| Sadhana |
| Chenrezig Sadhana |
| First the Refuge and Raising of Bodhichitta Sang je cho dang tsog kyi chok nam la Jang chub bar du dag ni kyab su chi Dak gi jin sok gyi pay so nam kyi Dro la pen chir sang je drub par shuk (X2) In the Buddha, Dharma, and the Assembly of Noble Ones, I take refuge until enlightenment is reached From the merit of practising giving, etcetera, May I attain Buddhahood for the sake of all that lives. (X1) Dak sok ka kyab sem chen kyi Chi tsuk peh kar da way teng HRI leh pak chok chen re zig Kar sal o zer nga den tro Dzeh dzom thok jay chen gyi zig Chak shi dang po thal jar dze Og nyi shel treng pe kar nam Dar dang rin chen gyen gyi tre Ri tak pak pay to yok sol O pak meh pay u gyen chen Shab nyi dor je kyil trung shuk Dri meh da war gyab ten pa Kyab ne kun du ngo wor gyur On the crown of my and all sentient beings� heads Is a white lotus and moon on which a HRI transforms into Chenrezig Radiating white clear light of five colours, Gazing with compassionate eyes and a loving smile, With four arms � two folded in prayer, The lower two holding a crystal rosary and white lotus. He is arrayed with jewels and silks With a doe-skin over his shoulder. Amitabha is his head ornament. His two feet are in the vajra-asana, A stainless moon supports his back. He is the essence of our refuge. Then yourself and all beings pray as follows: Jo wo kyon chi ma go ku dok kar Dzok sang je kyi u la gyen Thuk jay chen gyi dro la zig Chen re zig la chak tsal lo (x2) Lord, not veiled by any fault, of white colour With the Perfect Buddha as your head jewel You gaze compassionately on all beings. To you Chenrezig I prostrate. (x1) Phak pa chen re zig wang dang Chok chu du sum shuk pa yi Gyal wa se chay tham che la Kun ne dang way chak tsal lo To the Noble Powerful Chenrezig, Those of the ten directions, the three times, The Conquerors and their disciples. All of them, I make complete and humble obeisance. Me tok duk po mar meh dri Shal zeh rol mo la sok pa Ngo jor yi kyi trul neh bul Flowers, incense, light, perfume, food and music, These offerings both real and imagined I offer. May this Noble Assembly accept them. Phak pay tsok kyi sheh su sul Thok ma me neh ta tay bar Mi ge chu dang tsam meh nga Sem ni nyon mong wang gyur pay Dig pa tham cheh shak par gyi From beginningless time until now, I repent the 10 non-virtuous actions and 5 heinous sins When overpowered by the obscuring passions. With all the other sins I have committed, I confess. Nyen tho rang gyal jang chub sem So so kye wo la sok peh Du sum ge wa chi sak pay So nam la ni dag yi rang I rejoice in the merits of the Shravakas, Pratyeka-Buddhas, Bodhisattvas and Ordinary beings gathered in the three times Sem chen nam kyi sam pa dang Lo yi cheh drak ji ta war Cheh chung thun mong thek pa yi Cho kyi kor lo kor du sol I pray that the wheel of dharma be turned In the form of the Greater and Lesser Vehicles According to the wishes and mentality Of the many kinds of beings. Kor wa ji si ma tong bar Nya ngen mi da thuk je yi Duk nyal gya tsor jing pa yi Sem chen nam la zig su sol I pray that until samsara is emptied The Buddhas will not pass into nirvana But look upon all beings that are drowning In this ocean of suffering. Dak gi so nam chi sak pa Tham cheh jang chub gur jur ne Ring por mi thok dro wa yi Dren pay pal du dak jur chik The merit I accumulate I dedicate to the end that, on reaching enlightenment, I may develop without delay The qualities of a saviour of beings Sol wa deb so la ma chen re zig Sol wa deb so yi dam chen re zig Sol wa deb so phak chok chen re zig Sol wa deb so kyab gon chen re zig Sol wa deb so jam gon chen re zig I pray to you Lama Chenrezig I pray to you Yidam Chenrezig I pray to you Noble Chenrezig, Supreme Chenrezig I pray to you our Protector, Chenrezig I pray to you Lord of Love, Chenrezig Thuk je zung shik gyal wa thuk jeh chen Tha meh kor war drang meh kyam gyur ching Zo meh duk ngyal nyug way dro wa la Gon po kyeh leh kyab shen ma chi so Nam kyen sang je tob bar jen gyi lob Buddha of Great Compassion, Hold me fast in your compassion. From time without beginning, Beings have wandered in samsara Undergoing unindurable suffering. They have no other protector than you. Please bless them that they achieve The omniscient state of Buddhahood. Thok