The Aspiration of Sukhavati, the Pure Realm of Great Bliss

composed by the learned and accomplished Raga Asya (Karma Chagme)

Om Amideva Hri! Make this aspiration an unbroken commitment! I have composed it myself with sincerity; thinking that somone might benefit from it. If anybody should wish to copy it please lend it out, nothing has greater benefit. There is no Dharma teaching more profound than this, it is the root of all Dharma. Do not treat it with indifference, but take up its practice. Since it is a teaching on sutra level you may recite it without lung.

Emaho! In the direction of the setting sun, beyond innumerable worlds, slightly elevated, is the land of the noble beings, the perfectly pure celestial realm Sukhavati. It is not visible to ordinary eye sight, but clearly visible to a mind endowed with pure vision. In that realm resides the Bhagavan Jina Amitabha of ruby red colour in a dazzling brilliance.

He has all the 32 marks of superiority and the 80 perfections, the crest protrusion on his head and the wheels on his feet and all the rest. He has a single face, and two hands in contemplation mudra, holding an alms bowl, and he is robed in the three Dharma robes sitting crosslegged.

He is seated in vajra posture on a 1000-petalled lotus with a moon seat, and behind his back is a bodhi tree. By his compassionate eyes he beholds me from afar.

On his right is the bodhisattva Avalokiteshvara, of white colour, holding in his left hand a white lotus; and on his left is the bodhisattva Vajrapani, of blue colour, holding in his left hand a vajra marked lotus; both have their right hand extended towards me in refuge bestowing mudra.

These three chief deities appear in splendour like Sumeru, towering, immovable and indestructible. Surrounding them are millions and millions of bodhisattva mendicants, all of golden complexion, adorned by the marks and perfections, and robed in the three Dharma robes of bright yellow colour. Since they do not discriminate between devotion from near and from afar I prostrate devotedly by my three gates right here.

As I recognize the Dharmakaya Amitabha as lineage Buddha, from his right hand radiates light becoming his emanation Avalokiteshvara, and further becoming a thousand million secondary Avaloliteshvara emanations; from his left hand radiates light becoming his emanation Tara, and further becoming a thousand million secondary Tara emanations; and from his heart radiates light becoming his emanation Padmasambhava and further becoming a thousand million sacondary Padmasambhava emanations. I prostrate to the Dharmakaya Amitabha.

During the six periods of day and night his Buddha eye continuously beholds all beings with affection. He always knows whichever thoughts arise in the mind of every single sentient being, and he always hears distinctly and without confusion whichever words are spoken by every single sentient being. I prostrate to the All-knowing Amitabha.

It is declared that anyone, except one who has committed the five inexpiable Dharma abandonments, who offer this aspiration with faith,

and the ability to live for a hundred years. Who even hears the name of Buddha Amitabha will until his heart is awakened always be born in a superior family and he will in all lifetimes be endowed with pure morality. I prostrate to the protector Amitabha. I prostrate to the protector Amitayus. he will never be repelled from the bodhi offerig this aspiration to be reborn in Sukhavati they will at the time they enter the bardo be drawn towards that realm. I prostrate to the Guide Amitabha. and just now appears openly. . It is declared that Amitabha's vitality will remain for countless aeons without passing beyond suffering. and he will be protected against all untimely death. and anyone who supplicate with single pointed devotion will obtain the power over life except for already ripened tendencies. Whomsoever on hearing the name of Amitabha develops uncontrived devotion from the depth of his heart and bones just once. Therefore I prostrate devotedly to Amitabha. I prostrate to the Sugata Amitabha. It is declared that even if one could fill all of a milliard worlds countless myriads of times with jewels and give away as gfts. hearing but once the name of Amitabha and Sukhavati and joining the palms in faith would have greater merit.

all wealth of devas. and whichever offerings I can imagine. the four non-virtues of speech I now confess.My body. In your compassion accept it for my benefit. from beginningless time until now: killing. all accumulated tendencies towards these five inexpiable deeds I now confess. and similar deeds. the roots of my virtue. Swearing by the refuge. one's mother. All the nonvirtuous deeds which have been committed by myself and other beings. the temple or the scriptures. as they appear in the primordial creation of the thousand million worlds. the three non-virtues of the body I now confess: lying slandering. one's teacher or an arhat. nagas and human beings. covetousness. Killing one's father. rough speech and gossip. the eight auspicious objects. seducing a chaste woman. all accumulation of such bad tendecies towards Dharma abandonment I now confess. . stealing and impure conduct. my wealth. of material wealth as well as mental creation. Killing a monk or a nun. eight auspicious signs and seven royal attributes. the four continents and sun and moon. malice and holding wrong view. and intending to cause harm to the body of a Jina. this I offer to Amitabha. destroying a statue. the three non-virtues of mind I now confess. the thousand million evolvements of Mount Meru. by all sentient beings headed by my father and mother. a stupa or a temple and so on. everything my mind holds onto. all faults pertaining to such almost inexpiable deeds I now confess.

Spoiling the fourteen root vows and eight branch vows of the vajrayana I now confess. all this I now confess. As confession without taking further commitment is incomplete I commit myself from now on to abstain from killing and all such unvirtuous deeds. all such accumulation of bad tendencies which one cannot be liberated from I now confess. and about being sentenced to the suffering of the hells but believing this to be without truth. and having accumulated the bad tendencies of the evil of the five inexpiable deeds. this I now confess. or making mistakes concerning the rules of Vinaya. my impure conduct and my enjoyment of wine and so on. By the blessing of the Sugata Amitabha and his heirs may I now be completely purified. Having taken refuge vows or empowerments without knowing how to keep the commitment precepts and subsequently having fallen from them. or violating the five. and the unvirtuous deeds I have committed. five or eight vows and thus damaging the bodhisattva discipline. The vows I have failed to take. or indulging in the five kinds of defilement. or the thirteen very bad transgressions. all the faults which cannot be clearly described. As confession without repentance is incomplete I now confess all my previous faults from their depth. like having eaten poison I confess with shame and fear and great repentance. Breaking the Vinaya code through the four inexpiable deeds. all this I now confess. and all the faults I cannot recognize as faults I now confess. .Having heard about the benefit resulting from virtue and the suffering resulting from non-virtue. Falling into the four black activities.

speaking gently and straightforwardly. dharma upholders and spiritual friends intending to pass beyond suffering. May I remain free from disease. and speaking what is meaningful. My virtue accumulated by this devotion and all virtue of the three times I dedicate to benefit sentient beings. Therefore I rejoice in all virtue performed by noble beings as well as ordinary beings. May all beings quickly obtain the highest enlightenment. giving in charity and keeping one's commitment. bodhisattvas. and may the samsara of the three worlds be churned from its depth. . extensively as well as expediently. please do not pass beyond but remain in this world. I rejoice in all the many deeds for the benefit of sentient beings which are performed out of the generation of the highest bodhi mind. and may my body have the strength of an adolescent. speaking the truth. having small desire. and practising Dharma activity. I rejoice in the reversal of the ten non-virtues into the ten virtues: saving other's life. . I enjoin all accomplished Buddhas of all the myriad worlds of the ten directions. I supplicate all buddhas.In all these virtues I rejoice. reconciling conflicts. And by your super faculties please reveal for all beings their purpose. please turn without delay the wheel of Dharma. May this virtue quickly ripen for me so that the eighteen kinds of untimely death may not affect me. meditating on loving kindness and compassion.To develop heartfelt joy when one hears about the virtuous deeds done by others and to abandon the non-virtue of jealousy towards them is declared to be a source of merit.

