Benefits of the Practice

Amongst the numerous benefits of this practice it particularly helps, both mentally and physically, those suffering from so-called “incurable” diseases such as AIDS and cancer. It helps us to confront and deal with the negative emotions, such as anger, depression, fear and denial, which arise when we are challenged by such diseases or when we are confronted with problems in our daily life.

This practice also enables us to purify astrological mistakes that happen, for example, when we perform marriage or cremation ceremonies or cut down trees on astrologically inauspicious days. It gives us the opportunity to stop our energy flowing, at the cause of astrological influences, into the wrong path.

In fact, through the recitation of Black Manjushri mantras we protect ourselves from inauspicious and malevolent astrological elements, caused by conjunctions, transits, oppositions, eclipses, comets and other celestial phenomena that could result in sicknesses, accidents, loss of property, social problems and discouraging life experiences.

Completing this practice also stops the harm of black magic and protects us from the interferences of spirits such as nagas who cause plagues, leprosy, possessions and contagious viral epidemics.

Black Manjushri protects us from the four maras that hinder our spiritual practice and success, and halts the negative actions of all malefic beings and geg spirits that obstruct the attainment of long-life. This practice stops the superstitious and fearful projections we create, for example when we walk alone in the dark, as well as those relating to digging the earth, cutting trees and moving rocks where nagas abide.

How to Do this Practice

This practice is most effective when completed daily before sunrise. We should sit facing the east in the cross-legged lotus posture. Following a vegetarian diet, avoiding strong alcohol drinks, garlic, onions and sesame all strengthen this practice. However, if it is not possible for us to follow these indications we should do the practice whenever possible and however we feel comfortable

Taking Refuge

Namo Gurubye
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya
Namo Triratnaya (3x)

The Seven Limitless Meditations

1. SEMCHEN TAMCHE DEWA DANG DEWAI GYU DANG DENPAR GYUR CHIK
2. SEMCHEN TAMCHE DUNGAL DANG DUNGAL GYI GYU DANG DRELWAR GYUR CHIK
3. SEMCHEN TAMCHE DUNGAL MEPAI DEWA DANG MIN DRELWAR GYUR CHIK
4. SEMCHEN TAMCHE NYERING CHAK DANG NYI DANG DRELWEI TANG NYOM LA NE PAR GYUR CHIK
5. SEMCHEN TAMCHE LU SEM GYI DU NGAL SO SHING TRAI YUN LU SEM DE WA DANG DEN PAR GYUR CHIK
6. SEMCHEN TAMCHE NGALSO TOPCHING CHINANG NOGCHU KORYUK DANGSHING TSANGMAR NE GYUR CHIK
7. SEMCHEN TAMCHE DANG ZAMBULING GI KYE DRO TADAG CHYI NANG GHI SHIDE DHAN DHUEKUN DENPAR GYUR CHIK

1. Limitless Love – May all beings have happiness and its causes.
2. Limitless Compassion – May all beings be free from suffering and its causes.
3. Limitless Joy – May all beings never be separated from the great happiness that is beyond all misery.
4. Limitless Equanimity – May all beings always dwell in equanimity, unaffected by attraction to dear ones and aversion to others.
5. Limitless Health – May all beings recover from the sicknesses of mind and body pollution and enjoy relative and absolute health now and forever.
6. Limitless Ecological Regeneration – May all beings relax in a pure and healthy outer and inner environment now and forever.
7. Limitless Peace – May all beings enjoy inner and world peace now and forever.

Nine Round Breathing Meditation to Purify Our Subtle Wind Energy

Sitting in the vajra posture we begin by visualizing that our gross physical body, composed of flesh, organs and bones, gradually melts into light until we are left with only a holographic image that sparkles like a rainbow. At this point we make a vajra fist with our left hand and place it under our right armpit. With our right hand we make a vajra fist and extending the right middle finger, placing the index finger on top of it, we gently block the left nostril.

