Wednesday, June 11, 2008
Foundation of All Good Qualities Lama Tsongkhapa
The foundation of all good qualities is the kind and perfect, pure guru;
Correct devotion to him is the root of the path.
By clearly seeing this and applying great effort,
Please bless me to rely upon him with great respect.
Understanding that the precious freedom of this rebirth is found only once,
Is greatly meaningful and difficult to find again,
Please bless me to generate the mind that unceasingly,
Day and night, takes its essence.
This life is as impermanent as a water bubble;
Remember how quickly it decays and death comes.
After death, just like a shadow follows the body,
The results of black and white karma follow.
Finding firm and definite conviction in this,
Please bless me always to be careful
To abandon even the slightest of negativities
And accomplish all virtuous deeds.
Seeking samsaric pleasures is the door to all suffering;
They are uncertain and cannot be relied upon.
Recognizing these shortcomings,
Please bless me to generate the strong wish for the bliss of liberation.
Led by this pure thought,
Mindfulness, alertness and great caution arise.
The root of the teachings is keeping the pratimoksha vows;
Please bless me to accomplish this essential practice.
Just as I have fallen into the sea of samsara,
So have all mother migratory beings.
Bless me to see this, train in supreme bodhicitta,
And bear the responsibility of freeing migratory beings.
Even if I develop only bodhicitta, without practicing the three types of morality
I will not achieve enlightenment.
With my clear recognition of this,
Please bless me to practice the bodhisattva vows with great energy.
Once I have pacified distractions to wrong objects
And correctly analyzing the meaning of reality,
Please bless me to generate quickly within my mind-stream
The unified path of calm abiding and special insight.
Having become a pure vessel by training in the general path,
Please bless me to enter
The holy gateway of the fortunate ones:
The supreme vajra vehicle.
At that time, the basis of accomplishing the two attainments
Is keeping pure vows and samaya.
As I have become firmly convinced of this,
Please bless me to protect these vows and pledges like my life.
Then, having realized the importance of the two stages,
The essence of the Vajrayana,
By practicing with great energy, never giving up the four sessions,
Please bless me to realize the teachings of the holy guru.
Like that, may the gurus who show the noble path
And the spiritual friends who practice it have long lives.
Please bless me to pacify completely
All outer and inner hindrances.
In all my lives, never separated from perfect gurus,
May I enjoy the magnificent Dharma.
By completing the qualities of the stages and paths,
May I quickly attain the state of Vajradhara.l
Correct devotion to him is the root of the path.
By clearly seeing this and applying great effort,
Please bless me to rely upon him with great respect.
Understanding that the precious freedom of this rebirth is found only once,
Is greatly meaningful and difficult to find again,
Please bless me to generate the mind that unceasingly,
Day and night, takes its essence.
This life is as impermanent as a water bubble;
Remember how quickly it decays and death comes.
After death, just like a shadow follows the body,
The results of black and white karma follow.
Finding firm and definite conviction in this,
Please bless me always to be careful
To abandon even the slightest of negativities
And accomplish all virtuous deeds.
Seeking samsaric pleasures is the door to all suffering;
They are uncertain and cannot be relied upon.
Recognizing these shortcomings,
Please bless me to generate the strong wish for the bliss of liberation.
Led by this pure thought,
Mindfulness, alertness and great caution arise.
The root of the teachings is keeping the pratimoksha vows;
Please bless me to accomplish this essential practice.
Just as I have fallen into the sea of samsara,
So have all mother migratory beings.
Bless me to see this, train in supreme bodhicitta,
And bear the responsibility of freeing migratory beings.
Even if I develop only bodhicitta, without practicing the three types of morality
I will not achieve enlightenment.
With my clear recognition of this,
Please bless me to practice the bodhisattva vows with great energy.
Once I have pacified distractions to wrong objects
And correctly analyzing the meaning of reality,
Please bless me to generate quickly within my mind-stream
The unified path of calm abiding and special insight.
Having become a pure vessel by training in the general path,
Please bless me to enter
The holy gateway of the fortunate ones:
The supreme vajra vehicle.
At that time, the basis of accomplishing the two attainments
Is keeping pure vows and samaya.
As I have become firmly convinced of this,
Please bless me to protect these vows and pledges like my life.
Then, having realized the importance of the two stages,
The essence of the Vajrayana,
By practicing with great energy, never giving up the four sessions,
Please bless me to realize the teachings of the holy guru.
Like that, may the gurus who show the noble path
And the spiritual friends who practice it have long lives.
Please bless me to pacify completely
All outer and inner hindrances.
In all my lives, never separated from perfect gurus,
May I enjoy the magnificent Dharma.
By completing the qualities of the stages and paths,
May I quickly attain the state of Vajradhara.l
Lines of Experience Lama Tsongkhapa
Lines of Experience
Lama Tsong Khapa
1. I prostrate before you, (Buddha), head of the Shakya clan. Your enlightened body is born out of tens of millions of positive virtues and perfect accomplishments; your enlightened speech grants the wishes of limitless beings; your enlightened mind sees all knowables as they are.
2. I prostrate before you Maitreya and Manjushri, supreme spiritual children of this peerless teacher. Assuming responsibility (to further) all Buddha’s enlightened deeds, you sport emanations to countless worlds.
3. I prostrate before your feet, Nagarjuna and Asanga, ornaments of our Southern Continent. Highly famed throughout the three realms, you have commented on the most difficult to fathom “Mother of the Buddhas” (Perfection of Wisdom Sutras) according to exactly what was intended.
4. I bow to Dipamkara (Atisha), holder of a treasure of instructions (as seen in your Lamp for the Path to Enlightenment). All the complete, unmistaken points concerning the paths of profound view and vast action, transmitted intact from these two great forerunners, can be included within it.
5. Respectfully, I prostrate before my spiritual masters. You are the eyes allowing us to behold all the infinite scriptural pronouncements, the best fordfor those of good fortune to cross to liberation. You make everything clear through your skillful deeds, which are moved by intense loving concern.
6. The stages of the path to enlightenment have been transmitted intact by those who have followed in order both from Nagarjuna and Asanga, those crowning jewels of all erudite masters of our Southern Continent and the banner of whose fame stands out above the masses. As (following these stages) can fulfill every desirable aim of all nine kinds of being, they are a power-granting king of precious instruction. Because they collect the streams of thousands of excellent classics, they are indeed an ocean of illustrious, correct explanation.
7. These teachings make it easy to understand how there is nothing contradictory in all the Buddha’s teachings and make every scriptural pronouncement without exception dawn on your mind as a personal instruction. They make it easy to discover what the Buddha intended and protect you as well from the abyss of the great error. Because of these (four benefits), what discriminating person among the erudite masters of India and Tibet would not have his or her mind be completely enraptured by these stages of the path (arranged) according to the three levels of motivation, the supreme instruction to which many fortunate ones have devoted themselves?
8. Although (there is much merit to be gained from) reciting or hearing even once this manner of text (written by Atisha) that includes the essential points of all scriptural pronouncements, you are certain to amass even greater waves of beneficial collections from actually teaching and studying the sacred Dharma (contained therein). Therefore, you should consider the points (for doing this properly).