. may all intentios I have in mind be completely fulfilled in a Dharma way. old age and death. may this cause fear to arise in me. The suffering of the lower realms is unbearable. The happiness and contentment of even human beings and gods is like food mixed with poison. may I be without even the slightest desire for this. And by their knowledge of the path to Sukhavati may they guide us along that path. May I perform the activities of the liberating Dharma without being endangered by hostile beings. May the eight bodhisattva brothers miraculously appear in the sky before us. may I accomplish the purpose of this human existence. may this cause sadness to arise in me. Samsara has endured from beginningless time until now. wealth and companions are illusory like a dream. food.may my splendour never be exhausted but remain as abundant as the river Ganga in the rainy season. Even transmigrating from human life to human life enjoying the best of all births one must undergo countless times birth. and the happiness of gods and men is impermanent. may I be without even the slightest desire for this. This evil age is affected by impurities and many obstacles. All relatives. may I accomplish great benefits for the exposition of the Dharma and for all beings. Content with the joy of beholding him may we not experience the suffering of death. The moment I and all who are attached to me pass on from this life may the emanation Buddha Amitabha surrounded by his mendicant sangha appear openly before us.

May I instantly obtain a perfect body endowed with all marks and perfections. may I not look back towads samsara. places and homes are like the lands and homes of a dream. may I thus fly away towards the western sky. May I take the superior of the four modes of birth. In an instant having travelled beyond innumerable universes may I reach the realm of Sukhavati. but unable to behold is buddha face. There may I openly behold the face of Buddha Amitabha and may all my veils be purified. For those who have doubt or hesitation here in this life the flower will not open for five hundred years and they will have to remain within. fully enjoying all bliss and contentment and hearing his buddha speech. May my flower open instantly on my birth. may I recognize their lack of reality. To cut all snares of attachment is like a vulture being liberated from a net. may I not develop this fault.All countries. the miraculous birth from the heart of a lotus flower. and may I behold the face of Buddha Amitabha. To attain the pure realm of Sukhavati from the inescapable ocean of samsara is like being liberated from a prison of great evil. By the power of my merit and magic ability may offering clouds surpassing all imagination emanate from my hands .

May Avalokiteshvara and Vajrapani. Karmaparipurana and Dhumatala. By listening to his deep and extensive Dharma teachings may my nature be ripened and liberated. may I every morning proceed to visit these offering to Buddha Amitabha and his retinue. obtain empowerments and request profound teachings. meet them and make oceans of offerings. Kurava and Orgyen. By unhindered projection one can reach the realms of Akanistha and Ratnakuta. Amogasiddhi and Vairocana. Vajrapani and Padmasambhava. and quickly and without difficulty return to my own place Sukhavati. With my super vision may I clearly behold those close friends and students I have left behind. Each day as innumerable buddhas and bodhisattvas of the ten directions approach the Buddha Amitabha to make offerings and to behold his realm may I through propitiation of all these obtain their Dharma nectar. the two principal bodhisattvas accept me into their blessing. and bestow my enlightement prophecy. take vows and make many offerings. At that moment may the Tathagata stretch out his right hand and touch my head. meet the Buddhas Akshobya and Ratnasambhava. and then by the evening return without effort or difficulty to Sukhavati. May I proceed to Potala and Alakavati. obtain epowerments and blessings. the thousand million realms of the thousand million emanations of Avalokiteshvara and Tara. .

When it is pressed down it gives way.grant them protection and blessings and lead them towards this realm at the time of their death. and then again without difficulty return to Sukhavati. . with leaves of brocade and fruits of jewel ornaments. May I be reborn in this lofty realm of gentle happiness. From Buddha Maitreya until Buddha Möpa when during this fortunate aeon the Buddhas appear in this world may I miraculously proceed there. of different precious materials. and for innumerable aeons there is no death. All the qualities of the 81 buddha realms of all the hundred thousand million buddhas are joined in Sukhavati. flocks of emanation birds are perched on them. singing the teachings of the deep and extensive Dharma. There wishfulfilling trees abound. make offerings and listen to their liberating Dharma. There the jewel ground is as smooth as the palm of the hand. There the rivers flow with perfumed water having the eight qualities and the nectar water of the bathing ponds have the same qualities. may I enter this realm for all times. it is spacious and radiant with beams of light. and when it is lifted up it rises. thus it is unsurpassed the most noble of all celestial realms. The duration of this whole fortunate aeon is in Sukhavati like a single day. May I be reborn in this realm of great wonder.

all such suffering is unheard of. There the eight unfavourable conditions and the misery of the lower realms is unheard of. There palaces made of various precious materials arise by themselves. all are born out of a lotus flower. demons. diseases. The three or five emotional poisons. May I be reborn in this realm of great bliss. The lotus blossoms radiate light beyond all limits. All act according to the Dharma of the highest Mahayana. all needs are spontaneously fulfilled. May I be reborn in this realm of countless qualities. Whatever one wants arises on offering clouds from the palm of one's hand. paupers. enemies. all the marks and perfections. and each beam is on its point adorned with an emanation buddha. There are no sexes and nobody is born from a womb. fight and quarrel and so on. All have faultless bodies of golden complexion adorned with the crown protrusion and so on. May I be reborn in this realm of all-pervading joy and contentment. .The bathing stairs are tiled with the seven precious stones. There the fragrant breezes bring great showers of flowers. and all posess the five super faculties and five eyes. all desirable enjoyments arise by the thought power of the mind. and the waters abound with lotus flowers yielding fragrant fruits. There is no distinction between you and me because there is no selfishness. No exertion is necessary. May I be reborn in this realm of the greatest marvels.

By the wish to lie down a jewel throne with cushions and pillows of various brocades appears. No women or men abide in that realm but there is abundance of emanation gods and goddesses. Offering clouds with all sorts of enjoyments continuously arise. By the wish to listen to the sound of the birds and the wishfulfilling trees and the rivers all offer dharma praises. Eventually the Dharma will decline but then again arise when Avalokiteshvara attains enlightenment. . Then Avalokiteshvara will pass into Nirvana. and during a period of six hundred million and further three billion aeons the Dharma will be exposed by Vajrapani. When Amitabha has passed into nirvana there will be an intermediate period of Dharma exposition lasting as many aeons as there are sandgrains in the river Ganga. By the wish for silence no sound is heard. sounds. By the wish to take rest a jewel palace arises. These gods and goddesses of many distinctions are continuously presenting offerings. During that time may I offer my attendance and listen to the liberating Dharma.The trees and rivers and lotus flowers all have surpassingly lovely shapes. smells. tastes and touches. His lifespan will be one trillion and sixtysix hundred thousand aeons. May I be reborn in this wishfulfilling realm. The nectar pools and rivers become warm or cold on one's wish. He will appear as the Buddha Özer Künne Pagpa at the time of a king named Paltseg. During that time may I offer continuous service and propitiation and without failure uphold the liberating Dharma. In this realm the perfect Buddha Amitabha will reside for countless aeons without passing beyond suffering.