1. Visualizing clearly our three inner channels, we inhale through our right nostril imagining that the pure essences of the five elements, positive and healing energies and all the holy beings’ blessings enter our right channel in the form of white light. This white light absorbs into the subtle wind energy at our heart. We now block the right nostril and exhale through the left nostril in three short breaths, imagining that all our sicknesses, polluted elemental winds, inner demons and interferences, relating to the left side of the body, are expelled in the aspect of polluted black smoke.
2. This exercise should now be repeated on the opposite side to purify the left channel and expel all negativities relating to the right side of the body.
3. Placing our hands in the meditation mudra and breathing evenly through both nostrils, we should visualize that all the positive and healing energy of the holy beings enter both the right and left channels and absorb into the subtle wind energy at the heart. In three short breaths, through both nostrils, we breathe out all negativities, physical and mental sicknesses, interferences, demons and polluted winds from both sides of the body.

Meditation on Emptiness

OM BENZA AMRITA KUNDALI HANA HANA HUNG PHEY
OM SWABHAWA SHUDDHA SARWA DHARMA SOBHAWA SHUDDHO HAM

All things are naturally pure, the nature of space, including me.

Self Generation as Black Manjushri

Everything becomes the same nature as emptiness.
Out of emptiness from the black letter PAM arises a black lotus.
In the center of this black lotus from the letter AH appears a moon, and above this moon from a green letter YAM arises a green wind mandala.
In the center of the wind mandala from a red letter RAM appears a red triangular fire mandala.
The lotus, wind and fire mandalas contain the essences of the five elements.
These essences absorb into space.
In the center of the moon appears my mind in the aspect of a black letter HUNG.
Lights radiate out from the letter HUNG and then return fulfilling the two purposes of attaining enlightenment and helping others to overcome suffering.
In an instant from the black letter HUNG I arise as Black Manjushri.
I am in a very wrathful aspect with one face and two arms.
My right leg is bent and my left leg is outstretched.
In my right hand with a wrathful mudra I hold the wisdom sword that eliminates all interferences, and in my left hand I hold the emanation scripture of the Kadampas and the Prajnaparamita sutra at my heart.
Half my red hair is knotted at my crown, the other half falls on my shoulders.
I have a big belly and tiger skin loincloth.
I wear various wrathful bone ornaments such as a crown of five skulls and a necklace of fifty freshly cut heads.
My three eyes are red and round and in the nature of YAM, RAM and BAM.
I am surrounded by fiercely blazing flames of wisdom.
My root guru is above my crown in the form of Amoghasiddhi, who embodies the entire lineage.
At my crown is a white OM the nature of the enlightened body, at my throat is red AH the nature of the enlightened speech and at my heart is blue HUNG the nature of the enlightened mind.

Essence Mantra

At my heart is a sun cushion with a black letter HUNG at its center, around this two mantra garlands circle in a clockwise direction.

OM AH RA PA TSA NA DHI HUNG (21x or as many times as possible)

At this point we should meditate on emptiness of phenomenon, self and others, based on the method we are familiar with such as the Heart Sutra or dependent origination.

Special Essence Mantra

OM EH RA PA TSA NA DHI HUNG (21x)

After we have repeated for as many times as possible the essence mantra and meditated on emptiness we can repeat the special essence mantra that helps to stabilize and give extra power to our practice.

Action Mantra

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

(To complete a traditional Black Manjushri retreat we have to recite 700,000 essence mantras and 10,000 action mantras).

The Seven Tantric Self-Healing Exercises of Black Manjushri

We should keep in mind when beginning this part of the practice that the more mantras we manage to recite the more effective the exercises will be. We should also remember that to make the following seven exercises work well we should complete them with the Mahayana attitudes of compassion and wisdom.

1. PURIFICATION OF OBSTACLES AND INTERFERENCES

Flame-like lights radiate out from our hearts, burning up all our emotional problems, mind pollution, interferences and karmic obstacles that cause sickness and interferences to ourselves, other beings and the environment.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

2. PROTECTION FROM SICKNESS

After repeating the essence and action mantras as many times as possible, we should join our thumb to the top joint of the ring finger on each hand and then blow on the tip of the ring finger. Then we should rub the tips of these fingers on the soles of our feet and in the armpits.

