Healing Mantras

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།འཕགས་པ་བཀྲ་ཤིས་བརྒྱས་པའི་ཚིག་སུ་བཅད་པ་བཞུགས་སོ།

ལས་གང་ཞིག་རྩོམས་པ་ལ་ཐོག་མར་འདི་ཚར་གཅིག་བརྗོད་ན་བྱ་བ་གང་བརྩམས་པ་ཡིད་བཞིན་དུ་བྱེད་པར་འགྱུར་བས་ཅི་ནས་ཀྱང་གལ་ཆེ་སྟེ།

It is very important to recite this through once before starting on any activity; whatever the project, it will work out exactly as you wish.

 ཨོཾ། སྣང་སྲིད་རྣམས་དག་རང་བཞིན་ལྷུན་གྲུབ་པའི།

    Om. Homage to the Buddha, Dharma and Noble Sangha.

བཀྲ་ཤིས་ཕྱོགས་བཅུའི་ཞིང་ན་བཞུགས་པ་ཡི།

   All that dwell in the Auspicious realms of the ten directions,

སངས་རྒྱས་ཆོས་དང་དགེ་འདུན་འཕགས་པའི་ཚོགས།

where all appearance and existence is completely pure, its nature spontaneously perfect:

ཀུན་ལ་ཕྱག་འཚལ་བདག་ཅག་བཀྲ་ཤིས་ཤོག

   May all be auspicious for us!

སྒྲོལ་མའི་རྒྱལ་པོ་རྩལ་བརྟན་དོན་གྲུབ་དགོངས།

  Think of us, Savior-King and Enduring-Power-Wish-Fulfiller.

བྱམས་པའི་རྒྱན་དཔལ་དགེ་གྲགས་དཔལ་དམ་པ།

   Sublime Glorious-Ornament-of-love and excellence-of-fame-and virtue.

ཀུན་ལ་དགོངས་པ་རྒྱ་ཆེར་གྲགས་པ་ཅན།

  Widely renowned, who cares for all.

ལྷུན་པོ་ལྟར་འཕགས་རྩལ་གྲགས་དཔལ་དང་ནི།

   Glorious-Power-Exalted-as-Mount-Meru,

སེམས་ཅན་ཐམས་ཅད་ལ་དགོངས་གྲགས་པའི་དཔལ། 

   Splendor-of-Fame-Who-Cares-for-All-Beings.

ཡིད་ཚིམ་མཛད་པ་རྩལ་རབ་གྲགས་དཔལ་ཏེ།  

   And Legendary-Skill-Satisfying-All-Desires-

མཚན་ཙམ་ཐོས་པས་བཀྲ་ཤིས་དཔལ་འཕེལ་བ།   

  Homage to you, Eight Sugatas;

བདེ་བར་གཤེགས་པ་བརྒྱད་ལ་ཕྱག་འཚལ་ལོ།   

  Merely hearing your names increases auspiciousness and success!

འཇམ་དཔལ་གཞོན་ནུ་དཔལ་ལྡན་རྡོ་རྗེ་འཛིན།

  Gentle-Glorious-Youth, Noble Vajra Bearer.

སྤྱན་རས་གཟིགས་དབང་མགོན་པོ་བྱམས་པའི་དཔལ།

 Powerful-One-of-Compassionate-Gaze, Protector Infinite-Love.

ས་ཡི་སྙིང་པོ་སྒྲིབ་པ་རྣམ་པར་སེལ།  

  Essence-of-Earth, Dispeller-of-Obscurations.

ནམ་མཁའི་སྙིང་པོ་འཕགས་མཆོག་ཀུན་ཏུ་བཟང་།  

  Essence-of-Space and most noble All-Good.

ཨུཏྦལ་རྡོ་རྗེ་པད་དཀར་ཀླུ་ཤིང་དང་།

  You who gratefully hold as emblems the Utpala flower, vajra, white lotus, naga-tree,

ནོར་བུ་ཟླ་བ་རལ་གྲི་ཉི་མ་ལ། 

  Jewel, moon, sword and sun,

ཕྱག་བཚན་ལེགས་བསྣམས་བཀྲ་ཤིས་དཔལ་གྱི་བཆོག  

  And are supreme in granting auspiciousness and success!

བྱང་ཆུབ་སེམས་དཔའ་བརྒྱད་ལ་ཕྱག་འཚལ་ལོ།  

  Homage to you, Eight Bodhisattvas.

