Prayers and Practices for Healing and the Removal Obstacles

To make these practices as simple as possible, all text to be recited is in bold type
(except the titles of course), and all plain text is explanatory material. Whichever of the
many practices I have included here you choose to do, be sure to do the refuge and
bodhicitta prayers before the practice, and after finishing, recite a prayer of dedication.
There are also many terms used here that you may not be familiar with, but a quick search
on the internet should clear up any confusion. I have tried to include as many references to
the sources of these prayers, practices, and teachings as I could find. Many of the prayers
and practices are taken from daily prayer books sold to the public, and they usually make
little reference to where their source material comes from. Finding the source for other
material I've included here is equally beyond my present capability. For this and any
mistakes that have entered the text, I ask your forgiveness. If you have any questions, do
feel free to ask me while you're still here, or email me at the address I gave you.
Sarva Mangalam!

Refuge and Bodhicitta Repeat three times.

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sang gye ch dang tsok kyi chhok nam la jang chhup phar thu dak ni kyap su chhi
I take refuge until enlightenment in the Buddha, Dharma, and Sangha.
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dak gi jin sok gyi pe s nam kyi dro la phen chhir sang gye drup par shok
By the merit of practicing generosity and the other paramitas,
May I attain Buddhahood for the benefit of beings.

Bodhicitta

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dak dang tha ye sem chen nam ye ne sang gye yin pa la
I and boundless sentient beings are primordially enlightened.
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yin par she pe dak nyi thu jang chhup chhok tu sem kye do
Within such realization, I generate the supreme mind of awakening.

The Four Boundless Thoughts

HIJ
KLKL:HMJ
sem chen tham che de wa dang de we gyu dang den par gyur chik
duk ngel dang duk ngel gyi gyu dang drel war gyur chik
May all beings enjoy happiness and the cause of happiness.
May they be free from suffering and the cause of suffering.
KLMJ
NMPJ
duk ngel me pe de wa dang mi drel war gyur chik
nye ring chhak dang dang drel we tang nyom tshe me pa la ne par gyur chik
May they never be separated from the great happiness devoid of suffering.
May they be free from attachment to loved ones and aversion to others, and rest in
boundless equanimity.
Short Mandala Offering

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sa zhi p chh juk shing me tok tram ri rab ling zhi nyi de gyen pa di
The ground is purified with the scented water and strewn with flowers.
It is adorned by Mt. Meru, the four continents, the sun and moon.
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sang gye shing thu mik te phul wa yi dro kun nam dak shing la ch par shok
Thinking of it as a blessed buddhafield, I offer it.
May all beings enjoy the happiness of the perfectly pure buddhafields.

Om Ah Hung Meditation

In The Tantra of All Activities, the mantra of OM AH HUNG is prescribed for pacifying all
diseases, and is very powerful. OM is the enlightened body and enlightened form, AH is
enlightened speech or energy, and HUNG is the enlightened mind. Slowly chant one syllable of
the mantra in one breath, then the next mantra on the next breath, and so on. Visualize each of
the mantra syllables with the letters stacked one on top of the other in a column. When you
chant OM, visualize a white OM at the forehead. Light radiates from it, spreading throughout
the whole body and out into the environment. On the light rays, innumerable mantras are also
carried along them. The radiance and mantra syllables form an aura around you, providing you
with total protection. Then when you chant AH, visualize a red AH at your throat chakra.
Again light rays and mantras radiate out through your body and beyond, creating another layer
that goes beyond the field created by the OM. When you chant HUNG, visualize a blue HUNG
at your heart center, and in the same way, the light and mantra syllables of HUNG go out
through your body and even further, creating another layer of healing and protection beyond the
field of the red AH. Now you are completely surrounded and pervaded by the protection and
healing energy of the enlightened body, speech, and mind of the buddhas. This is also good to
do before you go to sleep, or before you meditate. This clears a lot of negative karmas and
obstacles. It is very simple yet very profound. Attachment, aversion, and ignorance get
completely purified. It also helps you to attain realization of the nirmanakaya, sambhogakaya,
and the dharmakaya.

The Nine-Fold Purification Breath

Many meditators experience disturbances with their inner prana (called "lung" in Tibetan) if
they do a lot of spiritual practice, and this breathing technique rebalances the inner winds. Sit
with an erect spine. Visualize that your body is empty, with three channels slightly in front of
the spine. The central channel is blue. It starts in the middle of the eyebrows, goes to the top of
the head, curves down (it looks like an umbrella handle) and ends four finger widths below the
navel. The right channel is red and the left one is white. The two side channels start from the
left and right nostrils, curve up the head, and go down where they are joined together at the base
of the central channel. All three channels are hollow like bamboo, filled with light. Visualize
yourself surrounded by the presence of innumerable buddhas, and the nature each breath you
take is carrying the positive energy and light from those buddhas. Close the left nostril with the
index finger of the left hand. Inhale into the right nostril, visualizing the incoming breath as
luminous rainbow-colored or white light, full of healing energy. The light flows down the right
channel, goes up through the left channel and comes out of the left nostril. Close the right
nostril with the index finger of the right hand to exhale, and while exhaling, think that you are
expelling all the negativity of attachment in the form of smoky red color. At the end of each
exhalation, expel the last part of the breath more forcefully using your diaphragm. Repeat this
three times. Then close the right nostril with the index finger of the right hand, and inhale
healing white or rainbow-colored light through the left nostril, which goes down the left
channel and up the right. Close the left nostril with the left index finger to exhale, and while
exhaling from the right nostril, visualize all the negativity of aversion being expelled in the
form of smoky white color. Repeat this three times. Next, inhale healing rainbow-colored light
through both nostrils. Hold your breath as long as you can. Then exhale from both nostrils
using your diaphragm with some force, expelling a smoky blue color that purifies the central
channel from all the obscurations and negativity of the ignorance of your true nature. Repeat
this three times. If you do this simple practice often, it will keep your channels clean, your
body bright, and your mind stable and calm.