9. (Having taken refuge,) you should see that the root cause excellently propitious for as great a mass of good fortune as possible for this and future lives is proper devotion in thought and action to your sublime teacher who shows you the path (to enlightenment). Thus you should please your teacher by offering your practice of exactly what he or she says, which you would not forsake even at the cost of your life. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
10. This human existence with its (eight) liberties is much more precious than a wish-granting jewel. Obtained just this once, difficult to acquire and easily lost, (it passes in a flash) like lightning in the sky. Considering how (easily this can happen at any time) and realizing that all worldly activities are as (immaterial as) chaff, you must try to extract its essence at all times, day and night. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
11. After death, there is no guarantee that you will not be reborn in one of the three unfortunate realms. Nevertheless, it is certain that the Three Jewels of Refuge have the power to protect you from their terrors. For this reason, your taking of refuge should be extremely solid and you should follow its advice without ever letting (your commitments) weaken. Moreover, (your success in) so doing depends on your considering thoroughly which are the black or the white karmic actions together with their results and then living according to the guides of what is to be adopted or rejected. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
12. The fullest strides (of progress) in actualizing the supreme paths will not come about unless you have attained the working basis (of an ideal human body) that is complete with (all eight ripened favorable) qualities.Therefore, you must train in the causal (virtuous actions) that will preclude (your attainment of such a form) from being incomplete. (Furthermore) as it is extremely essential to cleanse away the stains of black karmic debts and downfalls (from broken vows) tarnishing the three gateways (of your body, speech and mind), and especially (to remove) your karmic obstacles (which would prevent such a rebirth), you should cherish continually devoting yourself to (applying) the complete set of four opponent powers (which can purge you of them). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
13. If you do not make an effort to think about true sufferings and their drawbacks, you will not properly develop a keen interest to work for liberation. If you do not consider the stages whereby (true) origins of all suffering place and keep you in cyclic existence, you will not know the means for cutting the root of this vicious circle. Therefore, you should cherish exuding total disgust and renunciation of such existence by knowing which factors bind you to its wheel. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
14. Ever-enhancing your enlightened motive of bodhicitta is the central axle of the Mahayana path. It is the basis and foundation for great waves of (enlightening) conduct. Like a gold-making elixir, (it turns) everything (you do) into the two collections, (building up) a treasure of merit gathered from infinitely collected virtues. Knowing this, bodhisattvas hold this supreme precious mind as their innermost practice. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
15. Generosity is the wish-granting jewel with which you can fulfill the hopes of sentient beings. It is the best weapon for cutting the knot of miserliness. It is the (altruistic) conduct that enhances your self-confidence and undaunted courage. It is the basis for your good reputation to be proclaimed in the ten directions. Knowing this, the wise have devoted themselves to the excellent path of completely giving away their body, belongings and merit. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
16. Ethical discipline is the water that washes away the stains of faulty actions. It is the ray of moonlight that cools the scorching heat of the defilements. (It makes you) radiant like a Mount Meru in the midst of the nine kinds of being. By its power, you are able to bend all beings (to your good influence) without (recourse to) mesmerizing glares. Knowing this, the holy ones have safeguarded, as they would their eyes, the precepts that they have accepted (to keep) purely. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
17. Patience is the best adornment for those with power and the perfect ascetic practice for those tormented by delusions. It is the high-soaring eagle as the enemy of the snake of anger, and the thickest armor against the weapons of abusive language. Knowing this, (the wise) have accustomed themselves in various ways and forms to the armor of supreme patience. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
18. Once you wear the armor of resolute and irreversible joyous effort, your expertise in the scriptures and insights will increase like the waxing moon. You will make all your actions meaningful (for attaining enlightenment) and will bring whatever you undertake to its intended conclusion. Knowing this, the bodhisattvas have exerted great waves of joyous effort, washing away all laziness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
19. Meditative concentration is the king wielding power over the mind. If you fix it (on one point), it remains there, immovable like a mighty Mount Meru. If you apply it, it can engage fully with any virtuous object. It leads to the great exhilarating bliss of your body and mind being made serviceable. Knowing this, yogis who are proficient have devoted themselves continuously to single-pointed concentration, which overcomes the enemy of mental wandering. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
20. Profound wisdom is the eye with which to behold profound emptiness and the path by which to uproot (fundamental ignorance), the source of cyclic existence. It is the treasure of genius praised in all the scriptural pronouncements and is renowned as the supreme lamp that eliminates the darkness of closed-mindedness. Knowing this, the wise who have wished for liberation have advanced themselves along this path with every effort. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
21. In (a state of ) merely single-pointed meditative concentration, you do not have the insight (that gives you) the ability to cut the root of cyclic existence. Moreover, devoid of a path of calm abiding, wisdom (by itself) cannot turn back the delusions, no matter how much you analyze them. Therefore, on the horse of unwavering calm abiding, (masters) have mounted the discriminating wisdom that is totally decisive about how things exist [or, the wisdom penetrating the depths of the ultimate mode of being]. Then, with the sharp weapon of Middle Path reasoning, devoid of extremes, they have used wide-ranging discriminating wisdom to analyze properly and destroy all underlying supports for their (cognitions) aimed at grasping for extremes. In this way, they have expanded their intelligence that has realized emptiness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
22. Once you have achieved single-pointed concentration through accustoming yourself to single-pointedness of mind, your examination then of individual phenomena with the proper analysis should itself enhance your single-minded concentration settled extremely firmly, without any wavering, on the actual way in which all things exist. Seeing this, the zealous have marveled at the attainment of the union of calm abiding and penetrative insight. Is there need to mention that you should pray (to attain it as well)? I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
23. (Having achieved such a union) you should meditate both on space-like emptiness while completely absorbed (in your meditation sessions) and on illusion-like emptiness when you subsequently arise. By doing this, you will, through your union of method and awareness, become praised as someone perfecting the bodhisattva’s conduct. Realizing this, those with the great good fortune (to have attained enlightenment) have made it their custom never to be content with merely partial paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
24. (Renunciation, an enlightened motive and correct view of emptiness) are necessary in common for (achieving) supreme paths through either of the two Mahayana vehicles of (practicing) causes (for enlightenment) or (simulating now) the results (you will achieve ). Therefore, once you have properly developed like this these (three principal) paths, you should rely on the skillful captain (of a fully qualified tantric master) as your protector, and set out (on this latter, speedier vehicle) across the vast ocean of the (four) classes of tantra. Those who have (done so and) devoted themselves to his or her guideline instructions have made their attainment of (a human body with all) liberties and endowments fully meaningful (by attaining enlightenment in their very lives). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
25. In order to accustom this to my own mind and also to benefit others as well who have the good fortune (to meet a true guru and be able to practice what he or she teaches), I have explained here in easily understandable words the complete path that pleases the buddhas. I pray that the merit from this may cause all sentient beings never to be parted from these pure and excellent paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
COLOPHON
This concludes the Abbreviated Points of the Graded Path to Enlightenment, compiled in brief so that they might not be forgotten. It has been written at Ganden Nampar Gyelwa’i Monastery on Drog Riwoche Mountain, Tibet, by the Buddhist monk Losang Dragpa, a meditator who has heard many teachings.
Lama Tsong Khapa
1. I prostrate before you, (Buddha), head of the Shakya clan. Your enlightened body is born out of tens of millions of positive virtues and perfect accomplishments; your enlightened speech grants the wishes of limitless beings; your enlightened mind sees all knowables as they are.
2. I prostrate before you Maitreya and Manjushri, supreme spiritual children of this peerless teacher. Assuming responsibility (to further) all Buddha’s enlightened deeds, you sport emanations to countless worlds.
3. I prostrate before your feet, Nagarjuna and Asanga, ornaments of our Southern Continent. Highly famed throughout the three realms, you have commented on the most difficult to fathom “Mother of the Buddhas” (Perfection of Wisdom Sutras) according to exactly what was intended.
4. I bow to Dipamkara (Atisha), holder of a treasure of instructions (as seen in your Lamp for the Path to Enlightenment). All the complete, unmistaken points concerning the paths of profound view and vast action, transmitted intact from these two great forerunners, can be included within it.
5. Respectfully, I prostrate before my spiritual masters. You are the eyes allowing us to behold all the infinite scriptural pronouncements, the best fordfor those of good fortune to cross to liberation. You make everything clear through your skillful deeds, which are moved by intense loving concern.
6. The stages of the path to enlightenment have been transmitted intact by those who have followed in order both from Nagarjuna and Asanga, those crowning jewels of all erudite masters of our Southern Continent and the banner of whose fame stands out above the masses. As (following these stages) can fulfill every desirable aim of all nine kinds of being, they are a power-granting king of precious instruction. Because they collect the streams of thousands of excellent classics, they are indeed an ocean of illustrious, correct explanation.
7. These teachings make it easy to understand how there is nothing contradictory in all the Buddha’s teachings and make every scriptural pronouncement without exception dawn on your mind as a personal instruction. They make it easy to discover what the Buddha intended and protect you as well from the abyss of the great error. Because of these (four benefits), what discriminating person among the erudite masters of India and Tibet would not have his or her mind be completely enraptured by these stages of the path (arranged) according to the three levels of motivation, the supreme instruction to which many fortunate ones have devoted themselves?
8. Although (there is much merit to be gained from) reciting or hearing even once this manner of text (written by Atisha) that includes the essential points of all scriptural pronouncements, you are certain to amass even greater waves of beneficial collections from actually teaching and studying the sacred Dharma (contained therein). Therefore, you should consider the points (for doing this properly).
9. (Having taken refuge,) you should see that the root cause excellently propitious for as great a mass of good fortune as possible for this and future lives is proper devotion in thought and action to your sublime teacher who shows you the path (to enlightenment). Thus you should please your teacher by offering your practice of exactly what he or she says, which you would not forsake even at the cost of your life. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
10. This human existence with its (eight) liberties is much more precious than a wish-granting jewel. Obtained just this once, difficult to acquire and easily lost, (it passes in a flash) like lightning in the sky. Considering how (easily this can happen at any time) and realizing that all worldly activities are as (immaterial as) chaff, you must try to extract its essence at all times, day and night. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
11. After death, there is no guarantee that you will not be reborn in one of the three unfortunate realms. Nevertheless, it is certain that the Three Jewels of Refuge have the power to protect you from their terrors. For this reason, your taking of refuge should be extremely solid and you should follow its advice without ever letting (your commitments) weaken. Moreover, (your success in) so doing depends on your considering thoroughly which are the black or the white karmic actions together with their results and then living according to the guides of what is to be adopted or rejected. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