If we find in these places a black substance then we should put it on the nine entrances to the auric body listed beneath whilst repeating the action mantra. If we do not find a black substance we should imagine one. We now envisage a suit of vajra armor under our skin that protects us from any contagious diseases or pollution entering our body.

1. Soles of the two feet
2. Anus
3. Urethra
4. Navel
5. Mouth
6. Nose
7. Two Eyes
8. Two Ears
9. Fontanella

OM AH RA PA TSA NA DHI HUNG

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

3. CALMING DISTURBING PEOPLE AND SPIRITS

With our hands joined together, above the crown of the head, in the prostration mudra we click our tongue against the top palate of our mouth and clap our hands together three times. Then we recite the action mantra.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

4. SUPPRESSING INTERFERENCES

Visualizing our self in the aspect of Black Manjushri, we have to sit with our knees brought up to our chest with our arms wrapped around them, we then place the big toe of our right foot over the big toe of our left foot. Keeping this posture we should press down and trap all interferences under our feet causing them to become weaker and powerless.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

5. HEALING NECTARS

With a container of water placed in front of us, visualizing our self in the aspect of Black Manjushri, we imagine nectar radiating from the letter HUNG at our heart. This nectar flows with our breath and the special qualities are transferred to the water when we blow on it.

The water transforms into nectar. Finally, Black Manjushri dissolves into the water, making it so powerful that those who drink it are purified of their obscurations and sicknesses caused by negative karma and physical health problems improve.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

6. HEALING ARTHRITIS

Drink the healing water and recite the action mantra before blowing on our mala. Then massage, outwardly towards the extremities, the affected limbs and joints. When tiny wounds appear on the extremities it is a sign that we are healed. To heal this condition we should also try to avoid eating meat and consuming strong alcoholic drinks.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

7. HEALING NIGHTMARES

Either when awakening from a bad dream or nightmare, or if possible during the dream, we should visualize our self as Black Manjushri who emanates wisdom fires that burn up the dream enemy or negative feelings.

OM PRASO / CHUSO / DURTASO / DURMISO / NYING GOLA CHO / KALA DZA / KAM SHAM TRAM BHE PHET SOHA (21x)

Dedication

GYE WA DI NYUR DU DAG
JAMPHEL NAGPO DRUP GYUR NE
DROWA CHIK CHANG MALU PA
DE YI SA LA GOPAR SHOK

By this virtue may I quickly attain
the enlightened experience of Black Manjushri
and lead all sentient beings without exception to that ground.

SHIDE SEM CHOG RINPOCHE
MA KIEPA NAM KYE GYUR CHIK
KIEPA NYAMPA MEPA YANG
GONG NE GONG TU PEL WAR SHOK

May the precious, healthy and happy mind of peace,
which is not yet born, arise and grow.
Which is born have no decline and increase forever more.

Verse of Auspiciousness

NYIMO DELEK TSEN DELEK
NYIME GUNG YANG DELEK SHIN
NYINTSEN TAKTU DELEK PE
KON CHOK SUM GYI JIN GYI LOB
KON CHOK SUM KYI NGOE DROP TSOL
KON CHOK SUM GYI TRA SHI SHOK

At dawn or dusk, at night or midday,
May the three jewels grant us their blessings,
May they help us to achieve all realizations,
And sprinkle the path of our lives with various signs of auspiciousness.

Whenever I am with others,
I will practise seeing myself as the lowest of all,
And from the very depths of my heart
I will respectfully hold others as supreme.

In all actions I will examine my mind
And the moment a disturbing attitude arises,
Endangering myself or others,
I will firmly confront and avert it.

Whenever I meet a person of bad nature,
Overwhelmed by negative energy and intense suffering,
I will hold such a rare one dear
As if I’ve found a precious treasure.

When others out of jealousy,
Mistreat me with abuse, slander and so on,
I will practise accepting defeat
And offering the victory to them.

When someone I have benefited and in whom
I have placed great trust hurts me very badly,
I will practise seeing that person
As my supreme teacher.

