Aspiration Prayer to be Reborn in Dewachen, Realm of Great Bliss

The First Karma Chakme Rinpoche
This is my personal practice. Wishing to benefit many sentient beings, I persevere in writing this down in spite of the pain in my hand. This text should be lent to anyone who wishes to make a copy. The merit arising from this practice cannot be surpassed. No other instruction is more profound. This is my root practice, do not abandon it but apply yourself diligently. As this belongs to the open (exoteric) category of teachings, one may recite it without having received lineage transmission.

E MA HO DI NE NYIMA NUB KYI CHOG ROL NA From here, in the direction of the sunset, DRANG MED JIG TEN MANG PO’I PHA ROL NA beyond innumerable systems of universes, CHUNG ZAD TENG DU PHAG PAY YUL SA NA in an exalted region slightly higher up NAM PAR DAG PAY ZHING KHAM DE WA CHEN is the pure realm of Great Bliss (Dewachen). DAG GI CHU WUR MIG GE MA TONG YANG Although unseen by our physical eyes, RANG SEM SAL WAY YID LA LAM MER SAL we should clearly visualise it in our mind. DE NA CHOM DAN GYAL WA OD PAG MED In this realm, the Bhaghavan,Victorious One, Amitabha PAD MA RA GE DOG CHAN ZI JID BAR is ruby-red in colour, brilliant and resplendent, WU LA TSUG TOR ZHAB LA KHOR LO SOG with the Ushnisha1, wheels on the soles of his feet and so on TSHAN ZANG SO NYI PE JAD GYAD CHU’I TRE the thirty-two signs of perfection and eighty minor marks. ZHAL CHIG CHAG NYI NYAM ZHAG LHUNG ZED DZIN He has a single face, two arms in the mudra of equanimity, holds an alms bowl, CHO’I GO NAM SUM SOL ZHING KYIL TRUNG GE wears the three robes and sits in the vajra posture

A protuberance on the crown of a Buddha. It is one of the thirty-two major signs of perfection of a Buddha.
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PADMA TONG DAN DA WAY DAN TENG DU upon a moon seat above a thousand-petalled lotus, JANG CHUB SHING LA KU GYAB TEN DZAD DE with his back supported by a Bodhi tree. THUG JE CHAN GYI GYANG NE DAG LA ZIG He gazes at me with his compassionate and wise eyes from afar. YE SU JANG CHUB SEM PA CHAN RE ZIG To his right is the bodhisattva Avalokiteshvara, KU DOG KAR PO CHAG YON PAD KAR DZIN who has a white body and holds a white lotus in his left hand. YON DU JANG CHUB SEM PA THU CHEN THOB To his left is the bodhisattva Vajrapani2, NGON PO DORJE TSHAN PAY PADMA YON who has a blue body and holds a vajra lotus3 in his left hand, YE NYI KYAB JIN CHAG GYA DAG LA TAN Both of them extend their right hands to me in the refuge giving mudra4. TSO WO SUM PO RI GYAL LHUN PO ZHIN The three main deities appear as huge as Mount Meru, LHANG NGE LHAN NE LHAM MER ZHUG PAY KHOR radiant, illuminating, clearly vivid and stable. JANG CHUB SEM PAY GE LONG JE WA BUM Accompanied by a trillion bodhisattva monks, KUN KYANG SER DOG TSHAN DANG PE JAD GYAN all with golden bodies, adorned with the signs and marks5, CHO GO NAM SUM SOL ZHING SER TEM ME donning the three dharma robes, dazzling with golden light. MO GU’I CHAG LA NYE RING KHYAD MED CHIR Because, with devotion, to pay homage from near or faraway makes no difference, DAG GI GO SUM GU’I PAI CHAG TSAL LO I prostrate devotedly to you with my three doors (body, speech and mind).
Otherwise called Mahasthamaprapta (大势至) The vajra is standing on the open blossom of the lotus at the level of his ear according to one oral commentary. 4 The refuge giving mudra is the same mudra that one sees on deities like Shakyamuni Buddha who is generally depicted with his right hand in this mudra. 5 The signs and marks refer to the thirty-two major signs of perfection and the eighty minor marks.
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A koti is generally taken to be 10 million. CHO PANG TSHAM MED JAY PA MA TOG PA With the exception of having abandoned the dharma or committed the five uninterrupted karmas. KUN KHYEN OD PAG MED LA CHAG TSAL LO I prostrate to the omniscient Amitabha. Lord of the Buddha family. CHAG YE OD ZER LE TRUL CHAN RE ZIG whose right hand gives out light rays that emanates Chenrezig. SANG GYE CHAN GYI NYIN TSHAN DU DRUG TU During the six periods of the day and night. CHAG YON OD ZER LE TRUL DROL MA TE whose left hand gives out light rays that emanates Tara. infinite emanations. the Buddha SEM CHAN KUN LA TSE WAY TAG TU ZIG constantly regards all sentient beings with eyes of compassion. TAG TU MA DREY SO SOR NYAN LA SEN without mixing it up. however. SEM CHAN KUN GYI YID LA GANG DRAN PAY all that arises in the minds of all sentient beings. SEM CHAN KUN GYI NGAG TU GANG ME TSHIG the words said by every sentient being.CHO KU NANG WA THA YE RIG KYI DAG Dharmakaya. YANG TRUL ORGYAN JE WA THRAG GYA GYED who further multiplies into a billion Guru Rinpoches. CHO KU OD PAG MED LA CHAG TSAL LO I prostrate to Dharmakaya Amitabha. it should be understood as incalculable. in the context of this text. The number should not be taken literally. The exact translation is “hundred koti”. are distinctly heard (by him). THUG KYI OD ZER LE TRUL PADMA JUNG whose heart gives out light rays that emanates Guru Rinpoche. YANG TRUL DROL MA JE WA THRAG GYA GYED who further multiplies into a billion Taras. Boundless Light. 6 3 . YANG TRUL CHAN RE ZIG WANG JE WA GYA who further multiplies into a billion6 Chenrezigs. NAM TOG GANG GYU TAG TU THUG KYI KHYEN all these thoughts are clearly known (to him).