12. The fullest strides (of progress) in actualizing the supreme paths will not come about unless you have attained the working basis (of an ideal human body) that is complete with (all eight ripened favorable) qualities.Therefore, you must train in the causal (virtuous actions) that will preclude (your attainment of such a form) from being incomplete. (Furthermore) as it is extremely essential to cleanse away the stains of black karmic debts and downfalls (from broken vows) tarnishing the three gateways (of your body, speech and mind), and especially (to remove) your karmic obstacles (which would prevent such a rebirth), you should cherish continually devoting yourself to (applying) the complete set of four opponent powers (which can purge you of them). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
13. If you do not make an effort to think about true sufferings and their drawbacks, you will not properly develop a keen interest to work for liberation. If you do not consider the stages whereby (true) origins of all suffering place and keep you in cyclic existence, you will not know the means for cutting the root of this vicious circle. Therefore, you should cherish exuding total disgust and renunciation of such existence by knowing which factors bind you to its wheel. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
14. Ever-enhancing your enlightened motive of bodhicitta is the central axle of the Mahayana path. It is the basis and foundation for great waves of (enlightening) conduct. Like a gold-making elixir, (it turns) everything (you do) into the two collections, (building up) a treasure of merit gathered from infinitely collected virtues. Knowing this, bodhisattvas hold this supreme precious mind as their innermost practice. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
15. Generosity is the wish-granting jewel with which you can fulfill the hopes of sentient beings. It is the best weapon for cutting the knot of miserliness. It is the (altruistic) conduct that enhances your self-confidence and undaunted courage. It is the basis for your good reputation to be proclaimed in the ten directions. Knowing this, the wise have devoted themselves to the excellent path of completely giving away their body, belongings and merit. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
16. Ethical discipline is the water that washes away the stains of faulty actions. It is the ray of moonlight that cools the scorching heat of the defilements. (It makes you) radiant like a Mount Meru in the midst of the nine kinds of being. By its power, you are able to bend all beings (to your good influence) without (recourse to) mesmerizing glares. Knowing this, the holy ones have safeguarded, as they would their eyes, the precepts that they have accepted (to keep) purely. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
17. Patience is the best adornment for those with power and the perfect ascetic practice for those tormented by delusions. It is the high-soaring eagle as the enemy of the snake of anger, and the thickest armor against the weapons of abusive language. Knowing this, (the wise) have accustomed themselves in various ways and forms to the armor of supreme patience. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
18. Once you wear the armor of resolute and irreversible joyous effort, your expertise in the scriptures and insights will increase like the waxing moon. You will make all your actions meaningful (for attaining enlightenment) and will bring whatever you undertake to its intended conclusion. Knowing this, the bodhisattvas have exerted great waves of joyous effort, washing away all laziness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
19. Meditative concentration is the king wielding power over the mind. If you fix it (on one point), it remains there, immovable like a mighty Mount Meru. If you apply it, it can engage fully with any virtuous object. It leads to the great exhilarating bliss of your body and mind being made serviceable. Knowing this, yogis who are proficient have devoted themselves continuously to single-pointed concentration, which overcomes the enemy of mental wandering. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
20. Profound wisdom is the eye with which to behold profound emptiness and the path by which to uproot (fundamental ignorance), the source of cyclic existence. It is the treasure of genius praised in all the scriptural pronouncements and is renowned as the supreme lamp that eliminates the darkness of closed-mindedness. Knowing this, the wise who have wished for liberation have advanced themselves along this path with every effort. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
21. In (a state of ) merely single-pointed meditative concentration, you do not have the insight (that gives you) the ability to cut the root of cyclic existence. Moreover, devoid of a path of calm abiding, wisdom (by itself) cannot turn back the delusions, no matter how much you analyze them. Therefore, on the horse of unwavering calm abiding, (masters) have mounted the discriminating wisdom that is totally decisive about how things exist [or, the wisdom penetrating the depths of the ultimate mode of being]. Then, with the sharp weapon of Middle Path reasoning, devoid of extremes, they have used wide-ranging discriminating wisdom to analyze properly and destroy all underlying supports for their (cognitions) aimed at grasping for extremes. In this way, they have expanded their intelligence that has realized emptiness. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
22. Once you have achieved single-pointed concentration through accustoming yourself to single-pointedness of mind, your examination then of individual phenomena with the proper analysis should itself enhance your single-minded concentration settled extremely firmly, without any wavering, on the actual way in which all things exist. Seeing this, the zealous have marveled at the attainment of the union of calm abiding and penetrative insight. Is there need to mention that you should pray (to attain it as well)? I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
23. (Having achieved such a union) you should meditate both on space-like emptiness while completely absorbed (in your meditation sessions) and on illusion-like emptiness when you subsequently arise. By doing this, you will, through your union of method and awareness, become praised as someone perfecting the bodhisattva’s conduct. Realizing this, those with the great good fortune (to have attained enlightenment) have made it their custom never to be content with merely partial paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
24. (Renunciation, an enlightened motive and correct view of emptiness) are necessary in common for (achieving) supreme paths through either of the two Mahayana vehicles of (practicing) causes (for enlightenment) or (simulating now) the results (you will achieve ). Therefore, once you have properly developed like this these (three principal) paths, you should rely on the skillful captain (of a fully qualified tantric master) as your protector, and set out (on this latter, speedier vehicle) across the vast ocean of the (four) classes of tantra. Those who have (done so and) devoted themselves to his or her guideline instructions have made their attainment of (a human body with all) liberties and endowments fully meaningful (by attaining enlightenment in their very lives). I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
25. In order to accustom this to my own mind and also to benefit others as well who have the good fortune (to meet a true guru and be able to practice what he or she teaches), I have explained here in easily understandable words the complete path that pleases the buddhas. I pray that the merit from this may cause all sentient beings never to be parted from these pure and excellent paths. I, the yogi, have practiced just that. You who also seek liberation, please cultivate yourself in the same way.
COLOPHON
This concludes the Abbreviated Points of the Graded Path to Enlightenment, compiled in brief so that they might not be forgotten. It has been written at Ganden Nampar Gyelwa’i Monastery on Drog Riwoche Mountain, Tibet, by the Buddhist monk Losang Dragpa, a meditator who has heard many teachings.
Calling the Guru from Afar
Pabongka Dechen Nyingpo’s long version
Namo Guruve. This style of supplication called Calling the Guru from Afar is known by everyone. Nevertheless, the key point for invoking the guru's blessing is devotion inspired by disenchantment and renunciation, not as mere platitude but from the core of your heart, from the very marrow of your bones. Chant the song melodiously with the confidence of having resolved that your own guru is none other than the Awakened One.
Guru, think of me.
Kind root guru, think of me.
Essence of the buddhas of the three times,
Source of the sublime Dharma of statements and realization,
Sovereign of the sangha, the assembly of noble ones,
Root guru think of me.
Great treasure of blessings and compassion,
Source of the two siddhis,
Enlightened activity that grants all wishes,
Root guru think of me.
Guru Boundless Light, think of me.
Regard me from the expanse of the unconstructed dharmakaya.
Lead me, wandering throughout samsara because of my evil actions,
To rebirth in your pure land of Great Bliss.
Guru mighty Avalokiteshvara, think of me.
Regard me from the expanse of luminous sambhogakaya.
Completely pacify the suffering of the six classes of beings
And churn the three realms of samsara from their depths.
Guru Padmasambhava, think of me.
Regard me from Chamara, the realm of Lotus Light.
As I am without refuge in this dark age,
Protect your helpless disciple with your swift compassion.
Guru Yeshe Tsogyal, think of me.
Regard me from the celestial city of great bliss.
Though I have done much evil,
Free me from the ocean of existence into the great city of liberation.
Lineage gurus of the Kama and Terma, think of me.
Regard me from the expanse of the unified wakefulness,
In my mind, a cave dark with confusion,
Make the sun of realization dawn.
Omniscient Drimey Ozer, think of me.
Regard me from the expanse of the five lights of spontaneous presence.
Having perfected the great strength of realizing primordial purity
Help me reach culmination in the four visions.
Peerless Lord Atisha, father and sons, think of me.
Regard me from Tushita while surrounded by hundreds of deities.
Cause bodhichitta, emptiness suffused with compassion,
To arise within my mind.
Supreme siddhas, Marpa, Milarepa and Gampopa, think of me.
Regard me from the basic space of indestructible great bliss.
Help me to attain the supreme siddhi of Mahamudra, empty bliss,
And awaken dharmakaya in the depths of my heart.
Mighty lord of this world, Karmapa, think of me.
Regard me, from the basic space, taming beings to the reaches of space.
Help me realize that all phenomena are false, mere illusions.
Cause experiences to arise as the three kayas.
Masters of the four great and eight lesser Kagyu lineages, think of me.
Regard me from the buddhafield of pure personal experience.
Having dissolved the confusion of the four states,
Lead me to the end of experience and realization.
Five Sakya forefathers, think of me.
Regard me from the expanse of samsara and nirvana indivisible.
Combining the pure view, meditation and conduct,
Lead me along the supreme path of secrets.
Unequalled masters of the Shangpa Kagyu, think of me.
Regard me from the buddha realm of total purity.
By properly practicing means and liberation,
Enable me to discover the unity beyond learning.
Mahasiddha Tangtong Gyalpo, think of me.
Regard me from the expanse of effortless compassion.
By practicing the discipline of realizing the absence of concrete reality,
Enable me to master prana and mind.
Only father, Dampa Sangye, think of me.
Regard me from the basic space which accomplishes the supreme activity.
With the lineage blessings entering my heart,
Cause auspicious connections to arise in all directions.
Only mother, Machik Labdron, think of me.
Regard me from the expanse of prajnaparamita.
Cutting through the subtle pretense of clinging to a self,
May I see the truth of the simplicity beyond self.
Omniscient Dolpo Sangye, think of me.
Regard me from the basic space endowed with the supreme of all aspects.
Having stilled the breath of transference within the central channel,
May I attain the vajra body beyond transference.
Jetsun Taranatha, think of me.
Regard me from the basic space of the three companions.
Having traveled the secret vajra path unimpeded,
May I accomplish the celestial rainbow body.
Terchen Chokgyur Lingpa, think of me.
Regard me from the all-pervasive realm of dharmakaya.
Having let dualistic thought dissolve into the state of non-arising,
May I re-assume the seat of natural awareness.
Orgyen Dechen Lingpa, think of me.
Regard me from the self-luminous realm of sambhogakaya.
Enable me to realize, beyond abandonment and attainment,
The great spontaneous presence of the five kayas and wisdoms.
All-pervasive Shikpo Lingpa, think of me.
Regard me from the compassionate state of taming beings.
Discovering the jewel of mind within myself,
May the fruition be perfected within the ground.
Sempa Padma Nyugu, think of me.
Look upon me from the realm of the Magical Net.
May I be inseparable from the supreme wisdom king,
The sovereign of the four kayas.
Jamyang Khyentse Wangpo, think of me.
Regard me from the basic space of the wisdom of twofold knowledge.
Dispelling the mental darkness of unknowing,
May I spread the light of supreme knowledge.
Osel Trulpey Dorje, think of me.
Regard me from the expanse of five-colored rainbow lights.
Having purified the stains of essences, winds and perception,
May I awaken within the youthful vase body.
Pema Do-Ngak Lingpa, think of me.
Regard me from the expanse of unchanging empty bliss.
Grant me the ability to completely fulfill
All intentions of the victorious ones and their heirs.
Ngawang Yonten Gyatso, think of me.
Regard me from the expanse of the unity of basic space and wisdom.
Rending my clinging to an apparent reality,
May I bring whatever arises onto the path.
Son of the victorious one, Lodro Thaye, think of me.
Regard me from the expanse of loving-kindness and compassion.
Knowing all beings to be my kind parents,
May I acquire a pure, altruistic heart.