. May I by countless emanations be able to guide sentient beings. everything in plenty. Please bestow your blessing for all auspiciousness. By the blessing of the certainty of the three buddha kayas. by the blessing of the tuth of the immutable Dharmata and by the blessing of the guidance of the unfailing sangha. During that time may I offer continuous service and by my offerings be able to uphold the liberating Dharma. it is declared that whomsoever takes refuge in your name will remain protected from all threats from fire. Then may I instantly transfer my life to another pure realm to obtain the highest perfection of the buddha state. dharmakaya of infinite brightness. effortlessly and spontaneously may I accomplish boundless benefits for living beings.During that time may I remain inseparable from Vajrapani. water. except for already ripened accumulated tendencies. Having achieved the perfect buddha state may I like Amitayus be able to ripen and liberate all beings just by hearing my name. weapons. the unlimited vitality. awareness and brilliance of the Tathagata. As I prostrate to the refuge of your name please grant me your protection against all fear and suffering. His lifespan will be of the same duration as the lifespan of Avalokiteshvara. O Bhagavan of boundless vitality and awareness. quality. nöjins. merit. Vajrapani will then appear as the Buddha Rabtu Tenpa at the time of a king named Yönten Norbu Tsegpa. O Amitabha. poison. sinpos and so on.

namo uttama shrije soha. (This is the dharani for accomplishment of the aspiration. To do so will dispell all obstacles to your life and later you will without doubt be reborn in Sukhavati.may these aspirations be accomplished as they have been offered. this is declared in the Ödo and Zhingködo sutras and in Pema Karpo's Chime Ngadra and other works. May sanctity increase! . nama sushrije. Saljay Rinpoche. May it cause many sentient beings to be reborn in Sukhavati ! This translation into English was made under the direction of the Ven. middeling is to make as many as possible. Kön tshog sum la tshag tsal lo Tejata pentsa drija avabodhani soha. This aspiration was composed by the monk Raga Asya (Karma Chagme). middeling is to continue without interruption for a year or a month. by Jens Hansen. It is best if you never cease the regular recitation of this aspiration. with your palms joined and with single pointed devotion.) It is best if you can make one hundred prostrations. and with advices of Dana Chubb. turning towards Amitabha and his realm Sukhavati in the West. through the guidance of Shastri Tennam. (It is declared that if you make thee prostrations with this mantra it will have the same value as one hundred thousand prostrations done otherwise. and at least you should recite it occasionally.) Kön tsho sum la tshag tsal lo Namo Manjushrije. and at least you should make seven.

" Saying this he made countless prayers. It is the root of all dharma3. is the land of the noble beings. Dewachen commentary. which is not mentioned in the commentary: OM AMI DEVA HRI! This is the treasury of the heart practice of [Karma] Chagme [Rinpoche].. to develop roots of virtue.. he gathered the accumulations which made it possible to manifest the pure land of Dewachen. slightly elev­ ated. Considering how great the bene­ fit would be for many beings. The first cause is to keep in mind the outer aspect of the pure land. Buddha Jewel Essence10. he developed for the first time the mind of su­ preme enlightenment.bright yellow colour" (. From then on. I will not become a completely perfected one (a buddha). THE FIRST CAUSE: KEEPING IN MIND THE OUTER ASPECT OF THE PURE LAND The passage to be explained first starts with "E MA HO.. in the direction of the setting sun." and goes down to ". I make the effort to write. the second is.. If however they do not have the capacity to be born there. which is called "The Universe which cannot be distinguished": From here. to gather a great accumulation of wholesome acts.. and to make a complete dedication. please lend it to him. the pure realm of great bliss. if all those who make the prayer to be born in Dewachen will really be able to take birth there. the third is to develop the mind of enlightenment. Following the Amitabha sutra the points which need to be explained are the four causes for rebirth in Dewachen: to remember the Thus-gone-One [Tathagata Amitabha]. Do not fall into indifference. and the fourth cause is to make dedications and wishing prayers to be born in the realm of Great Bliss. although my hand is sick. You are now invited to listen to the commentary named "The Lotus Garland" together with supplementary gradual explanations that give the exact meaning of the words one after the other. to develop bodhicitta..] THE FOUR CAUSES FOR REBIRTH IN DEWACHEN This wishing prayer of the Land of Great Bliss4 has been written by the learned and accomplished Karma Chagme in order that immediately after this life all sentient beings which are equal to space5 will be born in the pure world in the West which is Dewachen and finally obtain the state of Buddhahood. composed by the learned and ac­ complished Raga Asye2] [Insertion: The prayer starts with the following introduction. page 1 . beyond a multitude of innumerable worlds.7 The Buddha Measureless Light8 was born in a previous time as the King Who has the Wheel with the Spokes9. Since this text belongs to the sutra tradition you may recite it without receiving a ritual reading transmission (lung).THE LOTUS GARLAND Commentary to the Dewachen wishing prayer by [Karma] Chagme [Rinpoche]1 [Insertion: The long Dewachen prayer itself is called: The wishing prayer of Dewachen. [He promised:] "I will only become a buddha. There is no dharma teaching more profound than this. In the case that someone wishes to copy (study and practise) this text and does not have it himself. At that time. in front of the Victorious One. but take up its practice diligently. as if a little higher.ser-temme): E MA HO means "How wonderful!" and refers to the marvellous beauty of the three-thousandfold world system6. Nothing has greater benefit.

This is due to the force of the prayers of victorious ones. In this way. two arms. of blue body colour. of great resplendence. and on his left is the Bodhisattva "Great Power" (Vajrapani)16. made of various jewels. Although Dewachen is not visible to our human water bubble like eyes. holding in his left hand a lotus marked with a vajra. hunger. rocks. his hands in the mudra of equanimity. of a trillion gelong bodhisattvas18. You should bring forth great enthusiasm and remain non-distracted. concentrate your mind on Dewachen as if experiencing it. mountains. In that case. As if they were actually visible and tangible. Since the wishes of the vic­ torious ones are accomplished for all those who make pure aspiration prayers to be born in Dewachen it is actu­ ally possible to be reborn there. and at that time the former King Who has the Wheel with the Spokes became a buddha called Buddha Amitabha (Measureless Light). from Dewachen which is at a long distance in the western direction. 2 . If however the world which is the outer vessel is pure. holding an alms bowl filled with nectar. then both. He has a single face. all parts of his body are completely adorned with the 32 signs of perfection. stones. This was the explanation of the first cause: to keep in mind the outer aspect of the pure realm. these three main deities ap­ pear like Mount Meru. surrounding them.17 Radiant in splendour. He wears the three dharma robes: below a shamtab13. their speech pouring forth the splendour of the pleasant melodies of Brahma's speech. as if you were already born there. and is inhabited by a gathering of wisdom holders. If you wonder who lives there: There resides the Subduer and Victorious One12 Measureless Light who is of ruby red colour and blazing radiance. at the time of death. to say it briefly. With his legs in crossed vajra posture. Both of them ex­ tend their right hands towards us in the refuge bestowing mudra. cold. with intense devotion and fervour. the king of mountains. One might ask: "What is this world like?" In general (there are four kinds of worlds:) If the outer world is pure. and thirst. Develop an exulted mind that very instant. instead of taking the path to Dewachen. and is inhabited by impure beings with emotions. a land of jewels. are impure. and its inhabitants suffer from heat. he looks at me with his eyes of compassion. If the outer world is of burning iron and so on. They dwell accompanied by their retinue. based on hearing and contemplation it can clearly appear to our mind so that one is quite amazed. and so on. the container and the contents. you should while doing the Dewachen prayer have this feeling to really see and touch19 Dewachen. and he is also adorned and dressed with all the secondary attributes. holding in his left hand a white lotus. the 80 minor marks. then it is like [the land] Shambhala in the north. and their mind illuminating (the world) with the primor­ dial awareness of knowledge and love. with pure beings as its inhabitants who are noble ones11. then obstacles will arise. just as in the lower realms. then it is like the realm of the gods of desire. If you make the Dewachen prayers with an inattentive mind like a shepherd who confuses sheep and children. above an upper garment and a gelong zen14. He is adorned with the top knot on his head. From far away. confused appear­ ances of such a kind will arise that again you will fall back [into Samsara]. main divinities as well as retinue dressed in the three dharma robes. then vessel and contents are [just like] the perfectly pure realm of Dewachen. If the outer world appears as impure with earth. all of them also of golden colour. On his right is the Bodhisattva "Eyes of Compassionate Wisdom" (Avalokiteshvara). Imagine that you have already been born there and that your prayers are already fulfilled the very moment you recite them. adorned with the marks and signs. on a jewel throne in its outer aspect decorated with eight peacocks which are in essence the eight great disciples15 who offer a seat with their bodies while listening with their ears to the nectar of the Dharma he is seated on an lotus of a thousand petals with a moon disc on which a bodhi tree bearing fruits and made of various jewels serves as a back rest. their body endowed with the marks and signs of a buddha.Finally he perfectly accomplished the prayers and accumulations. For this reason. of white colour. the wheels on his feet and so on.