རིན་ཆེན་གདུགས་མཆོག་བཀྲ་ཤིས་སྲེར་གྱི་ཉ། 

  The most precious Umbrella, the Auspicious Golden Fishes,

འདོད་འབྱུང་བུམ་བཟང་ཡིད་འོང་ཀ་མ་ལ། 

  The Wish fulfilling Vase of Goodness, the exquisite Kamala flower,

སྙན་གྲགས་དུང་དང་ཕུན་ཚོགས་དཔལ་བེའུ།  

     The Conch of fame, the Glorious Knot of Prosperity,

མི་ནུབ་རྒྱལ་མཚན་དབང་བསྒྱུར་འཁོར་ལོ་སྟེ།

  The Eternal Banner of Victory and the Wheel of Dominion!

རིན་ཆེན་རྟགས་མཆོག་བརྒྱད་ཀྱི་ཕྱག་བཚན་ཅན། 

  These are the Eight Most Precious Emblems you hold

ཕྱོགས་དུས་རྒྱལ་བ་མཆོད་ཅིང་དགྱེས་བསྐྱེད་མ།

  You creators of Delight, making offerings to the Buddhas of all directions and times,

སྒེགས་སོགས་ངོ་འོ་དྲན་པའི་དཔལ་འཕེལ་བ།

  Homage to you, Eight Auspicious Goddesses, Goddess of Enchantment and others!

བཀྲ་ཤིས་ལྷ་མོ་བརྒྱད་ལ་ཕྱག་འཚལ་ལོ།

  merely thinking of your qualities makes success grow more and more!

ཚངས་པ་ཆེན་པོ་བདེ་འབྱུང་སྲེད་མེད་བུ།

  Great-Perfect-One, Source-of Happiness, Son-of-No-Craving,

མིག་སྟོང་ལྡན་དང་རྒྱལ་པོ་ཡུལ་འཁོར་སྲུང་།

  Thousand-Eyes and the kings Protector-of-Land-and-Retinue,

འཕགས་སྐྱེད་པོ་དང་ཀླུ་དབང་མིག་མི་བཟང་།

  Noble-Birth, Poor-Sighted (lord of the Nagas),

རྣམ་ཐོས་སྲས་ཏེ་ལྷ་རྫས་འཁོར་ལོ་དང་། 

  And Son-of-Learned One, each of you holding your devine emblem!

ཏྲི་ཤུ་ལ་དང་མདུང་ཐུང་རྡོ་རྗེ་ཅན། 

  Wheel, trident, lance, vajra,

པི་ཝམ་རལ་གྲི་མཆོད་རྟེན་རྒྱལ་བཚན་འཛིན།   

  Vina, sword, stupa and banner of victory!

ས་གསུམ་གནས་སུ་བཀྲ་ཤིས་དགེ་ལེགས་འཕེལ།

  Homage to you, Eight Guardians of the World

འཇིག་རྟེན་སྐྱོང་བ་བརྒྱད་ལ་ཕྱག་འཚལ་ལོ།

  who make auspiciousness and positivity grow in the three realms!

བདག་ཅག་དེང་འདིར་བྱ་བ་བརྩོམས་པ་ལ། 

  May the work we are now about to begin

བགེགས་དང་ཉེ་བར་འཚེ་བ་ཀུན་ཞི་ནས།

  be free from all obstacles and imminent dangers

འདོད་དོན་དཔལ་འཕེལ་བསམ་དོན་ཡིད་བཞིན་འགྲུབ།

  and, meeting with ever growing fulfillment and success,

བཀྲ་ཤིས་བདེ་ལེགས་ཕུན་སུམ་ཚོགས་པར་ཤོག  

  Bring good fortune, prosperity, happiness and peace

 ལྡང་ཚེ་བརྗོད་དན་དེ་ཉིན་དོན་ཀུན་འགྲུབ།།ཉལ་ཚེ་བརྗོད་ན་རྨི་ལམ་བཟང་པོ་མཐོང་། །གཡུལ་དུ་འཇུག་ཚེ་བརྗོད་ན་ཕྱོགས་ལས་རྒྱལ། །བྱ་བ་རྩོམ་དུས་བརྗོད་ན་འདོད་དོན་འཕེལ། །རྒྱུན་དུ་བརྗོད་ན་ཚེ་དཔལ་