Vase Breathing

From Glen Mullin: Tantra called the path of bliss and emptiness, because if we can keep our
mind in a state of joy, it doesn't give much room for negativity. That is the first principle of
tantra. The second principle of tantra is that the state of our mind is determined by our body
chemistry. For that reason, the application of tantra is a matter of monitoring two things, the
body and the mind. Monitoring the body is said to be more important than monitoring the
mind. Sutra buddhism says to watch the mind, because where the mind goes, everything else
follows. But what does the mind ride on? The body. So tantra takes the opposite approach. If
your body is together, your mind will be together. So the monitoring process is done in terms of
the five chakras. The chakras are chemical production units, and a subtle fiber substance. The
neurological name for these is neuropeptides, and in tantric buddhism the names are tigle,
bindu, drops. We can look at the chakras in three ways: outer, inner, and secret. The outer way
is simply the chemical substances of the body. The language of tantra is simple. Keep your
chakras together, your mind will stay together. Keep your mind together, your life will stay
together. Each of the five chakras produce five different types of drops, each of them has
72,000 male drops and 72,000 female drops. When the male and female drops are in perfect
balance, your life is in perfect balance. When anything goes out of balance with the chakras,
then your life goes out of balance. The five chakras are the crown, the throat, the heart, the
navel, and the sexual region. The way you monitor them is by partly monitoring body and
partly monitoring mind. If the male drops predominate in the crown chakra, and the female
drops are weak, then you feel overly aggressive, angry, irritable. If the female drops dominate,
and the male are weak, then there is a sense of vulnerability, fear, and one is overly sensitive.
So, as a tantric practitioner you have to watch, is that happening to me? If something is
happening, don't let yourself think that it's some person or situation outside of you. There's no
connection with inner and outer really. It's purely a fabrication. People don't get scared because
there's outer danger. They get scared because their crown chakra is a little wobbly. If it's in
tune, then the consciousness arises as mirror-like wisdom. In other words, you're not afraid of
anything, and you're not trying to dominate anything. The phenomena around you reflect in
your mind as clear and undistorted as in a mirror. When anger is there, you don't see things
correctly at all. The anger distorts them. Similarly with fearfulness, there's so little in this
world to be afraid of really. We all die sometime, and it doesn't help being careful. People who
are careful drop like flies! What makes for a good, strong, clear survival? It's seeing things
directly, immediately, and as radiantly vibrant as they are. This is called a wisdom. It's an
attunement to our natural and primordial perfection. In terms of drops, this is probably the
pituitary gland, if we look at where it's located. In terms of the throat chakra, when the male
drops dominate, it becomes a gluttony of character, a devouring consumerism, a total
utilitarianism of the objects of consciousness. It's like a rapist mentality; I came, I saw, I
conquered. When the female drops dominate, it's a kind of possessiveness, an urge to store in
the nest, a feeling of insecurity at the loss of things. When the throat chakra is in balance, then
it manifests the all-distinguishing wisdom. It appreciates the good qualities, the magic, the
wonder of each thing. We'll come to the heart chakra last, because it's not a drop factory like
the others. In the navel chakra, when the male drops dominates, then it's a kind of a raw
arrogance, the attitude that 'you're less than me'. I'm the boss, and you're as not important as
me. When the female drops dominate, there's a closedness, an avarice, an inability to share.
You and I are competing for the same territory, and I'm more important, so I'm really going to
hold on. When the navel chakra is in balance, is manifests the wisdom of equality. Rather than
pride, one sees how all beings have their unique nature. It's ok to compete, but it's only fun if
you understand that your brothers and sisters are really fellow buddhas just like you. You have
to understand that you are really only competing with yourself. The other person is really just a
part of you in that experience. In the sexual chakra, if the male drops dominate, then you have a
strong aggressive competitiveness, you want to outdo others. You see others as in competition
with you, rather than everyone cooperating to make a better world. When the female drops
dominate, it's like a sense of impotence, an envy of what you see, but an inability to compete.
When the sexual chakra is in balance, it manifests the all-accomplishing wisdom. It means
doing things effortlessly, without thinking. This is your creative energy. You never get tired.
There isn't a sense that one can do or can't do something. Just as phenomena arises and is
perceived, one responds automatically and perfectly. The heart chakra doesn't produce drops,
but is the element that balances all the drops. When it's balanced, it manifest the dharmadhatu
wisdom, the perfect harmony and natural balance of things. There are two things we can do to
keep these five chakras together. In terms of the mind, you have to watch over-thinking things,
letting the conceptual mind dominate. This by itself will disturb the balance of the chakras. So
when someone tells you that you're an unpleasant person, rather than thinking, "Big deal. He's
just another buddha singing another song." Instead, you go around thinking about it, then you
might feel some insecurity, maybe insulted, a bit angry, and then maybe you might think, "Well,
maybe I am little untogether, so maybe I should work harder." So then comes some
competitiveness. When these kleshas move through the mind, they agitate the chakras, then the
chakras pour out hormones and so on that further agitates the mind. So the first step in tantra is
relaxing the conceptual mind, keeping life and thought rather simple. Don't bother with
unnecessary thought. It's very good then to sit down four times a day, let your mind relax, and
get in touch with the five wisdoms. The Second Dalai Lama said, "The biggest obstacle to
tantric practice is conceptual activity." The Tibetan word for conceptual thinking is namtok. It
also means superstition. The thing you're thinking about has nothing to do with reality. But
don't try to correct the mind by applying antidotes like in the sutra method. Juar watch your
chakras. If you take care of the chakras, the mind takes care of itself. The application of the
body, in a daily practice, is to make the chakras strong and in balance. The way we balance
them is through breathing techniques and through yoga. If you were just to do it through a
breathing exercise, you do it as the breath of OM. But first we'll do the vase breathing
technique without OM. Sit with your back straight. Breathe in as deeply as you can, then
swallow. Then push down with the top of the abdomen, and you pull up with the muscle of the
pelvic floor, and then hold. You also push as though you are pushing towards the spine at the
level of four finger widths below the navel. The muscles you're tensing at the top and the
bottom are holding prana in the middle of the abdomen. Hold your breath for thirty seconds to
a minute. Don't push too hard. Then before you release your breath, relax the muscles gently
first. Then let the breath go out slowly through the nose as if it is coming up from the base of
the spine. As it comes up, feel it as a sense of warm heat coming up through the body and
through each of the chakras. At the end of the breath, when it has come up to the crown chakra,
it then diffuses, like a firework. It kind of mushrooms out, and comes down like a mist over the
whole body. Then you start breathing in again. Do this at least 3, 7, or 21 times, then do some
physical yoga postures. Do this practice first thing when you wake up, and last thing before
you go to bed, then your day will go perfectly. Also do it during the day if your chakras get out
of balance. Keep a watch on your mind. When you notice your mind is out, you don't
straighten the mind. You straighten out the body. Read your life in terms of chakra activity,
then you will naturally attune to all things. Try to make your adjustments on any other basis, it
doesn't go as deep. The ultimate mantra is OM, and OM is done on the breath. If you notice
during the day that your chakras are out, and you're not totally clear, blissful, and anxiety-free,
then breathe OM. The way you do it is that you breath in with the sound O, do it very slowly.
The sound you naturally make when you breath through your nose has the sound of O. Listen
to the O. The O is the natural perfection of all things physical. Then bring the O to the heart,
swallow, and hold it at the heart. Hold your breath. You imagine the other five chakras are
there, but you're bringing it to the heart, and then think "AH" feeling some pleasure. Then
when you can't hold your breath any longer, breathing out slowly, listen to the M, the natural
sound the breath makes when exhaling. If you do the vase breathing practice in the morning,
you'll keep the five wisdoms all day. If your chakras aren't balanced before you go to sleep at
night, then your dreams will be a mess. If you put your chakras in tune for you go to sleep, then
your dreams will be clear and lucid. If you do this practice, you can learn the tantric yogas, and
do out-of-body dreaming. Your dreams will become reflections which reveal clairvoyant
experiences about your life. All these things become possible.

Chenrezi Sur Offering

A Fire Offering of Nourishment Through Scent that Permeates all Realms

The concise Chenrezi Sur Offering is taken from a short text by Chagdud Tulku Rinpoche.
Despite the fact that it contains instructions for self-visualization of the deity, it is sold freely to
the public, and the lamas of the lineage encourage all to practice it. The paragraphs describing
the four guests are taken from Tenzin Wangyal Rinpoche's book "Healing with Form, Energy,
and Light."

Sur is a ritual in which food is charred to release its scent as an offering to the four classes of
guests. The interdependence of this aroma as the offering substance and the practitioners
motivation, visualization and dedication provides an offering that is completely satisfying to the
entire range of beings, from the enlightened ones down to the most malicious of holders of
karmic debts. All experience the offering according to their level of mind, the enlightened ones
as the wealth of pure phenomena, sentient beings as whatever they wish and need. In particular,
sur offerings nourish beings in the bardo, the intermediate state after death, because such beings
experience hunger and thirst, yet can take in nourishment only though their sense of smell.
Thus this is a practice that is done for forty-nine days after the death of loved ones, with special
emphasis on dedicating the merit of this accomplishment to them.

Sur offering is a practice of generosity, and accumulates a vast amount of merit. It can be used
to clear obstacles to our daily activities, our practice, and the work of benefitting others. When
other beings are troublesome, it is because they arent satisfied, they want something, and they
feel you or the world owes them that something. They are suffering, and are trying to grasp at
some desirable object or emotion to make them feel better. They make their problem, their lack,
our problem. The solution is to act with generosity. For example, when there is a bad feeling in
a work environment, bringing in a box of cookies for everyone will brighten the atmosphere
noticeably. This same principle works for everyone. Giving a cookie, some love, a smile, a
compliment, or some approval is sometimes all it takes to turn someones mind around. An
enemy, to their own surprise, turns into a friend. Benefitting beings on a subtle level has
definite effects on their minds and hearts. The sur practice works in this way to satisfy beings
on the spiritual level.