THE SECOND CAUSE: GATHERING THE ACCUMULATIONS THROUGH THE SEVEN BRANCH PRAYER First branch: Prostrations In order to make a true dedication. His enlightened ear constantly hears distinctly. the aspect which is basis of emanation: The Dharmakaya Limitless Radiance21. Being aware of qualities as these. I prostrate to all these emanations of Dharmakaya Measureless Light. then this faithful one will never lose the path to enlightenment and the extremes of samsara23 will be transformed. silver. Because it is like this. he constantly regards with love all sentient beings. but take birth in a good family and have a pure conduct in all lives to come. hears the name of Amitabha and develops just once a faith. Further qualities of his deeds and enlightened activity: It is said that it is of comparatively greater merit simply to join the palms of one's hands out of faith on hear­ ing the name of Amitabha and about Dewachen than to fill the worlds of countless three thousandfold uni­ verses of vast extent with all kinds of jewels like gold. Lord of the buddha family. prostrate with respectful devotion in front of Lama Measureless Light together with his retinue residing in Dewachen. during all six periods of the day and night. The explanation of the dharmakaya. and from him one billion secondary emanations of the mighty Chenrezi that fill the whole "Three thousandfold Universe which cannot be distinguished". For this reason I pros­ trate to the protector Measureless Light. eman­ ates from his right hand light rays that become Chenrezi. With the eyes of a buddha. b) Sambhogakaya: Your life span lasting for countless kalpas you stay here and do not go beyond suffer­ ing. Remembering his qualities I prostrate to the guide Nirmanakaya Meas­ ureless Light. With a devotion that does not make any difference between near and far20. This concludes the branch of prostration. he (Amitabha) will send an emanation together with a retinue which will come towards us. which comes from the depth of his heart and bones and is not empty talk. whatever person or suitable sentient being. I emanate as many other bodies of mine as there are dust particles in the universe and prostrate full of respect with my three doors. If we pray to you with one pointed respect. it is said that – except for the complete ripening of previ­ ous karma – the coming together of the conditions for the end of our life force will happen only after one hundred years and the various kinds of untimely death will be averted. which is the basis of emanation. and so on and to offer them as gifts. 3 . whatever words are spoken by all sentient beings. His enlightened mind is constantly aware of whatever thoughts or ideas arise in the mind of all sentient beings. Remembering the qualities of the Dharmakaya which is of benefit for oneself I prostrate to the all-knowing Measureless Light. From the time of hearing the name of Buddha Measureless Light until obtaining buddhahood I will not be born in unfavourable conditions like for example as a woman which (due to cultural limitations) was to be con­ sidered as an inferior support for practice. For this re­ ason I respectfully prostrate to Measureless Light. or who have ac­ complished the extremely negative deeds of immediate retribution which will be explained below – all others who have faith in You (Amitabha) and make their wishing prayers will be born in Dewachen and their prayers will be fulfilled. without confusion. saying that teaching and practise are of no use. Remembering the qualities of the form kayas which are for the benefit of others: a) Nirmanakaya: Concerning Dewachen – except for those who have the two kinds of obstacles for rebirth there because they have rejected the noble dharma. and will guide us in one instant into this land. it is said that at the time when we have died and wander in the bardo. I prostrate to the sambhogakaya protector Amitayus (=Amitabha). From his heart light rays go out manifesting Padmasambhava together with one billion sec­ ondary emanations of Orgyen22 that fill the three thousandfold universe. Whosoever. I prostrate to Measureless Light gone to bliss24. From his left hand he emanates light rays that become Tara with one billion secondary emanations of Tara sim­ ilar to herself.

and sun27. such as billions of three thousandfold universes with their four continents. (the signs of the) general – whatever offerings exist since all times. the central mountain.Second branch: Making offerings My body and all my possessions. In general one should. This concludes the branch of offering. be aware that there are probably bodhisattvas among them. (the earrings of the) queen. banner of victory. and so on. jewel. I lay open and confess all the five deeds of immediate retribution which we accumulated in beginningless samsara: killing our father. I lay open and confess all the evil acts of abandoning the dharma together with everything related to this kind of act like abandoning the three supports etc. in front of which I have committed myself at the time of taking the vows: the Three Jewels. malice due to anger. By the force of your compassion. or offerings emanated by mind including the eight auspicious substances which are: mirror. I lay open and confess the three unwholesome acts of the body: killing. and the supreme texts (e. Compared to the five crimes of immediate retribution it is more negative not to believe in the benefits of virtuous deeds and the difficulties resulting from non-virtue about which we have heard and to think that these as well as similar teachings are simply a pedagogical device. taking what is not given. These five are the causes which will result (after death) in immediate rebirth in the Hell of Unspeakable Torment (Avici) without any possibility for other factors to hinder this rebirth. at least a hundred of all these. the eight auspicious signs which are the (infinite) knot. since the first appearance of the worlds. and this although we received explana­ tions by a lama on the duration and extent of suffering in the hell realms. I lay open and confess the four unwholesome acts of the speech: lying. all that has been accumulated since beginning­ less time in samsara: covetousness due to desire. lotus. food. flowers. I lay open and confess the three unwholesome acts of mind. kusha grass25. durwa grass. I lay open and confess all these accumulated very negative. white mustard. Third branch: Confession I lay open and confess all the non-virtuous deeds which have been committed from beginningless time until now by myself and by all sentient beings headed by my father and mother. whenever talking about lamas and ordained ones. destroying a statue. supreme mount (symbolised by the horn of a unicorn). and intending to cause harm to the body of a Victorious One which means actually doing the act without regret of cutting open his body so that blood comes forth. and (holding on to) wrong views like denying the law of cause and effect or the Three Jewels (which stand for the possibility of enlightenment). To "confess" means to destroy or sweep them away like dust. vase. To "lay open" means not to keep one's faults secret but to clearly say them. white conch. accept this for my own benefit. the temple. the seven precious items (signifying royalty) which are the wheel (of a universal monarch). together with my roots of virtue. wheel. making a nun or monk fall into lay status (through rape or seduction). I lay open and confess this negative karma that makes liberation impossible.g. incense. sindhura. perfumes. and – in following the way this explanation is given in the Kadampa tra­ dition of Jowo Atisha – our teacher29. all in limitless kinds. 4 . or an arhat30. whatever offerings that are actually present like ablution water. lamps. the dharma texts) present in front of us. conch shell. the (tusks of the) elephant. nagas28 and humans – I take them up in my mind which means to visualise them very clearly and offer them to Amitabha. our mother. I lay open and confess the evil deeds similar to the deeds of immediate retribution: killing a fully ordained monastic or a novice. (the earrings of the) minister. useless actions – which are so useless that one cannot even "fill a glass of water" with them – like abusing bodhisattvas which is of greater evil than to kill the sentient beings of the three realms31. the sun and the moon together with all the wealth of gods.26 and yoghurt. slandering. umbrella. and gos­ sip. stupa or temple – except if wanting to repair it – or to unnecessarily destroy holy texts and so on. rough speech. and im­ pure conduct.

