This teaching was given by Lama Zopa Rinpoche at Lama Tsonkhapa Institute in Italy as part of the Ganden Lha Gyama retreat between September 3-30, 2004.

00:00:00 Rinpoche explains the benefits and meanings of several mantras: mantras for blessing the speech, Chenrezig mantra, and other mantras. By reciting these mantras, the negative karma of anyone who sees, touches oneself or hears one's voice gets purified.

01:05:35 Rinpoche leads the practice of Lama Tsongkhapa Guru Yoga.

Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

So, the blessing the speech, it’s very good to attempt to do that, so can do either before coming to the session or in the session. Either do in the session or coming in the session, can do that. But that is not only during the retreat, that is to do in the daily life, because of all the benefits. So, first of all, we don’t have, many of us, most of us we don’t have realization, so unable to keep the mind in virtue all the time, without danger to oneself and others, so therefore we need, even by that reason we need the profit, every single merit to, by doing recitation, whatever, increase so many times, that of course, no question, big numbers, but even it increases ten times or a hundred times, still we need that profit, even it’s small like that. Then no question if it increases millions of times. Then it gives power, whatever mantra you recite, those things, so where it does require restriction to the black food and with those foods that takes away the power of speech, power of mantra, so then that means there’s more success, your speech has more power and reciting mantra has, yeah, much more power, so the pacifying activities, increasing and controlling, wrathful, those things, however, whichever activities you are reciting, so get succeed.

So if it’s done in the group then just read, just read the prayers out. Once you have received the commentary then just read the prayers out, then that, the commentary, the meditation, then individual person does. Read the basic prayers, like that.

Then, it is in the FPMT prayer book, it is there, so this is different one, so I just, just to remind or just in case, many people, many of you might be doing that, but in case, just in case, just to persue, if one is not doing it then to persue to recite these things. So the, I don’t remember these mantras whether I have got oral, lineage, oral transmission, that I cannot say. May have received, may have not, but I can’t say.

So, OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM, OM SMARA SMARA, it seems Tibetan way is OM MARA MARA BIMANA KARA MAHA ZAWA HUNG, but, I think, the Sanskrit way of reciting is OM SMARA SMARA BIMANA SKARA MAHA JAWA HUM, that’s Sanskrit way of reciting. So you recite each syllable separately.

It is said, generally it is said that whichever faith, the power of mantra comes if you have faith into that. So even it’s, the mantra’s incorrect, recited incorrectly, but if you have so much faith then it has so much power for success, with the stories, with the many stories it is explained, with many proved stories, but it did mention in the Prama Lotsawa, the great Tibetan translator lama, Prama Lotsawa, in his introduction of how to recite Sanskrit mantra, how to recite the Sanskrit mantras, there it says if you don’t recite correctly then it talks about heavy negative karmas. Also that, it quotes to some, there’s quotation, not that he says, but there’s a quotation.

So usually they are like this, this is not particularly to do with this, a teacher who has done very extensive study, generally there seems to be emphasis on studying, extensive study, that is the main focus. But then there’s teacher who mainly the life has been in meditation, living in the mountains and caves, hermitage, like that, then I mean there is the essential understanding but not have done extensive study everything, but essential understanding, have realizations, like that. Then seems that teacher emphasizes much meditation. Of course you have to learn, but otherwise without knowing how to meditate, but I’m just, I remembered that, so seems the main emphasis is meditation, more on the, emphasizing the practice. So, Prama Lotsawa is, he is, his way, study Sanskrit and introducing Sanskrit, how to read mantras, so I think maybe emphasizing, if we don’t do according to Sanskrit, how if you wrongly recite, how heavy negative karma you create. I guess there is a quotation there, in the text, refer quotation, I don’t remember the text if there’s a quotation. So, I think, then usually whichever, there’s so many stories they have worked with faith, but the mantra’s recited incorrectly, but sometimes with faith then it works. Like the ones that you know, that mantra recited incorrectly by the mother, this, OM CALE CULE CUNDE SOHA, that’s the correct mantra, the deity Cunda, the Chinese, Taiwan or many Chinese community, many they recite this mantra, I think for success, I think, used for business, for success.