Kalpas are incalculable periods of time measured in terms of the birth and destruction of a universe according to Buddhist cosmology. GON PO TSHE PAG MED LA CHAG TSAL LO I prostrate to the protector Amitayus. KHYED KYI KU TSHE KAL PA DRANG MED DU Your life-span extends for incalculable kalpas8. 10 Three thousandfold universes or trichiliocosm is about a billion universes. 7 8 4 . this refers to the first type of effect which is the moment when the karmic energy produced by an action achieves its maximum effect. the Buddha will guide them to his realm. DREN PA OD PAG MED LA CHAG TSAL LO I prostrate to the guide and teacher Amitabha. THO’I NAY DAD PAY THAL MO JAR JEY NA or the name of Amitabha In this context. OD PAG MED PAY TSHAN DANG DE WA CHEN cannot be compared to the merit of hearing about Dewachen. NYA NGAN MI DA DA TA NGON SUM ZHUG you do not enter parinirvana but remain here. LEY KYI NAM PAR MIN PA MA TOG PAY apart from the fully ripened effects of karma9. BAR DOR JON NEY ZHING DER DREN PAR SUNG in the bardo7. DU’I MIN CHI WA MA LU’I LOG PAR SUNG averting all types of untimely death. TSHE ZAD PA YANG LO GYA THUB PA DANG even if our life-span is depleted. bardo refers generally to the intermediate states after death. we can still live to a hundred years. 9 Our actions creates repercussions that has 4 types of effects. See “Words of My Perfect Teacher”. KHYED LA TSE CHIG GU’I PAY SOL TAB NA by one-pointedly praying to you with devotion.KHYED LA DAD CHING MON LAM TAB TSHAD KUN those who sincerely possess faith in you and make aspirations. vast three thousandfold universes10 RIN CHEN GYI KANG JIN PA JIN PA WAY filled to the brim with precious jewels and given away as charity. TONG SUM JIG TEN RAB JAM DRANG MED PA Countless. DE WA CHAN DER KYE WAY MON LAM DRUB will have their wishes to be reborn in Dewachen fulfilled.

from the bottom of his heart. NGO’I SU JOR WAY CHOD PA CHI CHI PA all types of physically present offerings. moon. wealth and merits. DE NI JANG CHUB NYING PO MA THOB PAR from that time onwards until attaining Buddhahood. enjoyments. DAG GI LU’I DANG LONG CHOD GE TSAR CHE My body and all my possessions. and 7) carnelian. 3) lapis lazuli. SANG GYE OD PAG MED PA’I TSHAN THO’I NAY Whoever hears Amitabha’s name. DE SHEG OD PAG MED LA CHAG TSHAL LO I prostrate to the Sugata Amitabha. GON PO OD PAG MED LA CHAG TSAL LO I prostrate to the protector Amitabha. four continents and Mount Meru. with faith. BUD MED MI KYE RIG NI SANG POR KYE will take rebirth in a good family and not be born as a woman. 2) silver. 4) crystal. Varies in some texts. DE NI JANG CHUB LAM LAY CHIR MI DOG will never regress on the bodhi path. 5) agate.DE NI DE WAY SOD NAM CHE WAR SUNG then. DE CHIR OD PAG MED LA GU’I CHAG TSHAL for this reason. GANG ZHIG OD PAG MED PAY TSHAN THO’I NE Whoever hears Amitabha’s name. DOD NAY DRUB PA TONG SUM JIG TEN GYI primordial three thousandfold universes. KHA ZHE MED PAR NYING KHONG RU’I PAY TING and without pretension. TSHE RAB KUN TU TSHUL THRIM NAM DAG GYUR holding pure vows in all his lives. LING ZHI RI RAB NYI DA JE WA GYA billion (groups of) sun. LAN CHIG TSAM ZHIG DAD PA KYE PA NA gives rise to sincere faith even just once. I respectfully prostrate to Amitabha. joining one’s palms together. 6) pearl. YID TRUL TRA SHI DZAY TAG RIN CHEN DUN as well as visualised offerings of seven jewels11 and other auspicious articles. 1) gold. 11 5 .