གྲགས་འབྱོར་སྤལ། །བདེ་ལེགས་ཕུན་ཚོགས་བསམ་དོན་ཡིད་བཞིན་འགྲུབ། །སྡིག་སྒྲིབ་ཀུན་བྱང་མངོན་མཐོ་ངེས་ལེགས་ཀྱི། དོན་ཀུན་འགྲུབ་པར་རྒྱལ་བ་མཆོག་གིས་གསུངས། །རབ་ཚེས་མེ་སྤྲེལ་ཟླ་༥ཚེས་༣ ལ་གཟའ་ཉི་མ་དང་རྒྱུ་སྐར་རྐྱལ་གྱི་དུས་བཟང་པོའི་ཆ་ལ་འཇམ་དཔལ་དགྱེས་པའི་རྡོ་རྗེའི་ཡིད་མཚོ་ལས་བྱུང་བ་ནོར་བུའི་དོ་ཤལ་ཆེན་པོ་མངྒལཾ།

The sublime Conqueror said that is one recites this prayer when one gets up, one will achieve all one’s aims that day; if one recites it before going to sleep, one will have good dreams; if one recites it as one enters into battle, one will be victorious in every respect; if one recites it when one begins a project, one’s plans will succeed; if one recites it daily, one’s lifespan , success and wealth will increase, one will accomplish one’s aims exactly as one has planned and find perfect happiness; all negative actions and obscurations will be purified and all one’s desires for the highest temporal and ultimate happiness will be fulfilled. This is a great garland of jewels which rose out of the oceanic mind of Jampel Gyepai Dorji (Mipham Rinpoche) at a perfect time, the third day of the fifth month, a Sunday, in the Fire Monkey year, at an auspicious moment when the constellation of The Victor was dominant. MAGALAM! 

Seven Line Prayers to Guru Rinpoche

ལྷུག་འདོན། ཧཱུྂ༔ ཨོ་རྒྱན་ཡུལ་གྱི་ནུབ་བྱང་མཚམས༔

     HUNG. In the northwest frontier of the land of Ugyen,

པདྨ་གེ་སར་སྡོང་པོ་ལ༔

 born in the pollen heart of the lotus,

ཡ་མཚན་མཆོག་གི་དངོས་གྲུབ་བསྙེས༔

 possessing astonishingly supreme spiritual attainments,

པདྨ་འབྱུང་གནས་ཞེས་སུ་གྲགས༔

 you are well known as Pedma Jungney (the Lotus Born),

འཁོར་དུ་མཁའ་འགྲོ་མང་པོས་བསྐོར༔

   surrounded by a retinue of many dakinis,

 ཁྱེད་ཀྱི་རྗེས་སུ་བདག་བསྒྲུབ་ཀྱིས༔

  following you, I practice,

བྱིན་གྱིས་བརླབས་ཕྱིར་གཤེགས་སུ་གསོལ༔

   please come forth to bestow blessings.

  

གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྂ༔     ལན་གསུམ།                                   GURU PEDMA SIDDHI HUNG.  Recite the Seven Line

Prayers three times.

 

ལྷུག་འདོན། ཨེ་མ་ཧོ༔ སྤྲོས་བྲལ་ཆོས་ཀྱི་དབྱིངས་ཀྱི་ཞིང་ཁམས་སུ༔     Emaho. In the Buddha field of the absolute space, free from elaboration,

ཆོས་ཉིད་དུས་གསུམ་སྐྱེ་འགགས་མེད་པའི་ངང་༔     The realm of absolute reality, unborn and unceasing throughout past, present and future,

བྱ་བྲེལ་ལྷུན་རྫོགས་བདེ་བ་ཆེན་པོའི་སྐུ༔    dwells the spontaneously perfect body of great bliss, free from action,

ནམ་མཁའ་བཞིན་དུ་ཐུགས་རྗེ་ཕྱོགས་རིས་མེད༔                endowed with sky-like compassion without partiality:

བླ་མ་ཆོས་ཀྱི་སྐུ་ལ་གསོལ་བ་འདེབས༔                    we pray to the dharmakaya Guru,

ཨོ་རྒྱན་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔                we pray to Ugyen Pema Jungney.