In short, I will offer directly and indirectly
Every benefit and happiness to all beings, my mothers.
I will practise in secret taking upon myself
All their harmful actions and sufferings.

Without these practices being defiled
By the stains of the eight worldly concerns,
By perceiving all phenomena as illusory,
I will practise without grasping to release all beings
From the bondage of the disturbing unsubdued mind and karma.

2. All the Buddhas of the past, present and future, residing in every land in the ten directions, have paid homage to the Tantric Masters from whom they have received the highest initiations. (Is there need to mention that you should too?)

3. Three times each day, with supreme faith, you must show your respect to your Guru who teaches you (the tantric path), by pressing your palms together, offering a mandala as well as flowers and prostrating (touching) your head to his feet.

4. Those who hold ordination vows, if (your Guru) is a layman or your junior, prostrate (in public) while facing such things as his scriptural texts in order to avoid worldly scorn. But in your mind (prostrate to your Guru).

5. As for serving (your Guru) and showing him respect, such as obeying what he says, standing up (when he comes) and showing him to his seat — these should be done even by those with ordination vows (whose Gurus are laymen or their juniors). But (in public), avoid prostrating and unorthodox actions (such as washing his feet).

6. In order for the words of honour of neither the Guru nor the disciple to degenerate, there must be a mutual examination beforehand (to determine if each can) brave a Guru-disciple relationship.

7. A disciple with sense should not accept as his Guru someone who lacks compassion or who is angersome, vicious or arrogant, possessive, undisciplined or boasts of his knowledge.

8. (A Guru should be) stable (in his actions), cultivated (in his speech), wise, patient and honest. He should neither conceal his shortcomings, nor pretend to possess qualities he lacks. He should be an expert in the meanings (of tantra) and in its ritual procedures (of medicine and turning back obstacles). Also he should have loving compassion and a complete knowledge of the scriptures.

9. He should have full experience in all ten fields, skill in the drawing of mandalas, full knowledge of how to explain the tantras, supreme faith and his senses fully under control.

10. Having become the disciple of such a protecting (Guru), should you then despise him from your heart, you will reap continual suffering as if you had disparaged all the Buddhas.

11. If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die (a horrible death) caused by demons, plagues or poison.

12. You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell.

13. Never disturb you Guru’s mind. Should you be foolish and happen to do this, you will surely boil in hell.

14. Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted pain, it is clearly explained that those who disparage their Gurus will have to remain there (a very long time).

15. Therefore, exert yourself wholeheartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues.

16. (If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harms and plagues will not befall you.

17. It has been taught that for the Guru to whom you have pledged your word of honour (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting weath?

18. (Such practice of offering) can confer even Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless millions of eons.

19. Always keep your word of honour. Always make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas.

20. Those who wish (to attain) the inexhaustible (state of a Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of best quality.

21. Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving, much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).

22. Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard his Guru and the Buddha Vajradhara as different.

23. If you should never tread even on (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?

24. (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply).

25. It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore, make a wholehearted effort never to transgress your Guru’s advice.

26. (Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show for him). (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.

27. Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, (a hat, shoes or any weapons). Never touch a seat (before he sits down), or if he happens to sits on the ground. Do not place your hands (proudly) on your hips or wring them (before him).

28. Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner.

29. In the presence of your Guru, never do such things as spit, (cough or sneeze without covering your mouth). Never stretch out your legs when at your seat, nor walk back and forth (without reason before him), and never argue.

30. Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing.

31. (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night, at rivers or on dangerous paths, with (your Guru’s) permission, you may walk before him.

32. In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor lean (casually) against pillars and such. Never crack your knuckles, (play with your fingers or clean your nails).

33. When washing (your Guru’s) feet or his body, drying, massaging (or shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like.

34. Should you need to address (your Guru) by his name, add the title “Your Presence” after it. To generate respect for him in others, further honorifics may also be used.

35. When asking for your Guru’s advice, first announce why you have come. With palms pressed together at your heart, listen to what he tells you, without (letting your mind) wander about. Then (when he has spoken), you should reply, “I shall do exactly as you have said.”