TSHAM MED NGA YI LAY SAG THOL LO SHAG we openly confess and regret these uninterrupted karmas. mother. harsh speech and idle gossip. PHA MA LOB PON DRA CHOM SAD PA DANG Killing our father. SOG CHAD MA JIN LEN DANG MI TSHANG CHOD have committed acts of killing. NAB SEM NOD SEM LOG PAR TA WA TE Covetousness. 13 ‘Victorious One’. YID KYI MI GE SUM PO THOL LO SHAG we openly confess and regret these three negative acts of mind. stupa or temple and such. destroying a statue. PHA MEY THOG DRANG DAG SOG DRO KUN GYI My father. GYAL WAY KU LA NGAN SEM KYE PA DANG maliciously causing harm to the body of a Victorious One13.the connotation here is that one confesses without hiding one’s faults out of hypocrisy or lack of sincerity. THOG MA MED PAY DU’I NAY DA TAY BAR from beginningless time till this present life. NGAG GI MI GE ZHI PO THOL LO SHAG we openly confess and regret these four negative acts of speech. sowing discord. including all sentient beings. LU’I KYI MI GE SUM PO THOL LO SHAG we openly12 confess and regret these three negative acts of body. epithet for Buddha 12 6 .LHA LU MI YI LONG CHOD THAM CHAD KUN the possessions and enjoyments of gods. DZUN DANG THRA MA TSHIG TSUB NGAG KHYAL PA Lying. intent to harm others and wrong views. DAG LA PHAN CHIR THUG JE TOB KYI ZHEY for my benefit. teacher or an arhat. please accept this with compassion. stealing and sexual misconduct. nagas and humans. ‘Openly’ . KU ZUG CHOD TEN LHA KHANG SHIG PA SOG defiling a nun. mother and I. GE LONG GE TSHUL SAD DANG TSUN MA PHAB Killing a fully ordained monk or novice. LO YI LANG TE OD PAG MED LA BUL are mentally visualised and offered to Amitabha.

KHAM SUM SEM CHAN SAD LEY DIG CHE WA The negativity of disparaging all bodhisattvas JANG CHUB SEM PA NAM LA KUR WA TAB exceeds the negativity of killing all sentient beings of the three realms.NYE WAY TSHAM MED DIG JE THOL LO SHAG we openly confess and regret these acts of near-uninterrupted karma. NYAL WAY DUG NGAL TSHE TSHAD LA SOG PA and about the duration and extent of suffering in the hell realms. THO’I KYANG MI DEN SHAD TSHOD YIN SEM PA but treating it as merely hearsay without any truth. thirteen monastic partially defeating offenses. PHAM PA ZHI DANG LHAG MA CHU SUM DANG There are four root defeats. 7 . CHO PANG LEY NGAN SAG PA THOL LO SHAG we openly confess and regret these acts of abandoning the dharma. NAG PO’I CHO ZHI TUNG WA NGA NGA GYAD Four black dharmas and eighteen downfalls (of bodhisattvas). PANG ZHEY TSHAD TSUG NA ZO’I LA SOG PA breaking vows made in reliance upon these supports. KON CHOG LHA KHANG SUNG RAB TEN SUM SOG The Three Jewels. sufferings from non-virtue. PANG TUNG SOR SHAG NYE JE DE TSHAN NGA any transgressions and negative acts (of these) are confessed to you (Amitabha). SO THAR TSHUL THRIM CHAL WA THOL LO SHAG we openly confess and regret the five categories of infractions of the vows of individual liberation. THAR MED LEY NGAN SAG PA THOL LO SHAG we openly confess and regret this fault that destroys all possibility of liberation. GE WAY PHAN YON DIG PAY NYE MIG DANG Hearing that benefits arise from virtue. monasteries. and other supports. DON MED DIG CHEN SAG PA THOL LO SHAG we openly confess and regret this pointless negativity. TSHAM MED NGA WAY THU WAY LEY NGAN PA such a erroneous view is worse than the five uninterrupted karmas. buddhist scriptures.

NGAR JAY DIG PA KHONG DU DUG SONG TAR seeing that all past misdeeds are similar to taking poison. DOM PA MA ZHU’I MI GE LE JAY PA Negative actions. DE SHEG OD PAG MED PA SE CHE KYI Bhagavan Amitabha and bodhisattvas. harmful. we confess these faults. by their very nature. DIG PA DIG TU MA SHEY THOL LO SHAG we openly confess and regret all such wrongdoings committed due to our ignorance. GYOD PA MED NA SHAG PAY MI DAG PAY Without sincere regret. MI TSHANG CHOD DANG CHANG THUNG LA SOG PA such as sexual misconduct and partaking of alcohol. CHIN CHAD DOM SEM MED NA MI DAG PAY Without renouncing these negativities. CHAY PAY TUNG WA PHOG PA THOL LO SHAG we openly confess and regret breaking these Buddhist commitments. 8 . CHIN CHAD SOG LA BAB KYANG MI GE’I LAY thus I vow hence-forth that even if my life is threatened. KYAB DOM WANG KUR LA SOG THOB NA YANG In spite of having taken refuge vows. RANG ZHIN KHA NA MA THO’I DIG PA TE all actions that are. initiations and such. SANG NGAG DAM TSHIG NYAM PA THOL LO SHAG we openly confess and regret the degenerated samayas of the vajrayana. DA NAY MI GYID SEM LA DAM CHA ZUNG I will never commit non-virtuous acts again. TSA TUNG CHU ZHI YAN LAG BOM PO GYAD There are fourteen root tantric vows and eight secondary vows. full purification does not occur.JANG SEM LAB PA NYAM PA THOL LO SHAG we openly confess and regret all broken bodhisattva vows. purification does not occur. even if one has not received vows (to abstain from them). DE YI DOM PA DAM TSHIG SUNG MA SHEY we do not know to keep the respective vows and commitments. fear and regret. NGO TSHA JIG TRAG GYOD PA CHEN PO’I SHAG with great shame.