བདེ་ཆེན་ལྷུན་གྱིས་གྲུབ་པའི་ཞིང་ཁམས་སུ༔                In the Budhafield of spontaneously present great bliss,

སྐུ་གསུང་ཐུགས་དང་ཡོན་ཏན་ཕྲིན་ལས་ཀྱི༔                 dwells the five-fold wisdom-body of the Sugatas’

ཡེ་ཤེ་ལྔ་ལྡན་བདེ་བར་བཤེགས་པའི་སྐུ༔                    Body, speech, mind, quality, and action,

ཐུགས་རྗེའི་བྱེ་བྲག་སྣ་ཚོགས་སོ་སོར་སྟོན༔                 compassionately teaching in appropriate ways:

བླ་མ་ལོངས་སྤྱོད་རྫོགས་སྐུ་ལ་གསོལ་བ་འདེབས༔                we pray to the samboghakaya Guru,

ཨོ་རྒྱན་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔             we pray to the dharmakaya Guru,

མི་འབྱེད་འཇིག་རྟེན་དག་པའི་ཞིང་ཁམས་སུ༔                 in the pure Buddha field of this world, “The Infinite,”

ཐུགས་རྗེ་ཆེན་པོོའི་འགྲོ་བའི་དོན་ལ་བྱོན༔                    you appear with great compassion for the sake of beings,

གང་ལ་གང་འདུལ་ཐབས་ཀྱིས་འགྲོ་དོན་མཛད༔                skillfully acting for their benefit according to need

འདས་དང་མ་བྱོན་ད་ལྟ་དུས་གསུམ་གྱི༔                     throughout past, present and future:

བླ་མ་སྤྲུལ་པའི་སྐུ་ལ་གསོལ་བ་འདེབས༔                    we pray to the nirmanakaya Guru,

ཨོ་རྒྱན་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔                we pray to the dharmakaya Guru,

 

༑ སངས་རྒྱས་ཀུན་དངོས་རྩ་བའི་བླ་མ་ལ། །                To the essential nature of all Buddha’s, the Root  Guru,

སྒོ་གསུམ་གུས་པ་ཆེན་པོའི་གསོལ་བ་འདེབས། །                I supplicate with great respect from my three doors,

གདོད་མའི་གནས་ལུགས་རང་ངོ་ཤེས་པ་རུ། །    I recognize the natural essence of the Fundamental nature of original purity,

ཚེ་དང་སྒྲུབ་པ་མཉམ་པར་བྱིན་གྱིས་རློབས། །    Grant blessings that my life expectancy and practice may be equal!

ཞེས་ལན་གསུམ་མམ་བདུན་སོགས་གང་མོས་མཐར།                         Recite these four lines three times or more.

 

ཡིག་བརྒྱ་ལ།

ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ། མ་ནུ་པཱ་ལ་ཡ། བཛྲ་ས་ཏྭཱ་ཏྭེ་ནོ་པ་ཏིཥྠ། དྲྀ་ཌྷོ་མེ་བྷ་ཝ། སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། ཨ་ནུ་

རཀྟོ་མེ་བྷ་ཝ། སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ། སརྦ་ཀརྨ་སུ་ཙ་མེ། ཙིཏྟཾ་ཤྲཱི་ཡཾ་ཀུ་རུ་ཧཱུྂ། ཧ་ཧ་ཧ་ཧ་ཧོ། བྷ་ག་ཝན། སརྦ་ཏ་ཐཱ་ག་ཏ་

བཛྲ་མཱ་མེ་མུཉྩ་བཛྲི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་ས་ཏྭཱ་ཨཱ།

OM BENZAR SATTVA SAMAYA. MANU PALA YA. BENZAR  SATTVA TA TE NOPA TISHTHA. DIDHO MEBHAWA. SUTOSHO MEBAWA. SUPOSHO MEBAWA. AHNU RAKTO MEBAWA. SARWA SIDDHI MEPRA YATSA. SARWA KARMA SUTSAMI. TSITTAM SHREYAM KURU HUNG. HA HA HA HA HO. BHAGAWAN. SARWA TATHA GATA BENZAR MAME MUNTSA BADZI BHAWA MAHA SAMAYA SATTVA AH.

ཡིག་བརྒྱའི་སྔགས་དོན་བོད་སྐད་དང་ཤན་སྦྱར་བ་ནི།

The hundred syllable mantra and its meaning written by the hand of His Holiness Dudjom Rinpoche:

