Diamond Rosary KKGR 2012-06

Diamond Rosary
A Commentary on the Five Preliminary Practices

called the Blazing Glory of Blessings
COMMENTARY BY
KHENCHEN KONCHOG GYALTSHEN RINPOCHE
EDITED BY
KHENMO TRINLAY CHÖDRON
JUNE 2012 VERSION
1
I DEDICATE THIS PRECIOUS WORK TO ALL THE ROOT AND LINEAGE MASTERS
FROM WHOM I RECEIVED ALL THE BLESSINGS.
GRANT ME AND ALL SENTIENT BEINGS THE MAGNIFICENT BLESSINGS SO THAT OUR
MIND MAY FOLLOW INTO THE DHARMA.
GRANT US THE MAGNIFICENT BLESSINGS SO THAT DHARMA MAY
FOLLOW INTO THE PATH.
GRANT US THE MAGNIFICENT BLESSINGS SO THAT ERRORS MAY
BE DISPELLED FROM THE PATH.
GRANT US THE MAGNIFICENT BLESSINGS SO THAT CONFUSION MAY
DAWN AS WISDOM.
2
Table of Contents
PREFACE AND ACKNOWLEDGEMENTS 5
INTRODUCTION 7
CHAPTER 1 OPENING PRAYERS AND MANTRAS

TEXT 12
COMMENTARY 17
CHAPTER 2 REFUGE MEDITATION PRACTICE

TEXT 41
INTRODUCTION 45
SADHANA COMMENTARY 54
CHAPTER 3 VAJRASATTVA MEDITATION PRACTICE

TEXT 67
INTRODUCTION 73
CHAPTER 4 OFFERING THE NOBLE MANDALA

TEXT 93
INTRODUCTION 99
THE PRECIOUS VASE OF THE
TWO ACCUMULATIONS 109
CHAPTER 5 GURU YOGA MEDITATION PRACTICE

TEXT 125
INTRODUCTION 142
CHAPTER 6 THE SPECIAL MEDITATION PRACTICE OF LOVE, COMPASSION, AND BODHICITTA

TEXT 172
INTRODUCTION 178
3
CHAPTER 7 CONCLUDING MANTRAS AND DEDICATION PRAYERS
TEXT 199
INTRODUCTION 206
COMMENTARY 207
GLOSSARY OF ENUMERATIONS 217
GLOSSARY OF NAMES AND TERMS (233) TO BE ADDED LATER
TIBETAN TEXT TO BE ADDED LATER
4
PREFACE AND ACKNOWLEDGEMENTS
Test Edit The Blazing Glory of Blessings was written by the great meditator Drigung Dharmakirti.
It contains practice instructions for the complete Five-fold Path of Mahamudra, albeit in an
abbreviated form. It was designed for daily use by practitioners who had completed the Five-fold
Path meditation practices. As soon as I arrived in the United States, I picked out all the
preliminary (ngöndro) practices from that text for use by Western practitioners. Although many
versions of these meditation practices have been written by great masters, I selected this one for
two reasons. First, the great Drigung Dharmakirti was a fully enlightened master so the text holds
manifold blessings. Second, the practices are complete and concise, making them easier for
practitioners to follow. Thus, this book is for those people in the West who not only study
Buddhist philosophy and have a high capacity for intellectual understanding, but who also show a
keen interest in practicing the profound and precious teachings.
At first, I wrote the Tibetan out by hand and translated each of these practices into English with
the help of sangha members. After that, I started giving teachings on them throughout the US on
many occasions in the 1980s and 1990s. Seeing that the translations alone were not enough to
answer the practitioners’ questions, and knowing how important it is that practitioners understand
the background of these teachings, I initiated the tradition of holding a Spring Retreat at the
Tibetan Meditation Center in Frederick, MD. During the first five such retreats, I taught detailed
explanations of one preliminary practice each year.
Most of those teachings were recorded, so I thought to put them together into a book called
Diamond Rosary to benefit Dharma practitioners all over the world. Khenmo Trinlay Chödron
took responsibility to transcribe most of them and edit them for many long hours. Linda
Wuestenberg, David Griffin, and Zabrina Leung also contributed many hours of transcription. I
went through the transcripts and manuscripts quite a few times to ensure that the structure and
meaning of the Dharma were as authentic as possible. I did this with the thought that a good
quality English translation would open the door to many other languages. In the interest of
benefitting as many people as possible through the precious teachings of the Buddha, I encourage
translation of this book into other languages.
Dr. Mike Esssex kindly took his time and energy to editing the translation of The Precious
Vase of the Two Accumulations in the mandala chapter. Lama Konchog Gyaltsen typed out
the practices in Tibetan script. [add critical readers later] I am deeply grateful to them for
their dedication to Dharma study and practice, and for supporting this project. Because of
the sincere inspiration and dedication that I received from many Dharma centers and
individual practitioners, I successfully completed this book.

More than ever before, Dharma study and practice are indispensible. In these modern times
when life is in crisis, Dharma can be of utmost help, but only if we use it. The commentaries in
this book contain precious and profound teachings. Each practice contains a complete method of
meditation to purify all our negative karma, obscurations, and delusions. So I encourage every
5
practitioner to expand his bodhicitta on the basis of wisdom and compassion so that we may
become of good service in the world by bringing true peace.
6
INTRODUCTION
Countless buddhas of the past, present, and future endlessly perform activities only to benefit the
sentient beings in samsara. This is true even though, from their enlightened point of view, they
perceive no difference between samsara and nirvana. From their enlightened perspective,
buddhas manifest in myriad different forms according to the needs and capacities of sentient
beings. One of their most effective ways of benefitting is to give Dharma teachings, through
which they point out the causes of suffering and inspire us to reduce them, and introduce the
causes of happiness and inspire us to implement them.
Historically, Buddha Shakyamuni first studied and practiced Dharma for eons, purifying the gross
and subtle obscurations, and gathering the two accumulations of merit and wisdom by practicing
relative and ultimate bodhicitta. Then, about 2,600 years ago, he was born as a prince and grew
up in spectacular luxury in his father’s palace. He studied every aspect of knowledge until he
established himself as an expert in all of them. He inevitably noticed the suffering his subjects
experienced, particularly those of aging, sickness, and death. After that, he could no longer enjoy
his royal comforts and started searching for a solution to the predicaments of the world. One day
he happened to see a monk, and the mere sight of that holy person brought peace to his mind. He
inquired about this, and the senior ministers explained that the monk was searching for total
peace, called “nirvana.” The prince was inspired by that thought, and said to himself, “I must find
the end of suffering, the truth of peace.” With that, he renounced the kingdom for the sake of
himself and all others who seek release from undesirable conditions.
For the next six years, he met with the prominent scholars and meditators of his day. He learned
everything they had to offer, but was not satisfied. Finally, he achieved the profound and
unshakable state of meditative equipoise on his own. He revealed the perfect wisdom and
excellent qualities that had been hidden under adventitious defilements. When he could directly
perceive infinite wisdom and compassion, he declared, “I have achieved the fully awakened state,
buddhahood.” Thus, at the age of thirty-five, he attained enlightenment. His mind was
overpowered by indomitable compassion for all who remained enslaved by the afflicting
emotions, the defilements that cause suffering. During the subsequent forty-five years, he shared
his wisdom with anyone who was interested, and showed them the solution for their gross and
subtle obscurations. The Dharma that he taught was not just a religion, but rather was a direct and
practical means to uproot the cause of suffering that can be applied by anyone with interest. It is
a universal solution to suffering and the causes of suffering. The Buddha’s message spread to
many countries and brought immense benefit to those who practiced it.
The mind is a very complex, sophisticated, and hidden subject. Even though the mind can be
found within every individual, we fail to recognize it and continuously project our attention
outward. We mistakenly seek peace and happiness from external sources, instead of within.
Since the mind is so complicated, many skillful methods are required in order to gradually see the
qualities of the mind. For the sake of the followers to come, enlightened beings of the past
compiled the many stages of mental development into a simple path. That way, everyone has a
chance to experience these teachings and to free himself from the ocean of suffering.
7
Generally speaking, the Buddha’s teachings can be placed into two categories: the sutra system
and the tantra system. In the sutra system, the Buddha taught the Four Noble Truths, the
Prajñaparamita (perfection of wisdom), and the vastness and profundity of the mind. Within this,
there are two basic approaches to achieve enlightenment: studying the literature and
contemplating its meaning, and meditation practice. For those who can digest these methods,
there is a great opportunity to capture the Buddha’s final result. To start following this path, the
past great masters recommended becoming fully convinced of four prerequisite practices, called
the “four ways of turning the mind” or the “four general foundations.” They are:
1. Reflecting on precious human life. Among the six realms, a precious human life
provides the working basis from which we can free ourselves from samsara and achieve
enlightenment.
2. Reflecting on the impermanence of all composite phenomena, including this precious

human life. Everything is continually changing, moment to moment, which shows us that all
phenomena are of an illusory nature, like a magic show.
3. Reflecting on the state of suffering. Unenlightened sentient beings are in an unending

state of suffering, whether the suffering of suffering, the suffering of change, or the all-pervasive
condition of suffering.
4. Reflecting on causality. All these different states of suffering play out within the
framework of causality. Everything of this world is a product of karma.
These four foundations are the basis for the successful practice of any of the Buddhist vehicles.
Once we are convinced of their truth through empirical analysis, we will be eager to pursue a
solution. So, it is important to reinforce our understanding by reading books such as The Jewel
Ornament of Liberation, Engaging in the Conduct of Bodhisattvas, A Complete Guide to the
Buddhist Path, and so forth. With a merely superficial or emotional grasp of the general
foundations, we will not be able to follow the path comfortably and we can easily become
derailed from it. Therefore, the great twelfth century Tibetan saint known as the second
Nagarjuna, Jigten Sumgön, said, "The preliminary practices are even more important than the
higher practices." One must deeply understand and practice the simple, yet profound,
foundational teachings before beginning the higher teachings.
After establishing a stable starting point, one practices the four uncommon foundations, also
called the “Vajrayana ngöndro,” to purify negative karma, to reduce obscurations of the body,
speech, and mind, and to develop virtues. They are the practices of refuge, Vajrasattva, mandala,
and Guru Yoga. Once these four have been well established in the mind, one progresses to the
special prerequisite practices of altruistic love, compassion, and bodhicitta. Finally, those
practices are followed by mahamudra and the Six Dharmas of Naropa. These are all training of
the mind.
8
When the mind is controlled by the afflicting emotions and obscured by defilements, it easily and
freely flows in the wrong direction. Such an unruly mind creates all different sorts of causes for
suffering. To train that mind with skillful methods, we must first acknowledge that suffering is
not appreciated by any sentient being. Then look at the causes of suffering and take steps to
minimize them. Gradually develop positive causes and the enlightened attitude. The methods
that make the mind more flexible and guide it to abide in the right place are called “mind
training.” Using them will allow us to develop a clear mind that can precisely distinguish
suffering and its causes from happiness and its causes. In a nutshell, both samsara and nirvana
operate within the framework of causality. Samsara is constructed out of a mind based in
confusion, and nirvana is established on the basis of an unconfused mind. The following
practices are presented within this context.
Here, you have in your hand all the prerequisite teachings and meditation practices set out in a
way conducive to following the Buddha’s path sincerely and joyfully. It is structured as a
commentary on the great Drigung Dharmakirti’s text called Blazing Glory of Blessings. Drigung
Dharmakirti (1595-1659) was the first of the Chungtsang rinpoches and is renowned as one of the
greatest scholars and meditators in Tibet. He was expert in many different aspects of knowledge,
such as medicine, astrology, creative arts, linguistics, and logic, in addition to Buddhist
philosophy and meditation. His writings comprise about twenty volumes, and have been admired
by great meditators and scholars for centuries. He wrote commentaries on the Guhyasamaja and
Kalachakra tantras, and many other highest yoga tantra practices of the new and ancient schools.
Our root text, Blazing Glory of Blessings, contains all the practices of the Fivefold Path of
Mahamudra, including the ngöndro practices that were excerpted from it. To make its profound
meaning and blessing more accessible to modern practitioners, I have added a detailed
commentary. This commentary is not my own invention, but rather is based on the authentic
writings of enlightened beings.
Any individual entering into these practices should rely on a sincere and authentic teacher who is
at least minimally experienced in them. Depending on a good teacher and reading these
commentaries will give you both moral support and confidence in your Dharma study and
practice.
The precious teachings of the Drigung Kagyu, which are like

the treasury of a king,
lack nothing of the holy Dharma.
There is no need to depend on anything else.
This is my heart's advice.
by Drigung Dharmaradza
The Jewel Treasury of Advice
9
10
CHAPTER 1
OPENING PRAYERS AND MANTRAS
Activities done only for this life are like a moth drawn into a flame.
Deceiving oneself in this way is only a cause of suffering.
Abandon attachment to samsara.
This is my heart’s advice.
11
Text
ALTRUISTIC MOTIVATION
All mother sentient beings—

especially those enemies who hate me, obstructors who harm me,
and those who create obstacles on my path to liberation and omniscience—
may they experience happiness and be separated from suffering.
Swiftly will I establish them in the state of unsurpassed, perfect, complete,
and precious buddhahood.
ENGAGEMENT IN VIRTUE
Thus, until I achieve enlightenment, I perform virtuous deeds with body, speech, and mind.
Until death, I perform virtuous deeds with body, speech, and mind.
From now until this time tomorrow, I perform virtuous deeds with body, speech, and mind.
CULTIVATION OF BODHICITTA
Until I attain the heart of enlightenment, I take refuge in all the buddhas.
I take refuge in the Dharma and likewise in the assembly of the bodhisattvas.
As the previous buddhas cultivated the enlightened mind and progressed on the
bodhisattva’s path,
I, too, for the benefit of all sentient beings, give birth to bodhicitta
and apply myself to accomplish the stages of the path.
REFUGE PRAYER
In the Buddha, the Dharma, and the Sangha most excellent,

I take refuge until enlightenment is reached.
By the merit of generosity and other good deeds,
may I attain buddhahood for the sake of all sentient beings.
12
ALTRUISTIC MOTIVATION (PHONETIC TIBETAN)
DAG LA DANG WAR JE PA=I DRA

NÖ PAR JE PA=I GEG
THAR PA DANG THAM CHE KHYEN PA=I BAR DU CHÖ PAR JE PA THAM CHE
KYI TSO JE PA=I
MA NAM KHA DANG NYAM PA=I SEM CHEN THAM CHE DE WA DANG DEN
DUG NGEL DANG DREL NYUR DU LA NA ME PA YANG DAG PAR DZOG PA=I
JANG CHUB RIN PO CHE THOB PAR JA
ENGAGEMENT IN VIRTUE (PHONETIC TIBETAN)
DE=I CHE DU SANG MA GYE KYI BAR DU LU NGAG YI SUM GE WA LA KOL

MA SHE=I BAR DU LU NGAG YI SUM GE WA LA KOL
DU DE RING NE ZUNG TE NYI MA SANG DA TSAM GYI BAR DU LU NGAG YI SUM
GE WA LA KOL
CULTIVATION OF BODHICITTA (PHONETIC TIBETAN)
JANG CHUB NYING POR CHI KYI BAR

SANG GYE NAM LA KYAB SU CHI
CHÖ DANG JANG CHUB SEM PA YI
TSHOG LA-ANG DE SHIN KYAB SU CHI
JI TAR NGON GYI DE SHEG KYI
JANG CHUB THUG NI KYE PA DANG
JANG CHUB SEM PA=I LAB PA LA
DE DAG RIM SHIN NE PA TAR
DE ZHIN DRO LA PHEN DON DU
JANG CHUB SEM NI KYE GYI ZHING
DE ZHIN DU NI LAB PA LA
RIM PA ZHIN DU LAB PAR GYI
REFUGE PRAYER (PHONETIC TIBETAN)

SANG GYE CHÖ DANG TSOG KYI CHOG NAM LA
JANG CHUB BAR DU DAG NI KYAB SU CHI
DAG GI JIN SOG GYI PA=I SÖ NAM KYI
DRO LA PHEN CHIR SANG GYE DRUB PAR SHOG
13
FOUR IMMEASURABLES
May all mother sentient beings, boundless as the sky, have happiness
and the causes of happiness.
May they be liberated from suffering and the causes of suffering.
May they never be separated from the happiness that is free from sorrow.
May they rest in equanimity, free from attachment and aversion.
SEVEN LIMB PRAYER
Whatever merit I have gathered through prostrations,

offerings, confession, rejoicing, beseeching, and praying--
for the sake of the enlightenment of all sentient beings,
all this I dedicate.
THE FOUR WAYS OF TURNING THE MIND
1) Oh! This kind of leisure and endowment is supremely difficult to obtain. When we obtain this
body, which is easily lost, we should not waste it meaninglessly but rather use it to attain the
ultimate liberation—joyous result.
2) The nature of all phenomena is impermanence; death is a certainty for all who are born. Death
can descend anytime like a drop of morning dew on a blade of grass. Quick! It is time to make
effort for the essence of Dharma.
3) The fruit of one's positive karma is happiness; suffering is the fruit of negative karma. The
inexorable karmic causation is the mode of abiding of all dharmas. Henceforth, practice the
Dharma by distinguishing between what should be practiced and what should be given up.
4) In the three lower realms, and even in the three higher ones, there is not an instant of absolute
happiness. I will avoid the root cause of my samsaric existence and practice the excellent path of
peace to enlightenment.
14
FOUR IMMEASURABLES (PHONETIC TIBETAN)
MA NAM-KHA DANG NYAM PA=I SEM CHEN THAM CHE DE WA DANG

DE WA=I GYU DANG DEN PAR GYUR CHIG
DUG NGEL DANG DUG NGEL GYI GYU DANG DREL WAR GYUR CHIG
DUG NGEL ME PA=I DE WA DANG MI DREL WAR GYUR CHIG
NYE RING CHAK DANG NYI DANG DRAL WA’I TANG NYOM LA NE PAR
GYUR CHIG
SEVEN LIMB PRAYER (PHONETIC TIBETAN)
CHAG TSEL WA DANG CHÖ CHING SHAG PA DANG

JE SU YI RANG KUL ZHING SOL WA YI
GE WA CHUNG ZE DAG GI CHI SAG PA
THAM CHE ZOK PE JANG CHUB CHIR NGO-O
THE FOUR WAYS OF TURNING THE MIND (PHONETIC TIBETAN)
1) KYEMA! DEL JYOR DI DRA SHIN TU NYE KA SHING

JIG PAR LA WA’I LU DI THOB PA’I TSHE
DON ME NAM YENG WANG DU MA SONG WAR
DE DRE THAR PA DRUB LA SHOL WA’I JYA
2) DÜ CHE MI TAG JIG PA’I CHÖ CHEN TE

DRO KUN KYE NE CHI WA NYI LEY SHEN
NAM CHI NGE ME TSA KHA’I ZIL PA DRA
NYUR DU NYING PO’I DON LA TSON RE REN
3) GE WEY DE WA THOB CHING CHIG SHÖ KYI

DUG NGAL DRE MIN GYU LE JYUNG WA’I CHIR
LU ME GYU DRE SHI SAM BAB KYI CHÖ
LANG DOR NE LA DENG NE BEY PAR GYI
4) NGEN SONG SUM DANG NGON THO’I GO PHANG LA WANG

KE CHIG TSAM GYI DE WA YÖ MIN CHING
SI PAR CHEN PA’I NYE GYA KYE TSA DE
DOR NE SHI WA’I LAM CHOG DRUB PAR CHYA
15
AUSPICIOUS MANTRAS (RECITED IN SANSKRIT)
Sanskrit Alphabet Mantra

OM A Ā / I Ī / U Ū / RI RII / LI LII / A AI / O AU / ANG AH
KA KHA GA GHA NGA / TSA TSHA DZA DZHA NYA / TA THA DA DHA NA/
TA THA DA DHA NA /PA PHA BA BHA MA / YA RA LA WA / SHA SHHA SA HA KSHA /
SO-HA
Recite three times.
The Mantra of Interdependent Origination

OM YE DHAR MA HE TU PRA BHA WA HE TUN TE KHAN TA THA GA TO HY A WA
DA TA TE KHAN TSA YO NI RO DHA E WAM WA DI MA HA SHRA MA NA YE SVA HA
Recite three times.
The 100 Syllable Mantra

OM BAZ RA SAT TWA SA MA YA
MA NU PA LA YA
BAZ RA SAT TWA TE NO PA TISH THA
DRI DO ME BHA WA
SU TO KHY O ME BHA WA
SU PO KHY O ME BHA WA
A NU RAK TO ME BHAWA
SAR WA SIDD HIM ME PRA YA TSA
SAR WA KA RMA SU TSA ME
TSIT TAN SHRI YA KU RU HUNG
HA HA HA HA HO
BHA GA WAN SAR WA TA THA GA TA BAZ RA MA ME MUN TSA
BAZ RI BHA WA
MA HA SA MA YA SAT TWA AH
Recite three times.
Increasing Mantras
OM SAM BHA RA SAM BHA RA BI MA NA SA RA MA HA ZAM BHA HUNG
OM SMA RA SMA RA BI MA NA SKA RA MA HA DZA BA HUNG PHAT
OM SAM BHA RA SAM BHA RA MA HA ZA BHU HUNG PHAT
Recite each one seven times.
Mala Blessing Mantras

OM RU TSI RA MA NI PRA WAR TA YA HUNG PHAT
OM HRI PAD MA NIR TI SHVA RI HUNG
Recite each one seven times.
OM AH HUNG
Recite one mala round.
16
Commentary
ALTRUISTIC MOTIVATION
All mother sentient beings—