That’s what I heard.

Anyway, so, but the mother recited OM BALE BULE BUNDE SOHA, not CALE CULE CUNDE SOHA, OM BALE BULE BUNDE SOHA, so then her son, the getsul, the young monk, then he came to home, then he heard the mother was reciting wrong way, so he corrected and then, but, she was able to cook stone, eat, able to cook stone with the previous mantra that she was reciting, but when she changed in new one, which is the correct one, but then she was unable to cook the stone. So, I mean, there are many stories to, how through faith it works healing, especially healings and many things.

Anyway, then, by reciting the OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM, OM SMARA SMARA BIMANA SKARA MAHA JAWA HUM, by reciting this seven times, whatever virtuous activities you do it increase 100,000 times, then from the ?Yong sung kyi korlo do, the Sutra of the Complete, the Wheel of the Complete Dedication, Perfect Dedication.

Then OM RUCHIRA MANI PRAVARTAYA HUM, by reciting this seven times you blow over the mala, then the secret mantras, whichever you recite the secret mantras taught by Tathagatas, then all the secret mantras taught by Tathagatas that whichever you recite then it increases ten million, not only ten million, chewa, not only ten million but ten million like that, one hundred billion. Ten million like that, one hundred billion, tak chik, ten million like that, ten million and one, two, three, four, five, six, like that, then one hundred billion, tak chik. Then, one hundred tak chik, one hundred billion, like that, how many? A hundred, like that a hundred times. Like that a hundred times, how many? A thousand times, so even that thousand, many times. So it is said from the sutra, ?Nor shel nga kang, The Celestial, the Fathomless Celestial Mansion of the Increasing Jewel, I think that. Then there are other, this is what is here, OM DARI DARI BENDARI SOHA, that’s another one, to, you recite before you read, yeah, there’s also one that, before you read Dharma texts, so if you recite that then increases so many, number, unbelievable number.

[Ven. Sarah: Uh, Rinpoche, could you please give us that mantra?] Which one? [Ven. Sarah: More slowly the one before you recite the texts.] Huh? OM DARI DARI BENDARI SOHA, OM DARI DARI BENDARI SOHA, OM DARI DARI BENDARI SOHA.

There are a few other different mantras for this increasing merits and also the, yeah, recitations and things like that. So anyway, I don’t recollect now, and there are different texts, anyway, so anyway, if we get done this, this is, I think, that’s a lot.

By Reciting Mani Or Doing Nyung-Nä Your Body Becomes Meaningful To Behold

Then, but I thought to mention this also. Then, of course, when we recite OM MANI PADME HUNG, like the long, Chenrezig long mantra, those long mantra, maybe, and then the reciting OM MANI PADME HUNG ten malas, every day ten malas, like that, or the having done nyung-näs well, having done the nyung-näs well, that it has this benefit that anybody see you, when you go to market or where there’s so many people gather, so in public where so many people can see you, so all those people who see you, so it affects back to their mental continuum, it purifies their negative karma and anybody who see you they, it purifies their negative karma and they are saved from the lower realms, and causes higher rebirth. So your body become meaningful to behold, your body become relic, holy, and then anybody who see you, animal, human being, anybody who see you become, it purifies their negative karma by seeing your body.

And anybody who touch you, it purifies those sentient beings’ negative karma, anybody who touch you or anybody whom you touch, like doing massage or healing or ?everything, whomever you touch, animals, people, it becomes a blessing, it carries a blessing, it purifies their negative karma, so that even the breath, even the wind, when you’re in the road even the wind that touched to you, it become blessed and then it goes away, touch anybody, the wind, any being then it purifies their negative karma, liberates them from the lower realms. Even your breath when you’re talking, breath goes to touch somebody, then it purifies their negative karma, like that. Same, if insects or other, they land on your body, their negative karma get purified, because your body become like relic. By generating yourself as Chenrezig, that, and then also the reciting those mantras, it blesses the body, so even they land on your body, the flies or things, they get benefit, they get much benefit. So, Chenrezig mantra itself has all these incredible power, blessing, unimaginable the benefit what it does, benefit what it has, so many ways, it’s really wish-fulfilling.