OM BENZAR SATTVA SAMAYA    Om is the supreme mantra, meaning the five primordial wisdoms. The most excellent praise. The percepts of Benzar Sattva.      
MANU PALA YA  BENZAR  SATTVA TA   O, Benzar Sattva, grant me your protection.
TE NOPA TISHTHA  DIDHO MEBHAWA  Remain firm in me.
SUTOSHO MEBAWA     Make me totally satisfied.
SUPOSHO MEBAWA   Increase perfectly within me.
AHNU RAKTO MEBAWA  Be loving towards me.
SARWA SIDDHI MEPRA YATSA  Confer all the attainments in me.
SARWA KARMA SUTSAMI  May attain the power of all activities.
TSITTAM SHREYAM KURU  Make my mind be virtuous.
HUNG  HA HA HA HA HO  Hung is the heart force of Wisdom. Four Ha’s are the four joys, the four empowerments and the four Kayas. Ho is the sound of joyous laughter in them.
BHAGAWAN  SARWA TATHA GATA   Conqueror, who embodies all the Tathagatas.
BENZAR MAME MUNTSA  May the Benzar not abandon me.
BADZI BHAWA  I pray that I may be made a Benzar holder.
MAHA SAMAYA SATTVA AH   Oh great Precept Diety. Ah;Ah signifies uniting inseparably.

     

 

[/restab]
[restab title=”Good Virtue Words”] Good vitue words [/restab]
[restab title=”Hundred Syllabus Mantra”]

ཡིག་བརྒྱའི་སྔགས་དོན་སྦྱར་བ་ནི།

The Hundred Syllable Mantra

ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ། མ་ནུ་པཱ་ལ་ཡ། བཛྲ་ས་ཏྭཱ་ཏྭེ་ནོ་པ་ཏིཥྠ། དྲྀ་ཌྷོ་མེ་བྷ་ཝ། སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ། སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ། སརྦ་ཀརྨ་སུ་ཙ་མེ། ཙིཏྟཾ་ཤྲཱི་ཡཾ་ཀུ་རུ་ཧཱུྂ། ཧ་ཧ་ཧ་ཧ་ཧོ། བྷ་ག་ཝན། སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་མཱ་མེ་མུཉྩ་བཛྲི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་ས་ཏྭཱ་ཨཱ།

OM BENZAR SATTVA SAMAYA. MANU PALA YA. BENZAR  SATTVA TA TE NOPA TISHTHA. DIDHO MEBHAWA. SUTOSHO MEBAWA. SUPOSHO MEBAWA. AHNU RAKTO MEBAWA. SARWA SIDDHI MEPRA YATSA. SARWA KARMA SUTSAMI. TSITTAM SHREYAM KURU HUNG. HA HA HA HA HO. BHAGAWAN. SARWA TATHA GATA BENZAR MAME MUNTSA BADZI BHAWA MAHA SAMAYA SATTVA AH.

The hundred syllable mantra and its meaning written by the hand of His Holiness Dudjom Rinpoche:

OM BENZAR SATTVA SAMAYA    Om is the supreme mantra, meaning the five primordial wisdoms. The most excellent praise. The percepts of Benzar Sattva.      
MANU PALA YA  BENZAR  SATTVA TA   O, Benzar Sattva, grant me your protection.
TE NOPA TISHTHA  DIDHO MEBHAWA  Remain firm in me.
SUTOSHO MEBAWA     Make me totally satisfied.
SUPOSHO MEBAWA   Increase perfectly within me.
AHNU RAKTO MEBAWA  Be loving towards me.
SARWA SIDDHI MEPRA YATSA  Confer all the attainments in me.
SARWA KARMA SUTSAMI  May attain the power of all activities.
TSITTAM SHREYAM KURU  Make my mind be virtuous.
HUNG  HA HA HA HA HO  Hung is the heart force of Wisdom. Four Ha’s are the four joys, the four empowerments and the four Kayas. Ho is the sound of joyous laughter in them.
BHAGAWAN  SARWA TATHA GATA   Conqueror, who embodies all the Tathagatas.
BENZAR MAME MUNTSA  May the Benzar not abandon me.
BADZI BHAWA  I pray that I may be made a Benzar holder.
MAHA SAMAYA SATTVA AH   Oh great Precept Diety. Ah;Ah signifies uniting inseparably.

[/restab]
[restab title=”Ngyondro”]

࿇ N g y o n d r o ࿇ 

The vow to perfect ourselves in order to help and perfect others is called the thought of enlightenment or bodhichitta or Ngyondro. This means that every single action, word or thought, even the most disturbing emotions are dedicated to the good of all beings. We should develop an honest thought in the real meaning of the teachings, day after day, month after month and the spiritual qualities of a Bodhisattva or “Jangchub Sempa” will arise and develop without much difficulty.