especially those enemies who hate me, obstructors who harm me,
and those who create obstacles on my path to liberation and omniscience—
may they experience happiness and be separated from suffering.
Swiftly will I establish them in the state of unsurpassed, perfect, complete,
and precious buddhahood.
This prayer of altruistic motivation is very important to put right at the beginning of our practices,
because it provides focus for our Dharma study and practice. Enlightened masters of the past
condensed the vast and profound meaning of the sutras and tantras into a simple form that we can
easily memorize. As we chant this prayer, it is crucial to pay attention, contemplate its meaning,
bring that meaning into our heart, and put it into practice.
By specifically focusing on the obstructors and enemies who give us a hard time, we can directly
cut our hatred and resentment. Saying, “May they experience happiness and be separated from
suffering” is a genuine Dharma practice that brings peace into the mind. This prayer is a very
direct and powerful way to cut through our shortcomings. It gives us the strength to persevere in
our practice and not give in to obstacles—the genuine way to train the mind.
It is very easy to feel kindness and compassion toward our family, friends, and those who support
us and our work. This is because of our attachment based on self-cherishing. We believe they are
the source of our happiness and joy, and don’t realize that sometimes they are actually the source
of confusion and suffering. This prayer forces us to go beyond our limited habit of perceiving
enemies and obstructors as the sources of our suffering. We usually view them with bitterness
without realizing how much they also desire happiness and freedom from suffering. This prayer
extends the mind to include all the sentient beings throughout the world. In that way, it teaches us
how to eliminate attachment, boundaries, self-cherishing, and resentment. It helps us to build
courage, strength of mind, and bodhicitta empirically based on wisdom and compassion.
We are training ourselves to break through boundaries such as friend, enemy, self, and other.
This is a very special practice with profound meaning. We are trying to purify our mental
obscurations; that is, we are trying to fix our own mind, not other people's. Usually, our mind is
habituated to samsaric thoughts of attachment, hatred, pride, jealousy, and so forth. These are
what obstruct our mental peace and happiness; these are what give us such suffering. So we focus
on these thoughts, and purify them as much as possible. This prayer is designed to help us
accomplish that aim.
Reciting this prayer and reflecting on its meaning first thing in the morning suffuses our mind
with loving-kindness, compassion, and bodhicitta. When the mind starts out occupied with such
thoughts, the whole day can be filled with them. We should all memorize this prayer so we can
17
say it at any time, anywhere. Of course it is good to recite it in the prayer room, but we have a
tendency to leave our noble thoughts there when we leave.
When we are faced with undesirable conditions, this practice will help us to feel kindness and
compassion for those who do not support us. The problem is actually within our own mind, but
that is very difficult to recognize. This prayer helps bring the problem to the surface. Otherwise
our negativity can stay in hiding where we are unaware of it. So, at the moment we pray this way,
we look at our mind and transform our own negative thoughts, rather than focusing on the other
person with anger and hatred. We can thus transcend and uproot our negative feelings by praying
for our enemies to achieve complete enlightenment.
This practice’s usefulness is not limited to our daily life, or even to this lifetime; it is also
beneficial for our future lives. One day, the experiences of this life will be just a dream—perhaps
a nightmare, but still only a dream. All our experiences will belong to the past, but the results of
this practice will remain with us life after life. This practice teaches how to cultivate our mind
and place it on the right path. This practice will show us the causes of suffering and the causes of
happiness as well. As we know, our habitual tendencies make us think and go in one direction
without allowing us to make a choice. We know what causes happiness, but we are reluctant to
follow that road because it may be painful. Many thoughts occupy our mind, and sometimes they
overwhelm us. This prayer will teach us how to recognize these shortfalls and allow us to change
our direction. It is worthwhile to sacrifice some things in samsara in order to dispel our confusion
and achieve ultimate peace and happiness. Here, we have a practice that provides a method to
cultivate the universal mind and develop compassion toward every sentient being. It is a special
method to heal our mind.
It will take time to find real peace because we are so habituated in samsara and experience only a
very narrow mind. But we can open our mind if we exert effort, because we all have buddha
nature, the seed of enlightenment. Wherever mustard seeds appear, it is their nature to contain
oil. If someone didn’t understand that, it wouldn’t mean that there isn’t any oil. Similarly, all
sentient beings, no matter which of the six realms they find themselves in, are permeated with
buddha nature. It is their nature whether they are aware of it or not. Therefore, the Dharma is not
just for Buddhists. Rather, it benefits every sentient being. Its peace is the mode of abiding of all
phenomena, also called “basic goodness.”
The teachings on mahamudra mention that the ultimate nature of reality is uncontrived or
unfabricated, and describes conventional reality as being temporary or artificial—an illusion.
This allows us to open our hearts to infinite space without beginning, edge, or center. When there
is space in our mind, we feel relaxed and limitless. So cultivate this limitless, universal mind as
much as possible.
Sometimes when we meditate, we feel some peace and think, “Oh! I must be enlightened now!”
But then these other thoughts come and drag us in all directions; they make us crazy. We say,
“There’s that terrible person who. . .” and suffer so much. I’m saying this from my own
18
experience. I feel this prayer is real Dharma practice. There is such profound meaning
condensed into this short prayer. We should say it sincerely and meditate on its meaning. As a
matter of fact, all the systems of mind training are contained here. With this as our guideline, we
have the opportunity to dismantle all barriers, and come to perceive every sentient being as
members of one family.
Take a deep breath and relax the mind in peace for a few moments. Then bring all sentient
beings, human and nonhuman, into your awareness. Regard all of them, particularly enemies,
harmful demons, and those who obstruct the path to enlightenment, as your own dear mother.
Sentient beings are lost and confused in samsara due to fundamental ignorance. For that reason,
they destroy the causes of joy and happiness as if they were their enemies. They chase after
suffering as if it were their closest friend or relative. With that in mind, say this prayer, “May
they swiftly experience happiness, be free of all suffering, and achieve unsurpassed buddhahood.”
At first, our unruly mind may resist this practice, but we will become accustomed to it with
repeated reinforcement. This will bring real peace to our mind and life.
ENGAGEMENT IN VIRTUE
Thus, until I achieve enlightenment, I perform virtuous deeds with body, speech, and mind.
Until death, I perform virtuous deeds with body, speech, and mind.
From now until this time tomorrow, I perform virtuous deeds with body, speech, and mind.
After first generating aspiration bodhicitta, we should focus on cultivating that mind and
following the path to its perfection. With this prayer, we commit to engage in action bodhicitta
with our body, speech, and mind from now until we achieve enlightenment. Slowly and gently,
we need to change our negative thoughts into new habits. This requires a process of mindfulness
and discipline. Sitting in meditation for one hour does not constitute discipline. Rather, we must
apply a continuous and steady effort to avoid actions such as the ten nonvirtues:
Physically taking another’s life, stealing the property of another, sexual misconduct,
and becoming intoxicated with alcohol or drugs;
Verbally lying, engaging in divisive speech, harsh words, or senseless speech;
Mentally coveting, holding malice, or having a wrong view of causality or the
ultimate meaning.
We must consistently engage in the practices of pure love and compassion based on wisdom,
reason, and bodhicitta, the mind of enlightenment. In order to perfect the practice of bodhicitta, it
is indispensible that we pursue the six perfections: generosity, moral ethics, forbearance,
perseverance, meditative absorption, and wisdom. To bring benefit to ourselves and all the
sentient beings in samsara, put this into practice by deeply and sincerely committing to follow the
path until full buddhahood is achieved. That may come in one lifetime or it may take many
lifetimes. So we say until I achieve enlightenment, whenever that may be. This is an immense
project, so we must use all our physical, mental, and verbal resources. We must channel all our
energy into performing virtuous deeds with our body, speech, and mind until our goal is achieved.
19
Until death, I perform virtuous deeds with body, speech, and mind—this line recognizes that we
have a precious human life that constitutes a rare chance to study and practice Dharma, and is also
an opportunity to attain complete enlightenment. A precious human life is the basis for
enlightenment. Because of this, we have the opportunity to purify all the obscurations that cause
suffering, cultivate bodhicitta, and actualize the perfect qualities of mind. We must not waste it,
but rather must use it in the best way until we die. When we practice these teachings, our body,
speech, and mind will develop virtuous qualities. There are so many things in the world that we
could do, but revealing the inner qualities of the mind is the highest achievement, because it is the
ultimate solution for all problems now and in the future. In order to accomplish this, we must put
all our time and effort toward that goal. We must develop the necessary mental qualities and
depth of mind that our precious human life makes possible. However, whether we take advantage
of this precious opportunity is our own individual choice.
Take a moment to meditate on this. Contemplate that, within all the realms of existence, I have a
precious human life. That gives me the mental capacity to understand the true nature of samsara
and nirvana. I have the ability to free myself from the causes of samsara and to achieve nirvana.
Therefore, I must use this life in a practical way that will achieve the ultimate goal before I die.
That way, I will experience complete satisfaction, joy, and happiness.
The line From now until this time tomorrow, I perform virtuous deeds with body, speech, and
mind brings to mind the need to begin today. Instead of postponing Dharma practice, consider
that right now, your health is good. You understand the difference between virtue and nonvirtue.
You have taken refuge and cultivated bodhicitta. Therefore, start meditation practice today.
Within the next twenty-four hours, make every effort to enhance your bodhicitta and work on
purifying all your limitations.
We should repeat this prayer every day to remind ourselves to practice more and more, to
continue developing, and to make steady progress. When we read the life of Milarepa, we can see
how much he sacrificed once he realized the rare opportunity granted to him. After studying the
Dharma, he knew he could not waste one minute of his life on anything except practicing the
teachings. Any time that we waste cannot be regained, no matter how hard we try. Our human
life is priceless, and for this reason we must not waste the opportunity. Who knows when death
will come? The Buddha said, “We don’t know which will come first, tomorrow or our next life.”
So we should all prepare for our next life, and not just for tomorrow!
Our life is transitory and fragile; it depends on just one short breath. Even though we have
cultivated our mind to achieve enlightenment, we still have to live one day at a time. The time to
practice is now. The past is gone; it is not here. The future is not here either. So this very
moment is all we have, but it is temporary and transitory. Seeing that reality, be mindful of the
mind at this moment. This is called “Dharma practice.” When negative thoughts arise in the
mind, that is the time to practice Dharma, no matter where we are—at home, at work, while
driving, anywhere. If we practice this way, we will become happier people, our mind will
become clearer, and we will live in peace and harmony. With this kind of motivation, we are
ready to work toward enlightenment, not tomorrow or next week, but right now. That is why this
20
is called “action” bodhicitta.
CULTIVATION OF BODHICITTA
I take refuge in the Dharma and likewise in the assembly of the bodhisattvas.
As the previous buddhas cultivated the enlightened mind and progressed on the
bodhisattva’s path,
I, too, for the benefit of all sentient beings, give birth to bodhicitta
and apply myself to accomplish the stages of the path.
This prayer starts with the Mahayana way of taking refuge. We take refuge not only during this
lifetime, but continuously until we reach complete enlightenment, also called the heart of
enlightenment. When we cultivate bodhicitta, the mind of enlightenment, we take the buddhas of
the past as examples. When they were ordinary people they, too, cultivated aspiration bodhicitta
and put it into action by practicing the three trainings: moral conduct, meditative equipoise, and
special insight. With that support, they gradually progressed on the bodhisattva’s path until they
achieved buddhahood. How many sentient beings have benefitted!
All the buddhas of the past attained enlightenment by cultivating bodhicitta, the warrior mind that
cannot be defeated. They practiced and gradually developed themselves through the Five Paths
and Ten Bhumis. Buddha Shakyamuni, for instance, practiced for three countless eons. There are
accounts of his progress through many lifetimes, including some in which he practiced bodhicitta
while living as an animal. A great bodhisattva may appear as a lower being, but his special,
awakened mind makes him different from ordinary animals, as this story shows:
Once, the Buddha was born as a bird, and each morning he drank water at the same spot
in the forest. There, he met an elephant, monkey, and rabbit. Since these four saw each
other every day, they became close friends over time. They wanted to act courteously
toward one another, so they became curious about which of them was the oldest. The
bird said, “We should measure ourselves against the age of this nearby tree, and that will
tell us our ages.” The elephant thought that he was the oldest because he could remember
when the tree was the same size as his body when he was a baby. The rabbit was next,
and he said that he was older because he could remember when the tree had only a few
leaves. The monkey said, “In that case, I am older. I remember when this tree was just a
sprout.” Finally, the bird said, “I am definitely the oldest. I ate fruit from another tree and
came here to drink some water. I passed a seed here, and the tree sprouted from that
seed.”
They were all glad to have this information. The wise, older ones knew to take care of the
younger ones, and the younger ones could show respect.
After a while, the bird told the others that this much was not enough. He suggested that
21
they give up taking life, stealing, lying, sexual misconduct, and wrong views of the
causality
of phenomena. They all agreed, and after practicing that way for a while, the bird
suggested that they should benefit the other animals. So, they divided the animals among
themselves, with each one taking responsibility to teach moral discipline to a portion of
the
forest. Because they avoided unfavorable conditions and gathered favorable conditions,
they influenced the surrounding area for many years. Rain fell at the right time, the four
seasons appeared in order, and no famine, sickness, or quarreling occurred anywhere in
the
whole country as a result of their actions.
The local people noticed this, and speculated about the cause. The king thought it was
because he did such a good job ruling the kingdom. The ministers thought it was their
doing because they served the king so well. The ordinary people thought they were
responsible because they paid their taxes on time and were obedient to the king. A
highly realized practitioner who had a special ability to comprehend cause and effect
lived in the forest. When asked, he said that the splendid environment was not the
result of any of their actions. He explained that four great brothers lived in the forest and
had observed these five moral ethics for many years. The favorable conditions that they
were all experiencing were the result of the four animals' positive karma. Everyone was
astonished and admiring, and started practicing in the same way.
Because they kept such virtuous discipline, everyone from that place was reborn in a god
realm when they passed away. Eventually, that realm became crowded. The gods used
their clairvoyance to find out why so many were being reborn there, and saw the four
great beings’ virtue. Indra praised them highly, saying, “Even if bodhisattvas are born as
animals, they still continue to practice and benefit sentient beings according to their
ability. How wonderful are the results of virtuous deeds!”
This is the purpose of our practice—to be sincere to ourselves and others by progressing on the
bodhisattva’s path, by practicing as the buddhas of the past did. It will take time, and we will
encounter obstacles and hardships. But without suffering, we would not be inspired to renounce
samsara or pursue the Buddhist path. So, suffering gives us a chance to become buddhas
ourselves. We must study and practice to gain the confidence to face it without being defeated by
negative emotions. It helps to regard suffering as a momentary illusion. When we see its real
nature in this way, it won’t be so overwhelming.
At the same time, we look at the suffering of others, and find that they are unbearable and
unending. This inspires us to cultivate unbearable compassion and leads us to vow, “In front of
all the buddhas and bodhisattvas, today I cultivate aspiration bodhicitta, the solution for all
suffering and defilement. To achieve this goal, I will follow the Five Paths by studying and
practicing the six paramitas.” Thus, make an unyielding commitment to purification and
development of the qualities of a bodhisattva and, eventually, those of a buddha.
22
In modern times, there was a famous teacher who totally embodied bodhicitta, Khunu Lama
Rinpoche. He had absolutely no material wealth. When he was asked about this, he said, “I have
everything that I need because I have bodhicitta.” He wrote a book called Vast as the Heavens,
Deep as the Sea, which contains lovely poetic descriptions of the characteristics and benefits of
bodhicitta. In addition, The Jewel Ornament of Liberation is an important foundation text that
explains the importance of bodhicitta and shows how to capture it within your heart.
Bodhicitta is like a universal monarch—it provides anything and everything. So make every
effort to bring bodhicitta into your heart. The essence of Dharma is the bodhicitta that you
practice.
REFUGE PRAYER
In the Buddha, the Dharma, and the Sangha most excellent,

I take refuge until enlightenment is reached.
By the merit of generosity and other good deeds,
may I attain buddhahood for the sake of all sentient beings.
When we engage in any religious activity, we should start out by recalling the source of our
inspiration, the Three Jewels. The recitation of this refuge prayer is very helpful in bringing our
mind to the right place.
The Buddha was the person who actualized all of the teachings, who totally dispelled all
confusion, and who achieved the complete form of compassion, knowledge, and wisdom. From
that state, he taught the Dharma teachings that show us the way to understand the causes of
suffering and how to become free from them. The Sangha consists of the group of practitioners
who successfully studied and practiced the Buddha’s teachings, so we take refuge in them as well.
Ordinarily, sentient beings like to take refuge in mental afflictions like anger, greed, jealousy,
hatred, and attachments. As long as they continue to do so, there will be no end to their suffering.
Instead, we take refuge in the Buddha as the teacher, Dharma as the path, and Sangha as
companions on the way to liberation.
The Buddha is more than just a kind, gentle person from ancient times. He is our example of the
state of enlightenment, the goal of total peace and happiness that we aspire to achieve. He is
omniscient and perfectly compassionate. A buddha has three forms through which he can
manifest infinite methods to benefit sentient beings. These are the dharmakaya which is as
infinite as space, the sambhogakaya that manifests for the great bodhisattvas who are highly
accomplished in meditation, and the nirmanakaya that appears to all levels of sentient beings.
In order to attain buddhahood ourselves, we practice the Dharma teachings that come from the
Buddha's wisdom and compassion. Dharma is the path, the key method to dispel our confusion.
The Buddha said, “Dharma is good at the beginning, good in the middle, and good at the end.”
The same Dharma that we study right at the beginning, we practice until we achieve
23
enlightenment. We shouldn't think, “I've already learned this, I need something new.” The
Buddha taught his monks, “The new monks who arrived today should study the same Dharma
that the monks of a hundred years have been studying and practicing. Those who are 100 years
old should study and practice the same as the monks who arrived today.” Simply put, the
teaching is to avoid all nonvirtuous, unwholesome thoughts and deeds, and to develop all
virtuous, wholesome thoughts and deeds. Perfectly tame your mind this way. This is the core of
the Buddha's teaching.
The first teaching that the Buddha gave is called the “Four Noble Truths.” He said that it is
important to identify suffering, because once we know suffering we will be inspired to learn the
cause of suffering so that we can abandon it. Struggling with suffering will not free us; only
uprooting its causes will lead to the cessation of suffering, or nirvana. In order to achieve
cessation, we have to follow the eightfold path of right view, right conception, right speech, right
action, right livelihood, right effort, right mindfulness, and right meditative absorption. The only
purpose of practices such as these is to avoid the cause of suffering and to develop the causes of
happiness. This encompasses all of the Buddha's teachings, whether we practice basic shamatha,
mindfulness, or the highest mahamudra. That one thought pulls them all together and organizes
our practice.
Dharma is a mirror that reflects our different wholesome and unwholesome states of mind. When
we study the Dharma, it reveals the inner quality of our mind, whether we are in a positive or
negative state, whether we are causing happiness or suffering.
Dharma is the true light that dispels the darkness of ignorance. Dharma is the true medicine that
cures the chronic disease of afflicting emotions. Dharma is the true ambrosia that transforms
negative into positive. There is no better friend, refuge, or protector than Dharma. If we have
Dharma in our heart, we can achieve fearless confidence. Dharma is not just a friend or protector
in this life, but life after life until we achieve enlightenment. If we take the Dharma into our
heart, it will take us to enlightenment. Dharma is always there when we need it. If we rely on
Dharma and apply it in our lives on a daily basis, it will never let us down.
Milarepa is an example of one who really understood that Dharma is the solution to confusion and
suffering. He had 100 percent confidence in Dharma and so was able to commit to practice
without wavering. No matter how much his sister tried to persuade him to leave retreat, he
remained steadfast and made history. Even today, people all over the world are inspired by
accounts of his unfaltering dedication.
One time, some of his disciples said to him, “You must be the reincarnation of the Buddha or a
great bodhisattva. You achieved enlightenment in way that would be impossible for an ordinary
person. Please tell us whose reincarnation you are.” Milarepa replied, “It’s wonderful that you
have such pure vision that you perceive me as a buddha. But as for the Dharma, you are
completely mistaken. You don’t believe that Dharma has the ability to completely purify all
obscurations within one lifetime. Any sentient being who has renunciation as powerful as mine,
who trusts the inexorable nature of karma, and understands the nature of samsara can achieve
24
buddhahood within a single lifetime. Dharma contains all the methods needed to purify every
obscuration, gross or subtle.”
Thus, we cannot think of the Dharma as a simple path, just one small thing. The Dharma includes
every phenomenon, all the knowledge that exists in the world. Look at it from that point of view,
and broaden the mind. With spaciousness, embrace the Dharma in your heart. There is no place
for negotiation or compromise here. It is not enough to purify half our anger; we must purify all
of our obscurations without exception. That’s why we must follow the path and practice until we
reach our goal.
The Sangha most excellent is the community of practitioners who are highly accomplished in
spiritual quality, who have actualized the profound nature of the Dharma teachings through their
indivisible confidence in the Dharma. They exemplify successful practice, and inspire us to find
the courage to follow the path ourselves. Within the sangha, there are many different levels. In
order to be considered an object of refuge, one must have dispelled confusion. In the Mahayana,
we take refuge in those who have attained at least the first bhumi. While we don't take refuge in
the ordinary sangha community, we do support each other. Within the religious community we
must make every effort to achieve harmony by applying what we have learned.
Taking refuge until enlightenment is reached means that we are taking refuge in the Mahayana
way. There are differences in time and in motivation between this and the Hinayana tradition of
taking refuge. For example, a Hinayana text would say, “until I die,” not until enlightenment is
reached. In the Mahayana we say, “I take refuge for the sake of all sentient beings;” this is not
mentioned in the Hinayana.
Even though this is a short prayer, it is very rich in meaning. It contains such a marvelous
thought, a great and precious thought—bodhicitta. All our efforts to attain enlightenment, our
meditations and virtuous deeds, are done solely to benefit other sentient beings. When we have
this thought, there is no need for any other expectations. When sentient beings are happy, we are
happy. We get enjoyment when others are happy, so we don't have to work separately for our
own peace and happiness. This is what is called “bodhicitta.”
As mentioned earlier, the practice of good deeds is a matter of discipline, of doing the right thing.
These methods will eventually bring the good results that we are seeking on the path to
enlightenment. Specifically, generosity and other good deeds refer to the six paramitas:
• Generosity. Generosity practice means opening our heart and making our mind flexible.
Briefly, the texts mention giving wealth, giving fearlessness, and giving Dharma
teachings. Sharing whatever we have opens the tightness of mind, relaxes us, and makes
the mind happy.
• Morality. Dharma practice is the cultivation of discipline or moral ethics based on

developing virtue and avoiding nonvirtues. By achieving, or at least improving, physical,
verbal, and mental disciplines we can achieve the great qualities of enlightened beings and
25
benefit others.
• Patience. The practice of patience follows discipline. Patience is a feeling of ease or

fearlessness. Patience doesn't mean being submissive or fragile, but rather it is strength
based on virtue; it is a courageous mind. The more wisdom and compassion we have, the
stronger our patience will be. There, no space remains for anger and other negative
emotions.
• Joyous effort. The fourth paramita is joyous effort. Here, we apply effort continuously
and joyfully until we achieve enlightenment. Sometimes we encounter challenging
situations, so we need to know how to transform our suffering into enlightenment. We
appreciate how meaningful Dharma is, and work at study and practice with a positive
outlook even while we are suffering.
• Meditative concentration. These qualities are established one after another. The next one
is meditative equipoise, which means sustaining a virtuous, one-pointed mind. A river
that flows in many different directions becomes weak and shallow; if the same amount of
water were channeled in a single direction, it would become a powerful force. The mind
is like that. When the mind is not scattered here and there but rather is fully organized in
the meditative state, it becomes sharp and powerful. The enlightenment of all buddhas is
achieved this way.
We forget much of what we have learned due to a lack of mindfulness. Khunu Lama
Rinpoche was very famous for his memory. Year after year, he never forgot anything.
One monk thought he had some special technique, some mantra or siddhi that allowed him
to have this quality, so he asked, “What should I do to improve my memory?” The lama
answered, “Sustain mindfulness.” That level of mindfulness comes from meditative
concentration.
• Wisdom awareness. The last one is the wisdom awareness with which we can penetrate
the nature of duality. It is not just a collection of information and skills. It is mental
acuity through which we achieve direct valid cognition of the true nature of all
phenomena. It is the primary means to dispel confusion. The ignorance that causes
suffering and samsaric existence itself can be completely cut with this wisdom. The other
five paramitas may bring peace and happiness, but will not alone be the cause of freedom
from samsara. For that, this sixth perfection must be developed.
The combination of these six perfections is the principal method for achieving full enlightenment.
Our achievement of enlightenment is not for ourselves alone, but for all sentient beings.
Sometimes this thought can be intellectual; we may not deeply feel a wish for other beings to be
free from suffering. If you continue to practice this thought strongly, it will become genuine and
you will truly see sentient beings as being as important as the Buddha. Both buddhas and sentient
beings are equally needed as support for achievement of enlightenment. Without the support of
sentient beings, we could not perfect our bodhicitta. Without perfecting bodhicitta, how could we
26
attain buddhahood?
FOUR IMMEASURABLES
May all mother sentient beings, boundless as the sky, have happiness
and the causes of happiness.
May they be liberated from suffering and the causes of suffering.
May they never be separated from the happiness that is free from sorrow.
May they rest in equanimity, free from attachment and aversion.
This is the recitation and practice of the Four Immeasurables. In the Buddha’s teachings, all
sentient beings are believed to be mother sentient beings, because they have all, at one time or
another, been our mother who showed us kindness when we were children. They nurtured us
with patience and understanding, even ready to sacrifice their life for our sake. If you prefer not
to look at your mother this way, consider the person who is closest to you, whether a friend, a
relative, or a child, and then look at all other sentient beings in the same way. This is a method
you can use to recollect how much kindness you received from your mother or close friend, and
extend that feeling to all sentient beings.
Boundless as the sky—this is such a marvelous thought! It transcends our self-cherishing and
narrow mind. Just hearing these powerful words encourages us to develop a vast way of thinking.
Just as space has no end, there are so many beings we cannot count them all.
Each line refers to one of the Four Immeasurable Thoughts: loving-kindness, compassion,
rejoicing, and equanimity. This is a crucial practice. Whether we are Dharma practitioners or
not, we all have to practice these four thoughts. Without them, the world would be without peace.
They transform our environment into something positive.
Together, these four are a special means to enhance our bodhicitta. They are both the goal we
want to achieve and the practice we do to achieve it. These practices were put in prayer form as
an easily-recalled reminder to apply these thoughts every moment. Don't just leave them in the
prayer book. For example, when you encounter someone you dislike, it is useful to repeat this
prayer over and over to bring the meaning into your heart.
We begin by practicing loving-kindness. Our ordinary loving-kindness is conditional, related

more to attachment to those who we like or feel close to. As a result, we don't feel much loving-
kindness for those who hate us. Here, we are cultivating an altruistic loving-kindness that reaches
all beings without exception. Cultivating this mind of boundless loving-kindness is a special
cause for realization of mahamudra that is without center or boundary.
With all beings as a support for your practice, this practice has great effect. Even poisons can be
transformed into medicine; weapons transform into flowers due to the power of the experience of
this mind. When I find myself immersed in a deep problem and finally free myself from it, I feel
overjoyed. This is what I wish for all mother sentient beings. Just as I desire happiness, so they
27
desire it, too; I wish and pray that they can obtain it, along with the causes of happiness.
It is significant that we are not just looking at happiness, but also at the causes of happiness. We
observe the causes of happiness—all the virtuous thoughts and practices, including the ten
virtues—in order to achieve happiness. We progress by learning what these causes are, how to
cultivate them, and the methods to accumulate them.
The second immeasurable thought is compassion. The boundless sentient beings need happiness,
but they are suffering without pause. Thus, we cultivate compassion and say prayers to end all
suffering. Here again, our focus is on liberation from the causes of suffering, not only from the
experience of suffering. As long as we have the cause of suffering, suffering is bound to come
sooner or later. So, here we pray for their suffering to end. Some people find themselves in such
a state of suffering, hopelessness, and helplessness that they commit suicide. We all sacrifice so
much in order to get a little happiness in this life, and sometimes those sacrifices can cause us
great pain. By studying the Dharma teachings, we can learn to develop compassion for everyone
who is suffering.
Generally, it is easier to develop compassion for those who are suffering than it is to develop
compassion for those who are creating the cause of suffering. This verse reminds us that we have
to develop compassion for those who are making mistakes and causing problems. We should see
that, at the moment someone causes a problem, that person is already suffering and is also
creating the cause for more suffering in the future. Sometimes there is a misunderstanding of this
and people say, “I can't develop compassion when someone makes a mistake because then I
would be rejoicing in what they are doing.” It's not that we are rejoicing in the mistake, but that
we see the whole situation. Compassion arises for evil people because we understand the
suffering they are bringing upon themselves. They are the real victims of their negative acts. If
possible, we can ask them gently and compassionately to stop the cause of suffering. But if there
is no chance, then just say prayers and wish that one day they may open the wisdom eye, see their
error, and awaken from their delusion.
Next, the third immeasurable thought is that of rejoicing, or wishing that others' happiness lasts a
long time. This counters the development of jealousy. Happiness is infinite; our own happiness
won't diminish when someone else achieves some success. When anyone has happiness, we
should join in their happiness and pray for them to maintain that state. When we have loving-
kindness and compassion, rejoicing will arise more easily. As we want happiness for ourselves,
we also must learn to rejoice for the happiness of other beings, even our enemies.
The fourth immeasurable thought, equanimity, refers to a limitless mind without boundaries. It
does not mean a feeling of indifference or apathy that cannot distinguish right from wrong.
Equanimity is without attachment or aversion, an impartial mind that develops loving-kindness
and compassion for all. The same love and compassion that we have for our relatives, friends,
and family should be directed equally to all sentient beings. We wish that all sentient beings
could learn to be free from attachment and aversion, and rest in equanimity, the quality of mind
28
that can help everyone develop compassion. As we say this prayer, we maintain our mind in that
state.
This prayer can be said at any time, not just only during a practice session. Particularly, it is good
when we are confronted with a difficult situation. We don’t know if our prayers will bring
happiness to other sentient beings, but we can rest assured that if we practice in this way, it will
bring us happiness and harmony. Whether or not it benefits others, it will benefit us every time.
Just like mental afflictions and thoughts of anger and hatred will destroy us along with others, our
wish for happiness for all sentient beings will bring harmony and peace to them and to ourselves.
These four immeasurable practices are the indispensible foundation from which to cultivate and
practice bodhicitta. They are essential prerequisites that bring peace even to the secular and
mundane world, so make every effort to allow them to become rooted in the mind.
SEVEN LIMB PRAYER
Whatever merit I have gathered through prostrations,