Even just by seeing mantra OM MANI PADME HUNG written, seeing, it purifies not only ten nonvirtues, even the, I think even five uninterrupted negative karmas, I think. It’s, I think, in one of the texts, talking about the benefits of each mantra, I think might mention, so even just seeing OM MANI PADME HUNG, the mantra, it’s very, it’s great, unbelievable benefit for sentient beings. So, and of course there are different mantras which has incredible power to purify negative karma of sentient beings. So I wrote, anyway, I wrote, of course no question about OM MANI PADME HUNG, but different mantras I wrote in different places if there’s, if I had pen, if I had spray or the big pen, so if there are things, if I had those things and then on the mountains, in the road, of course while people are not seeing. In Greece I did that and then also, I don’t think it’s allowed, probably now it’s gone, particularly it’s quite soft, so I think, and this Spain, this island, what? The Spain, what do you call this island? [Various responses from students.] ?Canary Island, went in night, drove at nighttime and then there was, it was on the way to some nice place on the mountain, but I went nighttime, so I had only nice view, I had only nighttime view, because went late, so then didn’t have daytime view, but I had nighttime view. So I thought if I came in daytime, I wouldn’t have nighttime view. So, that made feel better. So you didn’t miss completely yet, but you have some view, different view, so well, you need to see daytime view and you need to see nighttime view, so I think, so anyway, yeah, like that. So I wrote I think mantras, yeah, mantras and verses, some verses and mantras on the wall with spray, on the rock where you can turn the car, so I wrote some mantras or things like that. So I don’t know whether it still exists or not, it has been quite a number, quite a few years ago.

So that’s one hobby I would to do. So it’s Tibetan letter, so people might, I’m not sure what they will think, those who don’t know Tibetan letter. So anyway, I’m sure there’s no question that it’s done by some strange person.

Anyway, so here one mantra good to recite along the, along those other mantras you can recite also this one. NAMA NAWA NAWA TINAM... [Ven. Sarah: Rinpoche, can you go a bit slower, please?] NAMA , maybe I chant, NA-MA, anyway, NAMA, maybe, yeah, so mantra is this:

NAMA NAWA NAWA TINAM TATHAGATA NAM DIWA LUKA, TATHAGATA GA GANAM DIWA LUKA NAM, DIWA LUKA NEM, KOTINI YUTA SHATA SA SA NEM, OM BO BO RI ZARI NI ZARI MORI GORI ZHALA WARI SOHA.

That’s what, that’s the mantra. [Students: It’s on page 12.] What? Yeah, I will read again.

So this is, the title of this mantra is, ?pagpa woser trima mepa nampa thakpa she sa wai sung. So, sung, generally can be translated as mantra, but sung in Tibetan sung is, the definition of sung is something unforgettable wisdom, something like that, mentioned something like that. Sung, like, anyway, so unforgettable wisdom, something like that, the definition of the sung, something like that mentioned, sung. So that is, that which is called sung, that which is called, pure, nampa thakpa, completely pure stainless the exalted beam, completely pure stainless exalted beam, so the stainless beam, you see, there are several mantras, root mantra, heart mantra, so this goes under that section.

So by reciting this mantra, by having recited this mantra, beginning of the day, then, in the morning, beginning of the day, then anybody who talks to you, any sentient being, their five uninterrupted negative karmas get purified, anybody who talks to you, their five uninterrupted negative karmas get purified, that which, always we should have this awareness whenever you hear or see the benefits or creating negative karma, the purifying or creating, the five uninterrupted negative karmas, always we should remember that the result suffering is in the lowest, the hot hell, which is the heaviest suffering in the hell realm, not only in samsara, entire samsara, oh, heaviest suffering in the whole entire samsara or the, even among the hot hells, heaviest, so that lifespan, one eon, lifespan one eon to experience, so such incredible length of time, so then you have more courage, then you have more, what it means, if it’s mantra or whatever, teaching that purifies, then you see, then you really see how powerful it is, or you get the inspiration, because it’s such incredible length of time suffering, so it gives courage or inspiration to purify immediately, so then to remember always the result, killed the father and mother and killed arhat, caused blood to Buddha, then the other one is caused disunity among the Sangha, so like that. Those very heavy negative karmas, without interruption another life, immediately after death you get reborn in the hot hell, the heaviest one.