GE WA DE NAM KUN LA YI RANG NGO in all these virtuous acts. DON DANG DAN PAY TAM JOD DOD PA CHUNG having little desire. DE LA THRAG DOG MI GE SEM PANG NE if one abandons all jealousy and dislike. ZHAN GYI SOG KYAB JIN PA TONG WA DANG saving lives and giving charity. DOM PA SUNG ZHING DEN PAR MA WA DANG keeping precepts and speaking the truth. MI GE CHU PO PANG PA GE WA CHU Abstaining from the ten non-virtues and performing the ten virtues. CHOG CHU’I JIG TEN RAB JAM THAM CHAD NA In the ten directions of the vast universe. NYING NE GA WAY JE SU YI RANG NA sincerely feels joy and rejoices. for both noble and ordinary beings GE WA GANG DRUB KUN LA YI RANG NGO in all their virtuous deeds I rejoice. DE CHIR PHAG PA NAM DANG SO KYE YI Therefore. I rejoice. practising the genuine dharma. speaking meaningful words. KHON PA DUM DANG ZHI DUL DRANG POR MA reconciling adversaries and speaking straight-forwardly in a gentle manner. DE YI SOD NAM NYAM DU THOB PAR SUNG Buddha said that one will gain an equal merit. ZHAN GYI GE WA JED PA THO’I PAY TSHE When hearing of others performing virtuous acts. 9 . LA MED JANG CHUB CHOG TU SEM KYED NE Generating the unsurpassed mind of bodhichitta DRO DON GYA CHEN DZAD LA YI RANG NGO in order to benefit sentient beings widely. JAM PANG NYING JE GOM ZHING CHO LA CHOD cultivating love and compassion.DAG GYUD YONG SU DAG PAR JIN GYI LOB please bless and purify my mental continuum. in this I rejoice.

DZOG SANG GYE NAY RING POR MA LON PAR to those who have just accomplished perfect buddhahood. DE YI GE WA DAG LA NYUR MIN NE May this merit swiftly ripen on me. SAM PAY DON KUN CHO DAN YID ZHIN DRUB accomplishing all wishes in accordance with the dharma. and others like that. DUD DREY TSHE WA MED CHING DAM CHO CHOD may I enjoy the genuine dharma free from harm of maras or enemies. teachers upholding the dharma. DE DAG NAM LA CHO KYI KHOR LO NI I go before you in supplication. SANG GYE JANG SEM TAN DZIN GE WAY SHE To the Buddhas. GYA CHEN NYUR DU KOR WAR DAG GE KUL to turn the sublime wheel of dharma extensively without any delay. KHAM SUM KHOR WA DONG NE TRUG GYUR CHIG uprooting the three realms of samsara from its depth. before them. NAD MED LANG TSHO GYE PAY LU THOB DAN endowing me with good health and strength in the full bloom of youth. not entering parinirvana. NYA NGAN DA WAR ZHED KUN DE DAG LA those who wish to enter parinirvana. Bodhisattvas. NGON SHE THUG KYI DE DON KHYEN PAR SOL The Buddhas are aware of my request through their omniscience. TSHE DIR DU MIN CHI WA CHO GYAD ZHI removing the eighteen causes of untimely death. 10 . DI TSHON DAG GI DU SUM GE WA NAM May this merit and all virtues accumulated in the past. PAL JOR DZAD MED YAR GYI GANG GA TAR and inexhaustible material wealth like the Ganges river in summer. present and future DRO WA SEM CHAN KUN GYI DON DU NGO be dedicated to all sentient beings KUN KYANG LA MED JANG CHUB NYU THOB NE so that they may swiftly attain the unsurpassed buddhahood. NYA NGAN MI DA ZHUG PAR SOL WA DEB I beseech and ask to remain.

MI LU DON DANG DAN PA DRUB PAR SHOG imbuing this human life with meaning and purpose. appear in the space before us. LAM TON LAM NA DREN PAR SHOG and lead us there to take rebirth. DUN DU NGON SUM JON PAR SHOG arrive personally before us. DE LA TRAG SEM KYE WAR SHOG may we generate a mind of revulsion towards these states. 11 . DE WA CHEN DU DRO WA YI showing the path to Dewachen. DE THONG YID GA NANG WA KYID on seeing them. GE LONG GE DUN KHOR GYI KOR surrounded by his retinue of monks. DZU THRUL TOB KYI NAM KHAR JON through their miraculous powers. SHI WAY DUG NGAL MED PAR SHOG without any suffering that usually accompanies death. THRUL PAY SANG GYE OD PAG MED may the emanation body of Amitabha. NGAN SONG DUG NGAL ZOD LAG MED The suffering in the lower realms are difficult to bear. LHA MI DE KYID MI TAG GYUR while the joys in the human or god realms are impermanent. may our hearts be filled with joy.TAN DANG DRO LA PHAN THOG GYA CHEN DRUB propagating the dharma and accomplishing extensive benefit for sentient beings. DAG DANG DAG LA DREL THOG KUN I and those who have any karmic connection with me. JANG CHUB SEM PA CHED GYAD NI May the eight great bodhisattvas. DI NE TSHE PHO GYUR MA THAG when we are at the moment of death. THOG MA MED NE DA TAY WAR Since beginningless time until now.