(7) to disclose secrets (of the vajrayana transmission). (3) to strike and punish a monk or nun who have become a lay per­ son [due to having lost their discipline]. Of the five downfalls for a minister the first four are the same as above (counted as 6–9). to steal. In brief. and the five similar ones of "ministers" who are executing the orders of a king and acting on his behalf. (2) to [cause someone to] abandon the dharma. the hell of unspeakable torment. If they occur. the thirty transgressions which are like downfalls. (9) to disbelieve pure dharmas41. you should never even abandon someone whom you consider as an enemy. With this attitude I lay open and confess all the transgressions as ex­ plained concerning the bodhisattva training. (15) to denigrate others in order to obtain praise and fame. Furthermore there are the thirteen [transgressions of vows] with a remainder. since they are the principal transgressions – if they oc­ cur. The eight principal transgressions of ordinary people (practising the bodhisattva path) are: (11) to teach emptiness to those whose mind is not prepared. to have a tricky mind which cheats the inferior ones [the ones who depend on us]. to have impure relationships with a woman (or man). in short: killing. [transgressions of] the outer32 vows of individual liberation about what is to be given up are considered the roots of all faults and transgressions. Together they are counted as eighteen root downfalls. (16) to lie saying that one has realised emptiness when one has not. the ninety downfalls. Now comes the more specific confession concerning transgressions of the vows of individual liberation. Among these three. (6) to disrespect (non-buddhist) spiritual teachings. (4) to give up love and (5) to give up bodhicitta. These are the eighteen root downfalls concerning the [bodhisattva] vows. (5) to have erroneous views and to deny [the law of] cause and effect.This was the general confession of faults. The 14 root downfalls of the mantrayana are: (1) to disrespect the lama. but instead of wrong views we find (10) destroying a town (or country) with an army. (13) to (make someone) engage in the Mahayana while giving up the self liberation vows. these are what one should keep in mind and protect oneself from. stealing. to slander the superior ones35. The eighteen root downfalls of a bodhisattva are: The five concerning a king (or powerful person) are: (1) to steal the wealth of the [Three] Jewels36. as well as the root downfalls which actually break the vows: the five which concern "kings" – referring to bodhisattvas who have obtained a power and influence similar to a great ruler. If such a transgression has occurred. (3) to be angry at one's [vajra] brothers and sis­ ters. I lay open and confess all breakage and damages of the discipline of individual liberation including the five categories of faults33: the four root downfalls. if any of those present themselves. (In order to purify these acts) confess these downfalls again and again in front of the bodhisattva Akashagarbha (Namkai Nyingpo38) and promise to keep the vows. impure conduct. they constitute a spoiling of our training in bodhicitta: you should protect yourself from them. and to these are added the eight transgressions of ordinary beings in the bodhisattva family which (also) constitute a major breakage. (14) to in­ stigate others to abandon the dharma of the smaller vehicle37. (17) to pass on the donations given to the [Three] Jewels to someone who is not worthy to receive them. (18) to take away the provisions of a meditator who then has to abandon [his practice of] meditative absorption and to give them to someone who is just doing recitations without faith. one will fall into Avici. The four negative actions [in relation to the bodhisattva vows] which should be given up are: to cheat the lama to employ means to make someone regret the dharma (or any dharmic activity). (2) to transgress the Buddha's word. to tell lies like pretending to have clairvoyance. (4) to commit one of the five crimes with immediate retribution. and lying. (8) to despise the 5 aggregates40. The confession of transgressions concerning the vows of the tantrayana39: These vows should not be explained in public or to unprepared. feeble minded people. You should keep them secret in your mind. one is not a follower of the Buddha's teaching any more. the bod­ hisattva vows and the tantric vows. 5 . I lay open and confess the acts which we should give up once having requested the bodhisattva vows: the four negative actions34 which damage (these vows). (but remain open for when) the time will come that he needs your help. and the hundred and twelve faults. They include: to take life. (12) to create obstacles for the dharma [practice] of the great vehicle. the four in­ dividually confessed damages.

never to commit non-virtuous activity even at the cost of my life. I promise in my mind. to cultivate love and compassion and to give up erroneous views (like for ex­ ample) about acts and their consequences (karma) which make dharma practice impossible and to practise the Dharma – in all these virtuous acts I rejoice. (3) to accept nectar with improper characteristics45. and the four virtuous acts with the mind which are to have little desire. they will be the root of all accomplishments. I lay open and confess the serious transgressions and downfalls due to receiving the refuge of a genyen49. I rejoice in whatever virtuous deeds are accomplished by realised and ordinary beings. the Buddha said: "Great King. which is said to make us progressively obtain a merit equal to theirs. (12) to create regret in those who have faith. (11) to apply discursive concepts to what is free43. (13) not to rely on samaya substances44. initiations and so on. the roots of virtue [of this feast] will be obtained by this old mother next to you who really rejoices. and to keep one’s vows. That is why they are [called] the 14 root downfalls of the mantrayana. If you keep the tantric vows. If you damage them. For a true confession these two [forces] are very important. but not knowing to keep the respective vows and commitments. from today onwards. and to engage in conversations which are meaningful. 6 . This is applying the "force of renunciation" by keeping the vows present in our mind from now on. they are the root of all faults and downfalls. Fourth branch: Rejoicing When I hear about others who have accomplished wholesome acts. I lay open and confess all harmful deeds which I did not understand to be harmful: the non-virtuous deeds that I have committed due to not requesting vows and all evil deeds of which I was not aware of as actu­ ally being harmful. Since there will be no purification if I am not keeping to my vows from now on. These are the secondary tantric vows. (4) not to teach the secret mantra to those who are fitting vessels. (6) to stay seven days together with a shravaka who is striving towards personal benefit47. speech and mind etc. since it is like this. I also rejoice in the vast activity accomplished for the benefit of beings due to developing the mind of su­ preme unsurpassable enlightenment. and with despair at my previous harmful deeds. Since a confession will not purify if there is no regret. with shame. Pledging to them. they are the root of all samayas. This concludes the branch of confession. and the transgressions of the eight secondary vows. to speak peacefully. For this reason I lay open and confess the samaya damages of the secret mantra: the 14 root downfalls of the mantrayana. vows. (5) not to teach the noble dharma to those who have faith46. A previous Buddha together with his retinue was invited by a king for a meal. gently and sincerely. when he was re­ quested to dedicate the roots of virtue. to give offerings.. This is applying the "force of repentance" in relation to our previous acts. (8) to explain the dharma to unfit vessels. Please. grant your blessing so that my stream of being may be completely purified. like spreading the teaching of the victori­ ous ones and erecting supports of enlightened body. like impure conduct (sexual activity). since your aspiration to perform virtuous deeds is small. I confess with great remorse. I rejoice in giving up the ten unwholesome and performing the ten wholesome acts: the three virtuous acts with the body which are to protect the life of others. The [transgressions of the] eight secondary vows are: (1) to rely on a wisdom lady (or partner) who is not mature.(10) to have love for malicious ones42. I abandon all unwholesome thoughts of jealousy and rejoice in their deeds with heartfelt joy. (14) to disrespect women (or men). (2) to quarrel at the time of the tsog gathering. the four virtu­ ous acts with speech which are to speak the truth. to reconcile adversaries. At that occasion. (7) to boast about being a "tantrika" while not having the primordial aware­ ness of the yoga48." For this reason. drinking alcohol and so on due to desire. Sugata Measureless Light and your heirs. as if poison had attained the depth of my being.