Pema Gargyi Wangchuk, think of me.
Regard me from the basic space of luminous great bliss.
Having liberated the five poisons into the five wisdoms,
May I destroy the duality of loss and gain.
Tennyi Yungdrung Lingpa, think of me.
Regard me from the basic space in which existence and peace are equal.
Genuine devotion having grown in my mind,
May the great realization and liberation be simultaneous.
Bokar, mighty Vajradhara, think of me.
Regard me from the supreme realm of Akanishtha.
Having realized all apparent phenomena as Mahamudra,
May I attain non-meditation, the dharmakaya. 1
Kind root guru, think of me.
Regard me from the crown of my head, the abode of great bliss.
Having met dharmakaya, natural awareness, face to face,
May I accomplish buddhahood in a single lifetime.
Alas! Sentient beings like me, with negative karma and evil deeds,
Have wandered in samsara from beginningless time.
I continue to experience endless suffering,
But I never feel even the briefest moment of regret.
Guru think of me, regard me with compassion.
Bless me that renunciation may arise from the depths of my heart.
Though having attained the freedoms and riches I squander my life,
Always preoccupied by the pointless affairs of this world.
When applying myself to the great pursuit of liberation, I am overcome by laziness.
As I return from the island of jewels empty-handed,
Guru think of me, regard me with compassion.
Bless me that my human life may become meaningful.
Not a single life on earth escapes death,
Even now, they pass away one after the other.
Soon, I too must die. I am a fool, thinking I will remain forever.
Guru think of me, regard me with compassion.
Bless me so that with no time to waste, I will curtail my plans.
I will be separated from each of my loved ones.
All the valuables I have hoarded will be enjoyed by others.
Even this body I hold so dear will be left behind,
And, within the bardo, my consciousness will wander aimlessly throughout samsara.
Guru think of me, regard me with compassion.
Bless me that I may realize the futility of it all.
The black darkness of fear confronts me.
The fierce gale of karma pursues me.
The lord of death's hideous thugs club and beat me.
Having to endure the unbearable sufferings of negative rebirths;
Guru think of me, regard me with compassion.
Bless me that I may be liberated from the abyss of the lower realms.
Though my faults are as great as a mountain I keep them to myself.
Though others' faults are as small as a sesame seed I proclaim them far and wide.
Though I lack the least of qualities, I boast about how great I am.
I call myself a Dharma practitioner but behave to the contrary.
Guru think of me, regard me with compassion.
Bless me to pacify my selfish pride
Within, I conceal my nemesis - the demon of ego-clinging.
All my thoughts only cause disturbing emotions to increase.
All my actions result in nonvirtue.
As I have not so much as turned towards the path of liberation,
Guru think of me, regard me with compassion.
Bless me that self-grasping be severed at the root.
With a little praise or blame comes that much joy or sorrow.
With a few harsh words I let down my armor of patience.
Although I see the afflicted, I feel no compassion.
When I have the chance to be generousam bound by the knot of greed.
Guru think of me, regard me with compassion.
Bless me to mingle my mind with the Dharma.
Though insubstantial, I ascribe substance to samsara.
For the sake of food and clothing I abandon what has lasting value.
Although I have all that is needed, I crave for more and more.
I deceive myself with unreal, illusory phenomena.
Guru think of me, regard me with compassion.
Bless me to abandon any interest in such a life as this.
Unable to bear the slightest physical or mental pain,
With jaded heart, I don't hesitate to take inferior rebirths.
Even though I directly perceive that cause and effect are unfailing,
Instead of doing what is right, I only perpetuate harm.
Guru think of me, regard me with compassion.
Bless me that I gain conviction in the law of karma.
I hate my enemies and cling to my friends.
Groping in dark delusion as to what to accept and reject,
When practicing the Dharma, I fall prey to dullness and sleep.
When involved in non-Dharma, my senses are clear and sharp.
Guru think of me, regard me with compassion.
Bless me that I destroy my enemy - disturbing emotions.
On the surface, I appear to be a pure practitioner;
While inwardly my mind isn't mingled with the Dharma.
Like a viper I hide my disturbing emotions within,
But faced with trouble, my faults are exposed.
Guru think of me, regard me with compassion.
Bless me that I may tame my own mind.
Failing to notice my own shortcomings,
Pretending to be spiritual, I am anything but.
Naturally skilled in negative emotions and karma,
Again and again good intentions arise, again and again they come to naught.
Guru think of me, regard me with compassion.
Bless me that I might see my own faults.
As each day passes, death approaches ever nearer.
As each day passes, my heart becomes ever more callused.
While following a teacher my devotion gradually fades,
And my love and pure perception towards my Dharma friends diminish.
Guru think of me, regard me with compassion.
Bless me to tame my savage mind.
I take refuge, engender bodhichitta, and supplicate,
But devotion and compassion are not felt deep within my heart
These Dharma activities are mere lip service.
I only go through the motions and am left untouched.
Guru think of me, regard me with compassion.
Bless me that whatever I do may lead to Dharma.
All suffering arises from wanting my own happiness.
Although it is said that buddhahood is accomplished by wanting to help others,
Though I engender bodhichitta, secretly my aims are selfish.
On top of not benefiting others, I harm them.
Guru think of me, regard me with compassion.
Bless me that I am able to put myself in others' place.
Although my guru is the Buddha actually manifest, I think of him as simply human.
I forget his kindness in imparting the profound instructions.
If he doesn't give me what I want, I lose faith.
I obscure myself by seeing his behavior through doubts and disdain.
Guru think of me, regard me with compassion.
Bless me that my devotion may not fade but grow.
Although my mind is the Buddha, I don't recognize it.
Although my thinking is dharmakaya, I don't realize it.
Although nonfabrication is the innate, I fail to sustain it.
Although naturalness is the basic state, I am not convinced.
Guru think of me, regard me with compassion.
Bless me that natural awareness is liberated into itself.
Although death is sure to come, I am unable to take it to heart.
Although applying the genuine Dharma is sure to help, I am unable to practice it.
Although the law of karma is certainly true, I don't discriminate correctly.
Although mindfulness is surely needed, I don't apply it and am carried away by distraction.
Guru think of me, regard me with compassion.
Bless me that I maintain undistracted mindfulness.
Through previous bad karma I was born at the end of this dark age.
All I have done only results in suffering.
The bad influence of others has cast its shadow upon me.
My practice of virtue is overcome by the distractions of meaningless talk.
Guru think of me, regard me with compassion.
Bless me to be able to persevere in Dharma practice.
At first, I thought of nothing but the Dharma.
But in the end, the results of my actions only cause further samsara and the lower realms.
The harvest of liberation is ravaged by the frost of nonvirtue.
Like a savage, I destroy what is of lasting value.
Guru think of me, regard me with compassion.
Bless me that I may perfect the sublime Dharma.
Bless me that disenchantment is felt from the bottom of my heart.
Bless me that without wasting time I curtail my plans.
Bless me that I take death to heart.
Bless me that I feel conviction in the law of karma.
Bless me that the path is free of obstacles.
Bless me that I am able to practice diligently.
Bless me that difficulties are utilized as the path.
Bless me that I may be steadfast in using the remedies.
Bless me that I feel genuine devotion.
Bless me that I may come face to face with the natural state.
Bless me that natural awareness is awakened within my heart.
Bless me that confused experience is severed at the root.
Bless me that I may accomplish buddhahood in a single lifetime.
Precious guru I supplicate you,
Kind Dharma lord, I cry out with longing,
Unfortunate though I am, my one hope is you.
Bless me that we mingle our minds indivisibly.
Although several devoted practitioners have encouraged me to write something like this for a long time, I neglected to do so. Recently, at the request of both Samdrup Dronma, a noble female practitioner, and Deva Rakshita, this was written by Lodro Thaye, someone who merely maintains the image of a dark age lama, at the great practice center of Dzongsho Deshek Dupa. May virtuous goodness increase!
Rangjung Yeshe Translations and Publications, 1998
Kathnamdu, Nepal
Third edition 2001
Namo Guruve. This style of supplication called Calling the Guru from Afar is known by everyone. Nevertheless, the key point for invoking the guru's blessing is devotion inspired by disenchantment and renunciation, not as mere platitude but from the core of your heart, from the very marrow of your bones. Chant the song melodiously with the confidence of having resolved that your own guru is none other than the Awakened One.
Guru, think of me.
Kind root guru, think of me.
Essence of the buddhas of the three times,
Source of the sublime Dharma of statements and realization,
Sovereign of the sangha, the assembly of noble ones,
Root guru think of me.
Great treasure of blessings and compassion,
Source of the two siddhis,
Enlightened activity that grants all wishes,
Root guru think of me.
Guru Boundless Light, think of me.
Regard me from the expanse of the unconstructed dharmakaya.
Lead me, wandering throughout samsara because of my evil actions,
To rebirth in your pure land of Great Bliss.
Guru mighty Avalokiteshvara, think of me.
Regard me from the expanse of luminous sambhogakaya.
Completely pacify the suffering of the six classes of beings
And churn the three realms of samsara from their depths.
Guru Padmasambhava, think of me.
Regard me from Chamara, the realm of Lotus Light.
As I am without refuge in this dark age,
Protect your helpless disciple with your swift compassion.
Guru Yeshe Tsogyal, think of me.
Regard me from the celestial city of great bliss.
Though I have done much evil,
Free me from the ocean of existence into the great city of liberation.
Lineage gurus of the Kama and Terma, think of me.
Regard me from the expanse of the unified wakefulness,
In my mind, a cave dark with confusion,
Make the sun of realization dawn.
Omniscient Drimey Ozer, think of me.
Regard me from the expanse of the five lights of spontaneous presence.
Having perfected the great strength of realizing primordial purity
Help me reach culmination in the four visions.
Peerless Lord Atisha, father and sons, think of me.