So, by having recited this mantra at the beginning of the day, the daytime anyone who talks to you, their negative karma, five, not only ten nonvirtues, five uninterrupted negative karmas get purified, that means any other secondary, like ten nonvirtues, all those get purified. So, even the other sentient being who hear your voice, who receives your shadow, your body shadow, anyone who touch you, even by that, so negative karmas, not only negative karmas collected in this life, but others’ negative karmas collected in other, in the past, in the past lives, get purified, the others’ negative karma, other sentient beings. So therefore, especially then, especially where you have to involve the public, teaching in school or in the hospitals, where we, especially involved with many people in the daily life, so it’s very beneficial. So naturally there you become meaningful to the sentient beings, yeah, at home, in the office, wherever there’s sentient beings, yeah, whether it’s public, they hear your talk, your speech or something, so like that. And any activities you have to do by touching the other’s body, like massage or any other thing, so those.

Then, so the great benefit purifying their negative karma and the other thing is, you cannot be harmed by the spirit possessions, and also you don’t get harmed by poison and so forth, you are unable to be harmed by poisons, by fire or water, air, earthquakes, ?under the earth, dangers of earth, unable to be harmed by those, dangers of the four elements, things like that. And you don’t receive the lightning danger, the dangers of lightning and the whenever there’s stone, dropping from sky, this, when there’s lightning, what? [Various responses from students.] It doesn’t matter. The stone, I mentioned the other day, remember? [Ven. Sarah: Meteor.] Lightning and, yeah, lightning and we have this, hitting this, this special stone is dropping, hitting. Yeah, meteor, yeah, that’s right. Not harmed by lightning, and then you are protected by all the buddhas and then you are looked after by the Chenrezig, by Compassion Buddha, and then all the devas, all those like protectors, then who are living in samaya, they all protect you and you are not harmed, you don’t get harmed by other people’s black magic, by reciting mantra, harming you, doing black magic to you, harming you by mantras, and other various activities, kind of, that means, kind of substances, putting together then harming you, things like that.

That, so if this mantra is put in the stupa, statue or stupa, then anyone, any sentient being who sees that statue or stupa, who see, who, even who hears about that stupa or statue, who touch to that statue or stupa, then, yeah, the dust, earth, landed on the statue, that statue, stupa, then goes away touch any being, then wind touched to that stupa, statue, goes away touches any being, all those, so touch, dust or wind, after touching the stupa and statue goes away, touches animals or those lower realm beings then their negative karma get purified and it causes them to be born deva, human being in the realm of the happy transmigratory being. And they, so they don’t get reborn, so again, they don’t fall down again in the lower realms. So it has these benefits.

So the, this comes, the four powerful mantras that usually is written with gold on the life tree, because this is unbelievable, and this gives unimaginable power to the stupa or the statue. So, makes most beneficial for sentient beings, even remembering of that stupa and statue purifies their negative karma, besides seeing and touching, all that. This is without talking circumambulation and making offering to that stupa or statue. So unbelievable meaningful.

So, yeah, so a relic has three or four different types, so the highest relic is dharmakaya relic. So what are dharmakaya relic? These four mantras are the dharmakaya relics. The secret relic mantra is ?sang wa ring sel, called sang wa ring sel, then the Pinnacle, Stainless Pinnacle, this mantra, the Stainless Beam deity’s mantra, then Ornaments of Enlightenment, so these four. So sometimes use the, all mantra, root mantra and the heart, near-heart, or sometimes, depending on the size of the statue then just use the short one, the heart mantra, like that. So the most precious one, so therefore, usually written, advised to write with the gold on the life tree that goes inside.

So, I normally advise to, not only that, but we print many, if possible, many hundred thousand of these mantras, then put around the life tree, the whole text, from bottom to the top, life tree. So if there’s one it has unbelievable power, but then if you have many thousands covered the whole life tree, before you put inside that will be unimaginable beneficial to sentient beings, to yourself and to sentient beings.