KYE GA NA CHI DRANG MED NYONG we will still encounter birth. relatives and friends MI TAG GYU MA MI LAM ZHIN are transient like a dream. DE WA CHAN GYI ZHING KHAM SU may we go. MI DANG LHA YI DE KYID DI the peace and joy of gods and men DUG DANG DREY PAY ZE ZHIN DU are like food mixed with poison. THAR MED KHOR WAY GYA TSHO NE From this ocean of samsara without freedom. there are many adverse situations. SA CHA YUL RI KHANG KHYIM NAM One’s hometown or abode. DEN PAR MA DRUB SHE PAR SHOG may we understand that they are not really existent. DU NGAN NYIG MAR BAR CHAD MANG in these times of degeneration. sickness and death. CHI TE MED PAR DRO’I WAR SHOG to the pure realm of Dewachen. DE LA KYO WA KYE WAR SHOG may we give rise to the mind of renunciation. without looking back. NYE DU ZE NOR THUN DROG NAM Food. aging. MI LAM YUL GYI KHANG KHYIM TAR are like residences in dreams.KHOR WA DI NA YUN RE RING we have been drifting in samsara for an immense length of time. MI NE MI RU KYE CHOG KYANG Even if we went from one human birth to another. NYE CHEN TSON NE THAR WA ZHIN like a wrong-doer escaping from prison. wealth. CHAG ZHEN PU TSAM MED PAR SHOG may there be no attachment to them. DOD PA PU TSAM MED PAR SHOG may there be no desire for these pleasures. 12 .

KAD CHIG YID LA DROD JE NE past countless universes. egg. LO DRANG NGA GYA’I WAR DAG TU for a duration of five hundred years. NANG DER DE KYID LONG CHOD DAN although one will have one’s needs and enjoyments fulfilled 14 Birth by moisture.CHAG ZHEN THRI WA KUN CHAD NE May we cut through all desires and attachments JA GOD NYI NE THAR WA ZHIN like a vulture escaping from a net. KYE NE ZHI YI CHOG GYUR PA The superior among four types of births14 ME TOG PAD ME NYING PO LA is birth from the heart of a lotus flower. NUB KYI CHOG KYI NAM KHA LA journeying in an instant. womb and emanation. TSHAN PE DAN PAY LU THOB SHOG endowed with all the signs and marks. DE WA CHEN DU CHIN PAR SHOG until Dewachen is reached. JIG TEN KHAM NI DRANG MED PA through the sky in the western direction. DRIB PA THAM CHAD DAG PAR SHOG purifying all obscurations. DE RU SANG GYE OD PAG MED May I see face-to-face in that realm NGON SUM ZHUG PAI ZHAL THONG NE Buddha Amitabha who is present there. MI KYE DOG PAY THE TSHOM GYI A doubting mind will obstruct rebirth. DZU TE KYE WA LEN PAR SHOG may I be born by emanation KAD CHIG NYID LA LU DZOG NE appearing instantly with a perfect body. 13 .

14 . LAG PAY THIL NE CHOD PAY TRIN from the palm of my hand issues forth SAM MI KHYAB PAR TRO’I JE NE inconceivable clouds of offerings SANG GYE KHOR CHE CHOD PAR SHOG presented to Buddha and his retinue. GYAL SE THU WO NAM NYI KYI Chenrezig and Vajrapani. JANG CHUB LUNG TAN THOB PAR SHOG prophesizing my enlightenment. CHAN RE ZIG DANG THU CHEN THOB May the Buddha’s two elder sons. DE DRA DAG LA MI JUNG SHOG may I not commit this fault (of doubt). SOD NAM TOB DANG DZU THRUL GYI Through merit and spiritual transformations. DE TSHE DE ZHIN SHEG PA DE At that time. KYE MA THAG TU ME TOG CHE Upon rebirth. JIN GYI LAB SHING JE ZUNG SHOG bless and take me under their care. may the Tathagata CHAG YE KYANG NE GO LA ZHAG place his right hand on my crown. OD PAG MED PAY ZHAL THONG SHOG may I behold Amitabha.SANG GYE SUNG NI THO NA YANG and listen to the Buddha’s speech. ZAB DANG GYA CHE CHO’I THO’I NE After listening to the vast and profound dharma. RANG GYUR MIN CHING DROL WAR SHOG may my mindstream be ripened and liberated. may the flower immediately open. SANG GYE ZHAL JAL CHI WAY KYON delaying the sight of Buddha’s face. ME TOG KHA NI MI CHE WAY but the lotus flower (in which one is reborn) will not blossom.

NYIN RE ZHIN DU CHOG CHU YI Every day. NGA DRO DE DAG NAM SU DRO Prakuta and Ghanavyuha. Alakavati. NGON GE ZHING DANG PAL DAN ZHING may I go in the morning towards LEY RAB DZOG DANG TUG PO KOD the realms Abhirati. ZHING DER TA CHIR JON PAY TSHE when they visit this realm. PO TA LA DANG CHANG LO CHAN In Potalaka. DE DAG KUN LA NYEN KUR ZHING may I venerate and serve them. from the ten directions. Ratnasambhava NAM NANG LA SOG SANG GYE LA Amoghasiddhi and Vairochana. DZU THRUL THOG PA MED PA YI By my unimpeded spiritual powers. 15 . MI KYOD RIN JUNG DON YOD DRUB Buddha Akshobhya. CHO KYI DUD TSI THOB PAR SHOG and receive the nectar-like dharma. Shrimat. CHOD PA DU ME CHOD JE NE accept vows and make vast offerings. SANG GYE JANG SEM PAG MED PA countless Buddhas and Bodhisattvas OD PAG MED PA CHOD PA DANG make offerings to Amitabha. WANG DANG JIN LAB DOM PA ZHU may I receive initiations and blessings from them. without any difficulty. GONG MO DE WA CHAN NYID DU then in the evening. KA TSHEG MED PAR LEB PAR SHOG return to Dewachen.