Regard me from Tushita while surrounded by hundreds of deities.
Cause bodhichitta, emptiness suffused with compassion,
To arise within my mind.
Supreme siddhas, Marpa, Milarepa and Gampopa, think of me.
Regard me from the basic space of indestructible great bliss.
Help me to attain the supreme siddhi of Mahamudra, empty bliss,
And awaken dharmakaya in the depths of my heart.
Mighty lord of this world, Karmapa, think of me.
Regard me, from the basic space, taming beings to the reaches of space.
Help me realize that all phenomena are false, mere illusions.
Cause experiences to arise as the three kayas.
Masters of the four great and eight lesser Kagyu lineages, think of me.
Regard me from the buddhafield of pure personal experience.
Having dissolved the confusion of the four states,
Lead me to the end of experience and realization.
Five Sakya forefathers, think of me.
Regard me from the expanse of samsara and nirvana indivisible.
Combining the pure view, meditation and conduct,
Lead me along the supreme path of secrets.
Unequalled masters of the Shangpa Kagyu, think of me.
Regard me from the buddha realm of total purity.
By properly practicing means and liberation,
Enable me to discover the unity beyond learning.
Mahasiddha Tangtong Gyalpo, think of me.
Regard me from the expanse of effortless compassion.
By practicing the discipline of realizing the absence of concrete reality,
Enable me to master prana and mind.
Only father, Dampa Sangye, think of me.
Regard me from the basic space which accomplishes the supreme activity.
With the lineage blessings entering my heart,
Cause auspicious connections to arise in all directions.
Only mother, Machik Labdron, think of me.
Regard me from the expanse of prajnaparamita.
Cutting through the subtle pretense of clinging to a self,
May I see the truth of the simplicity beyond self.
Omniscient Dolpo Sangye, think of me.
Regard me from the basic space endowed with the supreme of all aspects.
Having stilled the breath of transference within the central channel,
May I attain the vajra body beyond transference.
Jetsun Taranatha, think of me.
Regard me from the basic space of the three companions.
Having traveled the secret vajra path unimpeded,
May I accomplish the celestial rainbow body.
Terchen Chokgyur Lingpa, think of me.
Regard me from the all-pervasive realm of dharmakaya.
Having let dualistic thought dissolve into the state of non-arising,
May I re-assume the seat of natural awareness.
Orgyen Dechen Lingpa, think of me.
Regard me from the self-luminous realm of sambhogakaya.
Enable me to realize, beyond abandonment and attainment,
The great spontaneous presence of the five kayas and wisdoms.
All-pervasive Shikpo Lingpa, think of me.
Regard me from the compassionate state of taming beings.
Discovering the jewel of mind within myself,
May the fruition be perfected within the ground.
Sempa Padma Nyugu, think of me.
Look upon me from the realm of the Magical Net.
May I be inseparable from the supreme wisdom king,
The sovereign of the four kayas.
Jamyang Khyentse Wangpo, think of me.
Regard me from the basic space of the wisdom of twofold knowledge.
Dispelling the mental darkness of unknowing,
May I spread the light of supreme knowledge.
Osel Trulpey Dorje, think of me.
Regard me from the expanse of five-colored rainbow lights.
Having purified the stains of essences, winds and perception,
May I awaken within the youthful vase body.
Pema Do-Ngak Lingpa, think of me.
Regard me from the expanse of unchanging empty bliss.
Grant me the ability to completely fulfill
All intentions of the victorious ones and their heirs.
Ngawang Yonten Gyatso, think of me.
Regard me from the expanse of the unity of basic space and wisdom.
Rending my clinging to an apparent reality,
May I bring whatever arises onto the path.
Son of the victorious one, Lodro Thaye, think of me.
Regard me from the expanse of loving-kindness and compassion.
Knowing all beings to be my kind parents,
May I acquire a pure, altruistic heart.
Pema Gargyi Wangchuk, think of me.
Regard me from the basic space of luminous great bliss.
Having liberated the five poisons into the five wisdoms,
May I destroy the duality of loss and gain.
Tennyi Yungdrung Lingpa, think of me.
Regard me from the basic space in which existence and peace are equal.
Genuine devotion having grown in my mind,
May the great realization and liberation be simultaneous.
Bokar, mighty Vajradhara, think of me.
Regard me from the supreme realm of Akanishtha.
Having realized all apparent phenomena as Mahamudra,
May I attain non-meditation, the dharmakaya. 1
Kind root guru, think of me.
Regard me from the crown of my head, the abode of great bliss.
Having met dharmakaya, natural awareness, face to face,
May I accomplish buddhahood in a single lifetime.
Alas! Sentient beings like me, with negative karma and evil deeds,
Have wandered in samsara from beginningless time.
I continue to experience endless suffering,
But I never feel even the briefest moment of regret.
Guru think of me, regard me with compassion.
Bless me that renunciation may arise from the depths of my heart.
Though having attained the freedoms and riches I squander my life,
Always preoccupied by the pointless affairs of this world.
When applying myself to the great pursuit of liberation, I am overcome by laziness.
As I return from the island of jewels empty-handed,
Guru think of me, regard me with compassion.
Bless me that my human life may become meaningful.
Not a single life on earth escapes death,
Even now, they pass away one after the other.
Soon, I too must die. I am a fool, thinking I will remain forever.
Guru think of me, regard me with compassion.
Bless me so that with no time to waste, I will curtail my plans.
I will be separated from each of my loved ones.
All the valuables I have hoarded will be enjoyed by others.
Even this body I hold so dear will be left behind,
And, within the bardo, my consciousness will wander aimlessly throughout samsara.
Guru think of me, regard me with compassion.
Bless me that I may realize the futility of it all.
The black darkness of fear confronts me.
The fierce gale of karma pursues me.
The lord of death's hideous thugs club and beat me.
Having to endure the unbearable sufferings of negative rebirths;
Guru think of me, regard me with compassion.
Bless me that I may be liberated from the abyss of the lower realms.
Though my faults are as great as a mountain I keep them to myself.
Though others' faults are as small as a sesame seed I proclaim them far and wide.
Though I lack the least of qualities, I boast about how great I am.
I call myself a Dharma practitioner but behave to the contrary.
Guru think of me, regard me with compassion.
Bless me to pacify my selfish pride
Within, I conceal my nemesis - the demon of ego-clinging.
All my thoughts only cause disturbing emotions to increase.
All my actions result in nonvirtue.
As I have not so much as turned towards the path of liberation,
Guru think of me, regard me with compassion.
Bless me that self-grasping be severed at the root.
With a little praise or blame comes that much joy or sorrow.
With a few harsh words I let down my armor of patience.
Although I see the afflicted, I feel no compassion.
When I have the chance to be generousam bound by the knot of greed.
Guru think of me, regard me with compassion.
Bless me to mingle my mind with the Dharma.
Though insubstantial, I ascribe substance to samsara.
For the sake of food and clothing I abandon what has lasting value.
Although I have all that is needed, I crave for more and more.
I deceive myself with unreal, illusory phenomena.
Guru think of me, regard me with compassion.
Bless me to abandon any interest in such a life as this.
Unable to bear the slightest physical or mental pain,
With jaded heart, I don't hesitate to take inferior rebirths.
Even though I directly perceive that cause and effect are unfailing,
Instead of doing what is right, I only perpetuate harm.
Guru think of me, regard me with compassion.
Bless me that I gain conviction in the law of karma.
I hate my enemies and cling to my friends.
Groping in dark delusion as to what to accept and reject,
When practicing the Dharma, I fall prey to dullness and sleep.
When involved in non-Dharma, my senses are clear and sharp.
Guru think of me, regard me with compassion.
Bless me that I destroy my enemy - disturbing emotions.
On the surface, I appear to be a pure practitioner;
While inwardly my mind isn't mingled with the Dharma.
Like a viper I hide my disturbing emotions within,
But faced with trouble, my faults are exposed.
Guru think of me, regard me with compassion.
Bless me that I may tame my own mind.
Failing to notice my own shortcomings,
Pretending to be spiritual, I am anything but.
Naturally skilled in negative emotions and karma,
Again and again good intentions arise, again and again they come to naught.
Guru think of me, regard me with compassion.
Bless me that I might see my own faults.
As each day passes, death approaches ever nearer.
As each day passes, my heart becomes ever more callused.
While following a teacher my devotion gradually fades,
And my love and pure perception towards my Dharma friends diminish.
Guru think of me, regard me with compassion.
Bless me to tame my savage mind.
I take refuge, engender bodhichitta, and supplicate,
But devotion and compassion are not felt deep within my heart
These Dharma activities are mere lip service.
I only go through the motions and am left untouched.
Guru think of me, regard me with compassion.
Bless me that whatever I do may lead to Dharma.
All suffering arises from wanting my own happiness.
Although it is said that buddhahood is accomplished by wanting to help others,
Though I engender bodhichitta, secretly my aims are selfish.
On top of not benefiting others, I harm them.
Guru think of me, regard me with compassion.
Bless me that I am able to put myself in others' place.
Although my guru is the Buddha actually manifest, I think of him as simply human.
I forget his kindness in imparting the profound instructions.
If he doesn't give me what I want, I lose faith.
I obscure myself by seeing his behavior through doubts and disdain.
Guru think of me, regard me with compassion.
Bless me that my devotion may not fade but grow.
Although my mind is the Buddha, I don't recognize it.
Although my thinking is dharmakaya, I don't realize it.
Although nonfabrication is the innate, I fail to sustain it.
Although naturalness is the basic state, I am not convinced.
Guru think of me, regard me with compassion.
Bless me that natural awareness is liberated into itself.
Although death is sure to come, I am unable to take it to heart.
Although applying the genuine Dharma is sure to help, I am unable to practice it.
Although the law of karma is certainly true, I don't discriminate correctly.
Although mindfulness is surely needed, I don't apply it and am carried away by distraction.