So here this one, NAMA NAWA NAWA... [Ven. Sarah: So you can check on page 12; it might be the same, there might be some differences.] It is there? [Ven. Sarah: It might, it’s not clear it’s the same one that Rinpoche’s giving.]

NAMA NAWA NAWA TI NEN TATHAGATA GA GA NAM DIWA LUKA NEN KOTINI YUTA SHATA SAHA SA NEN, OM BO BO RI ZARI NI ZARI MORI GORLI ZHALA WARI SVAHA.

The same? [Ven. Sarah: Slight differences.] Maybe each time I read become slight difference. Also the mind gives slight differences.

NAMA NA WA NAWA TI NEN TATHAGATA GA GA NAM DIWA LUKA NEN KOTINI YUTA SHATA SAHA SA NEN, OM BO BO RI ZARI NI ZARI MORI GORLI ZHALA WARI, ZHALA PARI, sorry, ZHALA PARI SVAHA MORI GORI ZHALA, that sounds like a little bit of Spanish, MORI GORLI ZHALA PARI SVAHA.

So, then another one. This is not part of the, these four powerful mantras, not that.

This is separate. Just first I just read the mantra.

OM SHRI YA DE SARWA TATHAGATA SHRI DAYA GARBHE ZALA DHARMA DHATU GARBHE SANG HA RA NA, AI YU SANG, here, I will check precisely but, SAM or SANG, got a little bit confused, I mentioned in the past? I mentioned in Adelaide last time, do you remember? [Ven. Sarah: No, Rinpoche.] Huh? [Ven. Sarah: I don’t remember.] So I will check again, anyway. SAM HA RA NA AI YU SAM SHUDAYA PAM SARVA TATHAGATA SAMANTRA USNIKA USNISKA, USNISHA USNISHA, USNISHA, not completely KA, but something soft, USNISKA, KA, a little more softer than KA, USHNISHKA BIMALI BISHU DE SVAHA.

So, by reciting this mantra, if you make one stupa, tsa-tsa stupa small or big stupa, however, you get the merit having built, like, for example, so, here it’s talking, I think, the tsa-tsa stupa. So if by having recited this mantra if you make one stupa then equals having made ten million stupas. You get the merit. Then, by having recited this mantra, then water, wind, four elements, earth, dust, four elements, whatever touch you, touch your body, then that goes away touch any being, they get liberated, so these four elements touch your body or you touch them, however, the benefit is double than stupa, seeing a stupa, touching a stupa, so it becomes meaningful for the sentient beings. So it liberates the sentient beings from negative karma, by seeing, touching. So the elements, whether you touch them or they touch you, they touch your body and goes away touch other beings, liberate them, and other sentient beings see you, so, when they see a stupa or touch to the stupa, liberate from the lower realms, purifies their negative karma. So now here, by having recited this mantra, any other sentient being everyday life touch you, seeing you, and then benefits what they get, liberation, it purifies negative karma, benefit what they get is double than the stupa. And it purifies five uninterrupted negative karmas and it makes to be born in the very high, so countries where they have discrimination about race, so then get born in a higher race. And then also you have long life and the wealth and also remember past lives. And you get protected from all the harms, then it causes to achieve enlightenment. So this is said by Buddha, ?Bo din do den gyalwa, the Victorious One Liberating Transmigratory Beings, so taught, this is said by this Buddha it says.

So definitely one who recite, of course, you get all these benefits, but, starting from the purifying the five uninterrupted negative karmas, the last part, so definitely of course you who recite the mantra gets, but maybe then also other one who see you, touch you, however, like that, maybe also related, maybe also means they also get this benefit, because there’s benefit comes after, you know that anyone who see you, touch you, the benefit, liberating from the lower, the negative karma of the lower realms, they get the double, so, than a stupa, so could be also these benefits also others they get.

So the mantra,

OM SHRI YA DE SARWA TATHAGATA SHRI TAYA GARBHE ZALA DHARMA DHATU GARBHE SAM HA RA NA

[Ven. Sarah: Rinpoche, a little bit slower, please.]