Before giving or listening to a teaching, both the master and the disciples should embark on the thought of enlightenment and pray that they may receive the blessings of all the past, present and future Buddhas and all the spiritual masters: “Dued Soem Sangay Guru Rinpoche…”

Whenever we take our first steps on the Path of enlightenment, we may not be capable of helping others. Thus to accomplish the good of others, it is important for us to perfect ourselves first by purifying and changing our minds. This is the main aim of preliminary practices, which is the foundation of all spiritual progress called Ngyondro. There are two parts of Ngyondro: (1) the outer or general Ngyondro practices; and (2) the inner or particular or extraordinary Ngyondro practices.

 

The General Preliminaries:

The main source of progress on the path is devotion, so begin each session by visualizing in the sky before us or above our head, our root teacher in the form of Guru Rinpoche filled with wisdom and smiling compassionately, seated on a mass of rainbow light. With an honest devotion, recite three times: “Lama Khyeno!” meaning “Guru, you understand everything! I am in your hands!” and ask for his blessings so that we can achieve complete realization of the profound path in this very life. Rays of light from Guru Rinpoche is reflected to us, removing all the existing or inherent ignorance and filling us with his blessings.

Then we should reflect our mind on the six general parts of these preliminaries. First, reflect upon the rarity of obtaining human existence; this will turn our mind towards Dharma and spiritual practices. Second, consider from the depth of our mind about death and impermanence; this will help us to realize about how urgent it is to practice Dharma – right now. Third, reflect on the law of karma, of cause and effect, actions and their results, so that we could understand clearly as to how this law works. Fourth, is to realize the deluded and hopeless conditions of samsara or “Khorwa” with sufferings everywhere. Fifth, we should recognize that by receiving and practicing the teachings, we can free ourselves from the samsaric sufferings and achieve enlightenment. And sixth, we must recognize that in order to achieve this Ngyondro vow, we must rely completely on the blessings and instructions of a spiritual teacher.

(1) The rarity and preciousness of a human birth:

We should ask our self and realize as to how rare it is to have been born a human being among the billions of inhabitants on this planet. How many of those who realize this would think of using this opportunity to practice Dharma? How many of us actually start to practice? How many of those who continue to attain the ultimate realization? The number of those who attain ultimate realization is like the number of stars we can see during the day, compared to the number of stars we can see during a clear night.

There are different kinds of human existence. Some are wasted in ordinary pursuits and some are used to progress towards enlightenment. Human birth can only be called precious when we practice Dharma and are fortunate to have met all the favourable conditions for doing so. Thus to practice Dharma, we need to be free from eight unfavourable conditions. These are: to be born in the hells called “Ngyewa”, the realm of the hungry ghosts called “Yidag”, animal kingdom called “Ridag Semchen”, among barbarians called “Sinpo or Dued”, among long-lived gods called “Lha Phodung”, or among with erroneous views, or in a dark age where the Buddha never appeared, or as someone who is mentally deficient and incapable of understanding Dharma.

But to be free from these conditions is not enough. We also need ten favourable conditions, five of which depend upon ourselves and five that depends on others. The five conditions arising from our own situation are: to be born as a human being, to be in place where we are fortunate enough to encounter Dharma, having our potential intellectual capabilities, not to live and act in any negative way and having complete faith to those people who are worthy of faith.

The five external conditions that depend on others are: a Buddha must have appeared in the eon in which we are living, the Buddha must have taught the Dharma, the teachings must be still present, they must be practiced and we have the potential for a spiritual teacher to guide us. All this combines a human birth with all the favourable conditions for practicing the Dharma, which we call a precious human birth called “Milue Rinpoche”. This birth enables us to achieve enlightenment in this very lifetime. All the great accomplished beings of the past were born ordinary beings, but by entering the door of the Dharma, following a realized teacher and devoting their whole lives to practicing the instructions they were fortunate to receive, they were able to play the enlightened activities of the great Boddhisattvas called “Jangchub Sempa”.

When we are able to examine the six realms of samsara called “Khorwa” one by one, we can find out that except in the human realm, the obstacles to Dharma practice are too strong and difficult. In the lower or inferior realms such as hells, suffering is so intense that it is impossible for the mind to concentrate and practice teachings. In the upper or celestial realms called “Lhayul”, where beings can fly, feed on all sorts of luxuries and pleasures, the conditions might seem more favourable, but because these beings are spoilt and distracted by these facilities, enjoying minimal suffering and never ever being tired of samsara, they don’t even possess a slightest thought of practicing Dharma. Therefore, if we do not use the precious opportunity of a human existence to practice Dharma, we have no other option than to be completely deluded, ignorant and degraded like those in the other realms.