Guru think of me, regard me with compassion.
Bless me that I maintain undistracted mindfulness.
Through previous bad karma I was born at the end of this dark age.
All I have done only results in suffering.
The bad influence of others has cast its shadow upon me.
My practice of virtue is overcome by the distractions of meaningless talk.
Guru think of me, regard me with compassion.
Bless me to be able to persevere in Dharma practice.
At first, I thought of nothing but the Dharma.
But in the end, the results of my actions only cause further samsara and the lower realms.
The harvest of liberation is ravaged by the frost of nonvirtue.
Like a savage, I destroy what is of lasting value.
Guru think of me, regard me with compassion.
Bless me that I may perfect the sublime Dharma.
Bless me that disenchantment is felt from the bottom of my heart.
Bless me that without wasting time I curtail my plans.
Bless me that I take death to heart.
Bless me that I feel conviction in the law of karma.
Bless me that the path is free of obstacles.
Bless me that I am able to practice diligently.
Bless me that difficulties are utilized as the path.
Bless me that I may be steadfast in using the remedies.
Bless me that I feel genuine devotion.
Bless me that I may come face to face with the natural state.
Bless me that natural awareness is awakened within my heart.
Bless me that confused experience is severed at the root.
Bless me that I may accomplish buddhahood in a single lifetime.
Precious guru I supplicate you,
Kind Dharma lord, I cry out with longing,
Unfortunate though I am, my one hope is you.
Bless me that we mingle our minds indivisibly.
Although several devoted practitioners have encouraged me to write something like this for a long time, I neglected to do so. Recently, at the request of both Samdrup Dronma, a noble female practitioner, and Deva Rakshita, this was written by Lodro Thaye, someone who merely maintains the image of a dark age lama, at the great practice center of Dzongsho Deshek Dupa. May virtuous goodness increase!
Rangjung Yeshe Translations and Publications, 1998
Kathnamdu, Nepal
Third edition 2001
The Heart Sutra
The Holy Heart Sutra of the Perfection of Wisdom
(Arya Bhagavati Prajnaparamita Hrdaya Sutram)
I (Homage to the Holy Perfection of Wisdom!)
Thus have I heard at one time.
The Lord was staying at Rajagriha on Vulture Peak Mountain
together with a great host of monks
and a great host of Bodhisattvas.
At that time, the Lord was composed in the concentration
on the course of Dharmas called Profound Illumination.
II At that time also, the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva,
in the practice of the profound Perfection of Wisdom
looked down; he beheld but five skandhas
and that in their own-being they were empty.
Then, through the inspiration of the Buddha,
the elder Sariputra said to the noble Lord
Avalokiteshvara,
the Bodhisattva and Mahasattva,
"How should any son of good family train who
wishes to engage in the practice of the
profound Perfection of Wisdom?"
And the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva,
spoke to the elder Sariputra as follows:
"Sariputra, any son or daughter of good family
who wishes to engage in the practice of the
profound Perfection of Wisdom
should look upon it thus:
he (or she) beholds but five skandhas and
that in their own-being, they are empty.
III "Form is emptiness, emptiness is form
Emptiness does not differ from form,
and form does not differ from emptiness.
Likewise, feelings, recognition, volitions
and consciousnesses are empty.
IV "So, Sariputra, all dharmas are emptiness,
lacking differentiating marks;
they are not produced nor stopped,
not defiled and not immaculate,
not deficient and not complete.
V "Therefore, Sariputra, in emptiness there is no form,
no feeling, no recognition, no volition, no
consciousness;
no eye, no ear, no nose, no tongue, no body, no mind;
no visible form, no sound, no smell, no taste,
no tangible, no mental object;
no eye-element, etc., up to no mind-element,
and no mental-consciousness element;
no ignorance and no extinction of ignorance, etc.,
up to no aging and death and no extinction of aging and
death; likewise there is no Suffering, Origin, Cessation
or Path, no wisdom-knowledge, no attainment and no non-
attainment.
VI "Therefore, Sariputra,
because there is no attainment, Bodhisattvas
abide relying on the Perfection of Wisdom,
without obscuration of thought, and so are unafraid.
Transcending perverted views,
they attain the end, Nirvana.
VII "All Buddhas existing in the three times,
relying on the Perfection of Wisdom,
fully awaken to the highest, perfect Enlightenment.
VIII "Therefore, one should know that the mantra of the
Prajnaparamita is the mantra of great knowledge,
the highest mantra, the unequalled mantra,
the mantra which allays all suffering,
the Truth, since it has nothing wrong.
The mantra of the Prajnaparamita is proclaimed:
TAYATA OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA
IX "In this way, Sariputra, should a Bodhisattva and
Mahasattva train in the profound Perfection of Wisdom."
Then the Lord rose from that concentration
and commended the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, saying
"Well done, well done, oh son of good family!
So it is, oh son of good family, so it is.
Just as you have taught, should the profound
Perfection of Wisdom be practiced and
all the Tathagatas will rejoice."
When the Lord had uttered this, the elder Sariputra,
the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, and
all the people present, including the devas,
human beings, asuras and gandharvas were delighted
and applauded the Lord's speech.
(Arya Bhagavati Prajnaparamita Hrdaya Sutram)
I (Homage to the Holy Perfection of Wisdom!)
Thus have I heard at one time.
The Lord was staying at Rajagriha on Vulture Peak Mountain
together with a great host of monks
and a great host of Bodhisattvas.
At that time, the Lord was composed in the concentration
on the course of Dharmas called Profound Illumination.
II At that time also, the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva,
in the practice of the profound Perfection of Wisdom
looked down; he beheld but five skandhas
and that in their own-being they were empty.
Then, through the inspiration of the Buddha,
the elder Sariputra said to the noble Lord
Avalokiteshvara,
the Bodhisattva and Mahasattva,
"How should any son of good family train who
wishes to engage in the practice of the
profound Perfection of Wisdom?"
And the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva,
spoke to the elder Sariputra as follows:
"Sariputra, any son or daughter of good family
who wishes to engage in the practice of the
profound Perfection of Wisdom
should look upon it thus:
he (or she) beholds but five skandhas and
that in their own-being, they are empty.
III "Form is emptiness, emptiness is form
Emptiness does not differ from form,
and form does not differ from emptiness.
Likewise, feelings, recognition, volitions
and consciousnesses are empty.
IV "So, Sariputra, all dharmas are emptiness,
lacking differentiating marks;
they are not produced nor stopped,
not defiled and not immaculate,
not deficient and not complete.
V "Therefore, Sariputra, in emptiness there is no form,
no feeling, no recognition, no volition, no
consciousness;
no eye, no ear, no nose, no tongue, no body, no mind;
no visible form, no sound, no smell, no taste,
no tangible, no mental object;
no eye-element, etc., up to no mind-element,
and no mental-consciousness element;
no ignorance and no extinction of ignorance, etc.,
up to no aging and death and no extinction of aging and
death; likewise there is no Suffering, Origin, Cessation
or Path, no wisdom-knowledge, no attainment and no non-
attainment.
VI "Therefore, Sariputra,
because there is no attainment, Bodhisattvas
abide relying on the Perfection of Wisdom,
without obscuration of thought, and so are unafraid.
Transcending perverted views,
they attain the end, Nirvana.
VII "All Buddhas existing in the three times,
relying on the Perfection of Wisdom,
fully awaken to the highest, perfect Enlightenment.
VIII "Therefore, one should know that the mantra of the
Prajnaparamita is the mantra of great knowledge,
the highest mantra, the unequalled mantra,
the mantra which allays all suffering,
the Truth, since it has nothing wrong.
The mantra of the Prajnaparamita is proclaimed:
TAYATA OM GATE GATE PARAGATE PARASAMGATE BODHI SOHA
IX "In this way, Sariputra, should a Bodhisattva and
Mahasattva train in the profound Perfection of Wisdom."
Then the Lord rose from that concentration
and commended the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, saying
"Well done, well done, oh son of good family!
So it is, oh son of good family, so it is.
Just as you have taught, should the profound
Perfection of Wisdom be practiced and
all the Tathagatas will rejoice."
When the Lord had uttered this, the elder Sariputra,
the noble Lord Avalokiteshvara,
the Bodhisattva and Mahasattva, and
all the people present, including the devas,
human beings, asuras and gandharvas were delighted
and applauded the Lord's speech.
The 35 Golden Buddhas Visualisation
Prostration to the Thirty-five Buddhas in the morning
BODHISATTVA’S CONFESSION OF MORAL DOWNFALLS
from: Making Life Meaningful by Ven. Lama Zopa Rinpoche www.lamayeshe.com/lamazopa/mlm/mlm.pdf
Ven. Lama Zopa Rinpoche: "No matter what vows you might have broken (tantric root vows, or pratimoksha vows, or bodhisattva vows, or samaya vows) no matter what negative karma you have created, everything can be purified. Out of his incomparable kindness, Guru Shakyamuni Buddha revealed different purification methods, such as prostrations to the 35 Buddhas, who are all manifestations of Guru Shakyamuni Buddha, and recitation of their names. Recitation of each buddha’s holy name purifies tens of thousands of eons of negative karma. If for some reason you cannot do prostrations, it is still good to at least recite holy names of the 35 Buddhas every day. No matter how heavy the negative karma you have accumulated, the Buddha has revealed a method to purify it."
1. Begin by visualizing the 35 Confession Buddhas in space in front of you.
2. Think of all the negative karma you have created in this and in all previous lives.
3. Generate the four opponent powers in your mind.
Generate strong faith that the nectar beams emitted by all the holy objects in the merit field and your recitation of the buddhas’ holy names will completely purify you of all defilements, negative karma and downfalls. It is very important to feel very strongly that you have been completely purified and that nothing negative whatsoever is left in your mental continuum. The names of the 35 Buddhas are unbelievably powerful; reciting each one once purifies tens of thousands of eons of negative karma. Remember this from time to time while you are prostrating. It is important to generate strong faith that this is so. Lama Je Tsong Khapa did this practice. The strength of your faith determines how much negative karma you have purified. Your mind creates negative karma, and your mind purifies it as well.