Prepare the food substances in this way: mix tsampa or flour with the three white substances
(milk, yogurt, and butter), the three sweet substances (sugar, honey, and molasses). You can
also put some dutsi in the offering if available. Set up an altar outside, with a statue or picture
of Chenrezi (Sanskrit name - Avalokiteshvara) on it, a bell or some tingsha, incense, flowers,
and a vase or other attractive container for water that has a few petals of saffron and some dutsi
added, and a small sprig of evergreen or herb for sprinkling the water. Also have small bowls
filled with other substances to be offered in the fire such as rice grains, ghee, small bits of dried
fruits or nuts, camphor, medicinal herbs, juniper or other aromatic woods, and so on. Arrange
pieces of charcoal or small chunks of dried cow dung with topped with melted ghee in a bowl or
small pot, with one piece in the bottom center, and the others arranged around it neatly leaving a
little empty space in the center to put the offerings. Light it well ahead of time so that by the
time you make offerings, it is sufficiently hot to make smoke. Use a match to light the fire.
You can use a fan so that all pieces are fully ablaze. If you do the extra prayers for the four
guests, set up a simple torma offering out of a stack of cookies on a small plate before the
beginning of your puja for the protectors and local spirits. You can put honey between each
cookie to get them to stick together in a nice stack. Also offer them a small cup of black tea
(with a bit of dutsi in it if you have some), and make yourself a cup of tea as well. Don't worry
if you don't have all the materials listed here. Do your best with what you have. It is best to
complete this ritual while the sun is still above the horizon.

Relax your mind, and establish yourself in a feeling of the timelessness of the moment, and the
sacredness of the place. Recite refuge and bodhicitta prayers.

Visualization:
Instantly I transform into the seated, four-armed form of Chenrezi, the Lord of
Compassion.

Purification and Consecration:

Purify the offerings and the fire by sprinkling them with the evergreen sprig, and then repeat
RAM YAM KHAM. Visualize that with RAM, the fire of pristine awareness burns the
offering substances. With YAM, the charred remains are scattered by the wind of pristine
awareness. With KHAM, the water of pristine awareness washes away every stain of ordinary
concept and habit. Visualize the three elements sweeping through the substances, clearing away
all concept of their substantial existence, leaving only pure empty dream-like appearance.
Consecrate the substances reciting OM AH HUNG three times. Visualize that with OM, all
space is transformed into an all-encompassing container. With AH, all phenomena become all
possible desirable offerings brimming within the container. With HUNG, they billow forth in
inexhaustible multiplicity and are transformed into wisdom substances.

Prayer of Offering to the Four Classes of Guests

Chh Ying Khyn Gang Sur Chh D Yn Trin

Kn Chhok Si Shu Gn Po Yn Ten Dang
Rik Druk Ying Je Gek Rig Sok Kun La
Chh Jin Nye Tsim Tsok Dzok Drib Jang Ne
Dn Nyi Phen De Pel La Ky Par Shok
The sur offerings are clouds of sense pleasures, extending throughout basic space.
These are offered to the sources of refuge and the protectors,
And given out of compassion to all beings and those who hinder us.
May they be delighted and satisfied. May we perfect the two accumulations,
Refine away obscurations, and enjoy the two kinds of benefit
The splendor of happiness and enlightenment.

OM MANI PADME HUNG

Put some of the sur substances on the fire. Ring your bell or tingsha, calling all beings to your
offering. Recite the mantra extensively while visualizing that all desirable objects are forming
from out of the smoke and are offered to the four classes of guests. Every so often, offer more
substances to the fire. At this point, you can add the optional prayers below.

Dedication:
This accumulation of merit we offer so that all obstacles dissolve
And, at the time of our death, suffering may be eased
And we may find swift rebirth in the pure land of Great Bliss,
Quickly gaining enlightenment for the benefit of all sentient beings.

Auspicious Prayer:
May the victorious ones be delighted by these offerings.
May the sacred bond with the protectors be fulfilled.
May the wishes of the beings of the six realms be answered.
May the debts owed to our karmic creditors be repaid.
May they be satisfied by this generosity and be relieved of suffering.
All realms are pure realms.
The beings in these realms are the guests invited out of compassion.
This nourishment extends everywhere without exception.
Through the power of the true nature of reality,
May all partake of never-ending wealth that is like the treasury of space.
May they enjoy it freely, without struggling with or harming one another.
Through the power of this vast generosity,
May I awaken to naturally occurring buddhahood for the sake of all beings.
May the hosts of beings who have not been liberated by victorious ones in the past
Be liberated by this generosity of mine into the radiant rainbow body.
May all the merit I have gained through this offering
Be dedicated to all beings without exception,
And may they all attain the omniscient state of buddhahood.

When youre finished with the ritual, leave the smoke offering outside. You can leave food
offerings outside as well and let the wild animals and insects eat it.

Optional: Prayers for the Four Classes of Guests

The First Guests: They are the fully enlightened beings, buddhas and bodhisattvas, enlightened
masters, yidams (chosen deities), enlightened dharma protectors, dakinis (beings who enact
enlightened activities), and all beings who are free of ignorance and who have perfected
wisdom and compassion. Make prayers to them such as the following:

Homage! Buddha nature permeates all beings.

Mind is vast, embracing everything to the utmost.
All beings without exception have the seed of buddhahood.
I pray that you whose intention is to benefit beings, do not delay.
Through the power of your innate compassion,
I pray that you victorious ones and your retinues without exception come to this place
Where offerings are arranged and imagined.
I make these offerings to all of you holy teachers without exception
From the dharmakaya Samantabhadra down to my own kind teacher.
I make these offerings to you countless hosts of buddhas and bodhisattvas, deities,
Enlightened protectors, dakas and dakinis, arhats, shravakas and pratyekabuddhas.
I pray that all my faults in upholding my precepts and vows as a holder of awareness
Be removed. I ask for your blessings, support, and guidance.
I pray that at the time of my death, you will act as my escorts.
I request help in removing internal and external obstacles,
And ask that you grant me all sublime and common siddhis without exception.

OM AH HUNG Repeat three times, ring the bell, and offer more substance to the fire.

The Second Guests: These are powerful but generally unenlightened beings from the god
realms and their retinues, guardians and dharma protectors. These could include angels, spirits
of the planets and stars. We treat them with respect and devotion. When you move, make
offerings to the spirits of the place. Invite them they are going to be in your life anyway. If
you get quiet and settled, you may see images connected to these guests. Sometimes these
images appear in dreams. If not an image, an emotion might rise. Make prayers to them such
as the following:
To all protectors who arise through timeless awareness or through karma,
To the gods, nagas, planetary deities, regional gods, and local spirits,
Gods of the hearth and the fields, forests, trees, herbs, springs and waterfalls,
Rocks and mountains, oceans, sky and earth, the sun and the moon,
Seers whose every word comes true, gods who accompany us,
As well as the gods of the four elements, spirits of the crossroads,
And all the deities and gods who increase our power, influence and destiny,
Approach and accept this torma offering.
To each of you I dedicate a rain of all that is wished for, whatever you desire.
I pray that you act as my allies, ensuring my success
And the flourishing of all forces of good.
I pray that you guard the teachings of the buddhas, uphold the honor of the Three Jewels,
Cause timely rains to fall and rivers to continue to flow in this world,
Purify and heal the environment and the elements, eliminate illness, famine, and conflict,
Ensure that we yogins encounter no obstacles in our practice of the dharma,
Pacify disturbances, and act as our sponsors.
Please bless us with your positive qualities.

OM AH HUNG Repeat three times, ring the bell, and offer more substance to the fire.

The Third Guests: These are beings with whom we have a karmic connection. This includes
both friends and enemies from this lifetime and all previous lifetimes. What connects us can
simply be something that needs to be completed. For example, in the business world two
people may run into difficulties with each other but because of the circumstances are unable to
let the relationship go. Or there are people who seem to be intent on making things difficult for
us or who irritate us for no reason. Such situations indicate a karmic debt. Many disturbances
and obstacles we encounter in life have to do with interference from the karmic guests. Just as
we can have trouble in life with a neighbor or a colleague with whom we have a bad
relationship, so it is with non-physical beings. It isnt helpful to think that its the fault of the
other. Ritual practice is a way to finish the disturbance. Through it, debts can be paid. We can
heal these connections through ceremonies, offerings, burning food, and offering smoke. Make
prayers to them such as the following:

To those who are malicious karmic creditors, and all the kinds of beings who hinder us
May you be pleased by these offerings I make to all of you.
May our karmic debts be settled, and all my harmful actions and obscurations
Gathered throughout the three times be purified by this burnt offering in the fire.
Do not act in negative ways or harm me. Do not rob me of my power and influence.
Give up your malice and aggression.