(2) Death and impermanence:

To have obtained this human birth is not enough: at any moment death may take it away from us. How and when we may die is completely uncertain. Any of the daily events in our lives, like traveling, eating, playing or just merely sitting and so forth could turn out to be the cause of our death.

Impermanence affects not only living beings but the outer universe as well. Throughout the seasons of the year, we can see how the mountains, forests and landscape change from day to day, from month to month. Nations are powerful for a period of their history and later are conquered by others. Within a single lifetime, people, who are stingingly rich, can end up as utterly poor and destitute. A most powerful and popular figure today could become a humbled, depressed layman tomorrow. So the outer phenomenal world is not at all permanent or certain.

We tend to believe and think that all the conditions in which we live will last and because of this we cling and attach strongly to outer phenomena. Instead, we should constantly reflect on impermanence everywhere, which will be a useful incentive for us to turn to Dharma practice. We need to be aware that from the moment we are born, we come closer and closer to death and there is no way to avoid death. At the moment of death, only Dharma will be of the greatest solitude. Of all the fears we experience in this life there is no greater than the fear of death. So to be ready for death, we should not wait until the last moment to practice the Dharma. If we want to practice Dharma now, we can. 

(3) Karma, the law of cause and effect:

If death were simply like a fire being extinguished, everything would be fine. There would then be little use in practicing Dharma. But this is not what actually happens. When the mind leaves the body, the mind wanders around to take many more rebirths. At that point, only one thing determines where our next life should be, that is, the balance of positive and negative actions committed in the past that are rooted in our consciousness. If negative actions exceed, we experience sufferings of rebirth in the lower realms. If positive actions are abundant, we experience rebirth in the higher realms.

The magnitude of positive and negative actions does not depend upon how they appear from outside. It is easy to accumulate great karma or great negative karma with a small action. It all depends on our intention and attitude. Whenever we wake up in the morning, think:” Not only have I the good fortune to have been born a human being, but I have entered the door of the Dharma, I have met a spiritual teacher and received his teachings. So today I shall do my best to follow the Dharma and practice only what is positive. Without any doubt, I shall devote my practice for the benefit of all living beings at all times.

When it is time to rest in the evening, examine everything that we have thought, said and done during the day. If something positive for our self and others has been done, we should rejoice and dedicate the merit to all beings and pray that by this merit they may all attain enlightenment. Make a wish that the next day we may cultivate more positive actions. In the event that we have committed negative actions during the day due to unavoidable circumstances, think: “I have this precious human birth and I have a teacher and yet this was how I behaved!” We must feel strong regret and focus attentively with a strong sense of determination, not to commit and embark on a strong wish to minimize any intentional mistakes.

(4) Suffering:

In ordinary samsaric condition there is nothing but suffering. This is evident if we look at the various realms of samsara. The three lower realms are all conditions of utmost misery. In the hell realms, as a result of anger and hatred, beings suffer unbearably from heat and cold. As a result of greed and miserliness, tortured spirits do not even hear of food or water for many years. Animals experience the fruit of stupidity, the lack of understanding between good and bad: they are blind to the path of liberation and have no way of recognizing what will bring them happiness or suffering; domestic animals are used as slaves and slaughtered for meat.

There are realms of the human beings, demi-gods and gods. These are called the three higher realms because the suffering there is less oppressive. Human beings have eight different types of suffering. They suffer from birth, sickness, old age and death. They suffer when they meet enemies, separation from friends, encounter circumstances they do not want and are deprived of the circumstances they like.

Demi-gods are constantly tormented by jealousy and hatred ness towards the gods, because the wish-fulfilling tree is rooted in their realm but bears its fruit in the realm of gods. When the demi-gods see the goods enjoying this fruits and other pleasurable things they cannot have themselves, they burn with unbearable jealousy and try to attack and fight the gods, but are always defeated.

In the gods realm, who seem to have everything one could desire are far from being beyond suffering. Once they have enjoyed these, the fruits of minor positive actions and their karma are exhausted and they are reborn again in the most sorrowful states of samsara.

(5) The unsurpassable qualities of liberation:

If we seriously think about all the different states of experience in samsara and realize that nothing is beyond suffering, a strong feeling of weariness and sadness should arise within us. This is called the feeling of a genuine desire to get out of samsara and is the basis and starting point of Dharma practice. If we fail to recognize the suffering in samsara and lack the incentive to get out of it, however interesting we may find the teachings, we will be more and more concerned with becoming richer, enhancing our status, being more powerful and so on. With this sort of motivation and seemingly good actions we may be able to achieve, it will have little effect in freeing us and others from samsara.