offerings, confession, rejoicing, beseeching, and praying--
This seven limb prayer summarizes the profound and vast meaning of Dharma practice, especially
that of the accumulation of merit and wisdom. It is practiced in both the Vajrayana and sutra
systems of practice. For example, in the Vajrayana, we have Lord Jigten Sumgön's beautifully
written Serkhangma prayer. Here, all seven elements appear in one verse:
* First, with full devotion and confidence, visualize all the enlightened beings in the space
above and in front of you. Physically or mentally perform prostrations while praising the
excellent qualities of the Buddha. Honoring the enlightened beings this way is a remedy for our
pride and arrogance.
* Second, make infinite offerings physically or with visualization, including your own body,
speech, mind, and root virtues. This practice of generosity is the remedy for attachment and
stinginess.
* Third, purify all unwholesome deeds and afflicting emotions without remainder. This is the
remedy for obscurations.
* Fourth, rejoice in the excellent qualities of the achievement of enlightenment, as well as all
the virtuous acts performed by anyone, anywhere, at any time as a remedy for jealousy.
* Fifth, focus on all the buddhas, bodhisattvas, and great teachers. From the bottom of your
heart, sincerely request them to turn the Wheel of Dharma teachings that dispel all our delusions
29
that are the root cause of suffering. The light of Dharma teachings is the remedy for ignorance.
* Sixth, reflect on the nature of all composite phenomena and how, not only sentient beings,
but even the great enlightened beings must pass. Beseech all the buddhas, bodhisattvas, and great
teachers not to enter parinirvana, but rather to remain in this world for sentient beings' benefit.
This remedies laziness.
* Seventh is dedication of these meditation practices. Gather together all the merit and
wisdom, whatever virtues and wholesome deeds have ever been performed, and dedicate them to
the achievement of complete enlightenment for the benefit of all sentient beings. That way, this
virtue will not be wasted for small purposes, but rather will be dedicated to bringing the optimum
result, the absolute goal. This is the remedy for attachment to possessions.
With these seven skillful methods, practitioners have an excellent opportunity to gather the great
accumulations of merit and wisdom, and to polish their bodhicitta meditation practice. With that,
they can easily experience bodhicitta and emptiness.
THE FOUR WAYS OF TURNING THE MIND
Oh! This kind of leisure and endowment is supremely difficult to obtain. When we obtain this
body, which is easily lost, we should not waste it meaninglessly but rather use it to attain the
ultimate liberation—joyous result.
The nature of all phenomena is impermanence; death is a certainty for all who are born. Death
can descend anytime like a drop of morning dew on a blade of grass. Quick! It is time to make
effort for the essence of Dharma.
The fruit of one's positive karma is happiness; suffering is the fruit of negative karma. The
inexorable karmic causation is the mode of abiding of all dharmas. Henceforth, practice the
Dharma by distinguishing between what should be practiced and what should be given up.
In the three lower realms, and even in the three higher ones, there is not an instant of absolute
happiness. I will avoid the root cause of my samsaric existence and practice the excellent path of
peace to enlightenment.
These four foundations are very important, because they cause us to develop renunciation for
samsara. By studying and practicing them, we understand that we are stuck in an undesirable
situation and develop a strong motivation to free ourselves from it. This is based on reasoning
and wisdom, not emotion and confusion. These thoughts create spaciousness in the mind.
1) Precious human life. In Tibet, a lama was giving a teaching about the difficulty of obtaining a precious
human life. A merchant from China heard the talk and remarked that perhaps that lama had not been there.
There are so many people in China! It’s definitely not difficult to be born as a human there. Of course, the
merchant had misunderstood. The lama was actually explaining how difficult it is to achieve a precious
human life, not an ordinary one. Having a precious human life doesn’t mean merely being a human.
30
Rather, it means to be a human being with an opportunity to study and practice the Dharma. With such a
life, we can achieve great things for our own benefit and for others’ benefit as well.
However, the causes for such a life are difficult to create. Many causes and conditions must come together
to support a human life, but the primary cause of human rebirth is moral ethics, particularly the keeping of
the five precepts. As we know, nonvirtuous activities come very easily. Our mind is so full of afflicting
emotions that negative thoughts and actions flow effortlessly, but they lead to nothing other than suffering.
No matter how hard we try, altruism and other virtuous thoughts are not easy for us to generate. We are so
habituated to negativity that sometimes positive thoughts seem impossible. Even our best efforts result
only in an artificial approximation of virtue. Therefore, without a firm foundation of moral ethics, human
rebirth is supremely difficult to obtain.
The whole of samsara is comprised of six realms: the hell, hungry ghost, animal, human, demi-
god, and god realms. There is little opportunity to study and practice Dharma in any realm other
than the human. The minds of some beings are completely obscured by ignorance and confusion,
some lack renunciation, and yet others are tortured by inconceivable suffering. Take the animal
realm as an example. How many more millions of insects are there compared to the number of
humans? When we analyze the situation this way, it again becomes clear that human life is a rare
condition.
The Buddha said, “Suppose the whole planet is an ocean. Floating on that ocean is a yoke with a
single hole, endlessly being blown in the four directions. Under the surface, a blind turtle swims.
Now suppose that the turtle lifts his head above the surface once every hundred years. The ocean
is so huge that it would be extremely unlikely, but still possible, for the turtle’s lifted head to
contact the yoke’s single hole. To be born in a human life is even rarer than that.”
Just being human is not enough. There are many human beings, but only small percentage has a
precious human existence; that is, few have an opportunity to study and practice Dharma. They
lack the positive karma to encounter authentic spiritual teachers, and remain obscured by their
circumstances. Even among those who encounter the Dharma, few are able to practice
successfully, and a tiny fraction of those attain realization. Understanding the rarity of this
opportunity is a source of inspiration that opens the door to the infinite qualities of enlightenment.
The qualities of a precious human life are summarized as leisure and endowment. Leisure means
that one has time to study and practice. For example, if we are born in a hell realm, there is not a
moment free of torment, so such a rebirth is not conducive to study or practice. Beings in the
animal realm are not intelligent enough. If we are born in a place where no buddha has appeared,
there is also no chance to study and practice. Because we have all eight of the leisures, we can
hear of the Buddha's teachings and can pursue our interest in the Dharma. There are ten
endowments, five of which are personal attributes such as possessing all the senses and devotion
for the Dharma, and five of which are external conditions such as the continuation of the Dharma
teachings and support for practice. Thus, a precious human life provides every opportunity to free
ourselves from suffering, and even from samsara itself.
31
Unfortunately, a precious human life is easily lost. It is extremely fragile—we can get sick, if we
don’t eat we are powerless, if we eat too much we can’t contemplate, we are aging every moment
and will lose our ability to learn. So recognize this unimaginable opportunity and don’t waste it
meaninglessly. Life is not that long. We must emphasize the main point, Dharma teachings, by
bringing them into our heart, exercising them, and enriching them through practice. Exert effort
every day to free yourself from samsara.
It is up to us to decide whether to use our precious human life for small purposes or for the
ultimate goal. We have an opportunity to uproot the entirety of samsara. We have a chance to
become an embodiment of wisdom and compassion, to attain the infinite qualities of the Buddha.
Recollect again and again how fortunate we are to have been born in a human life and have the
freedom to meet with the glorious Dharma. Rejoice for yourself! We must have done something
good in a previous lifetime to find ourselves here, but now our next life depends on this one.
Whether we will be thrown into the lowest hell or achieve the highest enlightenment is in our
hands. We should meditate on this carefully. Once we become aware of the great potential of a
precious human life, there is no time to waste on samsaric pleasures. The lord of death will not
wait for us or listen to our excuses. We cannot renew the visa for human life.
What you read here is just an introductory summary, and it would be good to study this more.
Texts such as The Jewel Ornament of Liberation or Transformation of Suffering discuss this
subject in much more detail.
2) Impermanence. Even though we have a precious human life with all its great qualities and
opportunities, this is not a permanent form. It, like all phenomena, is impermanent and changing
every moment. Impermanence is not a concept that we create or introduce from somewhere else.
It has been with us since the day we were born. We study and practice it in order to be able to
recognize the way things really exist, and to comprehend our life within that context.
We all know that we will die one day, but we don’t think that we might die today. We plan to
live indefinitely, but even if we could live 1,000 years we still must die eventually. Some find
thinking about death to be negative, a sign of weakness, or depressing. But since we are going to
die anyway, it is beneficial to prepare ourselves by contemplating death. Dharma teachings are
the complete solution to our problems and suffering. Since we have them, it is wise to take
maximum advantage by reflecting on the impermanence of this life. The teachings explain the
experiences we can expect at the time of death, which helps us so much when we actually
encounter these sufferings. Therefore, reflect on death. It is like the saying: hope for the best, but
prepare for the worst.
Generally, we are very attached to our bodies; they are the center of our world. Once we have a
body, we need a house to protect it. We need machines like a stove and washing machine to care
for it. We need food and drink. How much do we work in order to maintain this body? This
kind of relationship with the body is the basis of samsara. So, release indulging the body out of
attachment, and use it as the basis for enlightenment instead.
32
Great masters are able to die consciously and with joy because of their Dharma practice. They
face the inevitable with clear minds because they reflected on and applied the teachings while
they were alive. They lived knowing that death can descend any time, like a drop of morning dew
on a blade of grass. Morning dew can be so beautiful as the sun shines through it. But it doesn’t
last very long. Likewise, we can be perfectly healthy, but when we get a small headache we
become powerless. Look at that—how fragile we are!
Milarepa said, “I escaped to the mountains in fear of death. I practiced Dharma persistently
because of the uncertainty of the time of death. Therefore, I have captured the fortress of the
unchanging mind. Now I am free from the fear of death.” We, too, can achieve fearlessness
through Dharma practice. Ordinarily, we have fear due to hope and expectation. We are trapped
between hoping to gain and fearing loss. Milarepa pointed this out clearly to a deer and hunting
dog:
A deer rushed toward the entrance to Milarepa’s cave, trying to escape from a
pursuing dog. It was running so hard that every hair was wet with sweat. As
soon as the deer approached Milarepa, it felt great peace and fell at his feet. Milarepa
said, “You are wandering in samsara, caught between fear and hope. You hope to
escape from the dog, and you fear that the dog will catch you.” Moments later, the
panting dog arrived, and Milarepa repeated the same teaching, saying, “You fear
losing the deer and hope to catch the deer. Trapped between hope and fear, you, too,
wander in endless samsara.”
If we examine our life, this is the way we live, isn’t it? We all waver between fear and hope. The
Dharma teachings contain wisdom that can free us from hope and fear, especially if we practice
bodhicitta. Bodhicitta is the best remedy for this and is the means to achieve fearlessness.
Impermanence isn’t just about death; it has many refreshing and positive aspects. For example,
understanding the philosophy of impermanence is an antidote to the afflicting emotions because it
dispels ignorance. Since our mind is constantly changing, we can see that anger, arrogance,
jealousy, pride, attachment, and so forth are just momentary defilements. Application of this
knowledge reduces the power of these thoughts, and eventually leads us to eliminate them
completely. When we know that everything passes with time, we won’t need to hold onto
resentment and we can learn forgiveness. Impermanence teaches us to endure hardships while
we’re developing good qualities, because hardship, too, will eventually disappear. Without an
awareness of impermanence, we tend to waste our lives thinking that there will be time for
Dharma practice later. These are just a few of the great qualities and strengths we can build from
reflecting on impermanence.
Generally, the past has passed and does not exist here and now. The future has not yet arrived,
and the present passes by more quickly than we can comprehend. In fact, we can say that it, too,
does not exist. If it did exist, then we would be able to identify a start, a middle, and an end. An
instant couldn’t pass if it were permanent. Nothing exists the way we customarily think it does.
Therefore, the study and practice of impermanence can lead us to the basic nature of reality itself.
33
You may have heard mahamudra or dzogchen instructions to relax into the natural state of mind
free of fabrication. What does this mean? We have to return to our own home where we
naturally abide. Whether we like it or not, impermanence is part of our nature; we cannot
separate from it. We can learn much from the life stories of the great masters that tell of their
extraordinary efforts and accomplishments. Even so, they also were impermanent. This helps us
understand that we, too, will become stories just like they did. By understanding this, we have a
better chance to release our attachment and grasping, and learn how to flow with the pace of
impermanence. We have to accept this fact and live with it. In this way, Buddhism teaches a
very practical way of living.
Awareness of these basic principals is very important as we study and practice the Dharma. When
we understand these teachings, natural joy and happiness are introduced to us. Then we admire
and appreciate them, and develop profound respect for them. Sometimes we don’t enjoy studying
and sometimes we put off practicing. This is due to our habitual tendencies of samsaric thought
that don’t allow us to return to our own place. Our negative habits keep us from our buddha
nature. We should be aware of this so that we will know how to work with our own mind.
Whether positive or negative, everything flows like a river without stopping, changing constantly.
One day Milarepa was walking on a small trail holding his cooking pot in his hands. He fell,
dropped the cooking pot, and it shattered. Right at that moment, recollection of his contemplation
on impermanence arose vividly. He used this ordinary experience as an astonishing teaching, and
sang:
The pot that once was has broken into pieces.

This demonstrates that all composite phenomena are impermanent.
In particular, it shows human life to be the same.
So, I will meditate and practice Dharma harder than before.
This was the only wealth I owned.
When it shattered, it became my teacher.
Thank you for this fresh, priceless teaching.
By transforming the incident into a meditation practice, he came to understand the nature of all
phenomena. We ordinary beings can take heart from this, and continue to develop dedication and
strength of mind. Impermanence, a great light of wisdom that is always with us, can dispel the
darkness of confusion. If we contemplate carefully on this subject, it will give us an opportunity
to free ourselves from attachment and aversion. Use this special remedy for attachment to this
life to inspire the pursuit of Dharma practice without wasting any time.
3) Karma. Karma is not merely a Buddhist belief. If karma were a belief system, then karma would exist
if you believed in it, and would not exist if you didn’t. In that case, it would be better not to believe in
karma because your beliefs would just be creating an unnecessary burden for yourself. However, this is
not the case. Karma means action. Any action we engage in with body, speech, or mind creates a cause.
Thus, all happiness and suffering depend on the causes, the karma, that we create. Karma is the way all
phenomena function. For our own good, we must understand it because karma is behind everything.
34
Every moment of our life, we create karma or experience the results of karma. As you sow, so shall you
reap—this saying describes karma exactly.
It is not so difficult to understand karma at the gross level, but its infinite subtleties cannot be
perceived by anyone other than a buddha. Even the great disciples such as Shariputra,
Maudgalyayana, and Mahakashyapa didn’t have the profound wisdom needed to penetrate the
details. Profound, incisive wisdom is required to completely penetrate causality. Emptiness is
easier to understand because it can be empirically investigated. Nonetheless, the more we
meditate, the clearer our mind is, and the more we can comprehend the manifestations of
causality.
At the gross level, these ten nonvirtues are the cause of suffering: killing; stealing; sexual
misconduct; lying, especially about spiritual achievements; divisive speech; harsh words; idle
talk; covetousness; malice; and holding wrong view, especially about causality. It is important
for our own best interest to investigate them and see how they cause suffering. Maintaining
discipline and abstaining from these nonvirtues is itself virtue. Furthermore, engaging in these
ten actions is the obvious cause of peace and happiness: preserving life; practicing generosity;
practicing moral sexual behavior; speaking truthfully; speaking harmoniously; speaking
peacefully and politely; speaking meaningfully; practicing contentment; practicing loving-
kindness and compassion; and practicing the perfect meaning. It is important to understand this
demarcation of causality as it is the foundation for spiritual development. These virtues and
nonvirtues are also the demarcation of peace and suffering in the secular world. Anyone who
maintains the ten virtues has peace and is creating the causes of peace. Anyone involved in the
ten nonvirtues has suffering and is creating the cause of further suffering.
Because highly accomplished masters are aware of karma, they have superior moral conduct.
They are keenly mindful of the causes they are creating. In ignorance, we are generally careless
and heedless. Once we know better, we can practice the Dharma by distinguishing between what
should be practiced and what should be given up. This is the way to become a better human
being, a better citizen of the world.
4) Suffering of samsara. Of course, we do experience happiness, peace, and joy in this life, but
that happiness is fleeting and subject to change at any moment. The good times we had in the
past are gone, vanished like a dream. If they were real, they would still be here now. Use this
example to see that all of life has that nature.
When we are successful, we become quite attached to our success. Then when business is bad the
next year, we suffer from aversion. Nothing of the first two years remains in the third year.
These examples show the illusory nature of samsara, where there is not an instant of absolute
happiness. Our time is completely taken up with these things. We suffer helplessly, alternating
between happy and sad, good and bad, birth and death. Understanding these teachings will help
to free us, to make our mind peaceful, balanced, and relaxed.
The root causes of our samsaric existence are ignorance, attachment, and aversion. All three
function interdependently. Without ignorance, there is no reason to have attachment. Without
35
attachment, there is no reason to have anger. For instance, if I have attachment for an expensive
cup, I will become angry if someone knocks it to the ground. If I don’t have attachment to the
cup, I will not be upset if someone breaks it. Those two reactions are both based on ignorance, on
not realizing the nature of the cup as impermanent and empty. When ignorance ceases to have the
upper hand, attachment and aversion have no place to manifest. With this wisdom, we can root
out the causes of suffering and can focus on the causes of peace and happiness. Do you see how
these teachings help to relax the mind in a deep way? Reflecting on the suffering of samsara is a
special remedy for attachment to samsara, so real peace can come from these practices. When our
afflictions are pacified, we can experience calm and happiness in the mind without attachment or
confusion. This is why skillful Dharma study and practice is the excellent path of peace to
enlightenment.
This just touches the surface of the subject of suffering. Please study this further in texts such as
The Jewel Ornament of Liberation and Transformation of Suffering.
These four ways of turning the mind are especially important for us. They provide a clear picture
of samsara, so remind yourself of them often and reflect on them repeatedly. If your
understanding is superficial or you remain unconvinced of the truth of these teachings, there is a
danger that your involvement in Dharma practice will be just emotional and temporary. I have
seen this happen to many people. They spend time with the Dharma very seriously for some
years, but without learning how to purify the mind and reduce the cause of suffering, they lose
interest and become derailed from the path. This is very unfortunate. This is why Jigten Sumgön
mentioned that these preliminary practices are more important than the higher ones. When these
four foundations are deeply rooted, we will not hesitate to renounce samsara and follow the path
of Dharma to its conclusion. By reminding us of the nature of samsara, they give us a reason to
study and practice the Dharma.
AUSPICIOUS MANTRAS

TA THA DA DHA NA /PA PHA BA BHA MA / YA RA LA WA / SHA SHHA SA HA KSHA /
SO-HA

OM YE DHAR MA HE TU PRA BHA WA HE TUN TE KHAN TA THA GA TO HY A WA
DA TA TE KHAN TSA YO NI RO DHA E WAM WA DI MA HA SHRA MA NA YE SVA HA
All phenomena in samsara arise from a cause. The cause is explained by the Tathagata,
Mahasramana, who taught how to attain the cessation of the cause.
Before he met the Buddha, Shariputra once came upon Arya Katayana walking along a road in a
very peaceful, calm, and gentle way. Shariputra was himself a spiritual leader with many
hundreds of disciples. So as soon as he saw Arya Katayana, he recognized that this person must
36
have special insight, perhaps the realization of enlightenment. He inquired as to his name and so
forth, and asked, “What kind of teachings are you practicing?” Arya Katayana replied with this
verse. Shariputra realized its meaning in that moment. The knot of his mental delusions of
grasping and fixation was immediately loosened. His heart was fully opened, and his face
radiated peace.
Maudgalyayana was Shariputra’s best friend. Soon after, Maudgalyayana saw Shariputra and
noticed that a change had taken place. His friend’s face had become calm and radiant. He asked
Shariputra what kind of ambrosia he had received. Shariputra repeated this verse and
Maudgalyayana also quickly realized the nature of interdependence.
They went together to ask Arya Katayana to be their teacher. He declined, saying, “No, you
should go to see the Buddha. He is my teacher.” They did so and promptly became monks.
Afterward, they went back to their own disciples and told them, “We have become Buddhists, so
you don’t have to rely on us any more, unless you want to. Go whatever way you wish.” The
disciples said, “We have been depending on you up until now, so we will continue to follow you.”
So they all became monks and followed the Buddha. This story shows how profound the
meaning contained in this teaching is.
Mahasramana means a holy person, a most successful practitioner. The Buddha, the highest
practitioner, first explained that we should understand suffering, and then avoid the cause of
suffering. It is beneficial to understand the details of suffering because there is a way to be free of
it. If there were no way to be free of suffering, there would be no use in learning about it. Instead
of fighting suffering, the result, work with the cause. That is the only solution. When we stop the
cause, the result ceases by itself without effort. But if we keep creating the cause of suffering,
suffering will come no matter how much we deny it. We must not be content with a superficial
understanding of suffering and causality, but rather we must completely penetrate their very
nature and uproot their causes.

MA NU PA LA YA
DRI DO ME BHA WA
HA HA HA HA HO
BAZ RI BHA WA
37
Increasing Mantras
OM SAM BHA RA SAM BHA RA BI MA NA SA RA MA HA ZAM BHA HUNG
OM SMA RA SMA RA BI MA NA SKA RA MA HA DZA BA HUNG PHAT
OM SAM BHA RA SAM BHA RA MA HA ZA BHU HUNG PHAT
Mala Blessing Mantras

OM RU TSI RA MA NI PRA WAR TA YA HUNG PHAT
OM HRI PAD MA NIR TI SHVA RI HUNG
OM AH HUNG
38
Chapter 2
Refuge Meditation Practice
The Three Jewels are like the sphere of the sun.

Their compassion is impartial and unfailing.
Take refuge from the bottom of your heart.
39
Text
INTRODUCTION
If the merit of taking refuge in the Triple Gem manifested as a form, the whole universe could not
contain it. Even attempting to describe the infinite benefits of practicing refuge is like attempting
to empty the ocean with a ladle. There are eight benefits, as explained in the Jewel Ornament of
Liberation:
1. One becomes a Buddhist.
2. Refuge becomes the basis of all the precepts and vows.
3. Refuge exhausts all previous nonvirtuous deeds.
4. Refuge protects us from obstacles created by human and nonhuman beings.
5. We accomplish all our wishes.
6. One gathers a great amount of merit.
7. One will not fall into the lower realms.
8. One attains buddhahood swiftly.
Refuge practice is the essence of all other practices. Therefore, one always should emphasize this
practice. It has inconceivable beneficial effects. Through this practice, one can achieve the
fearless state.
VISUALIZATION
Meditate the surroundings as inseparable from a buddhafield. In the space in front of me is a lion
throne on which are a lotus, and sun and moon disk seats, in the center of which sits my kind root
lama in the form of Vajradhara with the seven characteristics. Blue in color, two arms, holding a
vajra and bell crossed at the heart, he is gracefully sitting in the vajra posture adorned by the
silken robes and various precious jewel ornaments, and surrounded by all the lineage lamas.
In front of the lion throne is the yidam Chakrasamvara, the male and female aspects in union,
whose manifestation is simultaneously appearance and emptiness.
At the right side of the throne is the assembly of the buddhas of the three times, possessing all the
auspicious signs of a buddha, together with the thousand buddhas of this fortunate eon.
Behind the throne is the Prajñaparamita proclaiming the relative and ultimate meaning of the
three yanas.
To the left of the throne is the assembly of the compassionate bodhisattvas, surrounded by the
sangha of the three yanas.
Around the base of the throne are the Dharma protectors, an ocean of guardians gathered like
clouds.
40
INTRODUCTION
Not recited.
VISUALIZATION (PHONETIC TIBETAN)
NE KHANG WOG MIN SHING DANG YER ME PA’I

RANG DUN SENG CHEN PE MA NYI DA’I TENG
U SU DRIN CHEN TSA WA’I LA MA NI
YEN LAG DUN DEN DOR JE CHANG GI TSHUL
NGO SANG CHANG NYI DOR DRIL THUG KAR NOL
SHAB NYI DOR JE KHYIL TRUNG GYING TSHUL SHUG
DAR DANG RIN CHEN NA SHOG GEN GYI ZE
GYU PA’I SHE NYEN NAM DANG THAB CHIG SHUG
DUN DU YI DAM KHOR LO DE WA’I CHOG

YAB YUM NANG TONG ZUNG JUG NYOM SHIG TSHUL
YE SU DU SUM SANG GYE TSHEN PER DEN

KAL SANG SANG GYE TONG DANG LHEN CHIG SHUG
GYAB TU SHE RA B PHA ROL CHIN PA’I YUM

DRANG NGE THEG SUM CHÖ KYI NGA RO DROG
YON DU TSE DEN JANG CHUB SEM PA’I TSHOG

THEG SUM GE DUN NAM KYI YONG SU KOR
TRI YI TSAM SU DAM PA CHÖ KHYONG WA’I

SUNG MA GYA TSHO TRIN TRIG TA BUR GYUR
41
PRAYERS
Buddhas, Dharma, Sangha, yidams and Dharma protectors:

to these supreme objects of refuge,
for protection from the hordes of suffering of samsara,
we, all migrators, go for refuge until enlightenment is attained.
Repeat three times.
I rejoice when all sentient beings are happy,

free from samsaric suffering, and swiftly attain ultimate buddhahood.
For this purpose, from now until I achieve enlightenment,
I will follow the path to the ultimate goal.
Repeat three times.
PROSTRATIONS
We take refuge in the glorious, kind root and lineage lamas.

We take refuge in the deities of the mandalas of the yidams.
We take refuge in all the exalted buddhas.
We take refuge in the holy Dharma.
We take refuge in the excellent order of the sanghas.
We take refuge in all the noble dakas, dakinis, and Dharma guardians, possessors of the
eye of wisdom.
Repeat the refuge prayer as many times as possible.
42
PRAYERS (PHONETIC TIBETAN)
SANG GYE CHÖ TSHOG YI DAM CHÖ KHYONG CHE

KYAB CHOG NAM LA DAG SOG DRO WA KUN
SI PA’I JIG TSHOG NYAM NGA LE KYOB CHIR
JANG CHUB MA THOB BAR DU KYAB SU CHI
Repeat three times.
DRO KUN DE DEN DUG NGAL DREL WA DANG

NYUR DU LA ME THOB PAR DAG GA WEY
DE CHIR DENG NE JANG CHUB MA THOB BAR
NGE PA’I DON CHOG LAM LA JUG PAR CHYA
Repeat three times.
PROSTRATIONS (PHONETIC TIBETAN)
DRIN CHEN TSA WA DANG GYU PAR CHE PA’I PAL DEN LA MA DAM PA NAM LA
KYAB SU CHI O
YI DAM KYIL KHOR GYI LHA TSHOG NAM LA KYAB SU CHI O
SANG GYE CHOM DEN DEY NAM LA KYAB SU CHI O
DAM PA’I CHÖ NAM LA KYAB SU CHI O
PAG PA’I GE DUN NAM LA KYAB SU CHI O
PA WO KHA DRO CHÖ KYONG SUNG MA’I TSHOG YE SHE KYI CHEN DANG DEN PA
NAM LA KYAB SU CHI O
Repeat the refuge prayer as many times as possible.
43
Introduction
If the merit of taking refuge in the Triple Gem manifested as a form, the whole universe could not
contain it. Even attempting to describe the infinite benefits of practicing refuge is like attempting
to empty the ocean with a ladle.
One time the Buddha gave extensive teachings on the beneficial effects of refuge to a group of
disciples. There were so many benefits that some of the monks in attendance were a little
disbelieving. Could that much benefit really exist? If there was that much benefit in merely
taking refuge, they thought that attaining enlightenment must not be too difficult. In that case,
they thought perhaps the Buddha was exaggerating. The Buddha immediately perceived their
thoughts, so he opened his mouth and showed the disciples his tongue. It was very thin, long, and
red which is one of the thirty-two major marks of a buddha. In fact, his tongue could cover his
whole face, and the whole universe could be seen manifested in it. The Buddha asked them,
"Have you ever known anyone with this kind of tongue to lie?"
The reason for this infinite amount of benefit is that one who takes refuge has oriented his mind
toward the attainment of buddhahood, the achievement of a buddha’s infinite qualities. For
example, the Madhyamakavatara mentions that if the Buddha himself gave teachings just on the
qualities of a buddha for a hundred kalpas, he would still not be able to complete them. When
one cultivates the mind to take refuge, he makes a connection to achieve enlightenment, to
achieve the limitless qualities of a buddha. So, the benefits of taking refuge are inconceivably
vast. Since it has inconceivable benefits, after taking refuge we must accumulate the vast causes
to become a buddha ourselves.
When he was an ordinary being, the Buddha studied and practiced compassion and wisdom in
order to completely purify his obscurations and afflicting emotions. By doing so, he exhausted
his suffering and the causes of suffering, which is called “attaining buddhahood.” This perfection
of oneself is also known as “actualizing the dharmakaya,” the ultimate form of buddhahood
achieved for one’s own benefit. For the benefit of sentient beings, a buddha manifests in different
forms. For those at the ordinary level, the form is called nirmanakaya, the emanation body. To
inspire highly accomplished bodhisattvas to attain buddhahood, a buddha manifests as a
sambhogakaya, the perfection of enjoyment body that exhibits all the Buddha’s vast qualities.
After the Buddha attained enlightenment, he taught for forty-five years. Today, we are still
dispelling confusion by studying and practicing what he taught. Gampopa summarized the
Buddha’s teachings in the first few sentences of The Jewel Ornament of Liberation. It says that
all phenomena can be divided into two categories, samsara and nirvana. The nature of samsara is
emptiness; it is a mental projection based in confusion, and is characterized by suffering. Nirvana
is also emptiness, but it is a mental projection based on the exhaustion and dissipation of
confusion, and is characterized by peace and freedom from all suffering. Those few lines have
profound meaning if you reflect on them.
Whether we experience reality as samsara or nirvana, it’s a product of mind. The mind is an
abstract, mysterious subject, even though our mind is always within us. We cannot reflect on it
44
easily, which is why the Buddha’s teachings are mostly focused on the mind. Nothing remained
hidden from the Buddha. He revealed the complete nature of mind, and taught from that point of
view. We don’t respect the Buddha just because he was an intelligent person. We respect him for
having great compassion. The Buddha is connected to sentient beings because of loving-kindness
and compassion. When these are deeply rooted, one takes responsibility for sentient beings. That
is our task, therefore we take refuge in the Buddha.
Dharma is what the Buddha realized and taught others so that they, too, could eliminate suffering
and, especially, the causes of suffering. By following those very same teachings, we can attain
buddhahood ourselves one day just as the Buddha did. Dharma is the path toward enlightenment;
all the perfect qualities of a buddha are Dharma. Dharma is so precious—hearing just a single
word gives an individual a chance to completely dispel the darkness of their ignorance because
Dharma means wisdom, the remedy for ignorance. Dharma means peace, and through its practice
we can experience deep peace. Buddhas and bodhisattvas cherish Dharma more than their lives
because they know their enlightenment depends on its study and practice. So, every one of us
who has a connection to the Dharma has a reason to feel fortunate. We should acknowledge this
and take the Dharma to heart, taking care of it as we do our lives or eyes.
Dharma consists of three categories to study and contemplate, collectively called the Tripitaka or
Three Baskets:
1. Vinaya, the teaching of physical, verbal, and mental moral conduct;
2. Sutra, the description of equipoise meditation and philosophy; and
3. Abhidharma, the teachings that lead to the actualization of critical insight.
Through the three trainings, we can obtain concrete benefit from the Dharma. These three
meditation practices, which are indispensible for achieving enlightenment, are organized on the
basis of the Three Baskets:
1. Shila, or moral ethics;
2. Samadhi, or meditative equipoise; and
3. Prajña, or special wisdom.
These three can be compared to baking bread. To prepare a loaf, we start with pure ingredients
and clean utensils. Then we place our full attention on the recipe, and proceed according to the
instructions. When we mix and bake the ingredients properly, and the bread is finally ready, we
can enjoy it ourselves and share it with our guests. Likewise, on the spiritual path we first clean
our mental “ingredients and utensils” by adopting physical and mental discipline. On that basis,
we place our attention on objects of meditation as instructed by our spiritual master, and relax in
the virtuous, one-pointed state. With that support, special insight can arise and stabilize, like
bread in an oven. Thus, these three steps can together purify all our delusions and free us from
samsara, so that we are able to be of benefit to ourselves and others. This is called “Dharma
practice.”
There are 84,000 types of mental affliction that are the root cause of samsara and suffering. The
Buddha taught 84,000 different teachings so that we could comprehend and remedy them. So, the
45
Dharma teachings lead one to freedom from all delusion and to full awakening. Dharma means
peace, joy, and the perfect qualities of the mind. It is a method and a path to achieve the perfect
and excellent achievements. Acharya Vasubhandu said:
Grounded in moral conduct,