To all beings with whom I have a connection, to both friends and enemies
Of this and all previous lifetimes to whom I have previously done non-virtue,
May you find repayment and fulfillment through this inexhaustible wisdom offering.
Please accept it, and through it may my debts to you be repaid,
And our connection be healed of all that needs to be completed between us.
Please support me in all my beneficial activities, and do not disturb me.
May all disease, war, famine, and any cause of fear and suffering dissolve,
And may each of you find the permanent bliss and happiness of your true nature.

OM AH HUNG Repeat three times, ring the bell, and offer more substance to the fire.

The Fourth Guests: These are the guests of compassion. These are the beings who are weaker
than we are and who suffer in the same way as we do the difficulties of daily life in whatever
realm they inhabit. They can benefit from our help. There are many spirits who would like to
participate and to receive some of the offerings, but they are too weak or afraid to come unless
we invite them. When we do, they are able to attend. Imagine offering them whatever they
need in order to be happy and healthy. Cultivate generosity in your giving. Make prayers to
them such as the following:

To all beings who are guests invited out of compassion all the beings of the six realms -
And any beings who would like to participate in this offering,
Please come and take whatever you need in order to be happy and healthy.
Enhance my vitality and the vitality of this place.
I pray that you find an end to all your suffering,
That you have all the causes of permanent bliss and happiness,
And that you come to realize the true state of your mind.

To all those who have left your former bodies,

Whether this morning, yesterday, last month, last year, or at any time,
And who have not yet found the bodies of the next life, but who wander in the bardo,
And who have no shelter or guardians, no protectors or allies,
With nothing from before that you can rely on, and few resources you can count on,
Who are afflicted by fear and confused perceptions, and like feathers in the wind,
Have no control over where you go.
I make these offerings to all of you beings in the bardo, especially _____*.
May you encounter excellent circumstances dwellings, companions, wealth,
Food and drink and may you be happy! As soon as you see Chenrezi
Or any buddhas, bodhisattvas, or deities with whom you are familiar,
Understand the bardo to be the bardo, apply that recognition
To your confused perceptions, and recall your teacher, the Three Jewels,
Your chosen deity, or pure view. Being thus purified in an instant
Of the obscurations of your negative karma, may you gain mastery of awareness.
May you have the ability to go directly to an extraordinary pure realm.
*Here insert the names of the deceased.

OM AH HUNG Repeat three times, ring the bell, and offer more substance to the fire.

Nurturing the Wind Horse

Wind horse is a personal force in Tibetan Buddhism that relates to ones prana, confidence,
strength, health, wealth, luck, and basically the ability to attract all good and auspicious things.
If your wind horse suffers, then you have bad-luck, low self-esteem, lack of energy, bad health,
loss of money or work, depression, and so on. Recite this prayer either on a regular basis, or
when you need a extra boost. Recite this prayer after the offering to the guests and before the
dissolution.

Assembly of the Three Roots and Three Jewels abiding in the pure realms
Of the ten directions, wealth deities, treasure protectors, guardians,
And lords of the locale, with respectful homage to the one born in the year of the _____*.
May my life force, health, power, good fortune, wind horse, all means of income,
And property increase like the tiger to the lion, to the garuda, and then to the dragon.
May whatever is desired be spontaneously present
Just as it is for one endowed with the seven precious royal possessions.
May the goddesses of the five elements show inclination towards us as they would a friend,
And the wind horse banner be victorious in all directions and realms.
Avert all deterioration of vows, unfortunate circumstances, and enemies.
May dharma kingdoms, excellence, and auspicious signs blaze eternally.
*Here insert the name of your Chinese astrology sign or the sign of the person who youre
praying for. After reciting this prayer, do the dedication prayer in the main part of the practice
above.
Prayers to Tara Z[\

From H.E. Chogye Trichen Rinpoche: Visualize Green Tara in the space in front of you,
translucent and radiating rainbow-colored light. She is green in color with one face and two
hands with the feet drawn in. Her right hand is stretched out over the right knee with the palm in
the gesture of supreme generosity. The left hand is in the gesture of granting refuge, with the
thumb and ring finger touching and holding the stem of an utpala, a blue lotus flower, which
reaches up to her left shoulder. The light radiating from Tara fills the universe, spreading in all
the ten directions to the Buddha realms and reaches to all of the enlightened ones, invoking the
infinite blessings of the Buddhas and Bodhisattvas, summoning their wisdom and compassion.
This radiating light transforms our ordinary bodies of flesh, bones, and blood, and we become
an orb of light. All ordinary phenomena dissolve into a state of emptiness. We rest our minds
naturally in that state, remaining in this state which is the presence of light within emptiness, the
clarity of emptiness. Within this emptiness, everything is possible. The place where you are is
the pure realm of Tara, the realm known as "Harmony of Turquoise Leaves". In this way you
should then feel that you have received the blessings of the enlightened form, the body of Holy
Tara, and as a result of that, the effects of previous misdeeds done in the past are removed.

Brief Praises to the Twenty One Taras

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gyel wa kun gyi chen ngar thuk kye gyel we yum gyur ma l gyel we thrin le kun drup ma
In the presence of all the buddhas, you made your vow, mother of the buddhas, to be the
one who fulfills the activity of all the buddhas, without exception.
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nyur ma pa mo yang chen ma dang s nam chhok ter nam gyel rik je ma dang jik je ma
She Who is Swift and Courageous; Sarasvati; She Who Grants Supreme Merit; She Who
is Completely Victorious; Kurukulle; and She Who Causes Terror;
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shen gyi mi thup shen le gyel dang seng deng nak kyi drl ma jik ten sum gyel nor ter ma
She Who is Invincible; Triumphant Over Others; and Tara of the Khadira Forest; She
Who Conquers the Three Worlds; She Who Bestows Wealth;
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tra shi dn je dra pung jom dze tro nyer chen dze rap shi ma dang bar we chen ma
She Who Brings Auspiciousness; She Who Destroys the Power of Enemies; She Who
Wears a Wrathful Frown; She Who is Perfect Peace; Lady Who is Ablaze with Light;
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pak me nn ma ma ja chhen mo mi pham gyel mo ri thr ma dang zer chen mar d
She of Limitless Subjugation; Majestic as the Great Peacock; She Who is Unconquerable
and Victorious; Dweller in the Mountains; and the Lady Rays of Light: To you I pay
homage!
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dro kun si pe tsho le drl chhir jang chhup thop d dak kyang khye la re o je tsn ma
In my longing to attain enlightenment, to free all beings from the ocean of samsra, Jetsn
TaraI put all my hope in you!
(Whether early in the morning or late at night, if one offers the praise to the Twenty One Taras,
such as offering two, three, and then seven repetitions of the prayer, totaling twelve recitations
of the praise to the twenty-one Taras, all wishes can be fulfilled.)
Mantra and Prayer of Tara

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Om Tare Tuttare Ture Soha
108 times or more
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je tsun phak ma drl ma khye khyen no jik dang nye pa kun le kyap tu sol
Illustrious Tara, please be aware of me. Protect me from all misfortune, dangers, and
fears. 108 times or more

Dissolve the visualization and rest in natural, nondual awareness.

Dedication Prayer to Tara

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OM drup par gyur chik je tsn thuk je chen phag ma khy la nyen drup ch pa dang
May this be accomplished, O compassionate and noble Tr.
Through the power and blessings of this practice of approach and accomplishment,
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t ching sol wa tap pe thu jin gyi deng ne sung te jang chhup pa thop phar
Offerings and praise, and prayers made to you,
Noble Tr, from this moment on, until we reach awakening,
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phak ma khy dang tak tu mi drel shing ne me tshe wang long ch phel wa dang
May we never be separated from you, Noble Saviouress.
May we have good health and long life, and may our enjoyments and resources increase.
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jang chhup drup la bar ch mi jung shing sa dang lam gyi yn ten nyur dzok ne
May there be no obstacles to our accomplishing awakening,
And may we swiftly perfect the qualities of the paths and bhumis.
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dak shen dn nyi lhun gyi drub pa yi nam khyen dzok pe sang gye thop par shok
May we attain omniscience and complete enlightenment,
Spontaneously benefiting ourselves and others.