We must realize that just like our self, all living beings are subject to suffering. We must possess the courage to free all sentient beings. In order to do so, the first step is to free oneself by achieving perfection and attaining enlightenment. This should be the root motivation of practicing Dharma. With this attitude, we will be able to deepen our spiritual experience gradually, achieve realization and thus become truly being able to help other beings.

(6) The need to follow a spiritual master:

Parents, friends and ordinary teachers cannot help us to achieve liberation for they are not free from samsara themselves. To attain enlightenment we must have the guidance of a proper spiritual master. Having sought and found a qualified master with wisdom, compassion and ability, we must follow him with confidence without any reservation or doubt in our faith and mind.

A solid foundation is essential if the house is to be sound and strong. The same is true of Dharma practice. Although we do a hundred thousand prostrations “Chag Bum” and the same number of recitations of the Ngyondo sections, practicing Ngyondro is not simply a question of counting numbers. The real point of these preliminaries is to appreciate that this human life offers rare opportunity for us to achieve liberation, to realize the urgency of doing so, to generate a strong conviction that the ordinary samsaric condition produces only suffering and is the effect of negative actions.

[/restab]
[restab title=”Refuge Prayers”]

“The Prayer of Refuge to the Root Teacher”

(To begin with the chant, keep your body in upright position and attach both your palms and feet together)

སངས་རྒྱས་ཀུན་དངོས་རྩ་བའི་བླ་མ་ལ།།            To the essential nature of all the Buddhas, the Root Guru, SANG JAY KUEN NGOE TSA WAI LA MA LA.

སྒོ་གསུམ་གུས་པ་ཆེན་པོས་གསོལ་བ་འདེབས།།    I supplicate with great respect from my three doors, the three gems (Buddha, Dharma and Sangha). GO SUM GUE PA CHEN POEY SOEL WA DEB.

གདོད་མའི་གནས་ལུགས་རང་ངོ་ཤེས་པ་རུ།།    Recognizing the natural essence of the fundamental nature of original purity, DOE MAI NGAY LUG RANG NGO SHE PA RU…Vo..Ho..O..

ཚེ་དང་སྒྲུབ་པ་མཉམ་པར་བྱིན་གྱིས་རློབས།    །     Grant me blessings so that my life expectancy and practice may be equal at all times! TSE DANG DUB PAR NAM PAR JIN GI LOP.

Repeat all the above four verses three times.

ཨོཾ་ཨཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔               OM AH HUNG BENZA GURU PEDMA SIDDI HUNG. Recite this Mantra once only.

 (After reciting the four lines chant three times, bow gently to your guests with both your palms still attached and offer “Khadhar” (Eight Lucky Sign ceremonial scarf) to your guest with both the arms stretched over their head to rest on their neck. Step back gently and bow once again with both your palms and feet attached together with a genuine glowing smile on your face.)

[/restab]
[restab title=”Seven Line prayers”]

 Seven Line Prayers to Guru Rinpoche 

ཧཱུྂ༔ ཨོ་རྒྱན་ཡུལ་གྱི་ནུབ་བྱང་མཚམས༔   HUNG. In the northwest frontier of the land of Ugyen,

པདྨ་གེ་སར་སྡོང་པོ་ལ༔       born in the pollen heart of the lotus,

ཡ་མཚན་མཆོག་གི་དངོས་གྲུབ་བསྙེས༔     possessing astonishingly supreme spiritual attainments,

པདྨ་འབྱུང་གནས་ཞེས་སུ་གྲགས༔     you are well known as Pedma Jungney (the Lotus Born),

འཁོར་དུ་མཁའ་འགྲོ་མང་པོས་བསྐོར༔  surrounded by a retinue of many dakinis,

ཁྱེད་ཀྱི་རྗེས་སུ་བདག་བསྒྲུབ་ཀྱིས༔    following you, I practice.

བྱིན་གྱིས་བརླབས་ཕྱིར་གཤེགས་སུ་གསོལ༔   Please come forth to bestow blessings.

གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྂ༔     ལན་གསུམ།   GURU PEDMA SIDDHI HUNG.

   Recite the Seven Line Prayers three times.

 

 

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Uling Dharma Tours
City Mall, 5th Floor, Chubachu
P.O Box No. 900, Thimphu, Bhutan
Mobile: 975-17612011 / 77612011
Tel: 975-2-339631
E-mail: uling@druknet.bt/ ulingconsult@gmail.com

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