36. After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear your throat or laugh in his presence), cover your mouth with your hand.

37. If you wish to receive a certain teaching, request three times with your palms pressed together, while before him on your (right) knee. (Then at his discourse), sit humbly and with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics).

38. Whatever you do to serve (your Guru) or show him respect, should never be done with an arrogant mind. Instead you should be like a newlywed bride, timid, bashful and very subdued.

39. In the presence of (the Guru) who teaches you (the Path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts.

40. If you are (requested) to perform a consecration, (an initiation into) a mandala, a fire puja or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission.

41. Whatever offerings you receive from performing such rites as (the consecration known as) “Opening the Eyes”, you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like.

42. In the presence of his Guru, a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru), stop (your disciples) from showing you respect such as rising (when you come) and making prostrations.

43. Whenever you make an offering to your Guru, or whenever your Guru presents you with something, a disciple with sense will (present and) receive this, using both hands and with his head slightly bent.

44. Be diligent in all your actions, (alert and) mindful never to forget (your word of honour). If fellow disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.

45. If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind.

46. What need is there to say much more. Do whatever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these.

47. “Powerful attainments follow from (doing what) your Guru (likes).” This has been said by (the Buddha) Vajradhara himself. Knowing this, try to please your Guru fully with all the actions (of your body, speech and mind).

48. After a disciple has taken refuge in the Triple Gem and developed a pure (Enlightened) motive, he should be given this (text) to take to his heart (how to abandon his own arrogant self-will and) follow in his Guru’s footsteps (along the Graded Path to Enlightenment).

49. (By studying the prerequisite trainings of Guru-devotion and the Graded Path, common to both the Sutra and Tantra,) you will become a (suitable) vessel (to hold) the pure Dharma. You may then be given such teachings as Tantra. (After receiving the proper initiations,) recite out loud the fourteen root vows and take them sincerely to your heart.

50. As I have not made the mistake (of adding my personal interpretation) when writing this work, may this be of infinite benefit to all disciples who would follow their Guru. By the limitless merit I have gathered in this way, may all sentient beings quickly attain Buddhahood.

I take refuge in the Guru
I take refuge in the Buddha
I take refuge in the Dharma
I take refuge in the Sangha (3x)

SANG GYE CHO DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOK GYI PAY SO NAM KYI
DRO LA PAN CHIR SANG GYE DRUB PAR SHOG (3x)

I take refuge until I am enlightened in the Buddhas, the Dharma and the Sangha.
By the positive potential I create by practising generosity and the other far-reaching attitudes,
may I attain Buddhahood in order to benefit all sentient beings. (3x)

SA ZHI PO KYI JUG SHING ME TOG TRAM
RI RAB LING ZHI NYI DAY GYAN PA DI
SANG GYE ZHING DU MIG TAY UL WAR GYI
DRO KUN NAM DAG ZHING LA CHO PAR SHOG

This ground, anointed with perfume, flowers strewn,
Mount Meru, four lands, sun and moon,
imagined as Buddha-land and offered to you.
May all beings enjoy this pure land.

IDAM GURU RATNA MANDALAKAM NIRAYATAYAMI

Long Mandala Offering

OM VAJRA ground AH HUM, mighty golden ground.

OM VAJRA fence AH HUM, the iron fence around the edge; in the centre is Mount Meru, the king of mountains.

In the east the continent Lupagpo; in the south, the continent Dzambuling; in the west, the continent Balangcho; in the north, the continent Draminyan.

In the east are the sub-continents Lu and Lupag; in the south Ngayab and Ngayabzhan; the west Yodan and Lamchogdro; in the north Draminyan and Draminyan Gyida.

In the east, the treasure mountain, in the south the wish-granting tree, in the west the wish-granting cow, in the north the uncultivated crops.

Here are the precious wheel, the precious jewel, the precious queen, the precious minister, the precious elephant, the precious horse, the precious general, the great treasure vase.

Here are the goddess of beauty, the goddess of garlands, the goddess of song, the goddess of dance, the goddess of flowers, the goddess of incense, the goddess of light and the goddess of perfume.