The Hundred Syllable Mantra of Vajrasattva, Buddha of Purity {jZo$

As you recite the mantra, visualize Vajrasattva above your crown chakra, and from his body
pours white light like a thick syrupy nectar flowing through your whole body and purifying you
of all negativity

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Om Vajrasattva Samaya Manupalaya Vajrasattva Tenopa
The commitment of Vajrasattva. O Vajrasattva, protect me with your care.
Tishtha Dridho Me Bhawa Sutokhayo Me Bhawa
Stabilize your presence within me. Please bring me complete satisfaction.
Supokhayo Me Bhawa Anurakto Me Bhawa
Please ensure my complete development. Please have passionate concern for me.
Sarwa Siddhi Me Prayaccha Sarwa Karma Su Tsa Me
Grant me all spiritual attainments. Ensure for me the accomplishment of all activities.
Tsittam Shreyam Kuru Hung Ha Ha Ha Ha Ho
Please make my mind virtuous. (See below)
Bhagawan Sarwa Tathagata
Transcendent and accomplished conquerors - all those gone to suchness,
Vajra Ma Me Muca Vajri Bhawa
O Vajra, do not abandon me. I pray, endow me with vajra nature.
Maha Samaya Sattva Ah
Great embodiment of commitment. Make me one with you.

Om is the embodiment of that which is most praiseworthy. Ah is merging in non-dual union.

Hung is the life force syllable of enlightened mind. Ha Ha Ha Ha indicates the four
immeasurable attitudes (love, compassion, joy, and equanimity), the four empowerments, the
four degrees of joy, and the four kayas. Ho is the exclamation of joy at the accomplishment of
these four.

You can also recite the six syllable mantra of Vajrasattva: q|}q Om Vajrasattva Hung

Medicine Buddha I:

From the Buddha, "Before meditating, before recognizing things to be as they are, one will have
seen the radiance of this mind as solid external things that are sources of pleasure and pain. But
through practicing meditation, and through coming to recognize things as they are, you will
come to see that all of these appearances are merely the display or radiance or light of the mind
which experiences them." From the Karmapa: When one is able truly to recognize sickness and
disease as "merely the display or radiance or light of the mind which experiences them," empty
of any inherent substantial existence, then one's suffering disappears.

From the Karmapa and Lama Zopa: Think that all appearances dissolve into emptiness, and
from within that emptiness the realm and palace of the Medicine Buddha emerge. The palace is
square and symmetrical. In the center of each side is a large gateway. Inside at the center of the
palace is a gold throne encrusted with jewels held up by eight snow lions, and on the throne is a
lotus with a moon disk on top, on which is seated the Medicine Buddha. His body is the color
of lapis lazuli, is translucent and radiating light. His right hand is in the mudra of supreme
generosity and holds an arura fruit, the best of medicines. His left hand in meditation mudra
holds a begging bowl. Your whole being is filled with these blissful light beams, which
completely purify all disease, spirit harms, negative actions, and their imprints.

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tuk je kn la nyom pe chom den de tsen tsam t pe ngen dro duk ngal sel
Blessed one, whose compassion for all is equal,
Simply hearing your name dispels the suffering of lower realms.
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duk sum ne sel sang gye men kyi la ben dur ya yi la chak tsal lo
Buddha of Medicine, you who heal the sickness of the three poisons,
Light of Lapis Lazuli, to you I pay homage!

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Chomdend Deshinshekpa Drachompa Yangdakpar Dzokp Sangye
Men kyi La Vaidurya kyi Gyalpo la Chaktsal Lo
Bhagavan, Tathagata, Arhat, Complete and Perfect Buddha, Glorious Conqueror,
Buddha of Medicine, Victorious Light of Lapis Lazuli, to you I pay homage!

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Namo Bhagavate Bhaishajya Guru Vaidurya Prabha Radzaya Tathagataya Arhate
Samyaksambuddhaya Tadyatha: Om Bhekandze Bhekandze Maha Bekhandze
Bhekandze Radza Samudgate Soha
This is the long version of the mantra. The short version of the mantra starts with "Tadyatha".
You can do accumulations of either mantra.

From Lama Zopa: You can also bless water, food, or medicine with the mantra. Hold it as you
recite the mantra, visualizing rays of light from the Medicine Buddha filling the it, then blow on
it.

Prayer to Guru Rinpoche of Medicine, Orgyen Menla $

Extracted from Sampa Lhundrupma

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sem chen gyu l jik pe ne jung tshe mi s duk ngel ne kyi nyen pa na
When being' illusory bodies are threatened by terrible disease, or when oppressed by
sickness they endure unbearable suffering,
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yi nyi the tshom me par sol wa dep or gyen men gyi la dang yer me we
With no trace of doubt or hesitation we pray: O Guru Rinpoche, inseparable from
Medicine Buddha,
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tshe se ma yin war chhe nge par sel or gyen pe ma jung ne la sol we dep
You will surely remove all obstacles of untimely death. To the Lotus Born Guru of
Oddiyana, we pray
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sam pa lhun gyi grup par jin gyi lop
Grant your blessings so all our wishes may be spontaneously fulfilled!
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Om Ah Hung Benza Guru Pema Ttreng Tsel Bhekandze Radza Sarva Siddhi Phala Hung Ah

A Very Brief Barche Lamsel - A Prayer for Removing Obstacles and Fulfilling Wishes
By Chokgyur Dechen Lingpa

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d sum sang gye gu ru rin po chhe ng drup kun dag de wa chhen p shap
Guru Rinpoche, embodiment of the buddhas of the three times,
Guru who is Great Bliss, lord of all accomplishments;
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bar chhe kun sel d dul drak po tsel sol wa dep so jin gyi lap tu sol
Guru who is the Dynamic and Wrathful Tamer of Maras,
Dispeller of all hindrances - I pray to you. Bestow your blessings.
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chi nag sang we bar chhe zhi wa dang sam pa lhun gyi drup par jin gyi lop
Please remove all outer, inner, and secret obstacles,
And grant your blessings that our wishes be spontaneously accomplished.
qq|q
Om Ah Hung Benza Guru Pema Siddhi Hung
Because the blessing of this prayer, one intended for this present time, is so immense, it should
be treasured by all as their daily practice.

Amitayus, Buddha of Limitless Life and Wisdom IxG

From Lama Zopa: The best time to do this practice is when the sun is rising, but if that's too
early, then sometime in the morning. Visualize just above your crown Buddha Amitayus on a
lotus and moon disc. He translucent and radiant, red in color with one face, two hands holding
a long life vase filled with healing nectar. At the heart of Amitayus is a lotus and moon disc,
and above these, the red seed syllable HRI. Each of the letters of the HRI are stacked one on
top of the other in a column. The red syllables of Amitayus' mantra are arranged in a counter
clockwise direction around the HRI. Beams of red light emanate from the HRI and shine in all
directions. They hook back all the essence of the five elements, earth, water, fire, air, and space,
which return in the form of the five elemental colors, yellow, blue, red, green, and white, and
they absorb into the long life vase in Amitayus' hands, filling it up. These red beams also hook
back all the long life and blessing of the great yogis and holy beings including the buddhas.
This enters the vase in the form of white light and nectar, as well as translucent and radiant
auspicious symbols, offerings of all types, and the splendor, excellence, and vitality of
everything in existence. The red light beams also hook back all your life-energy that has been
stolen by spirits or harmed by black magic. All the essence of life in samsara and nirvana is
hooked back and fills the vase in the form of nectar. This long life nectar rises up and
overflows from the vase and enter the crown chakra of your head, flowing into all the psychic
channels of your body. Feel that your whole body and mind are being pervaded by this long life
nectar. The nectar purifies completely all your diseases, spirit harms, negative karmas, and
obscurations. These all take the form of black dirty liquid which pours out of every pore of
your body. All your diseases and allergies pour out of your body in the form of blood and pus
and all spirit harms exit your body in the form of black scorpions, frogs, snakes, and so on.
Reciting the mantra also removes all obstacles and sicknesses from the environment and from
all the surrounding directions.