meh du neh leh ngen sak pay thu Sheh dang wang gi nyal war kyeh gyor teh Tsa drang duk ngyal nyong way sem chen nam Lha chok kyeh kyi drung du kyeh wa shok OM MANI PEME HUNG Through the power of bad karma Gathered thoughout time without beginning, Beings are born by the force of hatred in Hell. These beings undergoing the suffering of Excess heat and cold, most perfect of deities, Chenrezig, may they be born in your presence. OM MANI PEME HUNG Thok meh du neh leh ngen sak pay thu Ser nay wang gi yi dak nay su kyeh Treh kum duk ngal nyung way sem chen nam Shing shuk po ta la ru kyeh war shok OM MANI PEME HUNG Through the power of bad karma Gathered throughout time without beginning, Beings are born by the force of miserliness as hungry ghosts. These beings undergoing the suffering of hunger and thirst, May they be born in the most perfect realm of Potala. OM MANI PEME HUNG Thok meh du neh leh ngen sak pay thu Ti mook wang gi dun drur kyeh gyur teh Len kuk duk ngal nyung way sem chen nam Gon po khyeh kyi drung tu kyeh war shok OM MANI PEME HUNG Through the power of bad karma Gathered throughout time without beginning, Beings are born by the force of stupidity as animals. These beings undergoing the suffering of helpless ignorance, May they be born in your presence O Protector. OM MANI PEME HUNG Thok meh du neh leh ngen sak pay thu Dok chak wang gi me ye ne su kye Trel phung duk ngal nyung pai sem chen nam Shing chok de wa chen du kye war shok OM MANI PEME HUNG Through the power of bad karma Gathered throughout time without beginning, Beings are born through the force of Attachment in the realm of humans. Held in the suffering of worldly work, May all sentient beings experience the Perfect fields of Dewachen and be reborn there. OM MANI PEME HUNG Thok meh du neh leh ngen sak pay thu Trak dok wang gi lha min neh su kye Tab tso duk ngal nyung way sem chen nam Po ta la yi shing too kyeh war shok OM MANI PEME HUNG Through the power of bad karma Gathered throughout time without beginning, Beings are born by the force of jealousy as Demigods. These beings under going the suffering of quarrelling, May they be born in the realm of Potala. OM MANI PEME HUNG Thok meh du neh leh ngen sak pay thu Nga gyal wang gi lha yi neh su kye Phaw tung duk ngal nyong way sem chen nam Po ta la yi shing tu kyeh war shok OM MANI PEME HUNG Through the power of bad karma Gathered throughout time without beginning, Beings are born by the force of pride as Gods. These beings undergoing the suffering of Falling to a lower birth, May they be born in the realm of Potala. OM MANI PEME HUNG Dag ni kyeh shing kye wa tham chi du Chen re zig dang ze pa tsung pa ye Ma tak shing ge dro nam drol wa dang Sung chok yik druk chok chur gyeh par shok May I myself through all my existences Act in the same manner as Chenrezig. By this means, may all beings be liberated From the impure realms and may the most Perfect sound of the six-letter mantra Spread in the ten directions. Pak chok chur gyeh par shok Pak chok kyeh la sol wa teb pe thu Dag gi dul jar gyur pay dro wa nam Leh dreh lhur len ge way leh la tsun Dro way don tu cho dang den par shok By the power of this prayer to you, Most Noble and Perfect One, May all beings be trained by me, Take karma and its effects into account And practise skillful acts diligently. May I be one possessing Dharma For the benefit of beings. De tar tseh chik sol tab pe Phak pe ku le o zair tro Ma dak leh nang trul sheh jang Chi nu deh wa chen gyi shing Nang cho kye dro lu ngak sem Chen re zig wang ku sung thuk Nang drak rig tong yer me gyur By having prayed like this one-pointedly, The body of the Noble One radiates light. This purifies illusory perceptions of impure Karmic manifestations. The outer vessel becomes the realm of Dewachen, The body, speech and mind of beings within it become The body, speech and mind of Chenrezig. Appearance, sound and mental perceptions Become none other than void. (Meditate like this as you recite the mantra) OM MANI PEME HUNG (Recite as many times as you can) Finally, let the mind remain absorbed in it�s own essence, Without making distinctions between subject, object and act. Dag shen lu nang phak pe ku Dra dak yi ge druk pay yang Dren tok ye she chen poo long Everyone�s body, including my own, Appears in