Oh. SAM HA RA NA AI YU SAM SHODAYA PA PAM SARVA TATHAGATA SAMANTRA USHNISHKA BIMALI BISHU DE SVAHA. The last part, PA PAM SARVA TATHAGATA SAMANTRA USHNISHKA BIMALI BISHU DE SVAHA.

So it can be written and then maybe can be passed anyone who hasn’t got, so like that.

So the suggestion is that, so along with these mantras of blessing the malas and increasing the virtue, that this mantra also can be recited in the morning, along those lines.

So, if one is doing this chanting OM MANI PADME HUNG, those many malas, ten malas or whatever, then normally having done many nyung-näs, those, and then having recited, if one recite these mantras, so if one recite these mantras which I have read, so if there’s animal dying or even alive, anyway, not only dying, but even touching them becomes great purification and also time when they’re dying or even dead, still touching them, I mean, besides those other powerful mantras reciting and then blow over them, no question, but even just touching it has power to purify. And then when people are dying, so if you do these practices then just holding their hand or touching their body, any part of the body, so it naturally becomes purification, the person, it helps to purify that person’s negative karma. No question, I mean, as I mentioned before, normally people who are living, especially the time when they’re dying or even after death, even after they died, still touching them, even they’re already dead, but touching them, so it purifies their negative karma, so like that, it’s helpful. It’s a way that, Buddha gave these, because of Buddha’s unimaginable compassion to us sentient beings, so taught these mantras, gave these mantras to, that has great power, that, and Buddha can make that mantra have such mantra, Buddha, with all inconceivable qualities, he can do that, he can make the mantra to have all those powers.

So, basically, whatever way, whatever small or great, whichever way one can benefit to others, to help, so that’s the idea, that’s the conclusion, so like that.

Breakfast, breakfast time? [Ven. Sarah: Fifteen minutes more.] Uh? [Ven. Sarah: Fifteen more minutes.] Before breakfast? Oh, okay.

Maybe we read the whole Kangyur in fifteen minutes.

So, to, where’s the cymbals? So to have more music offerings, the conch shell and the drums or whatever, gongs, any, how many there are, the different offering music, so to have. If one has; if one doesn’t have then it’s okay, but if there is, then to, as many as possible it will give chance to offer.

Read the visualization of the refuge merit field and the motivation for taking refuge in English.

[The group reads Visualization of the Field of Refuge in English.] La ma la kyab su chhi wo....

Think that you have purified all the negative karmas collected in relation to the guru during beginningless rebirths, and the same thing happens to all other sentient beings.

La ma la kyab su chhi wo....

Think that you have received all the qualities of the guru, by looking at, by meditating, that each guru is all the buddhas. Look at them in that way from your own side. If you see separation, look at them as one. With the ordinary mind, the non-devotional thought, you see them as separate; you then meditate on looking at them as one.

Also think that all sentient beings have received all the qualities. Sang gyä la kyab su chhi wo....

Think that you have purified all the negative karmas collected with the Buddha during beginningless rebirths. Think, as well, that all sentient beings have completely purified all the negative karmas collected in relation to the Buddha.

Sang gyä la kyab su chhi wo....

Think that you have received all the Buddha’s qualities, all the realizations, within you, and, as well, that all those qualities have been received in the hearts of all the sentient beings.

Chhö la kyab su chhi wo...

Think that you have purified all the negative karmas collected with Dharma during beginningless rebirths. Think, as well, that all the negative karmas collected by sentient beings in relation to the Dharma during beginningless rebirths have been completely purified.

Chhö la kyab su chhi wo...

Think that you have received all the realizations of the path to enlightenment, from guru devotion up to enlightenment. You have received the realizations of the entire Mahayana path, guru devotion and the three principles of the path; and on top of that, you have received all the realizations of the two stages of the tantric path, up to the unification of no more learning. As well, all the realizations of the path have been generated in the hearts of all sentient beings.

Gen dun la kyab su chhi wo....

You have completely purified all the heavy negative karmas you have collected with the Sangha during beginningless rebirths. As well, all the negative karmas collected by sentient beings in relation to the Sangha have been completely purified. Now meditate on receiving the qualities.

Gen dun la kyab su chhi wo....