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jik ten dren pe tso wo tse pak me d min chi wa ma l jom pe pel
Buddha of Infinite Life, foremost guide for beings in this world,
Your glory overcomes all untimely death.
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gn me duk ngal gyur wa nam kyi kyap sang gye tse pak me la chak tsal lo
You are a refuge for those of us who suffer without protection.
To you, Buddha Amitayus, I pay homage!

qtu Om Amarani Jivantaye Soha

From Lama Zopa and Chagdud Khandro: Imagine that the syllables of the mantra rotates
around the HRI at Amitayus' heart, acting like an engine that empowers the rays of light to go
out and bring back life force. If you like, you can do a more extensive version of the elemental
visualizations. The elemental lights shine forth from the mantra at Amitayus' heart, pervading
the entire universe, gathering the essences of the outer elements, which return to his
overflowing long life vase. The radiant lights of each of the five elements drips and pours down
from his vase through your crown chakra, filling your whole body with healing ambrosial
medicine, and fortifying your internal elements and energies. Yellow radiance merges with the
precious substances of the earth - gold, jewels, minerals - and gathers essences that dissolve into
and revitalize your muscles, bones, skin, and organs, and makes your body as strong and firm as
the mountains. Blue radiance merges with sparkling oceans, waterfalls, and lakes, and with the
pure liquids of plants, gathering essences that revitalize your blood, lymph, and other bodily
fluids, and makes your body as lustrous as the root of a lotus. Red radiance merges with hot
volcanos and lava flows, with myriad suns, and gathers warmth that revitalizes your inner heat,
and makes your body as radiant and vibrant as the essence of the sun. Green radiance merges
with and gathers the essence of air, winds, and the universal pranas, which fortifies your lungs,
vitality, and prana, and makes your body flexible and agile. White radiance merges with the
basic space of all phenomena, the awareness of your true nature, purifying you of any
degeneration of mind, and increasing you realization of emptiness. You can do these
visualizations one after another, or you can just focus on one element that may be out of balance
for you.

At the end of your mantra meditation session, imagine that all the expelled negative karmas,
diseases, etc. that you visualized in the form of black liquid, pus, scorpions, and the rest are now
piled up around you like mountains. In front of you appears a huge crack in the earth and
inside, far below, you can see the Lord of Death waiting, hungry for your life. Then all these
mountains of negativities around you fall into the mouth of the Lord of Death. When they enter
his mouth, they become nectar. Then he shuts his mouth, and it is sealed with a golden double
vajra, making it impossible to open. Then the Lord of Death returns to his own place, very far
away, from where it is impossible to retire, and the earth closes back up.

Dissolve the visualization and rest in natural, nondual awareness. Feel strongly that your body
has become like crystal. Everything has been purified. All the obscurations and negative
karmas have been completely eliminated. Your body is the nature of light, calm and clear.
Concentrate on this with strong conviction. This is a special mediation technique for long life.

Dedication Prayer for Amitayus:

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ge wa di yi nyur du dag tshe pak me go lha tshok drup gyur chik
Through the positivity of this, may I swiftly attain the realization of Amitayus,
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dro wa chik kyang ma l pa de yi sa la g par shok
And may every single being without exception also be placed in that very state.

You can also do this practice as a means of healing others by visualizing that the blessing and
the elemental essence dissolve in to them. Practice based on this kind of compassionate
intention purifies the practitioner as well and generates tremendous merit, both of which are the
causes of good health in the future.
The Sutra of the Heart Essence of the Perfection of Sublime Knowing
The Transcendent, Accomplished, and Victorious Goddess P

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ma sam j me she rap pha rl chhin ma kye mi gak nam khe ngo wo nyi
Indescribable, inconceivable, and inexpressible, the perfection of sublime knowing
Is unborn and unceasing, the very nature of space.
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so so rang rik ye she ch yul wa d sum gyel we yum la chhak tshel lo
It is the realm of your own self-knowing timeless awareness. I pay homage
To the Mother of the Buddhas of the three times, the Goddess Prajaparamita.

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gya khar ke thu bha ga va ti pra j pa ra mi ta hri da ya ph ke thu
chom den de ma she rap kyi pha rl tu chhin pe nying po
In Sanskrit: Bhagavati Prajaparamita Hridaya. In Tibetan:
Chomdendema Sherab kyi Paroltuchinpe Nyingpo (Sherab Nyingpo in brief)
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chom den de ma she rap kyi pha rl tu chhin pa la chhak tshel lo
Homage to the Bhagavati Prajaparamita!
5
di ke dak gi th pa d chik na
Thus have I heard:
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chom den de gyel p khap chha g phung p ri la ge long gi gen dn chhen po dang
At one time the transcendent and accomplished conqueror was abiding on Vulture Peak in
Rajagriha, accompanied by an enormous of the sangha of monks
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jang chhup sems pe gen dn chhen po dang thap chik tu shuk te de tshe chom den de sap
mo nang wa she chha wa chh kyi nam drang kyi ting nge dzin la nyom par shug so
And an enormous of the sangha of bodhisattvas. At that time the transcendent
And accomplished conqueror was resting in equipoise in the meditative absorption
Of examining phenomena, known as "the state of profound perception."
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yang de tshe jang chhup sem pa sem pa chhen po phak pa chen re sik wang chhuk she rap
kyi pha rl tu chhin pa sap mo ch pa nyi la nam par ta shing
Also at that time the great and courageous bodhisattva, the exalted Avalokiteshvara,
Was looking intently into the profound way that sublime knowing is perfected
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phung po nga po dak la yang rang shin gyi tong par nam par ta o de ne sang gye kyi t
And saw with precision that the five mind-body aggregates are empty of self-nature.
Then, through the power of the Buddha,

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tshe dang den pa sha ri b jang chhup sem pa sem pa chhen po phak pa chen re sik wang
chhuk la di ke che me so
The worthy Shariputra spoke the following words to the great and courageous
Bodhisattva, the exalted Avalokiteshvara:
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rig kyi bu khang la la she rap kyi pha rl tu chhin pa sap mo ch pa che par
d pa de ji tar lap par chha
How should any child of spiritual heritage proceed who wishes to engage in
The profound way sublime knowing is perfected?
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de ke che me pa dang jang chhup sem pa sem pa chhen po
phak pa chen re sik wang chhuk gi tshe dang den pa sha ri bu la di ke che me so
Once he had said these words, the great and courageous bodhisattva, the exalted
Avalokiteshvara, spoke the following words to the worthy Shariputra:
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sha ri bu rik kyi bu am rik kyi bu mo khang la la she rap kyi pha rl tu chhin pa sap mo
ch pa che par d pa de di tar nam par ta war chha te
O Shariputra, any sons or daughters of spiritual heritage who wish to engage in the
Profound way that sublime knowing is perfected should see with precision as follows:
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phung po nga po de dak kyang rang shin gyi tong par nam par yang dak par je su ta o
They should see, precisely, correctly, and intimately, that their
Five mind-body aggregates are empty of self-nature.
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suk tong pa o tong pa nyi kyang suk so suk le tong pa nyi shen ma yin no
Form is empty. Emptiness is form. Emptiness is not other than form,
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tong pa nyi le kyang suk shen ma yin no de shin thu tshor wa dang du she dang
And form is not other than emptiness. In the same way, sensations, perceptions,
51 ..c c
du chhe dang nam par she pa nam tong pa o
sha ri bu de ta we na chh tham che tong pa nyi the tshen nyi me pa
Mental states, and consciousness are empty. O Shariputra, thus all phenomena
Are emptiness. They are without characteristics,
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ma kye pa ma gak pa dri ma me pa dri ma dang drel wa me pa dri wa me pa khang
wa me pa o sha ri bu de ta we na tong pa nyi la suk me
Unborn, unceasing, immaculate, and free of flaws. They do not diminish and they do
Not increase. O Shariputra, therefore, with emptiness there is no form,
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tshor wa me du she me du chhe nam me nam par she pa me mik ne na wa me
There is no sensation, there is no perception, there are no mental states, and there is
No consciousness. There are no senses of sight, hearing,