( to increase the benefit of each prostration, first prostrate three times while reciting with each prostration )
OM NAMO MANJUSHRIYE NAMO SUSHRIYE NAMO UTTAMA SHRIYE SVAHA (3x)
( continue to prostrate )
I, ( say your name ) throughout all times, take refuge in the Gurus I take refuge in the Buddha I take refuge in the Dharma I take refuge in the Sangha
1. to the founder, bhagavan, tathagata, arhat, perfectly completed buddha, Glorious Conqueror Shakyamuni Buddha, I prostrate
2. to tathagata Thoroughly Destroying with Vajra Essence, I prostrate
3. to tathagata Radiant Jewel, I prostrate
4. to tathagata King, Lord of the Nagas, I prostrate
5. to tathagata Army of Heroes, I prostrate
6. to tathagata Delighted Hero, I prostrate
7. to tathagata Jewel Fire, I prostrate
8. to tathagata Jewel Moonlight, I prostrate
9. to tathagata Meaningful to See, I prostrate
10. to tathagata Jewel Moon, I prostrate
11. to tathagata Stainless One, I prostrate
12. to tathagata Bestowed with Courage, I prostrate
13. to tathagata Pure One, I prostrate
14. to tathagata Bestowed with Purity, I prostrate
15. to tathagata Water God, I prostrate
16. to tathagata Deity of the Water God, I prostrate
17. to tathagata Glorious Goodness, I prostrate
18. to tathagata Glorious Sandalwood, I prostrate
19. to tathagata Infinite Splendor, I prostrate
20. to tathagata Glorious Light, I prostrate
21. to tathagata Sorrowless Glory, I prostrate
22. to tathagata Son of Non-craving, I prostrate
23. to tathagata Glorious Flower, I prostrate
24. to tathagata Pure Light Rays Clearly Knowing by Play, I prostrate
25. to tathagata Lotus Light Rays Clearly Knowing by Play, I prostrate
26. to tathagata Glorious Wealth, I prostrate
27. to tathagata Glorious Mindfulness, I prostrate
28. to tathagata Glorious Name Widely Renowned, I prostrate
29. to tathagata King Holding the Victory Banner of Foremost Power, I prostrate
30. to tathagata Glorious One Totally Subduing, I prostrate
31. to tathagata Utterly Victorious in Battle, I prostrate
32. to tathagata Glorious Transcendence Through Subduing, I prostrate
33. to tathagata Glorious Manifestations Illuminating All, I prostrate
34. to tathagata All-Subduing Jewel Lotus, I prostrate
35. to bhagavan, tathagata, arhat, perfectly completed buddha, King of the Lord of Mountains Firmly Seated on Jewel and Lotus, I prostrate
35. to bhagavan, tathagata, arhat, perfectly completed buddha, King of the Lord of Mountains Firmly Seated on Jewel and Lotus, I prostrate
35. to bhagavan, tathagata, arhat, perfectly completed buddha, King of the Lord of Mountains Firmly Seated on Jewel and Lotus, I prostrate
Ven. Lama Zopa Rinpoche: "I recite the last, 35th name three times. Why? Not because other people do, but because the 35th buddha’s name purifies broken samayas and negative karma created in relation to your gurus, which are the heaviest negative karmas of all. Therefore, I think it’s necessary to recite the last buddha’s name three times. By then adding the names of the seven Medicine Buddhas, all your prayers for special realizations from your Dharma practice, for good things to happen to you, for the benefit of others will be successful. Your own prayers will be successful and you will also receive the beneficial effects of all the prayers made by the seven Medicine Buddhas in the past. Therefore, it is very important to recite the names of the Medicine Buddhas in addition to those of the 35 Buddhas. Names of the 7 Medicine Buddhas are extremely powerful not only for healing but for success in general. This is because when those seven buddhas were bodhisattvas they prayed and dedicated for sentient beings to be able to overcome their problems and achieve all success. Therefore, praying to the Medicine Buddhas and reciting their names is an extremely precious practice and is very effective for both healing and success. Those who recite the 7 Medicine Buddhas’ names and the Medicine Buddha mantra in their daily lives will never be reborn in the lower realms and, no matter what happens, will have no fear of death. Any human being or animal who at the time of death simply hears the name or mantra of the Medicine Buddha will also not be reborn in the lower realms. This practice is very important. Kachen Yeshe Gyaltsen and other recent lineage lamas recited the names of the 7 Medicine Buddhas right after reciting the names of the 35 Buddhas. This addition makes this powerful purification practice even more powerful."
Om Bekanze Bekanze Maha Bekanze Randza Samungate Soha
1. to bhagavan, tathagata, arhat, perfectly completed buddha, Renowned Glorious King of Excellent Signs, I prostrate ( to tathagata Supari Kirti Tanama Sri Raja, I prostrate )
2. to bhagavan, tathagata, arhat, perfectly completed buddha, King of Melodious Sound, Brilliant Radiance of Skill, Adorned with Jewels, Moon and Lotus, I prostrate ( to tathagata Svara Gosa Raja, I prostrate )
3. to bhagavan, tathagata, arhat, perfectly completed buddha, Stainless Excellent Gold, Great Illuminating Jewel Who Accomplishes All Conduct and Vows, I prostrate ( to tathagata Suvarna Bhadra Vimala, I prostrate )
4. to bhagavan, tathagata, arhat, perfectly completed buddha, Glorious Supreme King Free from Sorrow, I prostrate ( to tathagata Asokotta Ma Sri Raja, I prostrate )
5. to bhagavan, tathagata, arhat, perfectly completed buddha, Melodious Ocean of Proclaimed Dharma, I prostrate ( to tathagata Dharma Kirti Sagara, I prostrate )
6. to bhagavan, tathagata, arhat, perfectly completed buddha, Delightful King Clearly Knowing by the Play of Supreme Wisdom of an Ocean of Dharma, I prostrate ( to tathagata Abhijya Raja, I prostrate )
7. to bhagavan, tathagata, arhat, perfectly completed buddha, Medicine Guru, King of Lapis Lazuli Light, I prostrate ( to tathagata Bhaisajya Guru Raja, I prostrate )
Om Bekanze Bekanze Maha Bekanze Randza Samungate Soha
CONFESSION
All you 35 Buddhas and others, as many tathagatas, arhats, perfectly completed buddhas as there are existing, sustaining, and residing in all the world systems of the ten directions; all you buddha-bhagavans, please pay attention to me: In this life and in all the states of rebirth in which I have circled in samsara throughout beginningless lives, whatever negative actions I have created, made others create, or rejoiced in the creation of; whatever possessions of stupas, possessions of the Sangha, or possessions of the Sangha of the ten directions that I have appropriated, made others appropriate, or rejoiced in the appropriation of; whichever among the five actions of immediate retribution I have done, caused to be done, or rejoiced in the doing of; whichever paths of the ten non-virtuous actions I have engaged in, caused others to engage in, or rejoiced in the engaging in: whatever I have created, being obscured by these karmas causes me and sentient beings to be born in the hell realms, in the animal realm, and in the preta realm; in irreligious countries, as barbarians, or as long-life gods; with imperfect faculties, holding wrong views, or not being pleased with Buddha's descent.
In the presence of the buddha-bhagavans, who are transcendental wisdom, who are eyes, who are witnesses, who are valid, and who see with omniscient consciousness, I am admitting and confessing all these negativities collectively, as well as individually. Every single one I now confess. I do not conceal them nor hide them, but I reveal them, and from now on I abstain and refrain from committing them again.
All buddha-bhagavans, please pay attention to me: In this life and in all other states of rebirth in which I have circled in samsara throughout beginningless lives, whatever roots of virtue I have created by generosity, even as little as giving just one mouthful of food to a being born in the animal realm; whatever roots of virtue I have created by guarding morality; whatever roots of virtue I have created by following pure conduct; whatever roots of virtue I have created by fully ripening sentient beings; whatever roots of virtue I have created by generating bodhicitta; and whatever roots of virtue I have created by my unsurpassed transcendental wisdom: all these assembled and gathered, combined together, I fully dedicate to the unsurpassed, the unexcelled, that higher than the high, that superior to the superior. Thus, I completely dedicate to the highest, perfectly complete enlightenment. Just as the previous buddha-bhagavans have fully dedicated, just as the future buddha-bhagavans will fully dedicate, and just as the presently abiding buddha-bhagavans are fully dedicating, like that I too dedicate fully. I confess all my broken vows collectively, as well as individually. Every single broken vow I now confess. I rejoice in all merits.
I urge and implore all Buddhas to grant my request: may I fully and directly realize the highest, most sublime, transcendental, ultimate Wisdom.
In the conquerors, the best of humans (those who are living in the present time, those who have lived in the past, and those who will likewise come) in all those who have qualities as vast as an infinite ocean, with hands folded, I take refuge.
CONCLUSION
Rather than simply stopping when you have finished reciting and prostrating, remain silent for a little while, generating strong faith that the nectar beams emitted by all the holy objects in the merit field and your recitation of the buddhas’ holy names have completely purified you of all defilements, negative karma and downfalls. It is very important to feel very strongly that you have been completely purified and that nothing negative whatsoever is left in your mental continuum. This practice is much more powerful if you conclude by concentrating strongly in this way. Lama Je Tsong Khapa did this practice. The names of the 35 Buddhas are unbelievably powerful; reciting each one once purifies thousands of eons of negative karma. Remember this from time to time while you are prostrating, but especially when you finish the session. In a commentary to the Vajrasattva practice, Pabongka Dechen Nyingpo mentions that at the end, when Guru Vajrasattva declares that your negative karma has now been purified, it is important to generate strong faith that this is so. The same thing applies in the practice of the 35 Buddhas. Lama Je Tsong Khapa did this practice. The strength of your faith determines how much negative karma you have purified. Your mind creates negative karma and your mind purifies it as well.