and having heard and contemplated the teachings,
one should firmly enter the practice of meditation.
We should clearly understand what is meant by taking refuge in the Dharma. Of the Four Noble
Truths, two are associated with the Dharma: the Truth of Cessation and the Truth of the Path. In
particular, we are taking refuge in the Truth of Cessation, which means total peace and the perfect
purification of all the delusions of attachment, anger, and so forth. That state is described as
being beyond contemplation, nondual and nonconceptual. To realize that quality, we follow the
Truth of the Path, also called the “Eightfold Noble Path:” right view, right thought, right speech,
right action, right livelihood, right effort, right mindfulness, and right meditative absorption.
With the support of these meditation practices, we have every opportunity to purify our
obscurations and to clarify the enlightened nature; they are the antidote to all impediments.
Sangha means the supreme, excellent community. There are so many communities in samsara,
but the community of Dharma practitioners is supreme and excellent because this community is
seeking a path to liberation from delusion, from this samsara.
There are two categories of practitioners: householder and ordained, and both are based on taking
refuge. The householders take one or more of the five precepts. Ordained practitioners take
many more vows, and are further divided into novice and fully ordained. They have a strong
sense of renunciation of samsara and extreme yearning for the achievement of enlightenment, the
fully awakened state.
There are two additional categories of practitioners: the unenlightened sangha and the sangha
consisting of those who have attained a stage of enlightenment. Those who have achieved at least
the third path, that of special insight, are the real objects of refuge because they have uprooted the
deluded mind that we ordinary beings still have. They no longer harbor confusion because, due to
the realization of critical insight, such thoughts have no place in their mind. After gaining special
insight until they achieve the tenth bhumi, they pursue purification of all the imprints of habitual
tendencies that were left over when the afflicting emotions were cut off and pursue purification of
the subtle obscurations to knowledge. Within the unenlightened sangha, we respect each other
and harmoniously support each other’s study and practice of the precious Dharma. The sangha
should be an example of inspiration for peace and joy in society instead of arguing with each
other. Wherever Buddhist study and practice take place, there is a great opportunity to dispel
confusion and gather wisdom. We can develop the skills to create a place for peace and happiness
both within the mind and outside.
The Unsurpassed Tantra explains some of the inexpressible qualities of the Three Jewels by
comparing them to the most expensive diamond. First, the attributes of an ordinary precious gem
46
are listed:
1. Such a jewel is very precious and rare.
2. Such a jewel is stainless.
3. Such a jewel is very valuable. If the owner were to sell it, the proceeds could fulfill
all his wishes.
4. Wherever such a jewel is located, it is that area’s proudest possession.
5. Such a jewel is supreme over all other gems.
6. The quality of such a jewel will never change.
The same qualities are then described in terms of the Three Jewels, the Buddha, Dharma, and
Sangha:
1. The Buddha, Dharma, and Sangha appear rarely in samsara. Only a fortunate few
are able to encounter them.
2. These three, the Buddha, Dharma, and Sangha, are free of delusions and obscurations,
both gross and subtle. Thus, their nature is completely pure. We all can purify our delusions by
following their example.
3. These three objects of refuge have the ability to free us from suffering and bring
happiness. When we take refuge in them, study their qualities of wisdom and compassion, we
gain every opportunity to cause peace, happiness, and joy for ourselves and our surroundings.
4. Wherever the Buddha, Dharma, and Sangha are situated, they become an ornament, a
source of joy and happiness. As soon as one contemplates their qualities, it eases the mind.
5. Since the Buddha, Dharma, and Sangha are free from all obscurations and adorned
with the excellent qualities of wisdom and compassion, refuge practice surpasses any worldly
possession. No matter how expensive, precious, or famous they are, worldly goods can only
fulfill material wishes. The Three Jewels rank supreme because they are beyond samsara and can
provide us with the ultimate, enlightenment.
6. The enlightened nature of the Buddha, Dharma, and Sangha never changes. The
absolute state of enlightenment is free of fabrication; it abides in its own nature that can never
change. From that state, blessings pervade all sentient beings equally and without prejudice.
Therefore, everyone has every opportunity to practice this refuge, receive its blessings of wisdom
and compassion, free themselves from all suffering, and achieve enlightenment.
It is crucial to continually remind ourselves of the exceptional qualities of the Buddha, the
preciousness of the Dharma teachings, and the successful practitioners of the Sangha. This will
inspire us to joyfully pursue Dharma study and practice. Atisha’s summary of the eight great
benefits of taking refuge are mentioned in The Jewel Ornament of Liberation:
1. One becomes a Buddhist. The moment that you first go for refuge in the Buddha,
Dharma, and Sangha marks the time that you make a connection to enlightenment, enter the path,
47
open a gate, and begin progressing toward buddhahood. So, take refuge from the bottom of your
heart, and keep the five precepts with joy and devotion. This will make your life peaceful and
joyous, and will prevent you from being drawn into the delusion of samsara. This is called being
a “Buddhist practitioner.”
2. Refuge becomes the basis of all the precepts and vows. Whatever different types of
precepts that we may take—layperson, novice monk or nun, fully ordained, bodhicitta, or
Vajrayana—are based on refuge. Without refuge, one cannot receive any precepts. Refuge is the
foundation, and all the other precepts are built up from there, one upon another. The Buddha
established this path in a very skillful, gradual way. The refuge ceremony is accompanied by just
a few commitments so that we can begin to comprehend that practice; these will be described
below. Once it is well established, we may become inspired to take on more, such as the five lay
precepts. When one is well-trained in that step, then next follow novice vows, and then full
ordination. These are built up from the principle of restraining ourselves from confusion and
negativity. These precepts consist of both physical and mental disciplines. After they are
established, the bodhisattva vow, which focuses more on the discipline of benefitting others, can
be added. When training in the bodhisattva path has been done well, then the Vajrayana, which
consists of training in transformation from the unenlightened to the enlightened state, can be
practiced. Vajrayana practices are a special method to purify both gross and subtle obscurations
through many skillful means. We engage in these methods gradually, one after another starting
with refuge. Thus, all of them are part of refuge practice.
3. Refuge exhausts all previous nonvirtuous deeds. When we have kept the refuge
precepts well, it means that we have focused our life on virtuous activities. When we're in that
state of virtue, the nonvirtues disappear of their own accord. If we keep our mind in the right
place, the wrong place vanishes because the two cannot exist in the same place. This is very
logical. In this way, refuge practice is a special method for purification of negative karma.
4. Refuge protects us from obstacles created by human and nonhuman beings. These
obstacles are, of course, the result of our own negative thoughts and nonvirtuous actions. When
our mind is suffused with wisdom and compassion, these obstacles also disappear by themselves.
When we say we are free from obstacles, this does not necessarily mean that we don't encounter
undesirable conditions. Rather, it means that we know how to relate to them positively. So much
depends on how we handle the situation. When we don’t know how to handle things in a positive
way, then anything can appear as our enemy. But if we relate to situations positively, then all
appearances—obstacles and positive conditions alike—become a support for our practice.
Suppose that, instead of perceiving obstacles as something negative, we could see them as an
opportunity for purification and development of wisdom and compassion for all other sentient
beings by thinking, “May this substitute for and purify the obstacles of all beings.” That way,
there is no chance for anyone, human or nonhuman, to create obstacles; they become completely
powerless.
5. We accomplish all our wishes. Taking refuge in the Three Jewels reduces our suffering,
allowing peace and happiness to prevail naturally even before we attain enlightenment. By
48
studying and practicing refuge, we gain every opportunity to purify our obscurations and develop
virtues. This is how we accomplish all our wishes.
6. One gathers a great amount of merit. As mentioned earlier, the Buddha has limitless
qualities. By meditating on them, we direct our mind toward enlightenment, develop devotion,
and become inspired to do good things. There is no greater object on which to focus our
meditation in order to purify our delusions. Through these meditation practices, we have a chance
to gather a great amount of merit and wisdom.
7. One will not fall into the lower realms. With the support of refuge, it logically follows
that we will abstain from nonvirtues and adopt virtues. This way, we will have no fear of falling
into the lower realms. Even if we should happen to fall, our mind will remain calmer and clearer
than other beings’, and we will be freed from the lower realms much faster than other beings. We
remain connected to the Buddha, Dharma, and Sangha; their protection is always there.
8. One attains buddhahood swiftly. Refuge practice is the essence of all other practices.
Therefore, one should always emphasize this practice as it has inconceivable beneficial effects.
Through this practice, one can achieve the fearless state. By studying and practicing refuge, one
develops the wisdom and skill to utilize all the different types of obstacles as fuel for
enlightenment. Because all the Buddha’s teachings can be comprehended within this practice, it
is the ground, the path, and fruition. Especially during our refuge practice, our mind is directly
connected with the Buddha’s mind. That is how we can attain buddhahood quickly.
Refuge practice is the essence of all other practices. Therefore, one always should emphasize this
practice. It has inconceivable beneficial effects. Through this practice, one can achieve the
fearless state. If we want to achieve true fearlessness, we have to practice refuge. There is no
other method. Even if we built a palace that was surrounded by seven layers of protectors, we
would still experience fear. But when we have this practice, there is no fear no matter where we
go. It is said that the Buddha's qualities are inconceivable, likewise the Dharma and Sangha.
Because of this, we will receive inconceivable beneficial effects, not only fearlessness, when we
take refuge. That way, when we take refuge, we have reason to be joyful and feel that we are
very fortunate.
As mentioned before, some training is suggested during the refuge ceremony so that we can have
a successful practice of refuge. It is crucial that we follow these trainings in order to experience
the beneficial effects mentioned before. There are general, specific, and similar refuge trainings.
The three general trainings are:
1. Make offerings of your body, speech, mind, wealth, and root virtue to train yourself in
non-attachment. For example, before you eat or drink, visualize the Three Jewels and offer your
meal to them by reciting the offering prayers. Then enjoy the meal as their blessing. Whenever
you happen upon a beautiful forest, mountain scene, flowers, or lake, offer it with devotion to the
Buddha, Dharma, and Sangha. See them as a manifestation or reflection of the mind, and
meditate on non-attachment.
49
2. Since you took refuge to free yourself from samsara and to achieve enlightenment,
repeatedly renew your vow never to give up refuge, even at the risk of your life. Meditate, “This
life is temporary. I will have to leave it one day, so meanwhile I will use it in the best way, in
service to the Three Jewels and sentient beings.”
3. Frequently reflect on the excellent qualities of the Three Jewels. Study and practice
every day to learn more about them.
The three specific trainings are:
1. Taking refuge in the Buddha demonstrates that we have the desire to attain
buddhahood, the full cessation of suffering and its cause. Therefore, never take refuge in
unenlightened beings.
2. Taking refuge in the Dharma demonstrates that we wish for peace in both the relative
and absolute states, for the total cessation of all the afflicting emotions. Therefore, abstain from
harming any sentient being. Develop vigilance concerning the mental afflictions, as these are the
direct cause of violence for oneself and others. Maintain non-violence on the basis of wisdom
and compassion.
3. Taking refuge in the Sangha demonstrates that we want to follow the path of right
view. Therefore, don’t be influenced by companions who hold wrong views. Basically, there are
two right views to keep in mind:
(a) An incisive understanding of causality. Everything that functions in the world,
both suffering and happiness, depends on the distinct causes we create individually and
collectively. All phenomena are products of causes and conditions so that nothing stands
or functions without them.
(b) The ultimate view. Since everything is in the state of interdependent causality,
the very nature of all phenomena is emptiness and selflessness, and emptiness itself
constitutes all phenomena in both samsara and nirvana. Thus, in their essence, emptiness
and phenomena are of an inseparable nature.
Understanding these two natures is called “right view.”
The three trainings similar to refuge are:
1. Having taken refuge in the Buddha, respect any form or symbol of the Buddha, even
pieces of a broken statue. This is a method of mindful awareness that continually reminds us of
enlightenment.
2. Having taken refuge in the Dharma, respect any form of the precious texts that contain
the meaning of the Dharma, even a scrap with a single word printed. Develop devotion for and
aspire to achieve the realization of total peace.
50
3. Having taken refuge in the Sangha, respect the belongings of the sangha members who
keep their precepts, who study and meditate, even a small shred of their clothing. Develop
devotion for and admire their efforts at reducing the cause of samsara and advancing the cause of
enlightenment.
One can become enlightened with the practice of refuge alone. Milarepa is one of the most inspiring
examples of the transformative power of refuge. One day a group of disciples approached Milarepa
to ask for teachings, which he granted, speaking to them of refuge and its beneficial effects. Then the
disciples asked, “Are these your own refuge and meditation practices?” Milarepa replied, “Yes, I
gained great comfort from these practices. You, too, without doubt or hesitation, should take refuge
in the lama and the Three Jewels.” He then sang this song about refuge and how to remind ourselves
of Dharma practice:
I prostrate to the saints and gurus.
The Buddha, Dharma, and Sangha—

these three are the outer refuge.
I gained great comfort from them.
It would be good if you also took refuge in them.
The guru, yidam, and dakini—

these three are the inner refuge.
Chakras, pranas, and bindus—

these three are the secret refuge.

Appearance, emptiness, and inseparability—

these three are the ultimate refuge.

If you don't take refuge in what protects you from suffering

then the rain of day and night will fall onto the rotten house of the illusory body,
the passing months and years will torture and destroy the rotten house of this illusory body.
So now is the time to prepare for a joyous death.
Death moves like the sun in the sky.
51
No matter how far you go,
death comes closer.
I haven't seen anyone escape by running away.
When we see the death of a virtuous one,

that death is a master reminding us of virtue.
We should see the joy in this moment.
When we see the death of a nonvirtuous one,

that death is a master reminding us of sin.
We should see then what remorse is.
When we see the death of a rich person,

that death is a master showing how wealth is shared.
We should see then what generosity is.
When we see the death of an old person,

that death is a master showing life's impermanence.
We should see then how much sadness there is.
When we see the death of a youth,

that death is a master showing life's uncertainty.
We should see then just how much diligence we should have.
Generally, we feel joy and happiness in having parents—

what could we do with the suffering of the orphan?
The warm and smooth inner skin of suede—

how could we know what it's like if we haven't worn it?
The misery dispelled by the farmer's harvest—

how could we profit if we don't work?
The horse is swift—

how could we imagine it if we haven't ridden?
The happiness of practitioner's lives—

how could we know about that if we don't practice the Dharma?
We should practice generosity by sharing our provisions.

Practice meditation by reducing sleep.
Recollect the suffering of the lower realms.
Practice the holy Dharma by contemplating suffering.
52
Thus Milarepa sang this song. His disciples were so deeply moved and inspired that they made a
commitment to practice for the rest of their lives.
53
Sadhana Commentary
VISUALIZATION
Meditate the surroundings as inseparable from a buddhafield. In the space in front of me is a lion
throne on which are a lotus, and sun and moon disk seats, in the center of which sits my kind root
lama in the form of Vajradhara with the seven characteristics. Blue in color, two arms, holding a
vajra and bell crossed at the heart, he is gracefully sitting in the vajra posture adorned by the
silken robes and various precious jewel ornaments, and surrounded by all the lineage lamas.
• The jeweled throne symbolizes all the perfect qualities of an enlightened being.
• The lion symbolizes fearlessness. Buddhahood is the perfect purification of samsara and
the perfection of bodhicitta so, in that state, there is nothing at all to fear.
• The lotus on the lion throne symbolizes purity.
• The sun disk on top of the lotus symbolizes clarity of the Buddha’s mind. At the
moment of sunrise, all darkness is dispelled. In the same way, at the moment we have undefiled
wisdom, all confusion is dispelled. Such a mind is pristine, completely unstained like a lotus
rising above the mud.
• The moon disk on top of the sun disk symbolizes the coolness of wisdom. When we
suddenly feel the cool of a shade tree in hot weather, we naturally feel relaxed and comfortable.
So, the symbolic meaning here is of the coolness of synchronized wisdom and compassion, free
from the heat of suffering.
• Seated on these is the kind root lama in the form of Vajradhara. This is a very skillful
means of practice. We don't visualize the guru as having an ordinary body, but rather, Vajradhara
appears as the dharmakaya, the Buddha’s wisdom form, and the absolute state of enlightenment.
Seeing this form, we are inspired to devotion, which is the critical method to reveal the
dharmakaya within our own mind.
• He is blue in color. Blue symbolizes his limitless great attributes of wisdom,

compassion, qualities, and activities. They are as infinite as the blue sky, fresh and clear after a
rainfall when there are no clouds or dust to obscure its profundity.
• He is holding a vajra and bell. Here, the vajra symbolizes compassion, the method. The
bell symbolizes emptiness, or wisdom. Holding them crossed at the heart symbolizes their
inseparable nature, or the nonduality of wisdom and compassion. The meaning is that Vajradhara
is the embodiment of both.
• He exhibits the seven characteristics. These are:

1. The dharmakaya pervades all phenomena.
54
2. It is the unification of supreme all-pervading emptiness and nonobjectified
great compassion.
3. It is great bliss, completely free from all suffering.
4. It is inherently nonexistent and free from elaboration in its mode of abiding.
5. It is the great embodiment of full compassion, unchanging from
coemergent wisdom.
6. It never varies from all the qualities described above and is free from
coming, going, increasing, or decreasing.
7. It is unceasing and not “just nothing”—instead it is the embodiment of the
ultimate great bliss.
• He is seated gracefully in the lotus, or vajra, posture, which means that he abides neither
in samsara nor nirvana, but nonetheless benefits sentient beings without obstruction. This posture
can also represent the nonduality of the two truths, relative and ultimate.
• He is adorned by silken robes and precious jewel ornaments. These attributes indicate the
sambhogakaya form, which expresses the Buddha’s qualities to the great bodhisattvas in order to
inspire them to achieve complete buddhahood.
• He is surrounded by all the lineage lamas. At the top is the primordial Vajradhara, with
the same characteristics as the root guru. Then come Tilopa, Naropa, Marpa, Milarepa, Gampopa,
Phagmo Drupa, and Jigten Sumgön, and all the rest of the lineage that manifested until the present
time. They comprise the three combined lineages:
1. In the center is the Blessing Meditation Lineage, the source of all the Vajrayana
blessings, which goes successively from Vajradhara to Tilopa, Naropa, Marpa, Milarepa, and
Gampopa.
2. On Vajradhara’s right is the Profound View Lineage, the “view” being that of
the madhyamaka or mahamudra. It begins with Buddha Shakyamuni, and comes down through
Manjushri, Nagarjuna, Atisha, and Gampopa.
3. On Vajradhara’s left is the Vast Action Lineage, the “action” being the practices of
bodhicitta, the combination of relative and absolute. It begins with Buddha Shakyamuni, and
comes down to us through Maitreya, Asanga, Vasubhandu, Atisha, and Gampopa.
These three were combined together and transmitted by Gampopa to Phagmo Drupa, Jigten
Sumgön, and so forth. That is why Gampopa is called the “Life Tree of the Buddha’s
Teachings.” A life tree is complete in all its branches, leaves, flowers, and fruits, so this indicates
that Gampopa holds the complete form of the Buddhas' teaching. Sometimes Gampopa is also
called the “Life Pole of the Teachings.” When a Buddhist statue is consecrated, the life pole is
placed in the center, and is encased in mantras that symbolize the life force of the Buddha. Then,
it is no longer just a statue, but is regarded as having the presence of the complete blessing and
energy of perfect enlightenment.
55
Here, the root and lineage lamas, yidams, dakas, dakinis, and Dharma protectors are the inner
refuge. According to the Vajrayana system, the root and lineage lamas are the Buddha, the yidam
is the Dharma, and the dakas, dakinis, and Dharma protectors are the sangha.
In front of the lion throne is the yidam Chakrasamvara, the male and female aspects in union,
whose manifestation is simultaneously appearance and emptiness.
Chakrasamvara is mentioned here as one example of a yidam. If you are familiar with others, you
can place them around Chakrasamvara. In tantra practice, the male and female in union expresses
the full purification of the duality of attachment. Through that, one realizes the inseparability of
the appearance and emptiness of all phenomena.
At the right side of the throne is the assembly of the buddhas of the three times, possessing all the
auspicious signs of a buddha, together with the thousand buddhas of this fortunate eon.
This means Vajradhara’s right side. Buddha Shakyamuni, the historical Buddha, is in the center
surrounded by all the buddhas of the past, present, and future, including the 1,000 buddhas of this
eon.
Behind the throne is the prajñaparamita proclaiming the relative and ultimate meaning of the
three yanas.
Behind the center branch are the prajñaparamita texts together with all the teachings of the three
yanas. This is usually shown in book form, but we can also visualize this in the form of a female
deity named Prajñaparamita, who is golden or white in color, in sambhogakaya form, with one
face and two or four hands. Meditate that the texts are giving off the sound of bodhicitta,
emptiness, and wisdom. The three yanas are the Hinayana, Mahayana, and Vajrayana, so
encompassed in all those texts are the complete teachings of the Buddha.
To the left of the throne is the assembly of the compassionate bodhisattvas, surrounded by the
sangha of the three yanas.
The eight bodhisattvas are: Manjuśri, Vajrapani, Avalokiteśvara, Kşitigarbha,

Sarvanivāraņavişkambhin, Ākaśagarbha, Maitreya, and Samantabhadra. They are surrounded by
enlightened beings from all three yanas such as Shariputra, Maudgalyayana, the other arhats,
pratyekabuddhas, and shravakas. These are exemplars of successful Dharma practitioners who
are our guides toward enlightenment. They are on Vajradhara’s left side.
Around the base of the throne are the Dharma protectors, an ocean of guardians gathered like
clouds.
Here, we usually visualize four-armed Mahakala, Achi Chökyi Drolma, and Tashi Tseringma.
These three are unquestionable Dharma protectors, buddhas and bodhisattvas manifesting to
protect practitioners and dispel obstacles.
56
This is the basic visualization to hold while doing prostrations. We visualize this in the space
above and in front of ourselves. We should meditate that these figures are all in the enlightened
state, the embodiment of wisdom and compassion, inseparable appearance and emptiness. They
are insubstantial, like rainbows or reflections in a lake. They are all gazing down toward sentient
beings with wisdom and compassion in order to dispel their delusion and suffering. As we take
refuge, we visualize that all sentient beings take refuge with us. Taking refuge this way is the
direct cause of freedom from samsara and achievement of enlightenment.
Of course, it's not easy to visualize like this at first. We are not accustomed to it. But as you
practice, it will come slowly. When I first did visualization, I found it to be very difficult. But
when we keep doing it, it gets easier. There was one monk who took hours to put all these figures
in place. After several years, that monk could do it without effort, but at first, he found it nearly
impossible. Looking at a picture of the refuge tree can help establish a good visualization. But it
is important to see these figures as vibrant and alive, not like statues or pictures.
PRAYERS
Now there are two short prayers that we recite three times each:
Buddhas, Dharma, Sangha, yidams and Dharma protectors:

to these supreme objects of refuge,
for protection from the hordes of suffering of samsara,
we, all migrators, go for refuge until enlightenment is attained.
With practice, you have only to think of these enlightened beings, so full of compassion and
wisdom, and they are there. This gives you great support and a feeling of being protected. Even
if you are alone, if you have this visualization, it gives you a feeling of being surrounded by these
enlightened beings.
I rejoice when all sentient beings are happy,

free from samsaric suffering, and swiftly attain ultimate buddhahood.
For this purpose, from now until I achieve enlightenment,
I will follow the path to the ultimate goal.
This second prayer is a contemplation on love, compassion, and bodhicitta. Motivation is very
important in this practice, so we cultivate bodhicitta by reciting this prayer.
It's said that a lot of negative karma is purified through this practice. If we don't purify such
karma in this life, it could cause us to be reborn in a hell realm or as a hungry spirit. By engaging
in these virtuous activities, they ripen in this life and are purified. So, when problems arise, we
should view them as purification. Instead of reacting to them as obstacles, rejoice that they are
manifesting as a sign of purification. These techniques are described in the Diamond Sutra.
57
When you read profound teachings or when you study and practice extensively, and some sudden
obstacle or sickness happens to arise, these are signs of purification. Instead of thinking,
“Dharma caused this problem,” we should know how to take difficulties onto the spiritual path:
“May this be a sign of purification. May this be a special method to purify all the negative
karmas I have created up until now. May this purify all sentient beings’ suffering.” If we regard
an obstacle as an obstacle, then it remains a great obstacle. In that case, holding such a view can
prevent you from practicing the Dharma. When you know how to regard an obstacle as
purification, it becomes a cause for rejoicing and very effective for the development of our
strength of mind. No matter what a practitioner experiences, they should follow it onto the path
without the distraction of attachment or aversion.
PROSTRATIONS
In this section of the practice, we recite the six-line refuge prayer while performing prostrations.
It is important to understand the meaning of what you are chanting. While you are contemplating
the meaning, you can chant either in Tibetan or English. Once you are fully familiar with the
meaning, you can say it freely. For centuries, it has been said by thousands of ordinary
practitioners and great masters, so it has a spiritual energy or blessing. It’s best to memorize this
prayer so you can concentrate on the visualization while you do prostrations.
DRIN-CHEN TSAWA DANG GYU-PAR CHE-PA’I PAL-DEN LAMA DAMPA NAMLA

KYAB SU CHI-O
We take refuge in the glorious, kind root and lineage lamas.
YIDAM KYIL-KHOR GYI LHA-TSHOG NAM-LA KYAB SU CHI-O

We take refuge in the deities of the mandalas of the yidams.
SANG-GYE CHOM-DEN DEY NAMLA KYAB SU CHI-O