may I develop a fearful mind and right now develop disgust with samsara that had to be endured from beginningless time until now. and spiritual friends who intend to go beyond suffering to remain and not pass into nirvana. be liberated from samsara and quickly obtain unsurpassable enlightenment. Praying like this: Please be aware of this request with your clairvoyant mind. may I have not even a hair tip of attachment. May these virtuous deeds quickly ripen for me and pacify the eighteen causes of untimely death in this life such as being killed through fire. places and lodgings of this life to have no real existence just like the places and houses in my dreams. Even those who go from one supreme human life to another experience countless times (the sufferings of) birth. To avoid this reflect on non-attachment: The suffering in the lower realms is unbearable. Dedicating the roots of virtue in this way will multiply the virtue a hundred thousand times. thus stirring the three realms of samsara from their depth. degenerate times when there are many obstacles and the well-being and happiness of humans and gods are similar to food mixed with poison. May the wealth that is in accordance with the dharma never decline. This concludes the (teaching on the) third cause. THE THIRD CAUSE: DEVELOPING THE MIND OF SUPREME ENLIGHTENMENT May all of us. To be attached to wealth and relatives at that time would make me fall back into samsara. food. wealth and companions of this life. May I be endowed with the physical strength of a healthy adolescent in full bloom. old age. wild animals and so on. In these difficult. Seventh branch: Dedication On the basis of this very act. arms. may our mind be happy and joyful. may the emanation of Buddha Amitabha surrounded by his retinue of a sangha of practitioners of virtue actually come to meet us without any (of the common) bardo appearances. but increase as the river Ganges in the monsoon. May I be free of even the slightest attachment to the relatives. and guide us indicating the path to Dewachen. 7 . On seeing him. holders of the teaching. Sixth branch: Praying that the buddhas may not pass beyond suffering I supplicate all the buddhas. I dedicate all virtuous acts of the three times for the benefit of all sentient be­ ings. THE FOURTH CAUSE: MAKING DEDICATIONS AND WISHES TO BE BORN IN DEWACHEN a) Wishes to go to Dewachen At the very moment when I and all those who have a connection with me pass beyond this life. bodhisattvas. May I practise the noble dharma without danger through demons or enemies. which are impermanent and illusory like a dream. May I accomplish the true meaning of this human existence. May at the time of our death by the force of their miraculous powers the eight bodhisattva brothers appear in the sky in front. and may there be no more suffering of death. May I be of great benefit for the teaching and for beings. poison. illness and death. May all my wishes be fulfilled in accordance with the dharma. evil-doers. myself and other sentient beings. May I understand the countries. water. and the joy and well-being of gods and humans is impermanent – understanding this.Fifth branch: Requesting to turn the Wheel of Dharma I exhort all those perfect buddhas who dwell in all the myriad worlds of the ten directions to quickly and extensively turn the wheel of dharma without waiting any longer.

and may I be able to guard and protect all of them. Kurava in the Southwest. When we have succeeded to take birth in Dewachen: May I clearly see with my divine eye all the close friends. Tara. and may I obtain his prophecy of enlightenment: "In the future you will obtain complete enlightenment. from warmth and moisture. and miraculous (instantaneous) birth. make many offerings. 8 . Having cut all links of attachment and desire." Having listened to the Dharma. and Padmasambhava who reside in those lands. to the Glorious Land in the South. place it on my head. Vairocana etc. to [the lands] Su­ preme Activity in the North. when they arrive. Chenrezi and Vajrapani being the principal bodhisattvas (of Amitabha's retinue). request initiations and profound pith instructions. may this disadvantage of delayed meeting with the Buddha's face not happen to me. May at that moment the tathagata stretch out his right hand. may I go in the morning – when the birds start singing and a great rain of flowers is showered down by the wind – towards the realm of True Happiness in the Eastern direction. If now I doubt and hesitate wondering. which are present. May I request initiations. from a womb. may I – without ever looking back – at the time of death escape from this ocean of samsara that knows no freedom to the pure realm of Dewachen. There are a billion realms of pure emanations – such as the lands of Potala in the South. which is profound in view and vast in conduct. may I fly off in space just like a vulture freed from a net and instantly reach Dewachen travelling beyond the countless universes in the Western direction. and the land of Urgyen in the West – with a billion (emanations of) Chenrezi. but inside of it I will be happy and content with all enjoyments. the blossom of the flower will not open for up to 500 years. Even though I will hear the word of the Buddha. Every day countless buddhas and bodhisattvas from the realms of the ten directions come to make offer­ ings and see Amitabha in this land. monks and students and so on whom I have just left behind in the human realm. who dwell in those realms. Vajrapani. relying on the teachings of the Buddha (Amitabha).Like a criminal liberated from prison. and in the evening – when the birds stop singing and the flower rain has become old – without any effort return back to Dewachen itself. Ratnasambhava. if one succeeds in being born in Dewachen. blessings and vows of the buddhas Akshobya. may inconceivable clouds of offerings emanate from the palms of my hands as offerings to the Buddha and his retinue. Alakavati in the North. c) Wishes concerning how our qualities manifest in Dewachen Through my limitless magical powers. we make the following prayer to obtain the pristine awareness of a Noble One50: May the flower open as soon as I am born so that I may see the face of Amitabha. if I am to be born there in Dewachen. Obtaining in one instant the completely perfect body. May I take the superior of the four kinds of birth which are: birth from an egg. and then again quickly return without any obstacle to my place in Dewachen. b) Wishes for our practice in Dewachen Having managed to reach Dewachen without obstacles: May I see the face of Buddha Measureless Light who is actually dwelling there and purify all my veils. and Dense Array in the Centre. and be miraculously born from the heart of a lotus flower. Since we might not yet be a (realised) bodhisattva the very moment we are born inside the flower. may my mind ripen and be liberated. may I myself pay homage to all of them and obtain the nectar of the dharma. Amoghasiddhi. bestow blessings and at the time of their death guide them to this land. At that time. May I encounter them and make oceans of offerings. By the force of my merit and magical powers. may I be blessed and guided by these two. may I receive a body endowed with all the marks and the signs (of a Buddha).