Here are the sun, the moon, the precious parasol, the banner of victory in all directions and in the center are the most perfect riches of gods and humans, with nothing missing, pure and delightful.

To my glorious, holy and most kind root Guru, the lineage Gurus, and in particular to the great Lama Tsongkhapa, Buddha who is the King of Sages, Vajradhara, and the entire assembly of deities, I offer these as a Buddha-field.

Please accept them with compassion, for the sake of migrating beings. Having accepted them, please bestow on me and on mother sentient beings abiding as far as the limits of space, your inspiration with loving compassion.

IDAM GURU RATNA MANDALAKAM NIRAYATAYAMI

LAMA TON PA CHON DEN DAY DAY SHIN SHEG PA
DRA CHOM PA YANG DAG PA DZOG PAY SANG GYE
PAL GYAL WA SHAKYA TU PA LA
CHAG TSAL CHING KYAB SU CHI WO CHO DO JIN GYI LAP TU SOL

To the Guru and founder, the endowed transcendent destroyer,
the one gone beyond, the foe destroyer, the completely perfected, fully awakened,
the glorious conqueror, the subduer for the Shakya clan,
I prostrate, go for refuge and make offerings. Please inspire me.

Mantra: TAYATHA OM MUNI MUNI MAHA MUNI SHAKYAMUNI YE SOHA(7x)

OFFERING PRAISE

TAM CHE DU NI SA ZHI DAG
SEG MA LA SOG MAY PA DANG
LAG TIL TAR NYAM BAR DU YE
RANG ZHIN JAM POR NAY GYUR CHIG

Everywhere may the ground be pure,
free of the roughness of pebbles and so forth.
May it be the nature of lapis
and as smooth as the palm of one’s hand.

OFFERING PRAYER

LHA DANG MI YI SHO PAY DZAY
NGO SU SHAM DANG YI KYI TRUL
KUN ZANG CHO DRIN LA NA MAY
NAM KAY KAM KUYN KYAB GYUR CHIG

May the offering substances both human and divine,
those actual and those which are emanated,
unsurpassed Samantabhadra clouds of offerings,
fill the entire space.

OFFERING CLOUD DHARINI

It is taught in the sutras that this brings infinite benefits such as raining a great rain of offerings in front of the conquerors and their children.

OM NAMO RATRANAYAYA NAMO BHAGAWATE BENZA SARA PRAMADINYE TATHAGATAYA ARHATE SAMYAK SAM BUDDHAYA TAYATA OM BENZE BENZE MAHA BENZE MAHA TESHA BENZE MAHA VIDDHYA BENZE MAHA BODHICHITTA BENZE MAHA BODHI MANDROPA SAM KRAMANA BENZE SARVA KARMA VARONA BHIKSHU DANA BENZE SOHA

HEART OF DEPENDENT ARISING

OM YE DHARMA HETU PRABHAVA HAYTUNTE SHAN TATAGATO HAYWADAT TESHAN TSAYO NIRODHA EWAM WADI MAHA SHRAMANAYE SOHA

CONDENSED HEART SUTRA

MASAM CHOME SHERAB PAROL CHIN
MASHE MAGA NAMKEY NGO WO NYI
SOSOR RANGRIG YESHE CHOYUL WA
DUDUN GYELWAY YUM-LA CHAG TSAL LO

Mantra: TAYATHA OM GATEY GATEY PARAGATEY PARASAMGATEY BODHI SOHA (7x)

REQUEST TO TURN THE WHEEL OF DHARMA

JE-TSUN LA-MA DAM-PA CHEY-NAM KYI
CHO-KU KA-LA CHEN-TI TIN-TIK NEY
JI-TAR TSAM-PI DUL-SHIH DZIN-MA LA
ZAB-JI CHO-KYI CHAR-PA WHAP-TU SOL

All you holy Gurus, unerring in conduct, may you precipitate a rain of realisation of Bodhicitta and Shunyata from the clouds of all-knowing compassion which fills the Dharmakaya sky, providing for the field of disciples precisely what is needed.