We take refuge in all the exalted buddhas.
DAM-PA’I CHÖ NAM-LA KYAB SU CHI-O

We take refuge in the holy Dharma.
PAG-PA’I GEN-DUN NAMLA KYAB SU CHI-O

We take refuge in the excellent order of the sanghas.
PAWO KHA-DRO CHÖ-KYONG SUNG MAY-TSHOG YESHE KYI CHEN DANG

DEN-PA NAMLA KYAB SU CHI-O
We take refuge in all the noble dakas, dakinis, and Dharma guardians, possessors of the
eye of wisdom.
“We” refers to all sentient beings. We are not taking refuge for ourselves alone, but for all beings
without exception. Everyone is included, so it is very beneficial to meditate that everyone is
taking refuge along with you.
58
Some texts mention dividing the sentient beings into three categories. Your parents, family,
relatives, and friends are to the right and left. Neutral sentient beings are behind you. Enemies
are placed in front of you because they are more important than the others. Why? Even though
the father and mother are very kind to you, they may not teach you how to achieve enlightenment.
On the other hand, enemies will dig out all your mistakes and teach you how to tolerate criticism
and negative reactions with patience. Your relatives and friends will hide your faults. Even if
you're not very good, they say “My child is wonderful." So through this practice of the enemy,
we recognize our own mistakes and weaknesses, and gain an opportunity to improve ourselves.
For spiritual development, this is a very important factor. Instead of having resentment or anger,
we should think, "How wonderful this difficult person has been. He helped me develop my
strength of mind. He helped me recognize my errors. This enemy is my best teacher, and I am
grateful to him."
With these thoughts, bring everyone into your heart and go for refuge, do prostrations before the
visualized beings in front of and above you. If you find it difficult to visualize in this detailed
manner, then go for refuge and prostrate together with all sentient beings generally. During this
practice, it is important to look at your mind, recognize your weaknesses, and purify them.
As you say each line of the prayer, focus on the corresponding six images:
1. When taking refuge in the root and lineage lamas, focus on the central Vajradhara and
the lineage masters, as best you can. If you have other enlightened gurus, you can include them
here with the lineage masters. Meditate on their kindness as the source of all the precious
teachings.
Some people see this as worshiping a guru, and think this practice is a little strange. We do the
prostrations and cultivate devotion in order to connect our mind with their state, the state of
enlightenment. When we develop our mind in this direction, it means we want to go there, to
attain that state ourselves. Here, the principal purpose of going for refuge and doing prostrations
is to purify our arrogance and humble ourselves. This develops us into proper vessels that can
contain the undefiled ambrosia of the Dharma teachings.
Visualizing Vajradhara as the root lama is a skillful method, particularly in these times. As
beginning practitioners, our minds are not so well established in the Dharma. Some of the
teachers we encounter are not as well qualified as they might be. So for both these reasons,
visualizing Vajradhara as your root lama is both powerful and safe. An ordinary lama may not
have completely dispelled confusion, so then we also cannot dispel our confusion by following
him. Perhaps even more confusion may arise when you see that lama making a mistake; you get
upset and all the devotion you developed before is destroyed. So this way, you can be grateful for
the good instructions that you receive from him, but keep Vajradhara as your root lama. Of
course, if you encounter great teachers with excellent qualities, rejoice and see them in the form
of Vajradhara as well. But until then, Vajradhara was very skillfully established as a root lama by
the great teachers of the past who knew that conditions would degenerate.
59
2. When taking refuge in the yidams, you can visualize whichever yidams you like in
addition to Chakrasamvara. In thangkas and pictures, the yidams are usually represented by
Chakrasamvara alone. If you like you can visualize other highest yoga tantra yidam deities such
as Guhyasamaja, Hayagriva, Mahamaya, Yamantaka, Kalachakra, or Vajrayogini also. Or you
can meditate that Chakrasamvara is the embodiment of all the hundreds of yidam deities.
Many of them appear in a wrathful form or as a male and female in union. It is critical to have a
correct understanding of this. Throughout the Vajrayana, but especially in the highest yoga
tantra, we encounter sambhogakaya forms that manifest from the dharmakaya. Many people
misunderstood these images in the past, and some confusion still remains. Without exception,
these are all expressions of the purification of the five poisons that cause samsara: ignorance,
attachment, aversion, greed, and jealousy. From beginning to end, the Buddha’s teachings are a
remedy for confusion and suffering. We train the mind gradually until the subtle and gross
obscurations are fully purified. Only then will we experience the nonduality of appearance and
emptiness—the ultimate reality where there is nothing to achieve and nothing to abandon. Until
then, we always need to be cautious not to disavow any moral conduct in the name of Dharma.
This way, all Buddhist practitioners can come together without disagreement.
Mandala means one complete circle of all the yidams, who are all manifestation of the Buddha.
3. When taking refuge in the Buddhas, meditate on all the exalted buddhas of the three
times and in the ten directions—the thousand buddhas of this fortunate eon.
4. When taking refuge in the holy Dharma, meditate on all the Dharma teachings. There
are three categories of teachings, called the Tripitaka: the Vinaya, Sutra, and Abhidharma, which
respectively purify the three basic types of afflicting emotions. Vinaya is the teaching that dispels
desire, the sutras dispel anger and hatred, and Abhidharma dispels ignorance. All the teachings
are encompassed by emptiness, dependent arising, or interdependent origination. The afflicting
emotions are all based in ignorance, so when ignorance is eliminated by understanding emptiness,
all the other afflictions are dispelled as well.
5. When taking refuge in the excellent order of the sanghas, meditate on the great,
accomplished practitioners who are an example to us—the bodhisattvas, pratyekabuddhas, and
shravakas. The Tibetan word phag-pa translates the Sanskrit word arya and means noble or
supreme ones, those undefiled beings who are free from samsara.
6. Taking refuge in the dakas, dakinis and Dharma guardians is found more in the tantra
system than in other forms of Buddhism. Dakas, or pawo in Tibetan, are warriors who battle the
mental afflictions. They develop the great compassion that nurtures one and all with love and
compassion; there are no obstructors or evil beings that are beyond such compassion. These are
our real heroes. Dakinis, or khandro in Tibetan, appear in a female form, signifying one who has
experienced the wisdom of emptiness. The dakas and dakinis are essentially the male and female
form of the sangha. There are many different types of Dharma guardians. Some of them are not
60
free from samsara, so we don’t take refuge in them even if they have great power. We need to
take refuge in those who are free of samsara, so that’s why the text specifically mentions those
who possess the eye of wisdom.
While you say this prayer and hold this visualization, do full prostrations. First, we join our
hands together with the thumbs tucked inside so they form a jewel or flower bud. We touch them
to our forehead, throat, and heart. Then we go down on our hands, then to our knees, and stretch
all the way out on the floor. Then we stand up again, and repeat this many times. Spiritual
masters of the past have passed down the following guidance regarding prostrations:
• When you join your two hands like a blossoming flower and place them at the crown of your head, meditate
that you are prostrating to the body of all the buddhas and bodhisattvas. Contemplate, “May I and all
sentient beings achieve a buddha’s body adorned with the major and minor marks.” This provides an
opportunity to purify the three unwholesome acts of the body: taking life, taking objects that were not
given, and sexual misconduct.
• When your joined hands are placed at the throat, meditate that you are prostrating to the sixty aspects of the
melodious speech of the buddhas and bodhisattvas. Contemplate, “May I and all sentient beings actualize
the sixty aspects of melodious speech.” This provides an opportunity to purify the unwholesome deeds of
speech: lies, divisive speech, harsh speech, and idle talk.
• When your joined hands are placed at the heart level, meditate that you are prostrating to the omniscient
wisdom of all the buddhas and bodhisattvas. Contemplate, “May I and all sentient beings actualize all the
excellent qualities of the buddhas and bodhisattvas.” This provides an opportunity to purify the
unwholesome deeds of the mind: coveting, malice, and holding wrong views.
• When your right hand is placed on the ground, meditate, “As the Buddha touched his right hand to the
ground when he triumphed in victory over the millions of maras and demons, so may I and all sentient
beings triumph over the four demons, subdue them, and be able to practice Dharma, especially bodhicitta.”
• When your left hand is placed on the ground, meditate, “As the Buddha gathered sentient beings through the
four skillful means of gathering and benefitted them, so may I benefit all sentient beings through the four
skillful means of gathering.”
• When your right knee is placed on the ground, meditate, “As the Buddha released sentient beings from the
karmic appearance of the six realms, so may I also separate all sentient beings from their samsaric
suffering.”
• When your left knee is placed on the ground, meditate, “As the Buddha establishes all sentient beings in the
thirty-seven branches of enlightenment, so may I establish all sentient beings into that state.”
• When your forehead is placed on the ground, meditate, “As the Buddha achieved the urna signifying the
complete achievement of a buddha’s qualities, so may I and all sentient beings achieve this supreme
quality.”
• When your whole body is placed on the ground with your two hands outstretched, meditate, “As the Buddha
achieved the ushnisha signifying the perfection of the practice of bodhicitta, so may I and all sentient beings
achieve this sublime quality.”
• When you stand up again, meditate, “As the Buddha establishes sentient beings into the enlightened state, so
may I lead all sentient beings to the Sukhavati pure land, and so forth—the states free from suffering.”
Doing even one prostration with this mental state of meditation bears infinite benefits. A sutra
says, “There is as much merit here as there are dust particles between the surface and the lowest
depths, as many particles as exist, enough merit to be reborn as a universal monarch. In the end,
one will achieve nirvana. Such merit cannot be found anywhere else in the world.”
Prostrating with our body, speech, and mind purifies physical, verbal, and mental obscurations,
61
which relate to the three poisons of ignorance, desire, and hatred. By purifying these three
obscurations, we create the causes to achieve the nirmanakaya, sambhogakaya, and dharmakaya.
Doing a full prostration is called “touching the five branches of the body to the ground,” with the
five branches being the head, two hands and two knees. This is said to purify the five afflicting
emotions: the three mentioned above plus pride and jealousy. When we have pride, we won't
prostrate to others, so when we do prostrations it reduces our pride. When we rejoice in the
enlightened beings’ excellent qualities, we purify jealousy. When all five are purified, the cause
to achieve the five wisdoms is created.
We prostrate 111,111 times to build strength in the mind. We may think, "100,000—oh, that’s so
much!" But if we have the strength to do them, we won't find more advanced practices to be so
difficult. When you are very strong, even if you face difficult problems in your practice, you will
be able to go through them. Prostrations are similar to the hardships that Milarepa went through
with Marpa’s instruction. Marpa was testing Milarepa to see if he really had enough strength in
his mind to actualize the teachings. Finally, when Milarepa proved that he did have such great
strength, Marpa gave him all the teachings and without disregarding any of them, Milarepa
realized them and became such a great example. So, we should not think of 111,111 as the
maximum number of prostrations. 111,111 is a very limited number; it's the minimum we should
do. We have to continue until we attain complete buddhahood, no matter what the number.
The prostrations really build up your strength—mental as well as physical. When we have both
physical strength and mental clarity, we can practice for a long time without feeling tired.
Although it is great physical purification, we should not do it just as exercise. We do this with
compassion, with wisdom, and with devotion for the enlightened beings; that creates the sense of
purification. Other exercises, such as jogging, accomplish a physical purpose, but don't have any
spiritual element. With prostrations, we find both together.
Before I went to three year retreat, I studied Buddhist philosophy for many years. Being in the
hot weather of India without very good food, I was quite sick. I had tuberculosis and a problem
with my liver. It was difficult to eat; if I had a plate of rice with some vegetables, it took me an
hour to eat it. I was taking a lot of medicine, and getting many injections. In that condition, I
began a three-year retreat. When I started with the prostrations, I was a little worried that my
health would get worse. During that time, the food was not very good either. I only had black tea
and some tsampa. When I did the prostrations, the pain in my chest was so powerful. The first
session in the morning was fine, the second session was not too bad, but then the third session
was very difficult, and the fourth session was even worse. In the afternoon, my chest felt like it
was full of piercing needles. Nonetheless, I just keep going and it helped me so much. My health
improved, and ever since then I have had a good appetite. Such great blessings of the Buddha,
Dharma, and Sangha are in this practice.
Usually, our mind is confused, agitated, and afflicted; at times, we don’t know what to do. If we
do prostrations well, it really calms this down because the energies of the body flow properly.
The more we build strength through this kind of meditation practice, the more profound and
62
stable our mind will be. That way, we can eventually attain enlightenment.
Prostrations and refuge practice are also good for dealing with the ego and cultivating a feeling of
humility. You think, "I'm a samsaric being, not enlightened, and in a state of suffering. I want to
be free from that state, so I have to rely on the Buddha, Dharma, and Sangha." That makes our
ego smaller. At the same time, a big ego may come out on the other side, "Oh, I did so many
prostrations. I am somebody special now.” When you press the ego here, it comes out over
there! So we have to be very careful and watchful.
When you are starting out, just do twenty-one prostrations every day and gradually increase from
there. If you're working or going to school, doing 100 prostrations every morning is very good.
When you are not used to it, it seems overwhelming, but once you are used to this, it doesn't take
much time.
When you want to end the session, sit down, re-establish your visualization clearly, and say the
refuge prayer three more times. While you are doing the prostrations, counting the numbers, and
reciting the prayer, the visualization may not be so clear. So, it is good to re-establish it and say
the refuge prayer meaningfully three times.
DISSOLUTION
To dissolve the visualization, start with the Dharma guardians at the base. They all dissolve into
Mahakala, who melts into light, and then dissolves into the yidam Chakrasamvara. The sangha
melts into light and dissolves into the Dharma teachings behind Vajradhara. The Dharma melts
into light, and dissolves into the buddhas on Vajradhara’s right. The buddhas melt into light and
dissolve into the yidam. Then, the yidam melts into light, which dissolves into the Vajradhara at
the top of the lineage masters. That Vajradhara dissolves into Tilopa, Naropa, Marpa, Milarepa,
Gampopa, Phagmo Drupa and Jigten Sumgön. Lord Jigten Sumgön and the rest of the lineage
dissolve into the central Vajradhara, the root lama.
At that time, meditate that the central Vajradhara is the embodiment of all the refuges, all the
buddhas’ compassion, wisdom, and qualities. He represents inseparable appearance and
emptiness, like the all-pervading, pure nature of space. With your complete confidence and
devotion, Vajradhara melts into light and dissolves into the top of your head. At that moment,
meditate that you receive all the blessings; they permeate your body, speech, and mind. All the
obscurations of your body, speech, and mind are purified and you attain the state of Vajradhara.
Then meditate that you dissolve into emptiness. Relax and meditate in the uncontrived state free
from all boundaries.
In that state, you embody the nature of refuge. You are getting just a taste of what it means to be
enlightened. Over time, perfect it through continual habituation. As you progress, you will see
for yourself how refuge practice is the way to become free from delusion and to experience joy
and happiness. You will think, “I am so fortunate to contact this path. What great positive karma
I must have created! I will definitely take full advantage of this meditation.” Rejoice in this way
63
and then say dedication prayers as explained in Chapter 7.
64
65
Chapter 3
Vajrasattva Meditation Practice
The stain of bad deeds and obscurations is like mud covering a jewel.
Even though the alaya is pure, it cannot manifest the qualities.
The confession of four powers is essential.
66
Text
INTRODUCTION (NOT RECITED)
Generally speaking, virtuous and nonvirtuous acts depend on mind. Mind is the master, and the
body and speech are servants. Driven by the power of afflicting emotions, controlled by desire,
hatred, and so forth, we create nonvirtuous acts such as the five heinous karmas, the five close
karmas, the ten nonvirtues, and breaking vows and samayas. It is nonvirtuous if we do these
things ourselves, if we ask others to do them for us, or if we rejoice when these deeds are done by
others. Not only that, when the mind is under the control of desire, hatred, and so forth, we
continue to create nonvirtue even if we hear, study, and practice the precious Dharma. These
nonvirtues will bring suffering and undesirable conditions.
These nonvirtues can be created when we conquer our enemies, protect our relatives and friends,
defend our own bodies, and accumulate wealth. We leave these things behind when we face
death, but the nonvirtues will follow us like a shadow, life after life, and become a source of all
sufferings. Therefore, it is very wise to purify all the nonvirtues we create before their results
arise.
If we use the four powers, this purification can be very effective. The four powers are remorse,
antidote, resolve, and reliance. In the Vajrayana, Vajrasattva meditation is a special practice for
the purification of nonvirtues, so with confidence and without hesitation, enter into the
Vajrasattva practice. Have sincere remorse for evil deeds, confess them, and resolve not to create
any more negative karma even at the risk of your life. Then take refuge, cultivate the mind of
enlightenment, recite the mantra, and meditate on emptiness as the antidote and reliance.
VISUALIZATION
Above the crown of my head, I visualize a white lotus with moon disk seat.
On the moon disk is a white syllable HUNG which transforms into a vajra, with a white
HUNG in its center.
White light radiates from this HUNG, purifying the obscurations of the six realms of beings.
This light is offered to all the buddhas and bodhisattvas.
The light returns and dissolves into the seed syllable HUNG. The vajra with HUNG then
transforms into Vajrasattva, who is in essence our own kind root lama.
Vajrasattva is white in color and holds a vajra and bell. He sits gracefully in the half lotus
posture.
He wears silken robes and all the precious ornaments.
67
INTRODUCTION
Not recited.
CHI WOR PE KAR DA TENG HUNG YIG LEY
DOR JE TE WAR HUNG TSHEN WÖ TRÖ PEY
DRO DRUG DRIB JYANG GYAL CHÖ TSUR DÜ PA
SA BON LA THIM YONG SU GYUR PA LEY
TSA WA’I LA MA DOR JE SEM PA KAR
DOR JE DRIL CHE KYANG KUM GYING WA’I TSHUL
RIN CHEN GYEN CHANG CHA LUG YONG SU ZOG
68
Light radiates from the heart and invites the wisdom beings. They become inseparable through
DZA, HUNG, BAM and HO.
OFFERING (RECITED IN SANSKRIT)
OM BAZRA SATTWA SAPARIWARA ARGHAM PRATITSA SVAHA

OM BAZRA SATTWA SAPARIWARA PADYAM PRATITSA SVAHA
OM BAZRA SATTWA SAPARIWARA PUSHPAM PRATITSA SVAHA
OM BAZRA SATTWA SAPARIWARA DHUPAM PRATITSA SVAHA
OM BAZRA SATTWA SAPARIWARA ALOKAM PRATATSA SVAHA
OM BAZRA SATTWA SAPARIWARA GANDE PRATITSA SVAHA
OM BAZRA SATTWA SAPARIWARA NEWITE PRATITSA SVAHA
OM BAZRA SATTWA SAPARIWARA SHAPTA PRATITSA SVAHA
PRAISE
Vajrasattva, Mahasattva, the courageous mind,

the vajra embodiment of all the tathagatas,
Samantabhadra, the primordial vajra,
I prostrate to you, Holder of the Vajra.
RECITING THE MANTRA
At Vajrasattva's heart level is a vajra on a moon-disk. At the center of the vajra is a HUNG
syllable surrounded by the 100-syllable mantra.
The radiating light from the rotating mantra completely purifies the obscurations of all beings
and they become established in the vajra state.
VISUALIZATION
The light returns and dissolves into the mantra and the seed syllable HUNG.
The stream of nectar produced from these syllables flows through the right great toe of
Vajrasattva.
It enters the crown of my head, washing out all defilements, downfalls, and illnesses. They
leave through the lower opening doors and pores in the form of a smoky, dark liquid.
Then I am filled with nectar and completely purified, clear as crystal.
69
THUG KA’I ÖD TRO YE SHE SEM PA DRANG
DZA, HUNG, BAM, HO SHI SU ME PAR GYUR
OFFERING (RECITED IN SANSKRIT)

PRAISE (PHONETIC TIBETAN)
DOR JE DEM PA SEM PA CHE

DOR JE DE SHEN SHEG PA KUN
DOR JE DANG PO KUN TU ZANG
CHAG TSAL CHAG NA DOR JE LA WO
RECITING THE MANTRA (PHONETIC TIBETAN)
DOR SEM THUG KAR DA TENG DOR JE YI

TE WAR HUNG THAR YIG GYE KOR WA LEY
WÖ TRÖ DRO WA’I DRIB PA KUN KYANG NE

DOR JE DZIN PA’I SA LA RAB KÖ CHING
WÖ ZER DE DAG TSUR DU NGAG TRENG DANG
SA BON LA THIM DE LE DÜ TSI GYUN
ZHAB KYI THE BONG LE THON DAG NYI KYI
TSANG BUG NE ZHUG DIG DRIB NYE TUNG TSHOG
WÖ GUR DU KHU TAR BAB DÜ TSI GYUN
MEY TEN RANG LÜ SHEL TAR DAG PAR GYUR
70
100-SYLLABLE MANTRA (RECITED IN SANSKRIT)

MA NU PA LA YA
DRI DO ME BHA WA
HA HA HA HA HO
BAZ RI BHA WA
DISSOLUTION
I and all sentient beings, deluded by our ignorance, have broken the vows.
Oh! Guru Vajrasattva, Protector, Holder of the Vajra, Lord of all Sentient Beings, please
protect us.
Thus, Vajrasattva is pleased by our prayers and replies, “Your delusions and obscurations are
now cleared away and you are purified!”
Vajrasattva then dissolves into light and is absorbed into myself through the top of my head.
I then become Vajrasattva, inseparable appearance and emptiness.
DEDICATION
By the virtue of this practice, may I accomplish Vajrasattva.

To this state may I come to lead every being—not one left behind.
71
100-SYLLABLE MANTRA (RECITED IN SANSKRIT)