Think that you have received all the qualities of the bodhisattvas, such as bodhichitta; the qualities of the Lesser Vehicle practitioners, such as the three higher trainings of the arhats; the transcendental wisdom of nondual bliss and voidness of the dakas and dakinis; and the four actions of the Dharma protectors. Think that you have received all those qualities.

Here you think that whatever success you are wishing for in your activities for the teaching of Buddha and sentient beings is accomplished. You receive all the power to do pacifying, increasing, controlling or wrathful actions to accomplish whatever success you wish. All obstacles are pacified.

La ma yi dam kön chog sum la kyab su chi wo (3x)

La ma yi dam kön chog sum la kyab su chi wo (3x)

Think that you have purified all the negative karmas and received all the qualities within you.

Sang gyä chhö dang tshog kyi chhog nam la

Jang chhub bar du dag ni kyab su chhi

Dag gi chhö nyen gyi päi sö nam kyi

Dro la phän chhir sang gyä drub par shog

I take refuge until I am enlightened

In the Buddha, the Dharma, and the Supreme Assembly.

By my merits of listening to the Dharma,

May I become a buddha to benefit transmigratory beings. (3x)

Read the bodhichitta part from Guru Puja in English.

[The group reads LC 4 three times and LC 5-6 once in English.]

All the refuge merit field absorbs into Buddha and Buddha then absorbs into you.

Those who have received a great initiation can then generate themselves into the deity. So, the deity that fits more with the Lama Tsongkhapa Guru Yoga practice is Yamantaka. Here, the same as in Guru Puja, you begin with that. You can also do the three kayas’ meditation; that is also the same. Lama Tsongkhapa’s special instruction is that, at the beginning, you do a brief meditation on the three kayas, utilizing ordinary death, intermediate state and rebirth in the path to achieve the result-time three kayas.

Blessing the offerings.

[The group recites LC 7-8, then Lama Tsongkhapa Guru Yoga from Invocation to the end of Prostration.]

We already did the blessing before the prostrations, so we will just offer here.

We make offering of all the offerings here and in my room, all the offerings in at the Aptos and Washington houses, all the offerings in all the FPMT centers’ gompas and all the offerings upstairs in Lillian Too’s and Derek’s houses, the nature of which is infinite bliss. We offer them to all the Buddha, Dharma and Sangha of the ten directions, by meditating that their essence is the root virtuous friend.

Next we offer all the offerings here, every single offering here, in my room and outside; all the offerings in the Aptos and Washington houses; all the offerings in the FPMT centers’ gompas and those other places, which cause infinite bliss to be generated to all the statues, stupas, scriptures, Buddha’s relics and various other forms of holy objects in the ten directions, the essence of which is the guru.

[The group chants Confession in Tibetan, followed by a pause.] [The group chants Rejoicing in Tibetan, followed by a long pause.]

May I myself also be like Lama Tsongkhapa by having the same qualities and be able to offer limitless skies of benefit to sentient beings and the teaching of Buddha, in every second from now on in all my future lifetimes.

Make the request.

[The group recites Requesting to Turn the Wheel of Dharma and Dedication in Tibetan, followed by the short mandala offering.]

Due to the merits of having offered the mandala to the father, Je Lama, Lama Tsongkhapa, and his two heart disciples, may I, my family members, all of us here, all the students and benefactors in the organization and the rest of the sentient beings be able to meet and completely actualize without even a second’s delay the stainless teaching of Lama Tsongkhapa, which is living in pure morality, having the brave heart to do the extensive bodhisattva’s deeds and the yoga of the two stages, the essence of which is the transcendental wisdom of nondual bliss and voidness.

IDAM GURU RATNA MANDALAKAM NIRYATAMI

Mig me tse wai...sol wa deb

Do the visualization of purification. [The group recites migtsemas for a couple of minutes.]

Now wisdom. [Recitation of migtsemas] Now clear wisdom. [Recitation] Now quick wisdom. [Recitation] Profound wisdom. [Recitation] Now do the rest (explaining, debating and writing) together. [Recitation]

De chhän lhän kye ye she chhar tu söl.....

Thö sam gom pä she rab phel du söl....