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na me che me l me yi me suk me dra me dri me ro me rek chha me chh me do
mik gi kham me pa ne yi kyi kham me yi kyi nam par she pe kham kyi phar thu me do
Smell, taste, touch, or discursive mind. There are no forms, no sounds, no odors, no tastes,
No tactile sensations, and no objects of the mind. There are no constituents from sight
Up to the discursive mind, and even up to the constituent of consciousness based on the
Discursive mind.
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ma rig pa me ma rik pa se pa me pa ne ga shi me ga shi se pe phar thu yang me do
duk ngel wa dang kun jung wa dang gok pa dang lam me ye she me thop pa me
There is neither ignorance nor the absence of ignorance , and so forth, including
Neither aging and death nor the absence of aging and death. Similarly, there is
No suffering, no origin of suffering, no cessation of suffering, and no path. There is
No timeless Awareness, no attainment,
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ma thop pa yang me do sha ri bu de ta we na jang chhup sems pa nam thop pa me pe
chhir she rap kyi pha rl tu chhin pa la ten ching ne te
And no lack of attainment. O Shariputra, therefore, because there is no attainment
For bodhisattvas, they abide instead by relying on the perfection of sublime knowing.
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sems la drip pa me pe trak pa me the
Since their minds are unobscured, they are fearless.
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chhin chi lok le shin tu de ne nya ngen le de pe thar chhin to
They are beyond any misconceptions, and so they reach the consummate state of nirvana.
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d sum thu nam par shuk pe sang gye tham che kyang she rap kyi pha rl tu chhin pa la
ten ne la na me pa yang dak par dzok pe jang chhup tu ngn par dzok par sang gye so
Moreover, all buddhas abiding throughout the three times become buddhas,
Awakening perfectly and completely to unsurpassable, true, and perfect enlightenment
By relying on the perfection of sublime knowing.
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de ta we na she rab kyi pha rl tu chhin pe ngak rig pa chhen p ngak la na me pe ngak
mi nyam pa dang nyam pe ngak duk ngel tham che rap tu shi war chhe pe ngak
Therefore, since the mantra of the perfection of sublime knowing, the mantra of supreme
intrinsic awareness, the unsurpassable mantra, the mantra that brings equalness to that
which is unequal, the mantra that utterly pacifies all suffering,
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mi dzn pe na den par she par chha te she rap kyi pha rl tu chhin pe ngak me pa
Is not false, you should know it to be true.
I recite the mantra of the perfection of sublime knowing:
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Tadyatha Om Gate Gate Paragate Parasamgate Bodhi Soha.
(Gone, Gone, Gone Beyond, Gone Far Beyond, Enlightenment, So be it.)
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sha ri bu jang chhup sem pa sem pa chhen p de tar
she rab kyi pha rl tu chhin pa sap mo la lap par chha o
O Shariputra, thus a great and courageous bodhisattva
Should train in the perfection of sublime knowing.
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de ne chom den de ting nge dzin de le sheng te jang chhup sem pa sem pa chen po
phak pa chen re sik wang chhuk la lek so she chha wa chhin ne
Then the transcendent and accomplished conqueror arose from that state of
Meditative absorption. He expressed his approval to the great and courageous
Bodhisattva, the exalted Avalokiteshvara,by saying,
jo + +
lek so lek so rik kyi bu de de shin no rik kyi bu de de shin te
"Excellent! Excellent! O son of spiritual heritage, it is just so. It is just so.
n+c5+G?Y1c
ji tar khy kyi ten pa de shin thu she rap kyi pha rl tu chhin pa sap mo la che par chha te
In just the manner you have shown, one should engage in the profound
Perfection of sublime knowing.
.+Z8 I+
de shin shek pa nam kyang je su yi rang ngo chom den de kyi de ke che ka tsel ne
Those who have gone to suchness rejoice in this." Once the transcendent
And accomplished conqueror had pronounced this,
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tshe dang den pa sha ri bu dang jang chhup sem pa sem pa chhen po phak pa chen re sik
wang chhuk dang tham che dang den pe khor de dang lha dang mi dang lha ma yin
dang dri sar che pe jik ten yi rang te chom den de kyi sung pa la ngn par t do
They all rejoiced, the worthy Shariputra, the bodhisattva Avalokiteshvara,
All those in the retinue, and the entire world of gods, humans, demigods, and gandharvas.
They extolled the worlds spoken by the transcendent and accomplished conqueror.
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chom den de ma she rap kyi pha rl tu chhin p
nying po she chha wa thek pa chhen p do dzok so
This concludes the Mahayana Sutra of the
Heart Essence of the Perfection of Sublime Knowing.

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na mo la ma la chhak tshel lo sang gye la chhak tshel lo chh la chhak tshel lo
gen dn la chhak tshel lo yum chhen mo she rap kyi pha rl tu chhin pa la chhak tshel lo
I pay homage to the Buddha. I pay homage to the dharma. I pay homage to the sangha.
I pay homage to the upreme mother, the perfection
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khye nam la chhak tshel we thu dang n pa la ten ne dak chak gi tshik di drup par gyur
chik ji tar ngn lhe wang po gya jin gyi yum chhen mo
Of sublime knowing. May my words of truth be accomplished.
Just as in the past the lord of the gods, Indra,
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she rap kyi pha rl tu chhin pe don sap mo yi la sam shing tshik kha ton thu chhe pe thu
dang n pa la ten ne d dik chen la sok pa chhir dok pa
By contemplating the profound ultimate meaning of the perfection of
Sublime knowing and reciting these words aloud, turned back the evil maras
5+^jo+G?jk
de shin thu dak gi kyang yum chhen mo she rap kyi pha rl tu chhin pe
dn sap mo yi la sam shing
And all other counterproductive forces, so too may I, by contemplating
The profound ultimate meaning of the supreme mother, the perfection
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tshik kha ton thu chhe pe thu dang n pa la ten ne dak khor dang che pe dam pa chh
drup pe pang chha thn pe chhok tham che chhir dok par gyur chik
Of sublime knowing, and reciting these words aloud, turn back the evil maras
And all other counterproductive forces.
J J GJ
me par gyur chik shi war gyur chik rap tu shi war gyur chik
May they be annihilated! (clap!) May they be pacified! (clap!)
May they be utterly pacified! (clap!)
(Recite from the beginning of the homages to this point three times with energy.
Then recite the final prayers below.)
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khang gi ten ching drel war jung gak pa me pa kye me pa
chhe pa me pa tak me pa ong wa me pa dro me pa
Things that occur due to interdependent connection are unceasing and unborn,
Cannot be denied yet are not permanent, do not come or go,
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tha de dn min dn chik min tr pa nyer shi shi tn pa
dzok pe sang gye ma nam kyi dam pa de la chhag tshel lo
Are not separate yet are not identical. This is the complete pacification of
Conceptual elaborations. This state of pacification is revealed by the speech
Of perfect buddhas, and to this holy truth I pay homage.
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dzok pe jang chhup drup pa la chhi dang nang gi tshe wa yi
phar thu ch pa tham che kn nye war shi war dze thu sl
May all obstacles, outer and inner, to our attaining complete enlightenment,
Be totally pacified!

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shen yang kye wa di nyi thu mi thn chhok kn shi wa dang
tshe ring ne me phn sum tshok tak tu de dang den gyur chik
Also in this very life may everything inharmonious be pacified, and
May we always enjoy peace and happiness, long life, good health, prosperity and success.

Poems and Teaching by Lord Gtsangpa:

Seven Delights

Namo Ratna Guru

When thoughts that there is something perceived and a perceiver lure my mind away
And distract, I don't close my senses' gateways to meditate without them,
But plunge straight into their essential point. They're like clouds in the sky,
There's this shimmer where they fly. Thoughts that rise, for me sheer delight!

When kleshas get me going and their heat has got me burning,
I try no antidote to set them right. Like an alchemistic potion turning metal into gold,
What lies in kleshas' power to bestow is bliss without contagion, completely undefiled.
Kleshas coming up, sheer delight!