MA NU PA LA YA
DRI DO ME BHA WA
HA HA HA HA HO
BAZ RI BHA WA
DISSOLUTION (PHONETIC TIBETAN)
DAG SOG MONG PE DAM LEY GEL GYUR PEY
GON PÖ KYOB SHIG TSO WO DOR JE DZIN
DRO WA’I TSO WÖ DAG GI KYAB ZÖ CHIG
DE KE SOL PE DOR SEM GYE TSHUL GYI
KHYÖ KYI DIG DRIB DAG GO SHE SUNG TE
DAG LA THIM PE DRIB PA CHANG WAR GYUR
DEDICATION (PHONETIC TIBETAN)
GE WA DI YI NYUR DU DHAG
DOR JE SEM PA DRUB GYUR NE
DRO WA CHIG KYANG MA LU PA
DE YI SA LA GÖ PAR SHOG
72
Introduction
Vajrasattva practice includes refuge and bodhicitta, but places particular emphasis on purification.
This is more than just washing our body or loading dishes in the dishwasher. This purification
deals with suffering and happiness, which means it is related to the mind and the mental direction
that controls our life. When the mind has correct information and proper education, it tends to
lead our life toward happiness and peace. On the other hand, if we have wrong information or a
bad education, the mind leads us in a direction where we are more likely to encounter confusion
and suffering. In reality, we all want peace and happiness, and naturally wish to be free from
suffering. Since that state does not come through mere wishing, we become involved in many
different projects and keep ourselves busy pursuing them.
We in the human realm are forever restless; we are always looking for something new. No matter
how much we have, we still look for more. Milarepa is a very clear example of one who avoided
the causes of suffering and kept busy collecting all the positive causes. He is an inspiring
example to us. One time his sister said to him, “I can't bear this way of life—no food, no clothes.
Here I am, a beggar! How could this be? Can't we improve ourselves a little? Let's offer
ourselves as servants to a lama so at least we'd get some food.” In response, Milarepa explained
precisely how to release the causes of suffering and pursue the causes of happiness as the optimal
way to spend one’s life. He said, “Your talk is useless. If I wanted to, I could be a wealthy man.
But I see all of samsara as burning coals under the ash. I cannot walk on the burning ashes of
samsara—that's why I practice the precious Dharma day and night.” We also should come to
view samsara as burning embers that seems safely cool on the outside but is dangerously hot
underneath the surface. If we have realization, this is no exaggeration. If we don't have
realization, we remain beguiled by samsara's false promises and suffering continues without end.
This doesn’t mean that we ordinary people should not have food or clothes. We do need all the
necessary provisions, but it is important to have a clear perspective of what brings real peace and
happiness and what causes suffering.
Unlike beings in the other realms, we human beings have the freedom to practice Dharma. At the
same time, our lives are quite fragile. The urgency instilled by this understanding can inspire us
to practice as fiercely as Milarepa did.
We have been suffering in samsara since beginningless time, and still we haven't had enough!
Consider that thought and practice Dharma with enthusiasm.
Generally speaking, virtuous and nonvirtuous acts depend on mind.
Mind is the center of the universe—samsara is a creation of mind; nirvana is also a creation of
mind. We can see this in our own life. When the mind is tense, confused, depressed, or fearful,
we experience suffering. Even our chest can feel congested. That is samsara. At other times,
when the mind is free, relaxed, and open, we feel light, optimistic, and confident. If we let the
mind go, it will be taken by our negative habits and then we will suffer helplessly. So, when the
mind strays in the wrong direction, we must immediately apply positive remedies like meditation
73
and mindfulness. If we consistently practice that way, the mind will gradually be purified of
confusion and disturbing emotions. Because of this, we need the Dharma.
Mind is the master, and the body and speech are servants.
In other words, mind is the boss, and the body and speech are employees. Be sure to make your
“boss” clear, calm, and understanding. When the mind is calm and clear, the body and speech
follow and create virtuous actions, which in turn result in peace and happiness. This is quite
obvious even to those who are not Dharma practitioners.
Driven by the power of afflicting emotions, controlled by desire, hatred, and so forth, we create
nonvirtuous acts such as the five heinous karmas, the five close karmas, the ten nonvirtues, and
breaking vows and samayas.
Nonvirtuous actions are created by negative thoughts. As soon as desire and hatred arise in the
mind, there is no peace. It is as if we were enslaved by them. Even though we desire happiness,
negative thoughts won't allow us to rest. We are continually running, always chasing after
something. When the mind is peaceful and calm, we don't need divisive speech or harsh words.
But when the mind is disturbed by negative thoughts, we don't hesitate to harm others with the
five heinous acts, five close acts, and so forth. The five heinous karmas are killing one's father;
killing one's mother; killing an arhat, one highly advanced in his realization of meditation
practice; dividing the sangha; and injuring a buddha (while he is alive). The five close karmas are
sexually violating a male or female arhat; knowingly killing a bodhisattva certain to attain
enlightenment; killing a member of the sangha who has entered the path; misappropriation of the
sangha's property; and destroying a stupa.
The ten nonvirtues are killing; stealing; sexual misconduct or harassment; lying, especially about
spiritual achievements; divisive speech; harsh words; idle talk; covetousness; malice; and holding
wrong view, especially about causality. The strength of the nonvirtue varies depending on the
strength of the underlying negative thought. These have nothing to do with being spiritual or
non-spiritual, with belief or non-belief; anyone who engages in these activities is creating a cause
to
experience suffering, whether now or in the future.
The ten virtues are refraining from killing, and preserving life; refraining from stealing, and
practicing generosity; refraining from sexual misconduct, and practicing moral conduct;
refraining
from lying, and speaking truthfully; refraining from divisive speech, and speaking harmoniously;
refraining from harsh words, and speaking peacefully and politely; refraining from idle talk, and
speaking meaningfully; refraining from covetousness, and practicing contentment and
appreciation; refraining from malice, and practicing loving-kindness and compassion; and
refraining from holding wrong views, and practicing the perfect meaning. As we can see, when
the mind is calm and clear, there is a better chance that we will perform these actions, which are
the
74
direct cause of peace and happiness. These are the fundamental foundation for the real peace in
the
world, as well as for spiritual development. Books such as The Jewel Ornament of Liberation,
Words of My Perfect Teacher, and A Complete Guide to the Buddhist Path describe these virtues
and nonvirtues in greater depth. Please study such sources thoroughly and gain a good
understanding of why we must practice them.
There is a lot of misunderstanding concerning vows and samayas. Some practitioners think that
they are merely a matter of various actions being prohibited by a more or less arbitrary authority.
Some will say, “This activity is not allowed for monks and nuns, but it is acceptable for lay
people to do it.” That is looking at the issue from a dogmatic point of view. It would be better to
consider whether we can realistically face the consequences of performing a particular action.
For example, suppose there is poison in a cup. Is drinking from that cup a bad idea because
someone said so or because there is actual danger? The answer is obvious. Subtle dangers were
equally obvious to the Buddha, so he set out “rules” to guide us away from them. Thus, when we
take vows, we are renouncing suffering and its causes in a very practical way. If we do not take a
particular vow, it doesn't mean that there are no consequences if we engage in that activity. This
is what is called “unyielding cause and result.”
Consider killing. It's not a question of whether you are allowed to take life or not. It is a question
of whether you can bear the results of this action when the consequences arise. By studying this
subject, we can learn how to be sincere to ourselves and not destroy our own happiness through
ignorance. We gain the wisdom to protect ourselves. The precious Dharma will always show us
the right path, free from delusions.
It is nonvirtuous if we do these things ourselves, if we ask others to do them for us, or if we rejoice
when these deeds are done by others.
In order to purify negative karma, we have to first be able to identify nonvirtue, as listed before.
We must know what is wholesome and what is unwholesome, what causes suffering and what
causes peace. If we ask someone to commit a negative act, or merely rejoice in someone else's
nonvirtue, we are part of their deed. We get a share of the cause that created the result we
enjoyed. So it is wise to be vigilant of our mind and actions, and take care not to follow the cause
of suffering.
Not only that, when the mind is under the control of desire, hatred, and so forth, we continue to
create nonvirtue even if we hear, study, and practice the precious Dharma.
We might pray “May all sentient beings be free from suffering and the causes of suffering,” but in
the mind, we think, “I like this person; I don't like that person.” Even while we are saying those
prayers, our thoughts are positioning themselves to create suffering! Perhaps while we do
prostrations, we think, “People will respect me more if I do a lot of prostrations.” We are looking
for credit for being more pure than others. Such thoughts are related to attachment and hatred,
and are a cause of suffering.
75
We must be mindful all the time. The purpose of studying Dharma is not to make ourselves
special. We are not looking for magic. We engage in Dharma study and practice to purify
negative thoughts, to free ourselves from samsara, and to attain enlightenment. This attitude will
take our practice in the right direction, one that will bring good results. This is a practical and
realistic approach to free ourselves from suffering.
These nonvirtues will bring suffering and undesirable conditions.
To avoid nonvirtues and undesirable conditions—this is why we practice the Dharma. As we sit,
meditate, or chant mantras our focus is on avoiding negative karma and developing virtues.
Why? Because nonvirtues bring the suffering that we don't want.
Karma is not just a belief system; it is a universal law. If it were a belief system, then when you
believed in karma, it would exist and when you didn't believe in karma, there would be none.
Why would we choose to believe in a system that makes for more suffering? But since that is not
the case, we have to understand what causes suffering and then practice avoiding it.
These nonvirtues can be created when we conquer our enemies, protect our relatives and friends,
defend our own bodies, and accumulate wealth.
We don't create negative karma to achieve enlightenment. Nor do we create negative karma to
benefit sentient beings. However, we do create negative karma out of attachment to our relatives,
friends, body, and our own wealth. This is the reality of samsara. This does not imply that you
shouldn't protect yourself or your relatives when problems come. Not only should you protect
them, but all sentient beings as well. It is attachment and hatred that encourage negative karma;
these are the real enemies to guard against. When we perniciously protect only our own side, it is
called “attachment.” When we distance ourselves from or bring harm to those we don’t like, it is
called “hatred.” This dualistic thinking is called “creating negative karma.” Investigate and
meditate on this so that you can see clearly what is right or wrong on the basis of the law of
causality.
We leave these things behind when we face death, but the nonvirtues will follow us like a shadow,
life after life, and become a source of all sufferings.
.
You may successfully protect your relatives and close friends, you may even destroy your
enemies, but then what happens at the time of death? These issues seem so important now, but
when we face death, we leave them all behind. We cannot take them with us to the next life.
Again, this doesn't mean that we don't support our friends and family. We do our best to help
sincerely, but we cannot help anyone with attachment or hatred in our mind. Sometimes, they
make the situation worse. Many misunderstand and think that we can’t care for our friends,
family, and relatives if we don’t have attachment for them. Here, it is saying to love all equally,
to regard all sentient beings in an altruistic manner, including our enemies. This approach
transcends attachment to a particular group or individual. With such a calm and clear mind that is
unbiased and without prejudice, we can help more effectively and avoid unwanted side effects.
76
When a bird lands, its shadow is right there on the ground. When the bird flies up in the sky, its
shadow disappears. The bird may fly like an eagle from coast to coast, but when it lands again,
the shadow always returns. Karma is like this. After we perform an act, we don't see it any more.
But inevitably, inconceivably, the result will come sooner or later. We cannot ignore or hide from
karma. The Buddha said, “If you fly in the sky, karma follows you. If you hide in the mountains
or in a cave, karma follows you. There is no place you can hide from karma.”
Therefore, it is very wise to purify all the nonvirtues we create before their results arise.
There is no negative karma that cannot be purified. The Jewel Ornament of Liberation contains
famous accounts of Nanda, Angulimala, Ajatashatru, and Udayana , all of whom purified very
heavy negative acts. There are other stories in Transformation of Suffering and A Complete
Guide to the Buddhist Path. Milarepa is a very important example of this in the Tibetan tradition.
Look how much negative karma he created in his early life! He became completely convinced of
the danger of negative karma and said, “If I die with this negative karma, there is only one way
for me to go. There is no choice—it's direct to the hell realm!” This thought provided extremely
powerful motivation for him, so he had no hesitation to undergo hardships under Marpa. With
courage and discipline, he attained buddhahood in that single lifetime by purifying all his heinous
acts.
If we use the four powers, this purification can be very effective.
If there were no method of purification, we would be helpless. But since there is a way to purify
negative karma, afflicting emotions, and delusion, we should do the practice with enthusiasm.
This is like undergoing surgery to eliminate a deadly disease. We willingly undergo that small
pain in order to overcome future negative consequences. In the same way, we wisely sacrifice a
little time to this practice in order to avoid facing great suffering in the future.
Our mind is like a clear mirror. When that mirror is covered with dust, it can't reflect objects
clearly. Likewise, when our mind is obscured by negative thoughts, it becomes dull and cannot
reflect the knowledge and clarity that are there. When a mirror is clean, then any object can be
clearly reflected. Likewise, when our obscurations are purified and the mind is lucid, it will be
able to reflect all knowledge without mistake. This is the purpose of practicing purification.
The four powers are remorse, antidote, resolve, and reliance. In the Vajrayana, Vajrasattva
meditation is a special practice for the purification of nonvirtues, so with confidence and without
hesitation, enter into the Vajrasattva practice. Have sincere remorse for evil deeds, confess them,
and resolve not to create any more negative karma even at the risk of your life. Then take refuge,
cultivate the mind of enlightenment, recite the mantra, and meditate on emptiness as the antidote
and reliance.
The four powers are a spiritual technology that we apply to purification. Chapter 9 of The Jewel
Ornament of Liberation explains them in detail; here just a short introduction is presented.
77
Remorse means identifying the negative karma that we have created and sincerely acknowledging
that it was wrong. We recognize that our negative act didn't result in much benefit for ourselves
or others, and that it will only bring great suffering. This is different from a feeling of guilt. With
guilt, we look down on ourselves and feel powerless or worthless. We end up depressed and
hopeless. In contrast, the feeling of remorse forces our mind toward purification. It spurs us to
look for a resolution for the problem, and inspires us to find the path to correct behavior.
The antidote to nonvirtue is to engage in virtuous practices, such as this Vajrasattva meditation.
The Vajrayana in general provides very effective means of purification. With them, we can
completely uproot all negative karma, just as Milarepa did. Within the Vajrayana, Vajrasattva
meditation is specifically focused on purification. So without hesitation, enter into Vajrasattva
practice with confidence. Reflect on the impermanence of all composite phenomena. Look at the
suffering of every sentient being. Use all the ten virtues, which are the direct antidote to the
nonvirtues. We have every opportunity to joyfully engage in this. What a wonderful practice!
Once you have sincere remorse for evil deeds, confess them, and resolve not to create any more,
even at the risk of your life. A very powerful resolve is necessary, one made with certainty and
determination. It is like knowing that poison will definitely kill you, and making a commitment
never to ingest it again. This precious human life has every opportunity to reverse from the ten
nonvirtues and then any propensity of our negative habits which may be not good for health or
mind, even in samsara or for enlightenment. Joyfully resolve, “I am so fortunate to have this
opportunity and I can do it. It won’t be too long before I am completely free from the cause of
suffering, like taking a refreshing shower after heavy sweating.”
Reliance is an aspect of taking refuge; we rely on the enlightened beings to lead us from samsara
in many different ways. We take refuge in the Buddha, Dharma, and Sangha to free ourselves
from samsara. We cultivate the mind of enlightenment, bodhicitta, which is based on love and
compassion. We recite Vajrasattva's 100-syllable mantra, and meditate on emptiness. We can
rely on these methods with complete confidence that purification and, eventually enlightenment,
will take place. Up until now, we have relied on our confused and deluded mental afflictions, and
we are not free from any of samsara’s predicaments. Having this precious human life gives us the
excellent condition to see things wisely. So rely on the Buddha, Dharma, and Sangha, bring
bodhicitta into your mind, and fully embrace it. Without doubt, the results will avalanche
effortlessly.
78
Sadhana Commentary
VISUALIZATION
Every meditation or deity yoga practice we do encompasses all of the Buddha's teachings; they all
incorporate the cultivation of compassion and wisdom. Here, Vajrasattva practice is a specialized
method to purify the negative thoughts that oppose these practices. Before you begin the practice,
take three deep breaths. Relax the body and mind without allowing the mind to wander. The
mind should be where your body is. First, take refuge in the Buddha, Dharma, and Sangha, and
cultivate bodhicitta, the mind of enlightenment. Then, with a strong sense of joy and a feeling of
good fortune, engage in this meditation practice as instructed.
Above the crown of my head, I visualize a white lotus with moon disk seat.
When you meditate, sit in the correct body posture. About a cubit above the crown of your head,
visualize a lotus flower. This symbolizes pure wisdom, free from the mud of afflicting emotions
and obscurations. On the lotus flower is a flat, horizontal moon disk seat, which symbolizes great
compassion.
On the moon disk is a white syllable HUNG which transforms into a vajra, with a white
HUNG in its center.
The white HUNG syllable on the moon disk is pure awareness. Visualize
that it transforms into a golden vajra of an insubstantial nature, not ordinary
metal, with the white HUNG in its center. The Sanskrit word vajra is dorje
in Tibetan. It symbolizes the indestructible aspect of wisdom awareness,
inseparable luminosity and emptiness, the absolute nature of the mind itself.
White light radiates from this HUNG, purifying the obscurations of the six realms of beings.
Infinite white light radiates from the white HUNG in the center of the vajra toward all ten
directions: the four cardinal directions, the four intermediate directions, nadir, and zenith. This
light permeates the entire universe, touching all sentient beings in samsara, human and nonhuman
alike. It purifies their obscurations, which in turn dispels their suffering.
This light is offered to all the buddhas and bodhisattvas.
Meditate that light from the white HUNG reaches the buddhafields and transforms into limitless
offerings for the buddhas and bodhisattvas. We meditate that the enlightened beings accept the
offering and are pleased.
The light returns and dissolves into the seed syllable HUNG. The vajra with HUNG then
transforms into Vajrasattva, who is in essence our own kind root lama.
79
After making this offering, the light returns and dissolves back into the HUNG, bringing all the
excellent qualities of the buddhas and bodhisattvas along with it. The HUNG and vajra together
transform into Vajrasattva, or Dorje Sempa in Tibetan, who then sits on the moon disk seat above
the crown of your head. Meditate that Vajrasattva is the essence of your own kind root lama, the
embodiment of all the buddhas, bodhisattvas, root and lineage masters, the nature of inseparable
complete wisdom and compassion, and full of blessings. This way, Vajrasattva meditation also
constitutes a guru yoga practice.
Root lama has many different meanings. Primarily, it is the person who transmitted the Vajrayana
empowerments, teachings, and instructions to you. More generally, it is a person who transforms
your life spiritually, someone who is very important for your spiritual progress because they
inspire you to pursue the Dharma. More technically, it is the person who gives you the
mahamudra teachings that cause you to recognize the nature of your mind. In this case, see
Vajrasattva as the root lama who can uproot the negative karma and the obscurations in your
mind. Seeing Vajrasattva as your root teacher is a skillful method that directly reveals the
inseparability of Vajrasattva’s and your own mind by connecting your minds with clear, full
devotion in a way that resolves all confusion.
Vajrasattva is white in color and holds a vajra and bell.
This starts the description of Vajrasattva's appearance. It's good to study an image in order to
familiarize yourself with all the details. He is white in color, and holds a vajra at his heart and a
bell at his waist. He is not merely holding material objects, but rather is exhibiting the qualities
that they symbolize. The vajra represents great compassion, and the bell is great wisdom.
Without compassion, the mind is dry and intellectual, and doesn't bring much benefit. We need
compassion in order to use our wisdom to effectively bring peace and happiness to ourselves and
others. Wisdom is more than a collection of information and knowledge. Here, it refers to the
incisive awareness or special insight that directly perceives causality together with the realization
of emptiness. It is the direct method to uproot misperception and delusion. Compassion is the
power of mind that is permeated with peace and kindness, and abstains from nonvirtue. But
compassion without wisdom doesn't have much power. Without wisdom, we fall into a primitive
kind of compassion; we feel sympathy but have no skill to actually help anyone. Emotionally, we
feel that something should be done, but that feeling just brings us more helplessness and
suffering. So, wisdom is necessary to make compassion useful. Thus, Vajrasattva is holding the
vajra and bell to symbolize the unity, the nonduality, of wisdom awareness and great compassion.
He sits gracefully in the half lotus posture.
Vajrasattva is usually shown in the full lotus posture. But in this meditation, only his left leg is in
the sitting posture, which symbolizes that Vajrasattva abides in the dharmakaya. His right leg is
outstretched, directly above the crown of your head, signifying the power of great compassion,
the expression of the manifestation of activities to benefit sentient beings from within the
dharmakaya.
80
He wears silken robes and all the precious ornaments.
Vajrasattva wears silken upper and lower garments, a belt, as well as many precious jewels and
ornaments—crown, earrings, necklaces, bracelets at the wrist and shoulder, and ankle bracelets.
The five-pointed crown on his head symbolizes that Vajrasattva is the embodiment of the
wisdoms of the five buddhas: Buddha Akshobhya, Buddha Vairochana, Buddha Ratnasambhava,
Buddha Amitabha, and Buddha Amogasiddhi. Their five wisdoms are the: dharmadhatu, or
wisdom of the all-pervading elements of Dharma; mirror-like wisdom; equanimity wisdom;
discriminating wisdom; and all-accomplishing wisdom.
The two earrings symbolize that Vajrasattva has perfectly realized the two truths. The six
bracelets symbolize that he has perfected the practice of the six paramitas. The three necklaces
symbolize that Vajrasattva is the embodiment of the three kayas: nirmanakaya, sambhogakaya,
and dharmakaya. In other words, he has perfected buddhahood, and the ornaments symbolize
each and every quality of enlightenment. This is the sambhogakaya form, a manifestation of
dharmakaya that exhibits its activities and perfect qualities. All these robes and ornaments are
expressions of an enlightened being's perfect qualities.
Vajrasattva's body is not an ordinary body of flesh and bones, but rather is a wisdom body. It is
transparent like a rainbow. It is vivid, clear, light, and transparent, yet insubstantial, like the
moon’s reflection in a lake. This is a critical aspect of the visualization. When you visualize all
sentient beings as transformed into Vajrasattva, visualize them in the same manner.
Light radiates from the heart and invites the wisdom beings. They become inseparable through
DZA, HUNG, BAM and HO.
The being visualized at the crown of your head is called the samaya or pledge being. It is the
basis from which we will work. The wisdom beings who are being invited are the live buddhas
and bodhisattvas. When the two become inseparable, it means that the samaya being is no longer
just a visualization; it is alive and vibrant.
We invite the wisdom beings in four stages. First, with DZA, the white goddesses of loving-
kindness who hold hooks invite the wisdom beings from the pure lands. Then, with HUNG, red
goddesses of compassion who hold lassos lead the wisdom beings in front of you. With BAM,
the yellow goddesses of joy come from space holding chains and cause the wisdom beings to
dissolve into the samaya beings. With HO, green goddesses of equanimity holding bells cause the
wisdom and samaya beings to become inseparable. The significance is that now Vajrasattva
embodies all the buddhas’ excellent qualities, the nature of the four immeasurables.
OFFERING
81
Now we make offerings to Vajrasattva. BAZRA SATTWA refers to Vajrasattva in an old style of
writing Sanskrit. SAPARIWARA . . . PRATITSA SVAHA means “I make this offering.” With
devotion, establish all the offerings in your mind and offer them freely as a means of purifying
attachment.
The first offering, argham, is an ocean of water for the face and mouth being poured from a cone-
shaped shell. This water signifies auspiciousness, all the positive causes and conditions that bring
about positive effects. Offer water that is clean, fresh, cool, smooth, light, delicious, and
comfortable to the throat and stomach, as these qualities are the qualities of auspiciousness.
When we drink water like this, it is healthy. We offer this water, meditating that it will become a
cause for all sentient beings to collect positive causes and conditions.
Padyam is a water offering to cleanse the enlightened beings’ feet, presented in a bowl. This is
clear water mixed with incense or sandalwood, and its symbolic meaning is purification. With
respect, devotion, and confidence, we offer an ocean of this kind of water to all enlightened
beings to purify the temporary obscurations of ourselves and all sentient beings. Obscurations are
called "temporary" because they can be purified. If they were permanent, we could not purify
them no matter what we did. So meditate on this as you make these offerings and purify all the
different types of obscurations—gross, subtle, negative karma, afflicting emotions, and
obscurations to enlightenment.
Pushpam is an offering of flowers, enough to fill the sky. Flowers are offered to the heads of the
enlightened beings, for them to wear on the crown of the head. This signifies the practice of
generosity and opens the heart. Usually when we think of generosity, we mean giving wealth, but
there are many different types of generosity such as giving fearlessness and wisdom. Milarepa
said, “There is no special practice of generosity if one is free from stinginess.” Meditate on that
meaning when you offer these flowers, and wish for every sentient beings to achieve the freedom
and endowment of a precious human life.
Dhupam is the incense offering; the sky is filled with an everlasting aroma offered to the noses of
the enlightened beings. This symbolizes one of the most important practices, moral ethics or
discipline. The enlightened beings are not attached to smell, but are attracted by our purity. All
people respect those who keep good moral ethics because they are trustworthy and dependable.
Morality is a foundation, like the ground that supports the "crops" of enlightened qualities. In
Sanskrit, discipline called "shila," meaning coolness or freshness. Good discipline is said to cool
the mind, freeing it from the heat of agitation. Without discipline, enlightenment would not be
82
possible. Wisdom, or special insight, comes from a strong and stable mind of samadhi. Such
strength of mind is based on discipline. So these three—called the three trainings— are all
connected to each other, depend on one another, and are indispensable. Even if we have to lose
our life to keep moral discipline, it just finishes that one life; the next lives will be better and
better as a result.
Alokam is the light offering made to the eyes of the enlightened beings, who see clearly without
mistake. Just as the light of the sun dispels ordinary darkness, the light of patience dispels the
darkness of our ignorance. The clear, stable nature of the mind can be achieved through the
practice of patience because a patient mind is not disturbed by forces such as anger. Patience can
be practiced in many different forms, not only when people are faced with anger. For example,
there is patience with Dharma practice and study that allows us to learn about the great qualities
and then pursue them. Some people feel patience is a weakness, but actually, patience shows
great strength of mind based on wisdom and compassion. However, we should not be patient
with our afflicting emotions. Even if it is difficult, we must sacrifice our anger, desire, jealousy,
pride in order to obtain the 112 major and minor marks of a buddha.
Gande is perfume or saffron water, an ocean of scented water offered to the body. This signifies
perseverance or joyous effort. Through that one quality, we can develop all the qualities of
enlightenment. Without perseverance, nothing will be achieved. Even in samsara, we have to
work hard to achieve anything; we sacrifice our lives for our work and achieve very little
happiness. Now look at the other side, Dharma study and practice. Studying Dharma is the cause
of freedom from suffering, so why wouldn’t we sacrifice our time and energy for that? Perfumes
are offered to the Buddha's mind because perseverance is the core of enlightenment. Perfection of
generosity, moral ethics, patience, samadhi, and wisdom all depend on perseverance. Without
joyous effort none of these can be accomplished, so it is the essence of our path. Meditate that,
through this offering, all sentient beings can progress in their attainment of the qualities of
enlightenment.
Newite is an offering of a mountain of delicious food and delicacies to the tongues of the
enlightened buddhas and bodhisattvas. This offering of excellent food signifies samadhi, the
virtuous one-pointed mind that is ambrosia to feed the mind. In the same way that food nourishes
the body, samadhi maintains the mind. Nutritious food strengthens our physical health, and the
nutritious food of samadhi makes the mind healthy, clear, calm, and peaceful. Such a mind is the
basis from which to achieve all the siddhis, and all the other enlightened qualities. Through this
offering, may all beings have the health that results from the food of samadhi.
Shapta is magnificent music resounding throughout the entire universe that is offered to the ears
of the enlightened beings. This represents wisdom, a special power of the mind that can penetrate
the nature of all phenomena. Of course, all phenomena have the nature of interdependence, but
with sound this is especially easy to understand. Where does the sound of a guitar, for example,
come from? It does not come only from the piece of wood, the string, or from the finger. None
alone is sufficient to produce the sound; it comes from the interdependence of all those factors.
The sound has no independent existence, so it is called “illusion.” That realization is wisdom, and
83
through that realization we can attain supramundane qualities. May wisdom arise within the
minds of all sentient beings and free them from all confusion and ignorance.
Without limitation, these offerings fill all space. Offer everything, including your own body,
speech, mind, and root virtue, with full devotion while understanding them to be inseparable
appearance and emptiness. It isn't that Vajrasattva needs or wants these offerings. We make
these eight general offerings to Vajrasattva as a practice of generosity. These materials are
important in our life, so we share them and offer them to the enlightened beings. To accumulate
great merit and virtue from these offerings, we visualize them as being infinite. Such offering is a
skillful way to accumulate the great amount of merit and wisdom that enables us to actualize
mahamudra. In other words, this is a means to generate the positive causes and conditions for our
achievement of enlightenment.
PRAISE
Vajrasattva, Mahasattva, the courageous mind,

the vajra embodiment of all the tathagatas,
Samantabhadra, the primordial vajra,
I prostrate to you, Holder of the Vajra.
This section expresses Vajrasattva's qualities and praises them. Vajrasattva is the embodiment of
the Buddha's wisdom and compassion—all the excellent qualities. Vajra refers to the
indestructible wisdom that penetrates the nature of all phenomena, annihilates all obscurations,
and captures the dharmakaya. Maha means great in Sanskrit. Sattva is the mind of indestructible
courage, the mind of unconditional compassion that embraces every sentient being.
In the Buddha's mind, there are no distinctions among beings; a buddha is not biased toward one
or against another, because he attained enlightenment for the benefit of all sentient beings. We
must strive to develop this same unconditional compassion and wisdom. Right now, we ordinary
persons are of two minds—one that wants to study and practice the Dharma with unbiased
compassion and another that is taken with hatred and attachment. These two fight each other as if
on a battlefield. When the mind of bodhicitta becomes more powerfully habituated, then the
negative mind can be subjugated, purified, and eliminated. But sometimes when the negative
mind wins, you are miserably enslaved by negativity. Vajrasattva's mind has won this battle and
completely uprooted all negative thoughts. Therefore, he has a courageous mind, one that enables
him to fearlessly benefit all sentient beings. So we take this as an example and follow in
Vajrasattva’s footsteps.
Samantabhadra refers to the dharmakaya, the absolute state of enlightenment, the ultimate state
of buddhahood. So, we pay respect and homage to the one who holds all these qualities and
inspire ourselves to actualize them.
RECITING THE MANTRA
At Vajrasattva's heart level is a vajra on a moon-disk. At the center of the vajra is a HUNG
84
syllable surrounded by the 100-syllable mantra.
This is the meditation to do while reciting the 100-syllable mantra. Vajrasattva is above the
crown of your head. Inside his body at the heart level is a vajra on a moon disk. There is a white
HUNG syllable in the center of the vajra, which is encircled by the mantra on the moon disk. As
we repeat the mantra, the hundred syllables rotate clockwise led by the syllable OM.
The radiating light from the rotating mantra completely purifies the obscurations of all
beings and they become established in the vajra state.
This is the special practice of love, compassion, and bodhicitta skillfully extended to all sentient
beings. Light radiates from the rotating mantra, reaches every sentient being, and purifies their
obscurations. This practice is a skillful method to stretch our ability to encompass all sentient
beings in our mind. It helps us exercise our mind and gradually develop more strength, wisdom,
and compassion. This is a gradual process, not an instant “magical formula.” This meditation can
also be used as the practice of equalizing oneself and others, which is an important part of a
bodhisattva's training. As we perform the following visualizations, keep in mind that all beings
want to be free from suffering, just as we do. The visualization can be done in a more or less
detailed manner. Within a long session, you can purify yourself and all sentient beings again and
again.
At first you can repeat the mantra slowly. After you memorize it, you can chant the mantra faster.
In the beginning, using a melody will help you to memorize the mantra. You can repeat the
mantra many times but as a minimum, recite the mantra twenty-one times each session. If we
repeat this mantra 111,111 times it will purify even the root downfalls, the very heavy negative
karmas that cause rebirth in a hell. It is said that if we repeat this at least twenty-one times each
morning with a pure motivation, whatever negative karma we might create that day will not
increase. Otherwise, it multiplies every moment.
DETAILED VISUALIZATION
If you have more time, think first of the sentient beings in the hell realms who are suffering
immense physical torture in the heat and cold. Light radiates from the mantra at Vajrasattva's
heart and enters this realm. It purifies the obscurations caused by their hatred and ends their
constant suffering. The outer environment is transformed into a pure land and the beings
transform into Vajrasattva.
Next, look at the suffering of the hungry spirits and develop great compassion. Hungry spirits
generally lack food, drink, and clothes for an endless length of time. When the light touches
them, the obscurations caused by their stinginess and greed are completely purified. As a result,
the environment is transformed into a pure land and the hungry spirits are transformed into
Vajrasattva.
85
Animals, as we can see, suffer being used, tortured, and killed by human beings and one another.
The compassionate light from the rotating mantra purifies the obscurations caused by their
ignorance and stupidity. As a result, the environment is transformed into a pure land and the
animals are transformed into Vajrasattva.
The human realm suffers from birth, aging, sickness, and death. We don't get what we want; we
are burdened by what we don't want. These sufferings and the obscurations caused by their desire
and ignorance are fully purified. As a result, the environment is transformed into a pure land and
the people are transformed into Vajrasattva.
Then picture the demi-gods who suffer from jealousy and continual combat with the gods. The
light purifies the obscurations caused by their jealousy. As a result, the environment is
transformed into a pure land and the demi-gods are transformed into Vajrasattva.
Finally, inhabitants of the desire, form, and formless god realms suffer inconceivably when they
must fall again into the lower realms at the end of their long lives. The obscurations caused by
their pride and heedlessness are fully purified. As a result, the environment is transformed into a
pure land and the gods are transformed into Vajrasattva. This way, the whole of samsara is
transformed into a pure land, and all the six realms of beings are identically in Vajrasattva’s form,
free from all suffering and enjoying the peace and happiness of enlightenment.
SHORTER VISUALIZATION
Driven by powerful renunciation and compassion, send light to all the realms simultaneously to
purify their suffering and the causes of suffering. First, purify the environment by transforming
the entire universe into a completely perfect buddhafield. Then purify all sentient beings of
suffering and the causes of their suffering. Meditate that all sentient beings instantly transform
into Vajrasattva, the state of perfect wisdom and compassion. At that moment, rejoice, feel happy
and peaceful.
After purifying all the sentient beings and establishing them in the state of Vajrasattva, using
either the detailed or shorter visualization, they all repeat the 100-syllable mantra with you.
The light returns and dissolves into the mantra and the seed syllable HUNG.
Before the light returns to Vajrasattva, make it an offering to all the buddhas and bodhisattvas in
the ten directions. Meditate that these buddhas are pleased and accept the offering. The Buddha's
mind is completely focused on sentient beings and how to free them from suffering. When we do
this practice, it's a service and great offering to the Buddha, as well as to the sentient being a true
practice of bodhicitta. Then the light returns to Vajrasattva, bringing with it the wisdom and
compassion of all the buddhas. It dissolves into the mantra and seed syllable at Vajrasattva's heart
level.
The stream of nectar produced from these syllables flows through the right great toe of
86
Vajrasattva.
The seed syllable and the 100-syllable mantra produce nectar that completely fills Vajrasattva's
body. This is called undefiled, unafflicted, or wisdom nectar, and has the ability to purify
negative karma and obscurations.
It enters the crown of my head, washing out all defilements, downfalls, and illnesses. They
leave through the lower opening doors and pores in the form of a smoky, dark liquid.
Vajrasattva's right leg is in the half-lotus posture, so the great toe is directly over the crown of
your head. From the toe, a stream of white nectar flows onto the crown of your head, entering the
body through the central channel. This is a way to receive the four empowerments that purify the
obscurations of body, speech, and mind, and the subtle obscurations of duality step by step.
When the nectar reaches your head, you receive the vase empowerment that purifies all the
physical obscurations and purifies the negative karma associated with the body. When the nectar
reached the throat, you receive the secret empowerment that purifies all the obscurations related
to chakras and channels, and the negative karma related to speech. When the nectar reaches the
heart level, you receive the wisdom empowerment that purifies the negative karma related to
mind. When the nectar reaches the navel level, meditate that your whole body and being are
filled with the nectar, and receive the fourth empowerment that fully purifies all duality of the
body, speech, and mind. As the nectar permeates your entire body from the top down, enjoy
undefiled peace and joy by maintaining the nature of Vajrasattva.
Without allowing the mind to wander in other directions, meditate that all these defilements leave
the body through your pores and lower openings. It's said that the afflicting emotions and
obscurations leave the body in the form of a smoky, dark liquid. Physical or mental sicknesses
leave in the form of pus. If you are possessed by spirits, they leave in forms such as snakes or
scorpions. In any case, the negativity is forced out of the body until nothing is left of it. At that
time, your form becomes a transparent wisdom body, no longer a flesh and bone body.
Meditate that underneath the ground are hungry spirits or the Lord of Death. As the dark liquid
transforms into undefiled nectar, it rains down on them. Those beings are fully satisfied, their
negative thoughts and suffering are completely purified, and they transform into Vajrasattva.
Then I am filled with nectar and completely purified, clear as crystal.
Meditate that your body is like crystal, clear outside and in. No obscurations or stains remain.
This is the meditation we do while we repeat the 100-syllable mantra. To do this meditation,
loosen your tension. Relax. Meditate in a natural way with a feeling of great joy: “How
wonderful this practice is!” Expectation leads the mind in different directions; it wanders here
and there, and in the end it brings disappointment. So, practice without expectation.
87
If you forget the visualization and have to bring it back repeatedly, the visualization will be
unclear and practice will become ineffective. This can cause discouragement and a feeling that
you are not doing well. To avoid this discomfort, maintain mindfulness. At the beginning of the
session, make up your mind that for this period, your mind will be fully focused on this practice.
If you can sustain that concentration during the entire session, it will be very effective. When you
cannot keep the visualization, shorten the session while getting used to it, then gradually extend
the duration of time.
100-SYLLABLE MANTRA
OM BAZRA SATTWA SAMAYA / MANU PALAYA / BAZRA SATTWA TENOPA TISHTHA /