the form of the Noble One�s body. All sound is the sound of his mantra. All that arises in the mind is the great expanse of wisdom. Ge wa di yi nyur du dak Chen re zig wang drub gyur neh Dro wa chik kyang ma lu pa Deh yi sa la go par shok By this act of virtue, may I Quickly reach the level of Chenrezig And then establish all beings Leaving no remainder on that level. Di tar gom deh gyi pay so nam kyi Dag dang dag la drel thuk dro wa kun Mi tsang lu di bor wa gyur ma tak De wa chen to dzu te kyeh war shok Keh ma thak tu sa chu rab dro neh Trul pe chok chur shen don cheh par shok By the merit of having recited and meditated like this, May I and all those beings connected to me Immediately we leave this body, Be miraculously born in Dewachen. As soon as we are born there, May we send out emanations in the ten directions, Performing the benefit of others. (This text, called, �The Recitation for the Meditation of the Great Compassionate One for the Benefit of Beings as Vast as the Sky� was composed by the Mahasiddha Tang Tong Gyalpo and bears the blessing of his speech.) The Heart Sutra Thus I have heard: Once the Blessed One was dwelling in the royal domain of the Vulture Peak Mountain, together with a great gathering of monks and bodhisattvas. At that time, the Blessed One entered the samadhi which examines the dharma � called Profound Illumination � and at the same time, Noble Avalokiteshvara � the bodhisattva mahasattva � looking at the profound practice of Transcendent Knowledge, saw the five skandhas and their natural emptiness. Then through the inspiration of the Buddha, Shariputra said to Avalokiteshvara, �How should these Noble Ones wish to follow the profound practice of Transcendental Knowledge?�. And Avalokiteshvara answered, �Shariputra, whoever wishes to follow the profound practice of Transcendental Knowledge, should look at it like this: Seeing the five skandhas and their natural emptiness, form is emptiness, emptiness is form; emptiness is no other than form, form is no other than emptiness. In the same way, feeling, perception, concept and consciousness are emptiness. Thus all the dharmas are emptiness and have no characteristics. They are unborn and unceasing; they are not impure or pure; they neither decrease nor increase. Therefore, since there is emptiness, there is no form, no feeling, no perception, no concept, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no sound, no smell, no taste, no sensation, no objects of mind; no quality of sight, no quality of hearing, no quality of smelling, no quality of tasting, no quality of sensing, no quality of thought, no quailty of mind-consciousness. There are no nidanas from old age and death, nor their wearing out; there is no suffering, no cause of suffering, no ending of suffering, and no path, no wisdom, no attainment and no non-attainment. Therefore, since there is no attainment, the Bodhisattvas abide by means of Transcendent Knowledge, and since there is no obscurity of mind, they have no fear. They transcend falsity and pass beyond the bounds of sorrow. All the Buddhas who dwell in the past, present, and future, by means of Transcendental Knowledge, fully and clearly awaken to unsurpassed, true complete enlightenment. Therefore, the mantra of Transcendental Knowledge, the mantra of deep insight, the unsurpassed mantra, the unequalled mantra, the mantra which calms all suffering, should be known as truth, for there is no deception. In Transcendental Knowledge, the mantra is proclaimed: OM GATE GATE PARAGATE PARASMAGATE BODHI SVAHA O Shariputra, this is how a bodhisattva mahasattva should learn profound Transcendental Knowledge.� Then the Blessed One arose from that samadhi and praised the bodhisattva mahasattva Avalokiteshvara, saying, � Good, good! O son of Noble Family, profound Transcendental Knowledge should be practised just as you have taught and the Tathagatas will rejoice!� When the Blessed One had said this, Shariputra and Avalokiteshvara, that whole gathering and the world � with it�s gods, men, asuras and gandharvas � their hearts full of joy, praised the words of the Blessed One. |
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| The Recitation for the Meditation of the Great Compassionate One for the Benefit of Beings as Vast as the Sky |