protect and CHI DU ZHING DER THRID PAR SHOG guide them to this realm upon their death. attendants and disciples of my previous life. 15 16 . SHUL GYI NYE DU DRWA LOB SOG May I see clearly with divine eyes LHA YI MIG GI SAL WAR THONG all friends. Skt) refers to this particular aeon when 1. SUNG KYOB JIN GYI LOB JED CHING bless. WANG DANG DAM NGAG ZAB MO ZHU make an ocean of offerings. Guru Rinpoche JAL ZHING CHOD PA GYA TSHO’I CHOD and a billion other deities. TAG TU ZHING DE DZIN PAR SHOG may I stay perpetually in this realm. KAL PA DRANG MED CHI WA MED for countless aeons without dying.002 Buddhas will appear. Tara CHAG DOR PAD JUNG JE WA GYA Vajrapani. JAM PA NE ZUNG MO PAY WAR From Maitreya onwards to Mopa16 Fortunate Aeon (Bhadrakalpika. KAL ZANG DI YI KAL WAY YUN One kalpa in the “Fortunate Aeon15” DE WA CHAN GYI ZHAG CHIG TE is equivalent to one day in Dewachen. CHAN RE ZIG DANG DROL MA DANG may I meet Chenrezig. NYUR DU RANG NE DE CHEN ZHING request initiations and profound teachings THOG PA MED PAR CHIN PAR SHOG then return swiftly to my own realm.NGA YAB LING DANG O GYAN YUL Chamara and Oddiyana TRUL KU’I ZHING KHAM JE WA GYAR and one billion other emanated realms.

002 Buddhas in this Fortunate Aeon. 17 This refers to an astronomical number in an old numerical system. beyond our conception. spacious and radiant. SANG GYE JE WA THRAG THRIG GYA TONG THRAG Eight million one hundred thousand koti-niyuta 17 of GYAD CHU TSA CHIG SANG GYE ZHING KUN GYI myriad Buddha realms’ YON TAN KOD PA THAM CHAD CHIG DOM PA qualities and features are entirely united in this realm.KAL ZANG DI YI SANG GYE NAM when all the Buddhas of the “Fortunate Aeon” JIG TEN DI NA NAM JON TSHE come to this (human) world. YANG SHING GYA CHE SAL ZHING OD ZER BAR vast. NAN NA NEM ZHING TEG NA PAR JED PA elastic in nature. THOG PA MED PAR DRO WAR SHOG return to Dewachen. smooth and comfortable realm. DZU THRUL TOB KYI DIR O’NG NE may I go there by miraculous powers. without any obstacles. may I. SANG GYE CHOD CHING DAM CHO NYAN make offerings and listen to the genuine dharma. Mopa (Tib) is the name of the last of the 1. glittering and sparkling. The Sanskrit equivalent is koti-niyuta-zatasahasra. even as the palm of one’s hand.forming a depression when pressed. springing back when released. LAR YANG DE CHEN ZHING KHAM SU afterwards. ZHING KHAM KUN LE KHYAD PHAG LA NA MED may I take rebirth in this realm which surpasses all others -DE WA CHAN GYI ZHING DER KYE WAR SHOG the incomparable sublime Dewachen. RIN CHEN SA ZHI KHOD NYOM LAG THIL TAR Expansive jewelled grounds. the number translated should not be taken literally but seems to suggest infinity. 16 17 . DE JAM YANG PAY ZHING DER KYE WAR SHOG may I take rebirth in this gentle.

emanated birds trilling sweet melodies. DE ZHIN DUD TSI THRU’I KYI DZING WU NAM all bathing ponds are filled with nectar of self nature RIN CHEN NA DUN THEM KE PHA GU KOR with stairs made of the seven kinds of gems. clear. surrounded by jewelled bricks. being born where there is no Buddha or being born deaf and mute. refer to “Words of my Perfect Teacher” 18 18 . OD ZER TSE LA TRUL PAI SANG GYE GYAN the tip of each light-ray is ornamented by an emanation-Buddha. ME TOG PAD MA DRI ZHIM DREY WUR DAN there are fragrant lotus flowers bearing fruits. YA TSAN CHEN PO’I ZHING DER KYE WAR SHOG may I take rebirth in this greatly amazing. soothing to the stomach and does not hurt one’s throat. NGO TSHAR CHEN PO’I ZHING DER KYE WAR SHOG May I be reborn in this extraordinarily rare realm. in the preta realm. where the three lower realms are unheard of. wondrous land. MI KHOM GYAD DANG NGAN SONG DRA MI DRAG Where one does not come across the eight restricting conditions19. pure or uncontaminated. There are 16 more factors that restrict a practitioner according to Longchenpa. the eight attributes are cooling. ZAB DANG GYA CHE’I CHO’I KYI DRA NAM DROG singing the deep and vast song of the sublime dharma. having wrong views. NYON MONG DUG NGA DUG SUM NAD DANG DON where there are no sicknesses. DE TENG TRUL PAY JA TSHOG KAD NYAN DREY above these trees. According to the commentary. as an animal.RIN CHEN DU MA LE DRUB PAG SAM SHING There are wish fulfilling tree formed from various kinds of gems and jewels. these are the eight states without freedom. Being born in the hells. gentle to the touch. pleasing taste. light or frothy. PAD MAY OD ZER PAG TU MED PA THRO lotus flowers giving out countless rays of lights. afflictive emotions. 19 Eight restricting conditions refer to situations without the freedom to practice the dharma. LO MA DAR ZAB DREY WU RIN CHEN GYAN leaves decorated by fine brocades and various precious fruits. a longlived god or a barbarian. three or five poisons. PO’I CHU’I CHU LUNG YAN LAG GYAD DAN MANG There are many rivers flowing with fragrant water possessing the eight attributes18.