DRIDO ME BHAWA
SUTO KHYOME BHAWA / SUPO KHYOME BHAWA / ANU RAKTO ME BHAWA / SARWA SIDDHIM
ME PRA YA TSA/ SARWA KARMA SUTSA-ME
TSIT TAN SHRI YA KURU HUNG / HAHA HAHA HO / BHAGAWAN SARWA TATHAGATA
BAZRA MAME MUNTSA/ BAZRI BHAWA / MAHA SAMAYA SATTWA AH
The mantra is in Sanskrit. The meaning is:

OM. Vajrasattva, please bestow blessing on me. May you be pleased with me; may you be
steadily pleased. May you bestow on me all of the actual accomplishments. May my mind be
established firmly in all activities. HA HA HA HA HO All the blessed Tathagatas: may I be
liberated fully in the vajra. Please grant me the actual vajra mind, great pledge being. AH.
The four HA syllables represent the four empowerments, purification of the four
obscurations, and the experience of the four joys, four kayas, and four wisdoms. HO means
“May I have them.”
You can practice this meditation any time of day, but the morning is especially good. At that time
you are well rested and the mind is clear. Relax and meditation will come well. If you cultivate
bodhicitta when you first wake up in the morning and the mind has not yet been pulled in many
directions, your inner channels will be blessed by that pure motivation and pure wind energy.
The whole day will become positive. Even if some negative thoughts arise, they will not be very
powerful. If negative thoughts arise before your morning meditation, the wind channels fill with
negativity and the whole day can be spoiled. Thus, if you can develop this discipline, it will be
very beneficial.
Our body and the physical environment are closely related. At night, everything quiets and
relaxes. Even the birds know when to go to sleep. If you could follow this natural rhythm, it
would be good for your health and your mind. Going to sleep around 10 o'clock and waking up at
4:30 or 5:00a.m. are very good. The tendency to stay up too late and then get up around noon can
bring depression and an unclear feeling in the mind. So habituate yourself to sleep early and get
up early.
DISSOLUTION
88
I and all sentient beings, deluded by our ignorance, have broken the vows.
Broken vows refer to negative karma of all kinds, including actions that cause suffering of which
we were unaware. From beginningless time until now we have not been freed from samsara
because of ignorance, delusion, and afflicting emotions. Under their influence we create many
negative karmas and, as a result of that karma, suffering continues unceasingly.
It is important that we realize how deluded and confused we are. This state has caused us to
circle in samsara for many lifetimes. This time, we have recognized that and understood that
ignorance causes us all this suffering. We are confessing to Vajrasattva that we have caused our
own suffering and that of others by breaking our vows and samaya.
Oh! Guru Vajrasattva, Protector, Holder of the Vajra, Lord of all Sentient Beings, please
protect us.
Holder of the Vajra means that Vajrasattva is the embodiment of perfect wisdom. Lord of all
Sentient Beings refers to Vajrasattva's perfection of great compassion toward all sentient beings,
making him the lord of beings.
If there were no cause, there would be no result. If there were no negative karma, no suffering
would result. But because of the continuity of our negative karma, there is continuity of
suffering. So, we pray for protection from our own delusions and negative thoughts, and the
suffering they cause.
Thus, Vajrasattva is pleased by our prayers and replies, “Your delusions and obscurations
are now cleared away and you are purified!”
We meditate that Vajrasattva accepts our supplication, and especially our meditation practice, and
then says these words with delight. This does not mean that Vajrasattva has magically dispelled
our delusions. Vajrasattva is confirming that our negative karma has been purified by means of
our meditation practice. You can practice this at the 10% level, the 100% level, or anything in
between. The result that you achieve will be equal to the amount of effort you put into the
practice. It is important to understand this.
Vajrasattva then dissolves into light and is absorbed into myself through the top of my head.
Vajrasattva, along with the lotus flower and moon disk, melts into light. That light dissolves into
you through the top of your head, and permeates your entire body.
I then become Vajrasattva, inseparable appearance and emptiness.
Vajrasattva, who is at your crown, dissolves into light, and that light dissolves into you. You
become inseparable from Vajrasattva. Meditate that this fully purifies all the subtle obscurations.
Vajrasattva is no longer external to you. You and Vajrasattva are not two separate entities, but
89
are in the nondual state free from grasping and fixation. Meditate that your body is Vajrasattva's
wisdom light body. Your outer form, as Vajrasattva, is clear and precise with all the ornaments
and silken robes, holding the vajra at your heart and the bell at your waist. It is like the moon's
reflection in water. You can see it clearly, but if you try to touch it, you can't. Rest your mind
there, in the inseparability of appearance and emptiness.
As you know from the Heart Sutra, “Form is emptiness and emptiness is also form. Form is no
other than emptiness and emptiness is also no other than form.” This is the meaning of the union
of appearance and emptiness. Whatever we see is itself emptiness; emptiness appears in every
form. That is the nonduality of emptiness and appearance.
Relax the mind.
During this meditation, relax all mental and physical tension. Meditate that your mind is like
space without any form or object, no obscurations, no thoughts of duality, nothing to investigate.
It is clear, calm wisdom. This is a very skillful way of meditation that combines shamatha and
vipashyana, concurrent calm abiding and special insight. Meditating on yourself in Vajrasattva's
form helps the mind to calmly abide and seeing its nature as emptiness develops critical insight.
If the mind goes in any other direction, just bring it back. If you have difficulties keeping the
mind in that state, reappear as Vajrasattva. Maintain it without pushing or chasing thoughts as
long as you can. If you get drowsy, apply more awareness.
Through this meditation practice you really become Vajrasattva. In your mind, your body is no
longer an ordinary body; it is Vajrasattva's form. This is called “mental formation” since your
mind forms this Vajrasattva-body. If you can meditate on this well, evil spirits and other entities
won’t be able to find your ordinary body. That actually happened at the time of Lord Jigten
Sumgön. A man was sick for many years. He had not been helped by any medication because the
illness was caused by spirits or entities. He went to Lord Jigten Sumgön and requested help.
Lord Jigten Sumgön advised him to visualize himself as Chenrezig. He gave the sick man
complete instructions on Chenrezig practice, and he practiced that for a week. After a week, he
could meditate that he was Chenrezig well. The spirit came and said, “Where is my man? Where
has he gone?” The spirit became scared and ran away, and the man was cured of his sickness.
Lord Jigten Sumgön gave a special meditation instruction about this practice. At the moment you
become Vajrasattva, ask, “Where did this Vajrasattva come from?” It came from nowhere; you
just became Vajrasattva through this meditation technique. Where did your ordinary body go? It
has also gone nowhere. This very important instruction is unique to Lord Jigten Sumgön's
lineage. This is an especially powerful practice through which we can understand how we create
our whole world with our mind. We acknowledge our absolute nature by dispelling all the
adventitious obscurations. This gives us a glimpse of what enlightenment is like. When we
become habituated to this and can remain without the impediment of obscuration, it is called
"enlightenment." On the other hand, as long as the mind remains habituated to the afflicting
emotions, we will experience samsara, the state of suffering. Understanding this distinction
clearly will inspire us to do this practice.
90
DEDICATION
By the virtue of this practice, may I accomplish Vajrasattva.

To this state may I come to lead every being—not one left behind.
At the end, say this dedication prayer while your mind is still in the state of Vajrasattva.
Vajrasattva's great realization is enlightenment, complete buddhahood. We dedicate the virtue
created here to the full actualization of this practice. Not even one small bug is left behind. May
all sentient beings be in Vajrasattva's form, the state free from suffering. Say other dedication
prayers, as outlined in Chapter 7.
91
Chapter 4
Offering the Noble Mandala: the Special Method

of Perfecting the Two Accumulations
One who gathers the two accumulations is like a wise investor.

Though he enjoys his wealth, it is never exhausted.
Therefore, apply yourself to virtuous deeds.
92
Text
VISUALIZATION
Meditate your surroundings as inseparable from a buddhafield, similar to that visualized for the
refuge practice. In the space in front of me is a lion throne on which are a lotus, and sun and
moon disk seats, in the center of which sits the kind root lama in the form of Vajradhara with the
seven characteristics. He is blue in color, with two arms, holding a vajra and bell crossed at the
heart, and gracefully sitting in the vajra position adorned by the silken robes and various precious
jewel ornaments, and surrounded by all the lineage lamas. In front of the lion throne is the yidam
Chakrasamvara, the male and female aspects in union, whose manifestation is simultaneously
appearance and emptiness. At the right side of the throne is the assembly of the buddhas of the
three times, possessing all the auspicious signs of a buddha, together with the thousand buddhas
of this fortunate eon. Behind the throne is the Prajñaparamita proclaiming the relative and
ultimate meaning of the three yanas. To the left of the throne is the assembly of the
compassionate bodhisattvas, surrounded by the sangha of the three yanas. Around the base of the
throne are the Dharma protectors, an ocean of guardians gathered like clouds.
OFFERING
OM BAZ RA BHU MI AH HUNG! The base is the completely pure golden ground.
OM BAZ RA RE KHE AH HUNG! A wall of iron mountains forms a circle.
At the center stands Mount Meru, the king mountain.
To the east is Superior Body.
To the south is Dzambudvipa.
To the west is Wish-granting Cow.
To the north is Unpleasant Sound.
To the southeast is Body and the northeast is Superior Body.
To the southwest is Tail, to the southeast is the Other Tail.
To the northwest is Possessing Movement, to the southwest is Walk in the Supreme Path.
To the northeast is Unpleasant Sound, to the northwest is Parallel Unpleasant Sound.
93
NE KHANG WOG MIN SHING DANG YER ME PA’I

RANG DUN SENG CHEN PE MA NYI DA’I TENG
U SU DRIN CHEN TSA WA’I LA MA NI
YEN LAG DUN DEN DOR JE CHANG GI TSHUL
NGO SANG CHAG NYI DOR DRIL THUG KAR NOL
SHAB NYI DOR JE KHYIL TRUNG GYING TSHUL SHUG
DAR DANG RIN CHEN NA TSOG GYEN GYI ZE
GYU PA’I SHE NYEN NAM DANG THAB CHIG SHUG
DUN DU YI DAM KHOR LO DE WA’I CHOG
YAB YUM NANG TONG ZUNG JUG NYOM SHUG TSHUL
YE SU DU SUM SANG GE TSHEN PER DEN
KAL SANG SANG GYE TONG DANG LHEN CHIG SHUG
GYAB TU SHE RAB PHA ROL CHIN PA’I YUM
DRANG NGE THEG SUM CHÖ KYI NGA TO DROG
YON DU TSE DEN JANG CHUB SEM PA’I TSHOG
THEG SUM GE DUN NAM KYI YONG SU KOR
TRI YI TSHAM SU DAM PA CHÖ KHYONG WA’I
SUNG MA GYA TSHO TRIN TRIG TAB BUR GYUR
OFFERING (PHONETIC TIBETAN)
OM BAZ RA BHU MI AH HUNG/ SHI NAM PAR DAG PA WANG CHEN SER GYI SA SHI
OM BAZ RA RE KHE AH HUNG/ CHI CHAG RI MU KHYÜ KYI YONG SU KOR WA’I
U SU
HUNG RI YI GYAL PO RI RAB
SHAR LU PHAG PO
LHO ZAM BU LING
NUB BA LING CHÖ
CHANG DRA MI NYEN
SHAR DU LU DANG LU PHAG
LHOR NGA YAB DANG NGA YAB SHEN
NUB TU YO DEN DANG LAM CHOG DRO
CHANG DU DRA MI NYEN DANG DRA MI NYEN GYI DA

94
The precious mountain of jewels.
The wish-fulfilling tree.
The holy cow that grants wishes.
The grain that needs no toil.
THE SEVEN ROYAL ARTICLES
Precious wheel.
Precious jewel.
Precious queen.
Precious minister.
Precious elephant.
Precious steed.
Precious general.
A vase of many treasures.
THE EIGHT GODDESSES
The graceful Goddess.

The Goddess of garlands.
The Goddess of song.
The Goddess of dance.
The Goddess of flowers.
The Goddess of incense.
The Goddess of radiant light.
The Goddess with fragrant water.
The sun
The moon
The precious parasol.
The victory banner triumphant in every direction.
95
RIN PO CHE RI WO
PAG SAM GYI SHING
DO JO YI BA
MA MO PA’I LO TOG
KHOR LO RIN PO CHE

NOR BU RIN PO CHE
TSUN MO RIN PO CHE
LON PO RIN PO CHE
LANG PO RIN PO CHE
TA CHOG RIN PO CHE
MAG PON RIN PO CHE
TER CHEN PO’I BUMPA
THE EIGHT GODDESSES
GEG PA MA
TRENG WA MA
LU MA
GAR MA
ME TOG MA
DUG PO MA
NANG SAL MA
DRI CHAB MA
NYI MA
DA WA
RIN PO CHE DUG
CHOG LEY NAM PAR GYAL WA’I GYAL TSEN
96
In the center of this mandala is the most perfect collection
of the glorious wealth of gods and humans with nothing lacking.
I offer these to the kind root lama and the lineage lamas,
yidams, Triple Gem, dakas, dakinis, and the host of Dharma guardians.
Please accept these offerings for the benefit of all sentient beings and
grant me your blessings.
The ground is sprinkled with scented water and strewn with flowers.
It is adorned with Meru, the supreme mountain, the four continents and the sun and moon.
As a buddhafield, I offer it.
May all sentient beings attain the happiness of the buddhafields.
To the lamas who possess the three kayas,

I offer the outer, inner, and secret offerings
with my body, wealth, and all that is visible.
Please grant me the supreme realization—enlightenment.
Whatever merit I have gathered through prostrations, offerings,

confession, rejoicing, beseeching, and praying—
OM GURU DEWA DAKINI RATNA MANDALA PRA TI TSA SVAHA
REQUEST
I offer my body, wealth, and even the root cause of merit

to the victorious host of buddhas.
By accepting these offerings,
please grant us your supreme accomplishment.
97
GYI Ü SU LHA DANG MI-YI PAL JOR PHUN SUM TSOG PA MA TSHANG WA ME PA
SHING KHAM NAM PAR DAG PA DI NYI DRIN CHEN TSA WA DANG
GYU PAR CHE PA’I PAL DAN LA MA DAM PA NAM DANG
YI DAM KYIL KHOR GYI LHA TSOG
KON CHOG RIN PO CHE NAM PA SUM
PA WO KHA DRO CHÖ KYONG SUNG MA DANG CHE PA NAM LA BUL WAR GYI O
THUG JE DRO WA’I DON DU SHE SU SOL
SHE NE JYIN GYI LAB TU SOL
SA SHI PÖ CHÜ JYUG SHING ME TOG TRAM

RI RAB LING SHI NYI DA’I GYEN PA DI
SANG GYE SHING LA MIG TE PHUL WA YI
DRO KUN NAM DAG SHING DU KYE WAR SHOG
KU SUM YONG ZOG LA MA’I TSOG NAM LA

CHI NANG SANG SUM DE SHIN NYI KYI CHÖ
DAG LÜ LONG CHÖ NANG SI YON SHE LA
LA MEY CHOG GI NGÖ DRUB TSAL DU SOL
CHAG TSAL WA DANG CHÖ CHING SHAG PA DANG

JE SU YI RANG KUL SHING SOL WA’I YI
GE WA CHUNG ZEY DAG GI CHI SAG PA
THAM CHE ZOG PA’I JANG CHUB CHIR NGO O
OM GU RU DE WA DA KI NI RAT NA MAN DA LA PRA TI TSA SVA HA
REQUEST
DAG LÜ LONG CHÖ GE WA’I TSA WA CHE

GYAL WA KHOR DANG CHE LA DRENG BUL GYI
SHE NE DAM PA NAM KYI GANG TOG PA’I
NGE PA’I DON CHUG DAG GI TOG PAR SHOG
98
Introduction
This is the practice of mandala offering, in which we create a universe containing all possible
excellent things and repeatedly offer it to the enlightened beings in order to achieve buddhahood.
Realization of enlightenment does not come without a cause, but rather out of a great
accumulation of virtue and merit, purification of all obscurations, and development of wisdom
and compassion. These are the methods for achieving enlightenment. Among them, offering the
mandala is a very skillful method to accumulate merit and wisdom. Realization of pervading
emptiness arises from the accumulation of merit. The more merit we accumulate, the fewer
obstacles we encounter. Misfortune and other obstacles come from a lack of virtue or positive
karma. So, accumulating merit counters these different obstacles very effectively. We need great
strength of mind to handle the obstacles we do encounter. This ability also comes from the great
accumulations. That is why this mandala practice is so very important. Without this skillful
method, one cannot attain buddhahood.
Not only can we achieve buddhahood through this practice, but making the mandala offering is
also how you start to establish your buddhafield. Each being who attains buddhahood has his
own individual buddhafield; it’s something like having a house. For example, if someone wants
to build a house, he first buys a piece of property and then designs a house according to his
energy and resources. With an architect, he determines the size, shape, materials, and so forth.
He contacts a builder, the house is constructed, and then ready to use. This practice uses a similar
process. In your mind, visualize the whole universe with Mt. Meru in the center surrounded by
the four continents and their subcontinents. Then fill that “property” with piles of excellent
things; don’t leave anything out, not even your body, speech, and mind. There are no negative
forces, only positive conditions, in that visualization. Extend your mind as far as you can, and
then make it an offering to all enlightened beings. If you create a proper mandala, one with all the
excellent qualities, it will result in your buddhafield later. So, it is important to establish the
mandala visualization well as a cause.
In Tibetan, the word for mandala is khil-khor. Khil means center, and khor means a complete
circle. This symbolizes the entirety of all phenomena. The significance of a mandala offering is
that it brings the whole universe into your mind’s hand, and you give it away with full devotion
and respect to the enlightened beings. We bring every conceivable thing into one place and offer
it. We include the essence of the entire universe, whatever we think is most important, and make
the offering without attachment.
Some may think, “I don’t have anything suitable to offer. How I can ever accumulate merit?”
There is no need for discouragement. When such thoughts come to mind, recall that if one
knows how to perform this practice, there can never be a lack of offerings. Everything in the
universe is available.
Mandala practice is clearly related to the practices of generosity and non-attachment. This can
be seen in the openness of your mind, your willingness to make offerings without hesitation or
reservation, and your actual offerings made joyfully with devotion and confidence. However, all
99
six of the paramitas are integrated within it:
* Gathering all the physical materials, whatever is possible, visualizing the whole
universe, and offering them to the enlightened beings without reservation is the practice of
generosity. We joyfully engage in this perfection with a feeling that it is a privilege to do so.
* Ensuring that the different materials to be offered are clean and pure is the practice of
discipline. Engaging in the practice with a pure motivation, with a mind that is not involved with
samsaric activities or afflicting emotions, with a mind based on wisdom and compassion and
cultivated to attain enlightenment—these mental practices also constitute moral ethics.
* Gathering all the proper materials together is the practice of patience. Patience can also
be seen when you build the mental strength to overcome fear and discouragement in the face of
difficulties and suffering.
* Performing the practice repeatedly is perseverance. Developing a sense of joy and a

feeling of being fortunate to have the rare opportunity to make these offerings are also
perseverance.
* Establishing the visualization clearly and performing all the physical movements very
precisely is the practice of meditative concentration.
* Cultivation of mind is the more important aspect of this practice, not making the
physical offering. Understanding that we do all this to attain enlightenment, to free ourselves
from attachment and afflicting emotions, and to be able to benefit sentient beings is wisdom
awareness. We use the practice to realize that nothing is independent, but rather that all
phenomena are dependent on many causes and conditions. The material aspect is just a symbol
to help us overcome our laziness. The critical focus is cultivation of a proper mental setting,
based on wisdom and compassion.
The physical hand movements described here are meant to enhance or demonstrate the actual
mental training. Engaging in the Conduct of Bodhisattvas says that when you first practice
generosity and are unfamiliar with how it’s done, just give something to your left hand with your
right hand. The left hand can give it back to the right, and so on. You can learn the practice of
giving very well by this going back and forth. After that, you can practice giving an insignificant
thing to someone else. When your practice progresses, give away a vegetable. This way of
gradual practice builds strength of mind based on wisdom and compassion. When it is done
well, you will be able to give even your body away as if it were a piece of fruit.
The mandala is a symbol. Just a handful of rice is offered, so we don’t mind doing it and don’t
think that we are giving away too much. But as we do it, we visualize the rice as representing all
the good things that exist in the whole universe. That way, we become more and more
accustomed to giving everything away, including our body, speech, and mind. Because we are
working with our mind in this practice, when an opportunity comes to actually give something,
100
we will be able to do it without fear or doubt. So, therefore, it is important to perform the
offering carefully, neatly, and without mistake.
101
Sadhana Commentary
PREPARATION
There are two mandalas associated with this practice—the “established” mandala in the center of
your shrine and the one that is offered. The established mandala is the base for your
visualization, and consists of five points. The tall point in the center represents Mt. Meru, with
sides of white, blue, red, and yellow. Mount Meru itself is made of four precious materials. The
eastern slope is made of silver, so it reflects white light toward the lands in the east. The
southern slope is made of lapis lazuli, so it reflects blue light. The western slope is ruby and
reflects red. The northern slope consists of gold and reflects yellow in that direction. The four
surrounding continents are half the size of Mount Meru. Some practitioners in the West have
found that marzipan (almond paste) works well to construct the established mandala. The sides
can be painted with food coloring or acrylic paint. Precious or semi-precious stones can be
crushed and used to fill up the center. This established mandala stays in place the whole time
you are doing all 111,111 offerings.
This visualization is symbolic and gives great support for the meditation practice. During the
actual practice, the center Mt. Meru is the place to visualize all the root and lineage masters. The
eastern continent is support for the meditation of the yidam deities. The southern continent is
support for visualization of all the buddhas. The western continent is support for the
visualization of the Dharma teachings. All the sanghas, including great bodhisattvas and arhats,
are to the north.
Before doing the practice, you must gather together the materials that are going to make up the
offered mandala. The primary substances in the offering are usually grain and medicinal herbs.
In Tibet, we use barley and wheat. Here, rice is good to use or maybe a mixture of rice with
corn, beans, or other dry grains. They should all be very clean. Mix the grains with medicinal
herbs, such as the six general medicines: large cardamom (Tib.: ka-ko-la), lime (Tib.: chu-ka),
cloves (Tib.: li-she), saffron (Tib.: gur-kam), nutmeg (Tib.: za-di), and small cardamom (Tib.:
sug-mel), and any others that are known to be used for healing. That way, this practice also
becomes a source of healing for our physical and mental problems. Saffron is an especially
important medicine that helps everything except high wind energy. Whatever semi-precious
stones you have can also be mixed in with the grains.
THE ACTUAL PRACTICE
Meditate your surroundings as inseparable from a buddhafield, similar to that visualized for the
refuge practice. In the space in front of me is a lion throne on which are a lotus, and sun and
moon disk seats, in the center of which sits the kind root lama in the form of Vajradhara with the
seven characteristics. He is blue in color, two arms, holding a vajra and bell crossed at the
heart, and gracefully sitting in the vajra position adorned by the silken robes and various
precious jewel ornaments, and surrounded by all the lineage lamas. In front of the lion throne is
the yidam Chakrasamvara, the male and female aspects in union, whose manifestation is
102
simultaneously appearance and emptiness. At the right side of the throne is the assembly of the
buddhas of the three times, possessing all the auspicious signs of a buddha, together with the
thousand buddhas of this fortunate eon. Behind the throne is the Prajñaparamita proclaiming
the relative and ultimate meaning of the three yanas. To the left of the throne is the assembly of
the compassionate bodhisattvas, surrounded by the sangha of the three yanas. Around the base
of the throne are the Dharma protectors, an ocean of guardians gathered like clouds.
This is the visualization of the objects to whom we offer the mandala. It is identical to the
visualization for the refuge practice, as was described in Chapter 2. Please refer to that if
needed. After this is well established, start to construct the offering mandala.
First, sprinkle saffron water over all the rice mixture, and work it in so the rice won’t be too dry
or too wet. Set some aside in a separate bowl to use later. Hold a small amount of rice in your
left hand, and take up the base plate in that hand. If the base is imprinted with the eight
auspicious signs, the wheel of Dharma should be facing you. Clean the base by sprinkling it
with a few drops of saffron water. Holding a pinch of rice between your right thumb and ring
finger, wipe the base plate off with your right forearm three times in clockwise direction and
three times counterclockwise. Recite the hundred-syllable mantra while you are doing this.
Visualize this as the foundation for the whole universe as your own mind. Chanting the 100-
syllable mantra while wiping, meditate that the mind, as the basis for construction of the
mandala, is fully purified; no stain of obscuration remains. Then on the basis of that pure mind,
construct all the following material, which are the excellent qualities of the mind. Make offering
to all the enlightened beings.
The translation, detailed description, and meaning of the following offerings will be described in
the next section, so are not repeated here. The detailed instructions on how to perform this
offering can be received from a master.
OM BAZRA BHUMI AH HUNG