INVOCATION

MA LU SEM CHEN KUN GYI GON GYUR CHING
DU TE PUNG CHAY MI ZAY JOM DZAY LHA
NGO NAM MA LU YANG DA KYEN GYUR PAY
CHOM DEN KOR CHAY NAY DIR SHEG SU SOL

Protector of all beings without exception, divine subduer of innumerable negative forces, deity, perfect knower of all things, Bhagawan and attendants, please come here.

Though in a wrathful form, the Protector is always motivated by compassion and loving care for all sentient beings.

As an Enlightened Buddha, Setrap’s apparent fury is never directed against any beings. Instead, his wrath is directed at destroying our inner and secret defilements of attachment, anger, ignorance and our self-cherishing attitudes which bring us so much suffering.

Utterly opposed to attachment, Setrap acts with objectless equanimity towards all beings. Being the great enemy of anger, Setrap acts with supreme love towards all beings.

Being the victor over ignorance, Setrap directly cognises Emptiness and possesses the highest wisdom that perceives the best manner of liberating all sentient beings. As the antidote to the self-cherishing attitude, Setrap cherishes all beings above Himself.

With sincere prayers and request of His assistance, Setrap is known to accomplish the swiftest destruction of outer, inner and secret obstacles in our path towards Enlightenment.

His spiritual energy in the form of sound that helps to transform the mind (Mantra):

OM MAHA YAK CHA TSA SOHA

A unifying aspect of Mahakala is his wrathful demeanor which is about his inner quality of immense compassion like that of a mother displaying a fierce disposition to deter her child from being hurt by playing with fire.

This ferocity also shows his swift nature in response to our heartfelt prayers. Every pore of his body emits jets of flames engulfing his entire body with a spectacular aureole of obstacle-cleansing pure flames.

One of the more popular forms of Mahakala is Four-Faced Mahakala, the Lord of Stainless Wisdom and an emanation of Manjushri, Buddha of Wisdom. His four faces and four arms indicate his realization of the four noble truths.

One arm brandishes the wisdom sword of Manjushri indicating the sword-like capacity of his practice to cut asunder delusions and obstacles. Another hand wields a tantric staff which ends with a trident, representing the transmutation of ignorance, pride and anger, the root causes of our suffering.

Mahakala’s three characteristic bulging eyes stare at opponents with a ferocity that knows no bounds. He holds the skull cup and ritual chopper, symbolizing his immense power of protection for practitioners on their turbulent voyage of spiritual practice.

Propitiated, relied upon and trusted by great masters such as Nagarjuna, Arya Chandrakirti, Lama Tsongkhapa and Kyabje Zong Dorje Chang, four-faced Mahakala is invincible in protecting one’s inner space from maras and from outer interferences. He is the main protector of the Chakrasamvara tantras.

Mahakala’s blessings are especially well-known for quelling difficulties and obstacles arising form anger and depression.

Short mantra:

OM SHRI MAHAKALA HUNG PHET

Long mantra:

OM MAHAKALA KALA BIKALA RATRITA DOMBINI CANDALI RAKSHISI SINGHALI DEVIBHYO HUNG PHET

Drawing upon the energies of the gentle female Buddha Tara, this puja swiftly fulfills our wishes.

Tara practices are also renowned for generating the energies to invite harmony, success and serenity for all aspects of our lives, especially in relationships, families and spiritual well being.

Benefits:

• Swift assistance to fulfill wishes
• Protection from danger
• Overcomes obstacles, fear and anxiety
• Excellent for relationships and families

This puja is available in the Kechara Puja House in both Small and Medium puja sizes, depending on the scale of the problem. Click here for more information.

As travelling may not always be a smooth ride, recitation of this puja generates the protective energies needed to ensure a smooth and harmonious travel experience for journeys both near and far.
 
 

Benefits:

• Removing obstacles for a smooth travel experience
• Protection along the journey

This puja is available in the Kechara Puja House in both Small and Medium puja sizes, depending on the scale of the problem. Click here for more information.