We will do the lamrim in short with this request, May I and all sentient beings be able to see the guru as buddha and to have aversion to samsara. Why do we have aversion? Because samsara is only in the nature of suffering. With the words “see the guru as buddha,” remember all your gurus. And when you say “samsara,” get the whole idea of samsara. Think of the evolution of samsara through the twelve-related limbs and of all the different types of suffering. And remember that is it the same for all sentient beings.

May we be able to generate bodhichitta, taking the responsibility to liberate all the mother sentient beings from the oceans of samsaric suffering and its cause. Then, make the request for you and all sentient beings to quickly achieve the common path and, in particular, the sublime realization, the glorious unification, mahamudra.

Emptiness, along with tantric realization, comes here with “mahamudra.” There is the unification of learning and the unification of no more learning, which is the ultimate one. May this quickly be achieved in my heart and also in the hearts of all sentient beings.

Please bless my body and you the father’s holy body,

My speech and you the father’s holy speech,

My mind and you the father’s holy mind,

To be oneness.

[The group recites the three verses of The Guru Entering the Heart three times in Tibetan.]

We’ll do the dedication Tshe rab kün tu... in English.

Due to all the merits of the three times collected by me and the merits of the three times collected by others, may I, all of us here, all the students and benefactors and all the sentient beings always be guided by Lama Tsongkhapa being our direct guru and never separate even for one second from the path that is highly admired by all the buddhas.

Due to all the past, present and future merits collected by me and the merits of the three times collected by others, may I, my family members, all of us here, all the students and benefactors in this organization and all sentient beings always meet a perfectly qualified guru in all future lifetimes and be able to see him only as an enlightened being from each sentient being’s side. May we do only actions most pleasing the holy mind of the virtuous friend from my side and from each sentient being’s side. May we be able to fulfill the holy wishes immediately from my side and from each sentient being’s side, in all the future lifetimes.

May I and all sentient beings never arise any heresy in our heart toward the actions of the virtuous friend and be able to see whatever action is done as only pure. May the blessing of the guru be received in my heart and in the hearts of all sentient beings.

Gang rii ra wä kor wäi zhing kham dir

Phän dang de wa ma lü jung wäi nä

Chän rä zig wang tän dzin gya tsho yi

Zhab pä si thäi bar du tän gyur chig

In the land encircled by snow mountains,

You are the source of all happiness and good.

All-powerful Chenrezig, Tenzin Gyatso,

Please remain until samsara ends.

Päl dän la mäi ku tshe tän pa dang

Kha nyam yong la de kyi jung wa dang

Dag zhän ma lü tshog sag drib jang nä

Nyur du sang gyä thob par jin gyi lob

May the glorious gurus’ lives be long and stable.

May all beings equaling the extent of space have happiness.

May I and others without exception accumulate merit and purify negativities,

And may we be blessed to quickly attain buddhahood.

Due to all the past, present, future merits collected by me, three-time merits collected by others, that which are empty, may the I, who is also empty from its own side, achieve Guru Lama Tsongkhapa’s enlightenment, which is empty from its own side, lead all the sentient beings, who are also empty from their own side, to that enlightenment, Lama Tsongkhapa’s enlightenment, which is empty from its own side, by myself alone, which is also empty from its own side.

I dedicate all the merits the same way as the three-time buddhas dedicate their merits.

And may the general teaching of Buddha, particularly Lama Tsongkhapa’s teaching, may it be spread in all the directions, may it be flourished forever in this world by completely actualizing within oneself, in all of us, and then all the students, benefactors, and then everyone in this world.

Chhö kyi gyäl po tsong kha päi

Chhö tshül nam par phel wa la

Geg kyi tshän ma zhi wa dang

Thün kyen ma lü tshang war shog

For the Dharma king Tsongkhapa’s

Way of Dharma to flourish,

May all signs of obstacles be pacified

And all conducive conditions be complete.

Dag dang zhän gyi dü sum dang

Drel wäi tshog nyi la ten nä

Gyäl wa lo zang drag pa yi

Tän pa yün ring bar gyur chig

Due to the two types of merits

Of the three times of myself and others,

May the teachings of the victorious one, Losang Dragpa,

Shine resplendent forever.

[short mandala]

Stop there. Okay.