When I'm plagued by god-like forces or demonic interference,

I do not drive them out with rites and spells. The thing to chase away
Is the egoistic thinking built up on the idea of a self. This will turn those ranks of maras
Into your own special forces. When obstacles arise, sheer delight!

When samsara with its anguish has me writhing in its torments,

Instead of wallowing in misery, I take the greater burden down the greater path to travel
And let compassion set me up to take upon myself the sufferings of others;
When karmic consequences bloom, sheer delight!

When my body has succumbed to attacks of painful illness,

I do not count on medical relief, but take that very illness as a path and by its power
Remove the obscurations blocking me, and use it to encourage the qualities worthwhile;
When illness rears its head, sheer delight!

When it's time to leave this body, this illusionary tangle, don't cause yourself
Anxiety and grief. The thing that you should train in and clear up for yourself
There's no such thing as dying to be done. It's just clear light.
The mother and child clear light uniting. When mind forsakes the body, sheer delight!

When the whole thing's just not working, everything's lined up against you,
Don't try to find some way to change it all. Here the point to make your practice is
Reverse the way you see it, don't try to make it stop or to improve. Adverse conditions
Happen, when they do it's so delightful. They make a little song of sheer delight!

Eight Cases of Basic Goodness Not to Be Shunned

Namo Ratna Guru

I bow to the lord who grants the bliss that is utterly supreme,
Which takes away the suffering of illness
For every being that is everywhere throughout the reaches of space
By administering the medicine of the three kayas.
In the pure space of the sky thats the sky of essential mind itself
The clouds of negative actions thickly gather.
But the mighty force of the powerful wind of the wisdom prana
Does not blow them away, but clears them up like this:

The illness and its painfulness have neither base nor root.
Relax into it, fresh and uncontrived,
Revealing dharmakaya way beyond all speech and thought.
Dont shun them, pain and illness are basically good.

What confusion takes to be taking place is negative forces work.

But it is all your own mind, simple, unborn, unceasing.
Without anxiety or even worrying at all,
Dont shun them; demons and gods are basically good.

When the agony of illness strikes your four-fold elements,

Dont grasp at its stopping; dont get angry when it wont improve.
Such adversities have the flavor of bliss thats free of contagions blight.
The kleshas are not to be shunned; theyre basically good.

All of the joy and the pain we go through, all our highs and lows,
When realized, have no ground; they are our friends.
Dont try to stop pain; dont try to be happy; be free of all hope and fear.
Samsara is not to be shunned; it is basically good.

And though this whole life is plagued by the torments of falling ill,
Dont think thats bad; dont plan to get around it.
Then it will be your badge, your proof of conduct of equal taste.
Your sufferings not to be shunned; its basically good.

The mind thats sunk in dullness and torpor, when realized for what it is,
Is pure being, pure of every imperfection.
So, free of thinking you should be wishing to clear this all away,
Dont shun your dense state of mind; its basically good.

Habitual patterns imprints, printed throughout beginningless time,

Are the myriad doors illusion comes marching through.
If you do not take them as true, dont meditate on them as empty.
Dont shun your thoughts; theyre basically good in themselves.

The state of coemergence has no birth and knows no death,

Knows nothing of arising or ceasing or staying somewhere.
Its infinity; its the vast expanse of the unconditioned state.
Dont shun your death; its basically good in itself.

All eight of these things that are not to be shunned, since theyre basically good in themselves,
Need a meditation which turns them into equal taste.
They are the thought that comes from the heart of the uncle and nephew lord.
They are the hammer that hammers down the host of maras.

They are the practice thats put into practice by beggars like you and me.
These are the tools that keep us in natural retreat.
They are the bliss supreme that performs the two forms of benefit.
Youve mastered this from the beginning, old friend, but you better put it into practice.
From Khenpo Tsultrim Gyamtso Rinpoche: Reverse meditation means to reverse our normal way
of seeing things. Ordinarily, we want happiness and we want to avoid suffering, and it is out of
these two motivations that every single ordinary sentient being in the universe acts. In order to
reverse our confusion we need to take all the suffering of all sentient beings onto ourselves and
give them our happiness. That is reverse meditation. Secondly, we need to practice equal taste,
which means to see the basic equality of happiness and suffering, and not to favor one over the
other. In the practice of tonglen (sending and receiving, exchanging self with other), one visualizes
ones sickness in the form of black light and visualizes the sickness of all other sentient beings also
as black light, and then, thinking that ones own sickness embodies the sickness of all beings, one
draws the sickness of others into ones own sickness, and then the two together into oneself and
down to the very root of ones being (into one's heart center on the in breath), where it dissolves in
emptiness. At that time one thinks that sentient beings are entirely liberated from suffering and
from the lower realms. Then one sends out all of ones well-being, happiness, virtue, merit, and all
of ones potential for all good qualities, in the form of white light or moonlight (coming from one's
heart center on the outbreath), which strikes sentient beings and establishes them in states of
happiness and liberation. And then one meditates on joy at being able to make this exchange.

During his many years of practice, Gtsangpa became severely ill on several occasions. He did not
leave his retreat to try to find a doctor. He did not go to the hospital. He did not seek out medicine.
Rather he used his illness as the basis for his practice of tonglen, sending and taking, and he also
employed the practices that dispel the obstacle of illness, (primarily reverse meditation and
embracing illness as part of the practice of equal taste.) As a result, he became completely free
from illness and attained realization at the exact same time.

From Gtsangpa: The illness and its painfulness have neither base nor root. Relax into it, fresh
and uncontrived, revealing dharmakaya way beyond all speech and thought. Dont shun them,
pain and illness are basically good. Illness appears to bring with it suffering that can be intense,
very sharp, and painful, but when we examine it, we find that we cannot see any illness that is
really one thing, nor can we find any illness that is many things. The nature of illness is beyond
one and many, and since it is not one and it is not many, it does not really exist. It has no base, it
has no roots in true existence, it is not real. So then what should we do? Well, just relax into it
fresh and uncontrived. Uncontrived means do not try to do anything. Do not try to alter
anything or create any situation other than just the natural one, the nature of the illness as it is.
Fresh means that the nature of this illness is nothing other than the fresh, the new experience of
mind. Every moment it is completely fresh and new; that is its quality. Since that is the case,
then all we need to do is to relax. Do not be tight; do not try to struggle with it, but just relax
into its fresh nature without any fabrication. When we do that, then the essence of the illness
shines as the dharmakaya, whose nature is inexpressible and inconceivable, way beyond all
speech and thoughts.

Dedication Prayers from The Way of the Bodhisattva by Shantideva

May all beings everywhere, plagued by sufferings of body and mind, obtain an ocean of
happiness and joy. By virtue of my merit, may no living creature suffer, commit evil or
ever fall ill. May no one be afraid or belittled with a mind weighed down by depression.
May the blind see forms, and the deaf hear sounds. May those whose bodies are worn
with toil be restored on finding repose. May the naked find clothing, the hungry find food.
May the thirsty find water and delicious drinks. May the poor find wealth, those weak
with sorrow find joy. May the forlorn find hope, constant happiness and prosperity. May
there be timely rains and bountiful harvests. May all medicines be effective, and
wholesome prayers bear fruit. May all who are sick and ill quickly be freed from their
ailments. Whatever diseases there are in the world, may they never occur again. May the
frightened cease to be afraid, and those bound be freed. May the powerless find power,
and may people think of benefiting each other.
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jang chhup sem chhok rin po chhe ma kye pa nam kye gyur chik
kye pa nyam pa me pa yi gong ne gong thu phel war shok
May the sublime and precious mind of enlightenment arise where it has not arisen.
Where it has arisen, may it not diminish, but increase ever more.

Dedication of Merit

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s nam di yi tham che sik pa nyi thop ne nye pe dra nam pham chhe shing
kye ga na chhi ba long thruk pa yi si pe tsho le dro wa drl war shok
By this merit may we attain omniscience, and overcome problematic adversaries.
May beings, buffeted by the waves of birth, old age, sickness and death,
Be liberated from the ocean of existence.