dang nga yab zhen /
yo dang dang lam chog dro / dra ni nyen dang dar my nyen gyi da /
Rinpoche ri wo / pag sam gyi shing / do jö ba / ma mo pa yi lo tog /
Kor lo rinpoche / norbu rinpoche / tsun mo rinpoche / ön po rinpoche /
lang po rinpoche / ta chog rinpoche / mag pön rinpoche / ter chen pöi bum pa /
Geg ma / treng wa ma / lu ma / gar ma / me tog ma / dug po ma /
nang säl ma / dri chab ma / nyi ma / da wa / rinpoche dug /
Chog la nam par gyäl tsän ü su lha dangmi yi päl jor pun sum tsog pa ma tsang wa me pa /
Tsang zhing yi du ong wa di dag dring chen tsa wa dang gyu par che pe päl den lama dam nam dang /
kye par du yang lama lo sang tub wang dor je chang /
chen pö lha tsog kor dang che pe nam la zhing kam ül war gyi wo /
Tug je dro we du zhe su söl /
Zhe ne dang dag sog dro wa mar gyur nam ke ta dang nyam pe sem chen
tam chä la tug tse wa chen pö go ne jin gyi lab tu söl //
om vajra ground ah hung, mighty golden ground.
om vajra fence ah hung.
Outside it is encircled by the surrounding wall, in the centre if which are Sumeru, King of Mountains;
the eastern continent, Videha (Tall-body Land),the southern, Jambudvipa (Rose-apple Land),
the western, Godaniya (Cattle-gift Land),the northern, Kuru;
[the eastern minor continents] Deha and Videha,[the southern], Camara and Apara-camara (Chowrie-land and western Chowrie-land,[the western], Satha and Uttara-mantrin (Lands of the Deceitful and Skilled in Mantra), [and the northern], Kuru and Kaurava.
[In the four continents are:] [E] the precious mountain, [S] the wish-granting tree, [W] the wish-fulfilling cow, [N] the unploughed harvest.
[On the first level are:]The precious wheel, the precious jewel, the precious queen, the precious minister, the precious elephant, the precious horse, the precious general and the great treasure vase.
[On the second level, the eight goddesses:] Lady of grace, lady of garlands, lady of song, lady of dance, lady of flowers, lady of incense, lady of lamps, lady of perfume.
[On the third level:] the sun and the moon; the precious parasol, and the banner of victory in all quarters.
In the center, the most perfect riches of gods and human beings, with nothing missing, pure and delightful.
To my most glorious, holy and most kind root and lineage gurus, and in particular the deity host of Lama Tsong Khapa, King of Sages, Maha-Vajradhara ,and their divine retinue, I shall offer these as a buddha-field.
Please accept these with compassion for the sake of migrating beings. Having accepted them, to me and all migrating mother sentient beings as far as the limits of space, out of your great compassion, please grant your inspiration!
This inner mandala is offered mainly to control our greed, ignorance and hatred, which cause us to discriminate other beings as friend, stranger and enemy. In this prayer, our three negative minds and the objects they discriminate with attachment, indifference and aversion, and all our possessions are offered in the form of our body and transformed into the mandala (shunyata). As all this belongs only to the Guru Buddha, there is no reason to feel either attachment or aversion to these things.
Transforming our body into the mandala:
Our skin is transformed into a golden fountain.
Our blood is transformed into an ocean of nectar.
Our flesh becomes beautiful garlands of flowers.
Our hands and feet are transformed into the four great worlds, and the upper and lower parts of our arms and legs become the eight small quarters.
Our stomach is transformed into Mount Meru.
Our head is a beautiful palace; our eyes, the sun and the moon.
Our heart is transformed into a beautiful jewel.
All our inner organs become beautiful possessions and enjoyments for humans, asuras and suras.
Material offerings must be made to please ordinary beings, but our mind, renouncing the three poisons, is the best offering to the Guru Buddha. He is pleased not for himself but for us, as our achievement is the only way to liberation. The essential meaning of giving up is not to give up the material object, but the attachment to it. This is difficult when there is no understanding and the mind is not free. A renounced mind makes the best offering.
This is the heart of the Mahayana teaching: nothing is possessed by ourselves—we belong to every sentient being. By this practice attachment is made to lose its grip and makes no sense.
Dag gi chag dang mong sum kye pe yul /
Dra nyen bar sum lu dang long chö che /
Pang pa me par bul gyi leg zhe ne /
Dug sum rang sar dröl war jin gyi lob //
The objects of my attachment, aversion and ignorance – friends, enemies and strangers, and my body, wealth and enjoyments; without any sense of loss I offer this collection. Please accept it with pleasure and bless me with freedom from the three poisons.