it gives way four fingers deep each time. These many offering goddesses continuously present offerings to me and others. it is as if the ground rebounds. remembering previous existences. no clinging to a self. May I be reborn in this joyful. since all are noble beings born from within lotus flowers. From Maitreya (the next buddha) to Möpa (Thaye). enemies. and knowing the mind of others – and the five eyes – the physical eye. pleasant land of happiness. outstandingly supreme among all pure lands. The tips of the light rays are adorned with emanated buddhas – may I be reborn in this land of greatest marvel. are of perfumed water with the eight qualities51 and the water in the bathing ponds is of nectar turning in circular movement. d) Wishes in relation to the outer qualities of this realm The ground which is made of various jewels is as smooth as the palm of a hand and vast. May I be reborn in this land of Dewachen. May I be born in this land of limitless qualities where there are no ordinary beings. smells. clairaudience. all needs are spontaneously fulfilled. but an abundance of emanated goddesses.This "Fortunate Aeon" right now that lasts for one great aeon equals only a single day in Dewachen – may I live countless Dewachen aeons without ever dying and continuously remain in this land. which are very beautiful in their colours of various kinds of jewels and chant in very agreeable and pleasant ways. no beings born from a womb. source of all bliss and happiness. With my magical powers. The many rivers. of golden colour. To be born in Dewachen is similar to the capacity to be born in all other pure realms. and then again. endowed with the marks and signs (of a buddha). e) Wishes for our practice of the dharma May I be born in this Land of Great Joy. mental illness. may I see all the buddhas of the Fortunate Aeon when they appear in this world. and everyone practises the dharma of the unsurpassable Great Vehicle – may I be born in this realm. neither are the five or three emotions that are like poisons – desire. and time after time from the trees. like being reborn in the hell realms and so on. They are surrounded by stairs and cornices made of the seven kinds of jewels and display inside fragrant lotus flowers bearing fruit and emanating countless rays of lotus light. poverty. rivers and lotus flowers arise heaps of clouds with all sorts of enjoyments: agreeable shapes. quarrels. plus pride and jealousy – nor the 404 kinds of sickness. since Dewachen unites the totality of all qualities of the buddha realms of eighty one billion trillion buddhas. and on lifting up (one's foot). All my wishes manifest as offering clouds arising from the palm of my hand. and so on. the final one of all the buddhas who will come one after the other one into the fortunate kalpa of this present world. all houses and dwelling places in this land. without any obstacles. or "hell" are unheard of – even on searching we would not find them – and where never any suffering is known. Whatever I desire and think of. There are no women. no effort is necessary. When it is pressed down (on walking). tastes and touches. There is no distinction between you and me. This concludes the explanation on how we obtain the qualities after having managed to be born in this pure land. anger and ignorance making three. where even the words "eight unfitting conditions" for dharma practice. On them gather flocks of emanation birds. proclaiming the sounds of the profound and vast dharma – may I be reborn in this land of great wonders. Here in this land all bodies of myself and others are without any difference. may I go from Dewachen to meet these buddhas. no men or women. sounds. the wisdom eye. possessing all five special powers – the capa­ cities of clairvoyance. A fragrant breeze again and again brings great showers of flowers. There are wish fulfilling trees made of many jewels with leaves of fine silk and fruits ornamented with jewels. made of a variety of jew­ els and all enjoyments arise by themselves. the divine eye. performing miracles. like the topknot on their head and so on. return to the pure land of Dewachen. all water currents. 9 . and the eye of pristine awareness. the eye of the dharma. palaces. make offerings to them and listen to the noble dharma. spacious and ra­ diant – blazing with light rays.

they emanate the pleasant sound of dharma. just as it is pleasing to me – may I be born in this land where all wishes are fulfilled. which means that the teaching period of Amitabha reaches its end as if it became evening for beings. no sound. and it is said that someone whosoever remembers his name – be it Dharmakaya Limitless Radiance. may we (!) continuously be the servants of this buddha as well. When at dusk the sun of the dharma is setting. may all beings – just as with Amitayus – be ripened and liberated by simply hearing my name. rivers. When this happens. may I continuously be his servant. has passed into nirvana. because I wish to sleep or to meditate in samadhi. I prostrate to the Three Jewels. with the only ex­ ception of the full (unavoidable) ripening of previous karma. worship him and uphold the noble dharma without ever forgetting to remember his words. evil doers. music. poisons. his merit is beyond measure. water. and through the blessing of the undivided aspiration of the sangha. please protect us from all dangers and sufferings and grant your blessing of excellent auspiciousness. for how long Amitabha will remain in this land? The perfect buddha Measureless Light will remain in this land for countless aeons. Until his final passing into peace when his enlightened body enters nirvana. At that time may I myself not be separated from his (Amitabha's) regent Chenrezi and uphold the noble dharma. g) Concluding wishes Proclaiming the words of truth as part of doing wishing prayers: Through the blessing of the Buddha who has mastered the three bodies. Again. his teaching will not decline but remain. When. Also the ponds and rivers are exactly as I wish. spontaneously and without effort a limitless benefit for beings. f) Wishes concerning the activity of the buddhas in Dewachen You might wonder. offering my services in every way. that form of my presence is over. and his pristine awareness as well as his splendour are beyond measure. together with birds. without going into Nirvana – may I act as his servant and helper for all this time. may all prayers be accom­ plished just as wished. make offerings and listen to the noble dharma. jewel palaces appear. present our offerings and uphold all the noble dharma. and so on. may I see his face and worship him. Measureless Light (Amitabha) or Bhagavan of Immeasurable Life and Primordial Wisdom (Amitayus) – will be protected against all dangers through fire. and when I do not want to hear them. TEYATHA PENTSAN DRIYA AWA BHODHANAYE SOHA. the enlightened body of Buddha Accumulated Splendour. cold or warm. may I instantly obtain unsurpassable per­ fect buddhahood in this or one of the other pure realms. will live. After he. By remembering Your name and prostrating. the Buddha "King of accumulated Splendour". Having obtained perfect buddhahood. and when I wish to sleep. and may there arise. his qualities are bey­ ond measure. weapons. This concludes the practice of the wishing prayer. During the sixty-six trillion million aeons that he. When I wish to listen to them. the very next morning – as if it was the break of the next day52 – will arise the time of Chenrezi's teaching and Chenrezi will be a perfect buddha and act as such. wish fulfilling trees. When the bodhisattva Vajrapani becomes the buddha called "Completely reliable Tathagata King of abund­ ant jewel-like qualities" with a life span and teaching just as those of Chenrezi. not even the slightest. [an explanation of the benefits of] paying respect to Lama Amitabha and his retinue while remembering their kindness: The buddha's life span is beyond measure. demons. his teaching will remain for three times six hundred billion million aeons – may I uphold the noble dharma during all this time and never be separated from his regent the bodhisattva Vajrapani. He will be named the "King whose light rays manifest the accumulated Splendour of all Noble Ones"53. through the blessing of the unchanging truth of the nature of all things (dharmata). and so on. covered with many pillows and cushions of fine silk to place my head. 10 . beautiful thrones arise. after two times the number of ae­ ons as there are sand particles in the Ganges.At the time when I wish to stay somewhere. at the end of this period. is heard. through countless emanations that guide sentient beings and through other means.

Lama Pe-tse and the novice Lobzang Könchog have encouraged and incited me together with Droza Tashi Tsekyi. When saying NAMO SUSHRIYE we prostrate so that our speech becomes the ground for the splendour of bliss. Saying NAMO UTAMA SHRIYE SOHA we prostrate so that our mind become the splendour of the guru's mind. If one turns towards the West and remembers the pure land of Dewachen while joining one's hands towards Amitabha and reciting the prayer with one-pointed faith.' till '. This was composed by the monk Raga Asye [Karma Chagme].shriye soha'. At the end (of the prayer) one should dwell without any reference point. It is very important to continuously puri­ fy the realm54. The best would be to recite this Dewachen prayer without interruption as a daily practice. where the regents of the lotus proclaim all kinds of ex­ cellent dharma. This is what is expressed in the Amitabha Sutra. thus creating a favourable occasion where the conditions came together to compose the second text to accomplish this pure land.. the Pure Land Sutra. As we proclaim this meaningful mantra. When reciting NAMO MANJUSHRIYE we join our hands and clearly imagine that we prostrate with the body so that this body becomes the ground which is the basis of Manjushri. but at least one should offer seven prostrations.. A supplementary wish: May all beings be liberated into the lotus family by clearly rejoicing in the name of the lo­ tus. May it serve as a cause for the rebirth in Dewachen of many sentient beings! This perfectly concludes the explana­ tion. a middling version would be to recite it for one year or one month without interruption. We recite these words from 'I prostrate. and so on. and the least would be to recite it occasionally. although he was already engaged in other activities like explaining and listening to the dharma.ADDITIONAL INSTRUCTIONS AND COLOPHON I prostrate to the three jewels. making three prostrations. At best one does hundreds of prostrations. then there is no doubt that obstacles to one's present life will be dispelled and that in the future one will be reborn in Dewachen. it is said that they are multiplied a million times. Pema Namgyal who is holding the vows brought forth the superior motiva­ tion and wrote down this text. the [sutra]"Sound of the drum of immortality".. Then. and then make dedications. wishing pray­ ers and prayers of auspiciousness as the final ornament of one's practice. May all virtue increase! Notes: 11 . the aspiration path to the land of the lotus arrangement. to connect with it and in this way train oneself in the pure vision of remembering this pure land. the prayer text of the practice itself. the White Lotus Sutra. with an average motivation one does as much as one can..