WU LA TSUG TOR LA SOG TSHAN PE GYAN they have ushnishas on their heads. DE WA CHAN PO’I ZHING DER KYE WAR SHOG may I take rebirth in this realm of tremendous peace and joy. 20 19 . are adorned with the marks and signs. with no distinction20. NGON SHE NGA DANG CHAN NGA KUN LA NGA and are fully endowed with the five divine eyes and five clairvoyances. YON TAN PAG MED ZHING DER KYE WAR SHOG may I take rebirth in this realm of infinite qualities. THAM CHAD KU LU’I KHYAD MED SER GYI DOG their bodies are golden in color. NGA KHYOD MED CHING DAG TU DZIN PA MED there is no concept of “you” and ‘me”. KUN KYANG ME TOG PAD MAY BUB NE THRUNG everyone is born in a lotus bud. poverty or war and such. no self-grasping. DE KYID KUN JUNG ZHING DER KYE WAR SHOG may I be born in this realm. DUG NGAL THAM CHAD ZHING DER THO’I MA NYONG all such sufferings are unheard of in this realm. source of all joy and happiness. GANG DOD CHOD TRIN LAG PAY THIL NE JUNG clouds of offerings materialises from one’s palm according to our wishes THAM CHAD LA MED THEG CHEN CHO’I LA CHOD practising the unsurpassed Mahayana teachings. unlike our present world where one’s appearance is determined by karma and conditions. ‘With no distinction’ means that everyone is equal in appearance. RANG JUNG RIN CHEN NA TSHOG ZHAL YE KHANG Spontaneously occurring bejewelled immeasurable palaces CHI DOD LONG CHOD YID LA DRAN PE JUNG Whatever one needs or wishes to have TSOL DRUB MI GO’I GO’I DOD LHUN GYI DRUB is accomplished or obtained effortlessly and spontaneously just by thinking of it.DRA DANG WUL PHONG THAB TSOD LA SOG PA where there are no enemies. BUD MED MED CHING NGAL NE KYE WA MED There are no women or birth from the womb.

immeasurable mansions appear. ZHING DER DZOG PAY SANG GYE OD PAG MED In this realm. DUD TSI DZING WU CHU LUNG DE NAM KYANG The nectar ponds and flowing streams DRO DRANG GANG DOD DE LA DE TAR JUNG are cold or warm. musical instruments and such THO PAR DOD TSHE NYAN PAY CHO’I DRA DROG produce the sublime sound of dharma when one wishes to listen to it. BUD MED MED KYANG TRUL PAI LHA MO’I TSHOG even though no women appears here. trees. smells. enjoyments. one will not hear it. JA DANG JON SHING CHU LUNG ROL MO SOG Birds.DRI ZHIM LUNG GI ME TOG CHAR CHEN BEB Fragrant breezes bring widespread showers of delightful flowers. YID ZHIN DRUB PAI ZHING DER KYE WAR SHOG may I take rebirth in this realm where all wishes are fulfilled. tastes and sensations pleasing to the mind. DE SID DE YI ZHAB DRING JED PAR SHOG may I serve him during this time. CHOD PAI LHA MO DU ME TAG TU CHOD offering goddesses are constantly presenting offerings. marvelous jewel seats appear. sounds. MI DOD TSHE NA NA WAR DRA MI DRAG but when one does not wish to listen. SHING DANG CHU LUNG PAD MO THAM CHAD LE all trees. rivers and lotus flowers are always producing YID DU ‘ONG WAI ZUG DRA DRI RO REG forms. Buddha Amitabha KAL PA DRANG MED NYA NGAN MI DA ZHUG stays for countless aeons without going into parinirvana. DUG PAR DOD TSHE RIN CHEN ZHAL YE KHANG When one wishes to rest. 20 . NYAL WAR DOD TSHE RIN CHEN THRI ZANG TENG when one wishes to sleep. flowing rivers. DAR ZAB DU MA’I MAL TAN NGE DANG CHE bedecked with brocade blankets. cushions and pillows. comforts and gatherings of clouds of offerings. at a suitable temperature according to one’s wish. LONG CHOD CHOD PAI TRIN PHUNG TAG TU JUNG riches.

his dharma teachings KAL PA DUNG CHUR DRUG DANG JE WA THRAG will remain for six hundred million three hundred thousand BUM THRAG SUM NE DE TSHE CHO’I DZIN CHING koti-niyuta aeons during which genuine dharma will be upheld. CHAN RE ZIG DE NGON PAR SANG GYE NE Chenrezig will appear as an enlightened Buddha. KU TSHE KAL PA JE WA THRAG THRIG NI his lifespan is sixty six million BUM THRAG GU CHU TSA DRUG ZHUG PAI TSHE koti-niyuta aeons. TAG TU ZHAB DRING NYEN KUR JED PA DANG may I always serve him with respect MI JED ZUNG KYI DAM CHO’I DZIN PAR SHOG upholding the dharma with samadhi of unfailing memory. GYAL TSHAB CHAN RE ZIG DANG MI DRAL ZHING not being apart from regent Chenrezig. KAL PA GANG GE LUNG GI JE MA NYED for twice the number of aeons as there are sand particles in Ganges river. but the very next morning. SOD LA DAM CHO’I NUB PAI THO RANG LA (One day will come when) at dusk. NYA NGAN DE NE DE YI TAN PA NI After passing into parinirvana. DE YI YUN LA DAM CHO’I DZIN PAR SHOG may I uphold the genuine dharma during this period. SANG GYE OD ZER KUN NE PHAG PA YI and thereafter have the name. ZHAL TA CHOD CHING DAM CHO’I NYAN PAR SHOG may I make offerings to him and listen to the genuine dharma. the buddhadharma has vanished.NAM ZHIG OD PAG MED DE ZHI WAR SHEG But after Amitabha Buddha goes into parinirvana. PAL TSEG GYAL PO ZHE JAR GYUR PAY TSHE “King Whose Glorious Light Rays Manifest the Combined Splendor of All Noble Ones”. NYI KYI BAR DU TAN PA NE PE TSHE while the Buddhadharma still carries on. 21 .