DEDICATION
( first, meditate on emptiness )
The Heart Sutra
"In emptiness, there is no I, creator of negative karma; there is no action of creating negative karma; there is no negative karma created”. ( i.e. negative karma is empty, and that is main reason why it can be purified )
( with this awareness, dedicate the merits )
"Due to all the merits collected by having done prostrations, made offerings, confessed, rejoiced, requested the gurus to have stable lives and to turn the Dharma Wheel, may I achieve Enlightenment in order to firmly establish all sentient beings in that Enlightenment.”
( of course, there is a dedication already included within the 35 Buddhas prayer, but you should still make this extra dedication in emptiness at the very end )
BENEFITS
from: Making Life Meaningful by Ven. Lama Zopa Rinpoche www.lamayeshe.com/lamazopa/mlm/mlm.pdf
Ven. Lama Zopa Rinpoche: "If you are doing this practice in a group and one person leads the chanting while the others do not recite the names of the 35 Buddhas because they have not memorized them, only one person gets the benefit of the recitation. Those who haven’t memorized the names will get the benefits of making prostrations, but they won’t get the benefit of reciting the names. This is a great loss. How? Take the very first name, that of Guru Shakyamuni Buddha, for example. By reciting Guru Shakyamuni Buddha’s name, you purify 80,000 eons of negative karma; if you don’t recite his name, this doesn’t happen. Reciting each of the 35 Buddhas’ names purifies a certain number of eons of negative karma or a particular negative karma. Reciting each name just one time purifies thousands of eons of negative karma. If someone told you that you would not get cancer for six eons, you would think that that was fantastic. Forget about the six eons, even if someone told you that you would not get cancer in this life, you would think it fantastic, unbelievably good fortune. Now here, in relation to the practice of the 35 Buddhas, we are talking about your not getting cancer or any other problem for thousands of eons because you have purified that many eons of negative karma, which is the cause of not only sickness but that of all other problems and obstacles. Cancer is just a tiny drop in the ocean of samsaric suffering. Purifying even two thousand eons of negative karma is incredibly advantageous. If you were going to die right now, in the next moment, the most important thing, the most urgent thing, you could do would be to purify your negative karma. If you were about to die, which would you prefer to be given: a billion dollars or the chance to purify this life’s negative karma? Which is more important? Which is more precious? Of course, purifying even one negative karma before you die is much better than receiving a billion or even a trillion dollars. My point is that if only one person recites the names of the 35 Buddhas, only that person receives the advantage of all this purification. Those who don’t recite the names don’t receive the benefit. It’s like one person trying to eat a meal on behalf of a group of people while they don’t eat. The food that person eats doesn’t fill the other people’s stomachs, doesn’t satisfy their hunger. The great advantage of having memorized the names of the 35 Buddhas is that you can recite them in the car or train while going to work. Since you spend so much time going back and forth between home and work, it is good to spend that time doing prayers or reciting the names of the 35 Buddhas. You can also recite them when you are flying in an airplane. It’s all right to read them from a book, but it is much easier if you know the names by heart, because then you can purify at any time. Since reciting these buddhas’ names even once purifies thousands of eons of negative karma, it’s a great loss if you don’t recite them. It will take you longer to purify your negative karma and gain realizations, and longer to achieve enlightenment, which means that the numberless other sentient beings who are karmically connected to you will have to experience more suffering. Therefore, you must realize what a precious opportunity you have right now. This present time is the most precious time. If you don’t take this opportunity to practice, it is a great loss. There is no greater loss than this; it’s a greater loss than losing a million dollars, zillions of dollars. Some people, when their business collapses or they lose a million dollars, become crazy and want to jump off a bridge or the roof of a building. Such losses are nothing, just something material, meaningless. But here, if you don’t take this incredible opportunity to practice confession with the 35 Buddhas, to purify your negative karma and collect merit in such an easy way, you have suffered the greatest loss. Even if you owned skies of diamonds, gold or wish-fulfilling gems, that alone could not purify your negative karma or stop you from being reborn in the lower realms. However, even if you don’t own any of this wealth, if you recite Guru Shakyamuni Buddha’s name just once, you purify 80,000 eons of negative karma. Reciting the name of any of the 35 Buddhas purifies many thousands of eons of negative karma. Even if you were to lose that much wealth, it would be nothing compared to losing the chance of practicing the 35 Buddhas. This is such an easy way to purify and to collect extensive merit. Simply by reciting the names of the 35 Buddhas, you can achieve unbelievable purification."
http://www.bodhipath.org/practice/35Buddhas.html
List of 35 Buddhas
No.
Sanskrit Name
Tibetan Name
01..
Amoghadarsin
Mthon-ba-don-yod
02.
Anantaujas
Gzi-brjid-mthah-yas
03.
Asokasri
Mya-nan-med-pahi-dpal
04.
Bhadrarsi
Dpal-bzan
05.
Brahman
Thansa-pa
06.
Brahmadatta
Tshans-pas-sbyin
07.
Brahmajyotis
Tshans-pahi-hod-zer
08.
Candanasri
Tsan-dan-dpal
09.
Dhanasr
Nor-dpal
10.
Indraketu-dhvaja
Dban-pohi-tog-gi-rgyal-mtshan
11.
Kusumasri
Me-tog-dpal
12.
Nagesvaraja
Klu-dban-gi-rgyal-po
13.
Narayana
Sred-med-kyi-bu
14.
Padmajyotis
Padmahi-hod-zer
15.
Parikirtita namasri
Mtshan-dpal-yons-sgrags
16.
Prabhasari
Hod-dpal
17.
Ratnacandra
Rin-chen-zla-ba
18.
Ratnacandraprabha
Rin-chen-zla-hod
19.
Ratnagni
Rin-chen-me
20.
Ratnarcis
Rin-chen-hod-hphro
21.
Ratnapadma
Rin-chen-padma
22.
Sailendraraja
Ri-dban-gi-rgyal-po
23.
Samantavabhasa
Kun-nas-snan-ba
24.
Shakyamuni
Sangs-rgyas shakya thub pa
25.
Smrtisri
Dran-pahi-dpal
26.
Suradatta
Dpal-sbyin
27.
Suvikranta
Sin-tu-rnam-par-gnon-pa
28.
Vajragarbha
Rdo-rje-shin-po
29.
Varuna
Chu-lha
30.
Varunadeva
Chu-lhahi-lha
31.
Vikranta
Rnam-par-gnon-pa
32.
Vimala
Dri-ma-med-pa
33.
Virananda
Dpal-dgyes
34.
Virasena
Dpah-boi-sde
35.
Yuddhaja
Yul-las-rgyal-ba
Benefits of the prayer to the thirty-five confessional buddhas
http://www.judahlynn.com/35/flash/index.html
It begins
I whose name is ... (such and such)... always go for refuge to the guru...
You mention your name where it says da ming in Tibetan. This causes some effect in the mind. In one way you could feel kind-of sad because you have created negative karma and are obscured. In another way you could feel happy because of having met a reliable object of refuge.
Reciting the first Buddha's (Guru Shakyamuni Buddha's) name purifies 40,000 eons of negative karma. Sometimes it is said that 80,000 eons is purified. Saying buddha Dorje Nyingpo's name, 10,000 eons of negative karma is purified.
Rinchen Oela—10,000 eons.Luwang gi Gyaelpola—1,000 eons.Pawoe Dela—1,000.Paelgyela—2,000. It is like inflation! Like the stock market! I'm joking. Rinchen Mela—2,000. Rinchen Daoela—8,000. Tongwa Doenyoela—it is got clear here. Rinchen Dawala—purifies the five uninterrupted negative karmas Dima Mepala—purifies the negative karmas near to the uninterrupted ones. For example, stepping over monks robes or the shadow of, or animals belonging to, the guru. Also the shadows of stupas. Paeljinla—the negative karmas accumulated with anger. Tsangpala—the negative karmas accumulated with attachment. Tsangpae Jinla—10,000 eons.Chulhala—1,000 eons.Chulhae lhala—5,000 eons.Paelzangla—5,000 eons.Tzaendaenla—7,000 eons. Ziji Tayaela—7000 eons.Oepaella—immeasurable benefits. Nyangaen Mepaepaella—all negative karmas accumulated with ignorance. Seme kyi Bula—the imprints of negative karma. Metogpaella—the negative karmas accumulated with the body. Tsangpae Oezer Nampar Roelpae Ngoenpar Kyenpala—the negative karmas accumulated with speech. Paemae Pezer Nampar Roelpae Ngoenpar Kyenpala—the negative karmas accumulated with the mind. Norpaella—the negative karmas accumulated with respect to the sangha by the sangha, and possibly by lay persons.Draenpaepaella—the negative karmas accumulated by criticizing holy beings. Tsaenpael Shingtu Yongdagla—the negative karmas accumulated with jealousy.Wangpoe Toggi Gyaeltsaen gyi Gyaelpola—the negative karmas accumulated with pride. Shintu Nampar Gyaelwala—it says subtle vices, karmas, mainly slander.Yuellae Shintu Nampar Gyaelwala—the negative karmas accumulated with all the delusions.Nampar Noenpaepaella—the negative karmas from causing others to create negative karma. Kuennae Nangwa Koepaepaella—the negative karmas accumulated by rejoicing in the negative karmas created by oneself and others. Rinchen Paemae Nampar Noenpala—the negative karma of avoiding dharma. Da Chompa Yang Dagpar Dzogpae Sanggyae Rinpoche dang Paemala Rabtu Zhugpa Riwanggi Gyaelpola—purifies the negative karma from degenerating samaya by criticising the guru
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