our visible behaviour. the highest form of tantra. Tibetan: Rinchen Nyingpo. and indestructible. sign of the novice ordination. 30 Arhat stands here for any realised being including bodhisattvas. Maitreya.000 planetary systems (one thousand multiplied by one thousand multiplied by one thousand). normal brackets '(. Tibetan: Gyalpo Tsib-kyi Mu-khyü-chen. and "rig" meaning to know. 29 In the usual list of the 5 extreme crimes of immediate retribution one includes creating a schism in the sangha instead of killing the teacher. 11 Noble ones (Sanskrit: Aryas) refers to realised beings that understand the nature of mind. Akashagarbha. teachers. . Avalokiteshvara (Chenrezi). 27 The Tibetan text has nyi-ma which means sun. Here he represents this sangha. 8 The activity of Buddha Measureless Light (Tibetan: Öpame. form and formless realms which together make up the whole universe. Everything written in italics belongs to the commentary (small Tibetan script in the original) and everything in normal script is part of the prayer itself (larger Tibetan script). 33 The following five categories are a summarised list of transgressions of the vows of buddhist monks. non-existence and so on. 10 Buddha Jewel Essence. since in one Tibetan version the texts reads: nga-yi chös. 32 The self liberation vows are called outer vows because they concern the outer level of our existence. some of which have half human. Vajrapani (Thu-thob-chen). Sanskrit: Amitabha) is the source and central inspiration of the pure realm called Dewachen. The explanations given here belong more specifically to the anuttara yoga tantra. 9 The King who has the Wheel with the Spokes. Tibetan: bla-gos). 40 To despise the five aggregates means to despise one's body and mind.. 17 To describe them as being like the king of mountains means that they are towering. 34 The four negative actions are called the four "black dharmas" in Tibetan.1 Square brackets '[.)' indicate additional explanations given by Lama Lhundrup. half fish or serpent form. 26 The list usually includes at this place a medicine made from elephant brain. and Samantabhadra. 39 Tantrayana. 22 Padmasambhava and Orgyen Rinpoche are further names of Guru Rinpoche who was the central figure in bringing the dharma to Tibet. unshakeable. but usually there would be nya-ma. which stands for two golden fishes. fish.. 35 The superior ones are bodhisattvas and all the people who have taught us : our parents. This is a the traditional Tibetan way of giving a word by word commentary. 2 Raga Asye is another name for Karma Chagme Rinpoche 3 All dharma or all my dharma teaching.000.]' indicate missing words added for the understanding of the text. 15 The eight great disciples of Buddha Shakyamuni (Tibetan: nye-bai-sräs-chän-bgyäd) are his most eminent bodhisattva disciples: Manjushri. They are explained in the next paragraph. 5 Equal to space means that sentient beings are countless and that all space of the universe is inhabited by sentient beings. 7 In this auto-commentary Karma Chagme Rinpoche gives each word of the whole prayer text (normal script) and interposes his explanations of varying length (italics) while uniting prayer and commentary into one grammatical structure. Sarvanirvana Viskambhin. 16 Both bodhisattvas are standing next to Amitabha's throne. 24 Someone gone to bliss (Sanskrit: sugata) is a fully accomplished buddha. 20 This means without considering Amitabha to be far away and wishing that he would be nearer by. Victorious One (Sanskrit: Jina). 37 For example by claiming that the smaller vehicle does not lead to liberation from emotions. a trichiliocosm. 4 Dewachen in Tibetan is alternatively spelled bde-ba-can or bde-ba-chen and is thus translated either as the Land of Bliss or the Land of Great Bliss.. 28 Nagas are beings of the animal realm. 13 Shamtab: a robe covering the lower part of the body. 6 A three-thousandfold world system. 31 Three realms refers to the desire.. mantrayana and vajrayana are synonyms. etc. 21 Limitless Radiance (Tibetan: Nangwa Thayä) is another name of Amitabha. 38 Akashagarbha is one of the eight bodhisattvas belonging to the sangha of the Buddha. Kshitigarbha. A gelong zen is an almost identical yellow cloth which is the sign of the full ordination as a buddhist monk (Tibetan: snam-sbyar). is a universe of 1. 14 Upper garment refers to large saffron yellow cotton cloth wound around the shoulders (a getsul zen.000. 36 To steal the wealth of the jewels is for example misusing donations given to a community of practitioners or to destroy and rob the precious items found in a temple or monastery etc. 12 Subduer (Sanskrit: Bhagavan). 25 In the usual list we find the bilwa fruit instead of kusha grass. 19 There are two spellings in different Tibetan texts: "reg" meaning to touch. 23 The extremes of samsara are all forms of clinging to existence. 18 Gelong bodhisattvas have taken the full monk or nun vows as an expression of their bodhisattva commitment.

on ultimate truth for example. 49 Genyen means friend of virtue and refers to the first level of vows of a lay practitioner. 43 One should not apply discursive concepts on what is free of them by nature. Translation by Lama Sönam Lhundrup and others. they are considered as being pure by nature. 45 To accept dütsi with improper characteristics means dütsi which is received from an improper consort. Dhagpo Kündröl Ling. also the shravaka might be disturbed in his practice. no extinction of the teaching. Karmapa Translation Committee. so this can also mean to regard phenomena as impure when. 46 Not to teach the dharma also means not to answer to sincere questions on the dharma. clear. 42 To have love for malicious ones means to engage in close friendship with people whose views are against the dharma and who intend to harm. 51 The eight qualities of pure water are: sweet. but to turn them into derision. 44 Not to rely on samaya substances means not to accept even a tiny bit of a tsog substance because of for example a personal dietary choice against meat or alcohol. light. pure. mild. 48 Yoga refers hear to the union of wisdom and means. 50 A noble One is here a bodhisattva on the first level of enlightenment (bhumi) which is equivalent to the full entry into Dewachen. 52 This image of the dusk of Amitabha's teaching immediately followed by the dawn of Chenrezi's teaching means that there will be no night.41 To disbelieve pure dharmas : the Tibetan word chö also means phenomena. agreeable to the throat and to the stomach. refreshing. in the tantra. Octobre 2001 . 53 In Tibetan: Öser Kün-nas Pagpayi Paltsek Gyalpo 54 To continuously purify the realm means to make more and more pure aspirations. 47 To stay seven days together with a shravaka who is striving towards a personal benefit is a transgression because one might be influenced to rely on a lower vehicle.