BAD MED LHUN DRUB DRO DON PAG MED SHOG benefitting them effortlessly and spontaneously.THU CHEN THOB DANG TAG TU MI DRAL SHOG may I never be apart from Vajrapani during this time. may beings be matured and liberated TSHAN THO’I TSAM GYI DRO KUN MIN CHING DROL through merely hearing my name. wisdom and brilliance are beyond measure. CHOD PE CHOD CHING DAM CHO’I KUN DZIN SHOG making offerings and upholding all the teachings. ZHING KHAM DE AM DAG PAI ZHING ZHAN DU may I. LA MED DZOG PAY SANG GYE THOB PAR SHOG attain unsurpassed perfect enlightenment. TRUL PA DRANG MED DRO WA DREN PA SOG may countless emanations be sent out to guide beings. DZOG SANG GYE NE TSHE PAG MED PA TAR Upon attaining perfect buddhahood. Amitabha Buddha 22 . DE ZHIN SHEG PA RAB TU TAN PA NI and thereafter have the name YON TAN NOR BU TSEG PA’I GYAL POR GYUR “Completely Reliable Tathagata King of Abundant Jewel-like Qualities”. in the same way as Amitabha. CHO’I KU NANG WA THA YE OD PAG MED Dharmakaya Limitless Light. DE NE DAG GI TSHE DE JE MA THAG When my life comes to its end. whether in this or other pure lands. KU TSHE TAN PA CHAN RE ZIG DANG NYAM his lifespan and (the length of time) his teachings (will last) are same as Chenrezig’s. DE NE THU CHEN THOB DE SANG GYE NE Vajrapani will attain enlightenment. SANG GYE DE YI TAG TU ZHAB DRING JED may I be able to serve him always during this period. YON TAN YE SHE ZI JID TSHAD MED PA qualities. DE ZHIN SHEG PAY TSHE DANG SOD NAM DANG The Tathagata’s life-span and merit.

ME CHU DUG TSHON NOD JIN SIN PO SOG all dangers such as those from water. poison. ZIG DANG DUG NGAL KUN LE KYAB DZAD SOL praying for release from all fears.” Those of the best faculty should prostrate a hundred times. GE DUN MI CHED DU’I PAY JIN LAB KYI by the indestructible force of the sangha’s blessings. JI TAR MON LAM TAB ZHIN DRUB PAR SHOG may all my vast aspirations be accomplished. rakshasas. TRA SHI PHUN SUM TSHOG PAR JIN GYI LOB Please grant your blessing so that all may be perfect and auspicious! SANG GYE KU SUM NYE PAY JIN LAB DANG By the Buddha’s attainment of the three kayas. weapons. the middling is to prostrate as much as one can. CHO’I NYID MI GYUR DEN PAY JIN LAB DANG by the truth of unchanging dharmata. fire. The best 21 22 Mantra for fulfillment of aspirations Mantra for multiplication of merits 23 . JIG PA KUN LE KYOB PAR THUB PAY SUNG The Buddha has said that one will be liberated from all such fears DAG NI KHYED KYI TSHAN DZIN CHAG TSHOL WAY I recite your name and prostrate to you. KON CHOG SUM LA CHAG TSHAL LO Homage to the three jewels! TA-YA-THA PEN-TSA DRI-YA AH-WA BO-DHA NA-YE SO-HA21 KON CHOG SUM LA CHAG TSHAL LO Homage to the three jewels! NA-MO MAN-JU-SHRI-YE. this is equivalent to a hundred thousand prostrations. NGON GYI LE KYI NAM MIN MA TOG PA with the exception of those whose former karma has fully ripened.TSHE DANG YE SHE PAG MED CHOM DAN DE Bhagavan of Limitless Life-Span and Wisdom (Amitayus). NA-MO UT-TA-MA SHRI-YE SO-HA22 According to the sutras. those of the lower faculty should at least prostrate seven times. dangers and sufferings. GANG ZHIG CHOD KYI TSHAN NI SU’I DZIN PA Anyone who recites your name. NA-MO SU-SHRI-YE. “If one recites this mantra and does three prostrations.

visualising and remembering the Buddha of Limitless Light and Lifespan. the practitioner of the lower faculty should prostrate for any duration possible. Raga Asya (the First Karma Chakme) for the purpose of enabling sentient beings to create the causes for being reborn in Dewachen. Ornament Sutra. This is the meaning as taken from the Amitabha Sutra. 24 . White Lotus. one should recite the text with mindful attention. the middling is to prostrate for several years or months without break. with pure faith and palms joined.is to continue prostrations everyday for one’s whole life without break. this will dissolve all obstacles to one’s natural lifespan in this life and one will take rebirth in Dewachen without any obstacles when one dies. Facing the western direction towards the pureland. Amitabha.Amitabha’s Drum Sound Sutra and various others by me.