SHI NAMPAR DAGPA WANGCHEN SERGYI SASHI
Take some rice and spread it evenly over the plate.
OM BAZRA REKHE AH HUNG

CHI CHAGRI MUKHYU KYI YONGSU KORWA’I
This goes around the periphery to make the wall, not too close and not too shallow.
U SU HUNG RIYI GYALPO RIRAB

This is Mt. Meru, so make a larger mound of rice in the middle.
Then form the four continents:

SHAR LU PHAGPO
This heap of rice goes in the east, which is the side closest to you.
LHO ZAMBU LING
This heap of rice goes in the south, which is to your left as you go around the base clockwise.
103
NUB BALING CHO
This heap of rice goes in the west, which is the side farthest from you.
CHANG DRAMI NYEN
This heap of rice goes in the north, which is on your right.
Then add the eight islands or subcontinents:

SHAR DU LU DANG LU PHAG
These are two smaller heaps to the left and right of the eastern continent (closest to you).
LHOR NGA YAB DANG NGAYAB SHEN
These are two smaller heaps to the back and front of the southern continent (to your left).
NUBTU YODEN DANG LAMCHOG DRO
These are two smaller heaps to the right and left of the western continent (farthest from you).
CHANG DU DRAMI NYEN DANG DRAMI NYEN GYIDA
These are two smaller heaps to the front and back of the northern continent (to your right).
RINPOCHE RIWO
Form a heap in the east, toward you.
PAGSAM GYI SHING
Form a heap in the south, to your left.
DO JO YI BA
Form a heap in the west, farthest from you.
MAMÖ PA’I LO TOG
Form a heap in the north, on your right.
This completes the base, so place the largest ring on top of the piled up rice and offer the seven
royal articles:
KHORLO RINPOCHE
104
Heap rice in the east, toward you.
NORBU RINPOCHE
Heap rice in the south, on your left.
TSUNMO RINPOCHE
Heap rice in the west, farthest from you.
LONPO RINPOCHE
Heap rice in the north, on your right.
LANGPO RINPOCHE
Heap rice in the southeast, midway point, left and toward you.
TACHOG RINPOCHE
Heap rice in the southwest, midway point, left and away from you.
MAGPON RINPOCHE
Heap rice in the northwest, midway point, right and away from you.
TER CHEN POI BUMPA
Heap rice in the northeast, midway point, right and toward you.
Place the second ring onto the mandala, and visualize the eight offering goddesses:
GEGPA MA
TRENGWA MA
Heap rice in the south, to your left.
LU MA
GAR MA
Heap rice in the north, to your right.
METOG MA
Heap rice in the southeast, midway point, left and toward you.
DUGPÖ MA
Heap rice in the southwest, midway point, left and away from you.
NANGSAL MA
Heap rice in the northwest, midpoint right and away from you.
DRICHAB MA
Heap rice in the northeast, midpoint right and toward you.
Place the third ring onto the mandala, and make the final offerings:
NYIMA
Heap rice in the south, to your left.
DAWA
Heap rice in the north, to your right.
RINPOCHE DUG
CHOGLEY NAMPAR GYALWA’I GYALTSEN GYI
105
Place more rice in the center, then place the top piece on while saying:
Ü-SU LHA-DANG MI-YI PAL-JOR PHUN-SUM TSOG-PA MA-TSHANG-WA ME-PA
SHING-KHAM NAM-PAR DAG-PA DI-NYI DRIN-CHEN TSA-WA DANG GYU-PAR CHE-PA’I
PAL-DEN LA-MA DAM-PA NAM DANG
YI-DAM KYIL-KHO-GYI LHA-TSOG
KON-CHOG RINPOCHE NAM PA SUM
PA-WO KHA-DRO CHÖ-KYONG SUNG-MA DANG CHE-PA NAM-LA BUL-WAR GYI-O
THUG-JE DRO-WA’I DON-DU SHE-SU SOL
SHE-NE JYIN-GYE LAB-TU SOL
In the center of this mandala is the most perfect collection of the glorious wealth of gods and
humans with nothing lacking. I offer these to the kind root lama and the lineage lamas, yidams,
Triple Gem, dakas, dakinis, and the host of Dharma guardians. Please accept these offerings for
the benefit of all sentient beings and grant me your blessings.
Turn the completed offering around so that the front, indicated by the Dharma wheel, is facing
the field of merit to whom the offering is being made. Hold it up with both hands, and say the
following prayers:
It is adorned with Meru, the supreme mountain, the four continents and the sun and moon.
To the lamas who possess the three kayas,

I offer the outer, inner, and secret offerings
with my body, wealth, and all that is visible.
Please grant me the supreme realization—enlightenment.
Whatever merit I have gathered through prostrations, offerings,

confession, rejoicing, beseeching, and praying—
OM GURU DEWA DAKINI RATNA MANDALA PRA-TI-TSA SVAHA
I offer my body, wealth, and even the root cause of merit

to the victorious host of buddhas.
By accepting these offerings,
please grant us your supreme accomplishment.
Place the completed mandala in front of the shrine, near where you are going to do prostrations.
A bowl of rice containing a set-aside portion of the initial mixture should be within reach. The
accumulation of mandala offerings is usually accompanied by prostrations. Say this verse with
106
each prostration:
It is adorned with Meru, the supreme mountain, the four continents and the sun and
moon.
SA-SHI PÖ-CHÜ JYUG-SHING ME-TOG TRAM

RI-RAB LING-SHI NYI-DA’I GYEN-PA DI
SANG-GYE SHING-LA MIG-TE PHUL-WA YI
DRO-KUN NAM-DAG SHING-DU KYE-WAR SHOG
With each prostration, add a handful of rice to the mandala. It would be good to use a spoon for
this as a convenience, but using your hand is fine, too. Each time you add rice, you are
symbolically offering the whole universe to the buddhafield, so 111,111 prostrations equal
111,111 offerings of the mandala.
Prostrations are very beneficial for your body and mind. However, if you cannot physically
prostrate, sit comfortably, hold the plate in your hand, and make a seven point mandala offering
while chanting the verse as above. The seven points are Mt. Meru, the four continents, the sun
and moon. Construct a new mandala each time you recite the verse, until you reach 111,111
repetitions.
Do as many as possible in a session. A feeling of joy and fortune should arise, thinking, “I am so
happy that I can offer the whole universe, including my body, speech, mind, and root virtues, to
these enlightened beings.” This is a special method of releasing attachment.
COMPLETION
When you are finishing the session, sit down if you have been doing prostrations. Take a deep
breath, and exhale all your physical and mental tension. Relax, and then dismantle the offered
mandala as described in the next section, and make one more thirty-seven point offering, starting
with the hundred-syllable mantra. Place this mandala in the shrine, and then do the dissolution
portion of the practice.
All the Dharma protectors dissolve into the yidams. The sangha dissolves into the Dharma,
Dharma dissolves into the buddhas, and the buddhas dissolve into the yidam Chakrasamvara.
The yidam’s retinue dissolves into the yidam, who then melts into light and dissolves into the
lineage masters. The lineage masters dissolve into Vajradhara in the center. Finally, Vajradhara,
the embodiment of all the wisdom, compassion, qualities, and activities of these buddhas and
bodhisattvas, melts into light and dissolves into you. The light pervades your entire body, so that
you receive all their blessings and purify all obscurations of your body, speech, and mind. After
the gross and subtle obscurations have been purified, meditate on the inseparability of
appearance and emptiness, the nature of Vajradhara. Rest the mind in that state free of
107
elaboration and contrivance, a still, subtle state of wisdom without pushing, chasing, or
expecting. After meditating there, say dedication prayers as described in Chapter 7.
When you have completed 111,111 offerings, it is good to offer the stones you used to make
your mandalas to the throne of a buddha statue. Many jewels can be placed in the base of a
statue. The established mandala from the altar should be discarded in a clean place.
108
The Precious Vase of the Two Accumulations:
The Direct Instructions on the Thirty-seven Offerings of the Exalted Mandala
Written by Bhikshu Ngedon Gyatso
Namo Guru!
A practitioner who wants to accumulate vast amounts of merit and benefit for limitless sentient
beings should practice the mandala offering. There are many different systems of mandala
offering. In the system of the Indian masters Sangye Sangwa (Buddha Guhya), Master Kampa,
Lopon Togme Dorje and so forth, one offers twenty-three heaps (of offerings): Mt. Meru; the
four continents; the eight islands; the seven articles of the royal kingdom; the treasure vase; the
sun and the moon. The offerings according to Master Manjushrikirti are the same as the previous
twenty-three except that, in the place of the treasure vase, one puts one’s own body. The system
of Master Dzetari has seventeen heaps. The system according to Kalachakra adds, to the above
twenty-three, the fire at the end of a kalpa and the planet Rahula, which makes twenty-five
offerings. According to the ancient tantric system, most practitioners offer seven heaps.
According to most of the earlier great masters of the Dagpo Kagyu, one should offer the twenty-
three heaps. In some traditions, practitioners offer eleven or fifteen. There are many traditions in
Tibet, the Land of the Snows.
Drogon Chögyal Phagpa founded the system of mandala offering based on the first set of twenty-
three, as described above, plus the precious mountain, the wish-fulfilling tree, the wish-granting
cow, the harvest that requires no toil, the eight goddesses, the parasol, and the victory banner,
which equals thirty-seven offerings. This system is accepted by most lineages and is accepted by
our own tradition. The explanation to follow is according to this system.
THE MATERIALS FOR THE MANDALA OFFERING
All the materials for the mandala must be pure and of good quality. Gyalwa Yangonpa said, “The
metal should be free from rust and spots; and should be well washed and cleaned. Make the
heaps with a variety of medicinal plants and precious jewels.” The best materials for the mandala
plate
are gold or silver. The usual materials are copper or brass or, at least, stone, wood or clay;
whichever one can obtain. No definite shape is described. However, according to tradition
the shape should be round, well made, and so forth. The center of the offering plate should be
higher and the surrounding areas should be lower.
It is very important for it to be free of all defects such as holes, rust, or spots. Gyalwa Yangonpa
said, “If there is a hole, it shortens one’s life. If there are rust and spots, they cause many
illnesses, and one’s morals decline. If the center is lower, one will not gather spiritual disciples.
If there is a hole in the outside, one cannot accumulate wealth. If rust or spots appear on the
outside, your wealth will diminish or be lost entirely. If there is a hole in the periphery, one will
not gather
disciples. If there are rust and spots, you will be surrounded by impure disciples.”
109
Regarding the size of the mandala offering plate, if it is precious metal, it should be at least four
inches in height; if stone, wood or clay, it should be at least one foot.
The substance of the offerings, if possible, should consist of precious jewels and metals such as
gold, silver, coral, sapphire, pearl, ruby, suganda, turquoise, shell, crystal, emerald, bullen, dzi,
manahu, jade, and so forth. Otherwise one may use the precious medicinal plants such as aru,
sandalwood, nutmeg, baru, kyuru, clove, cardamom, long pepper, ricinus communis, aloewood,
saffron, nail, and so forth. At least, one should use various grains such as rice, white barley,
wheat,
and so forth, free from husks and dust, and mixed with saffron and the essence of medicinal
plants, depending on what one can afford. It is necessary to properly prepare the offering.
THE METHOD OF OFFERING THE MANDALA
One must first wash and clean the hands to avoid defiling the offerings. If the mandala plate is
not well-cleaned, the practitioner’s mind will not be clear and the elements will become
imbalanced. The mandala should be held by the left hand. Clean the mandala plate with the edge
of the right forearm (on the side with the little finger) while reciting the hundred-syllable mantra
once. One should meditate, as the mandala is being cleaned, that the dust and obscurations of all
sentient beings’ minds are cleaned. If the saffron water is not sprinkled on the mandala plate, it
will cause the practitioner to be reborn in a desert. Therefore, saffron water is sprinkled
clockwise on the plate.
After that, meditate that, in an instant, the mandala plate dissolves into the non-objectified state
and from that visualize a great blue, clean, clear, salty ocean 800,000 yojanas1 deep. Distribute
the materials of the offering, such as barley or other grains, evenly in a clockwise direction
covering the plate and say:
OM BAZRA BHUMI AH HUNG/ SHI NAMPAR DAGPA WANGCHEN SERGYI SASHI/
OM Bazra Bhumi Ah Hung! The base is the completely pure golden ground.
When you say that, meditate that on the salty ocean in the center arises the great golden
foundation of the element earth, 320,000 yojanas high, as even as the palm of the hand. The
width of both the water and earth is 1,203,450 yojanas. Its shape is round like a drum.
Then, inside the edge of the mandala plate, make a heap going clockwise which forms the outer
wall while saying:
OM BAZRA REKHE AH HUNG! CHI CHAGRI MUKHYÜ KYI YONGSU KORWA’I/
Om Bazra Rekhe Ah Hung! A wall of iron mountains forms a circle.
At that time, meditate that on the perimeter is a mountain wall made of iron. The height is 312
yojanas. The space inside the wall is filled with 80,000 yojanas of water.
1. In the center of the mandala make one big heap and say:
U SU HUNG RIYI GYALPO RIRAB/ At the center stands Mount Meru, the king
110
mountain.
Then meditate that the center of the foundation is Mount Meru surrounded by the seven golden
circular mountains and lakes. In the middle of the ocean is the seventh golden circular mountain.
It is 625 yojanas high. Its shape is similar to the iron wall. Inside this is the seventh lake. Its
width is 625 yojanas. Its water possesses the eight qualities.
Inside this is the sixth golden mountain, 1,250 yojanas high, with the same shape as before.
Inside this is the sixth lake. Its width is 1,250 yojanas and it contains water with the same eight
qualities.
Inside this is the fifth golden mountain named Horse Nose, 2,500 yojanas high, with the same
shape as before. Inside this is the fifth lake. Its width is 2,500 yojanas and it contains water with
the same eight qualities.
Inside this is the fourth golden mountain named Good Looking, 5,000 yojanas high, with the
same shape as before. Inside this is the fourth lake. Its width is 5,000 yojanas and it contains
water with the same eight qualities.
Inside this is the third golden mountain named Sengdengehen, 10,000 yojanas high, with the
same shape as before. Inside this is the third lake. Its width is 10,000 yojanas and it contains
water with the same eight qualities.
Inside this is the second golden mountain named Sholdadzin, 20,000 yojanas high, with the same
shape as before. Inside this is the second lake, its width is 20,000 yojanas and it contains water
with the same eight qualities.
Inside this is the first golden mountain named Yoke-holding mountain, 40,000 yojanas high, with
the same shape as before. Inside this is the first lake. Its width is 40,000 yojanas and depth is
40,000 yojanas and it contains water with the same eight qualities.
In the center of that first lake stands Mount Meru, 160,000 yojanas high. The bottom half is
under the water and the top half is above the water. The width is 160,000 yojanas. It is square
shaped. Each of the four directions has four plateaus. On the top there are eight sections. The
east side of the mountain is white crystal. The south is blue lapis lazuli. The west is red ruby.
The north is yellow gold.
Within the seven golden mountains are palaces of the yakshas named Golden Feet, Powerful
One, Jukse, Glory of Fame, Lifting Mountains, Choksi and many other gods included in the four
divisions of the great kings. In the seven lakes the naga king Gao and an inconceivable number
of
different types of nagas abide.
Mount Meru has levels under the ocean. The fourth level is the city of the demigods. In the first
level above the ocean on Mount Meru are the ten cities of the yakshas called Shon Thok. In the
111
second level above the ocean are the ten cities of the yakshas called Trengwa Chen. In the third
level above are the ten cities of Tak Nyur, and the fourth level is the palace of the four guardian
kings. On the four corners of the top of Mount Meru are the palaces of the four yakshas called
“The Duty of the Four Times.” On the top of Mount Meru are all the gods of the Heaven of the
Thirty-three.
All of this visualization is established clearly in one moment.
2. On the mandala plate, in front of the center heap of offerings, make a heap in the east
and say:
SHAR LU PHAGPO/ To the east is Superior Body.
At that time meditate that, in between the outer golden mountain and iron wall, on the salty
ocean, is a continent in which the beings are taller than beings in the other continents. The
continent is made of white crystal, the sides are shaped like a crescent moon. The three long
sides are 2,000 yojanas long and the front side which faces the iron wall is 350 yojanas long. In
this continent are limitless lands, mountains, rivers, cities, wealth, and so forth.
3. In the south make one heap and say:

LHO ZAMBU LING/ To the south is Dzambudvipa.
At that time meditate that on the salty ocean is the continent of Dzambudvipa, named after the
sound of the Dzampo tree when its fruit falls in the ocean. The continent is made of blue lapis
lazuli. The shape is like a chariot (or the shoulder blade). The three sides are 2,000 yojanas each
and the side towards the iron wall is 3 yojanas. In this continent are limitless lands, mountains,
rivers, cities, wealth, and so forth.
4. In the west make one heap and say:

NUB BALING CHO/ To the west is Wish-granting Cow.
At that time meditate that on the salty ocean is the continent of Wish-granting Cow, named this
because the beings receive all their wealth from the Wish-granting Cow. The land is made of red
ruby. It is round like a drum, 7,500 yojanas in circumference. In this continent are limitless
lands, mountains, rivers, cities, wealth, and so forth.
5. In the north make one heap and say:

CHANG DRAMI NYEN/ To the north is Unpleasant Sound.
At that time meditate that on the salty ocean is the continent of Unpleasant Sound, named that
because of an unpleasant sound (the people of that continent hear the sound of the voice of death
from a tree, a week before they are going to die). The land is made of yellow gold. The shape is
square—each side 2,000 yojanas long, totaling 4,000. In this continent are limitless lands,
mountains, rivers, cities, wealth, and so forth. It is like the god realm; there is no suffering; and
there is always enjoyment of the supreme happiness.
6. and 7. On the right and left sides of the heap of offerings in the east make heaps and
say:
SHAR DU LU DANG LU PHAG/ To the southeast is Body and the northeast is Superior
112
Body.
8. and 9. On the right and left sides of the heap of offerings in the south make heaps and
say:
LHOR NGA YAB DANG NGAYAB SHEN/ To the southwest is Tail, to the southeast is the
Other Tail.
10. and 11. On the right and left sides of the heap of offerings in the west make heaps and
say: NUBTU YODEN DANG LAMCHOG DRO/ To the northwest is Possessing Movement,
to the southwest is Walk in the Supreme Path.
12. and 13. On the right and left sides of the heap of offerings in the north make heaps
and say:
CHANG DU DRAMI NYEN DANG DRAMI NYENGYIDA/ To the northeast is
Unpleasant Sound, to the northwest is Parallel Unpleasant Sound.
The islands have the same color and shape as the continent which they surround and are half the
size. Inside are cities and so forth. Visualize this well.
14. Then in the eastern direction make a heap and say:

RINPOCHE RIWO/ The precious mountain of jewels.
Inside the eastern continent visualize a huge high mountain filled with gold, silver, lapis, ruby,
sapphire, and other precious jewels.
15. Then in the southern direction make a heap and say:

PAGSAM GYI SHING/ The wish-fulfilling tree.
Inside the southern continent visualize the wish-fulfilling tree. The root is gold, the trunk is
silver, the branches are lapis, the leaves are crystal, the petals are karkatana and the flowers are
red pearls. The fruits are the essence of stone, made from the seven different precious jewels. It
immediately grants food, drink, ornaments, clothing, and so forth, just by wishing.
16. Then in the western direction make a heap and say:

DO JO YI BA/ The holy cow that grants wishes.
Inside the western continent visualize the wish-granting cow. It has hair the color of an orange
cloud at sunset, as if a piece of the sunset had landed on the ground. The horns are white like a
diamond. The hooves are blue and radiant like sapphire. The skin of the neck is beautifully
ornamented. It immediately grants jewels, grains, milk, and so forth, just by wishing.
17. Then in the northern direction make a heap and say:

MAMO PA’I LO TOG/ The grain that needs no toil.
Inside the northern continent visualize a big wild field of the grain that grows by itself, because
of the power of merit, without the effort of people plowing and seeding. The stem is four inches
without husks. When harvested in the evening, it grows back in the morning; when harvested in
the morning, it grows back in the evening, it is white and round like the moon and the flavor is
delicious.
113
18. Again make a heap in the eastern direction and say:

KHORLO RINPOCHE/ Precious wheel.
In the east visualize, in the space above the outer three mountains and lakes, a wheel 500 yojanas
wide made of Dzambu river gold, manifested by the power of the merit of the universal king. It
has 1,000 spokes, a hub, and rim, and radiates light to all ten directions. When the universal king
travels to other continents, he holds the wheel in his hand and says, “Precious Wheel, bring the
victory, as you did for the previous universal king,” and throws the wheel into the sky. By the
power of the wheel, the four types of the army of the king can walk in the sky like a bird flies.
Also, for example, one can travel one million yojanas a day, so that one can see the four
continents and the god realms, as one wishes, and return that same day. Visualize countless
wheels with these great qualities.
19. Make a heap in the southern direction and say:

NORBU RINPOCHE/ Precious jewel.
In the south visualize, in the space above the outer three mountains and lakes, the Wisdom Lapis
Lazuli Jewel. It manifests from the relics of the Buddha, with blue color and clear shape with
eight outer cusps and a ninth cusp in the center. It is manifested by the power of the merit of the
universal king. At night, when it is put on the banner, it can be seen clearly for 100 yojanas, like
sunshine. That light cools in the hot summer and heats in the cold winter. In the surrounding 100
yojanas there will be no epidemics or untimely death. When there is famine and drought one can
put the jewel on the banner and, by making a wish, it will rain food, clothes, different types of
jewels, grain, or whatever one wishes, over the entire continent. Visualize countless jewels with
these great qualities.
20. Make a heap in the western direction and say:

TSUNMO RINPOCHE/ Precious queen.
In the west visualize, in the space above the outer three mountains and lakes, the precious queen,
manifested by the power of the merit of the universal king. She is beautiful, youthful and of
perfect height and weight. Her body smells like camphor and from her mouth comes the
fragrance of lilies. She cools in the heat and brings warmth in the cold. Just by her touch she
satisfies the body and mind. She is free from the five faults of inferior women: thinking of other
men, stinginess, attachment to undesirable things, liking undesirable objects, and wishing to kill
her husband. She possesses the eight good qualities of superior ladies: being agreeable, giving
birth to many sons3, being of the same high clan, being diplomatic, not being jealous of other
women, not gossiping, not possessing the wrong view, and not giving in to the power of desire,
even in the absence of her husband. She has the power to dispel, for the beings in that continent,
all the suffering of the body and mind, hunger, thirst, and depression, just by remembering her.
Thus visualize countless precious queens possessing such qualities, wearing silken garments and
adorned with the eight different types of ornaments.
21. Make a heap in the northern direction and say:
114
LONPO RINPOCHE/ Precious minister.
In the north visualize, in the space above the outer three mountains and lakes, the precious
minister of high clan. He is manifested by the power of the merit of the universal king. He
possesses the eye of the gods and can see all treasures underneath the ground. Therefore, all the
treasure vaults of the king can be filled without disturbing the subjects. With great awareness, he
understands perfectly whatever the king wishes. With his gazes, he accomplishes all the
activities without the king’s effort. He sustains all the subjects with great love and compassion
without harm. Visualize countless precious ministers with these great qualities.
22. Make a heap in the southeastern direction and say:

LANGPO RINPOCHE/ Precious elephant.
In the southeast visualize, in the space above the outer three mountains and lakes, the precious
elephant manifested by the power of the merit of the universal king. It is white as a snow
mountain, huge, with six tusks and seven limbs (trunk, four legs, male organ, and tail) touching
the ground. It has the strength of 1,000 ordinary elephants. It can go around the southern
continent six times in a day and still does not feel tired. With great awareness, it understands
clearly the intention of the rider, and walks so smoothly the body of the rider does not shake. It
can walk on water, land, and in space. It always brings victory in battle with the enemy.
Visualize countless precious elephants with these great qualities.
23. Make a heap in the southwestern direction and say:

TACHOG RINPOCHE/ Precious steed.
In the southwest visualize, in the space above the outer three mountains and lakes, the precious
steed manifested by the power of the merit of the universal king. He is blue, like the color of the
neck of the peacock, with a perfectly shaped body, ornamented with the auspicious signs and
marks. Because of his awareness, he understands peoples’ minds. He can travel around the whole
world and return to the king’s palace during the sixth part of the day at dawn. His saddle is made
of jewels. Visualize countless precious steeds with these great qualities.
24. Make a heap in the northwestern direction and say:

MAGPON RINPOCHE/ Precious general.
In the northwest visualize, in the space above the outer three mountains and lakes, the precious
general manifested by the power of the merit of the universal king. He is a great warrior, wearing
very protective brocade, the armor of the diamond scepter and the helmet. He holds the sword
and shield, and stands powerfully. His strength dominates the power of others. He leads the four
types of military services (soldiers on foot, elephants, chariots and horses) as they proceed
toward the enemies. He is expert in all the skills of the wrathful activities and, by merely calling
upon the four military services, all others immediately surrender without harming even one life.
Visualize countless precious generals with these great qualities.
25. Make a heap in the northeastern direction and say:

TER CHEN POI BUMPA/ A vase of many treasures.
In the northwest visualize, in the space above the outer three mountains and lakes, the treasure
vase manifested by the power of the merit of the buddhas and the bodhisattvas. It has an open
115
mouth, a long neck, a round belly and a narrow base. It is perfectly shaped, containing all
desirable things. When you make a wish for food, grains, jewels, or whatever you desire, they
manifest without effort. Visualize countless precious vases with these great qualities.
THE EIGHT GODDESSES
26. Make a heap in the eastern direction and say:

GEGPA MA/ The graceful Goddess.
In the east visualize, in the space above the outer three mountains and lakes, the graceful
goddess, blue in color, beautiful and full of grace. Her two hands hold five-pointed vajras and
she is leaning to the left. She wears the inconceivably beautiful silk and precious ornaments.
Visualize countless precious goddesses with these great qualities.
27. Make a heap in the southern direction and say:

TRENGWA MA/ The Goddess of garlands.
In the south visualize, in the space above the outer three mountains and lakes, the goddess of
garlands, yellow in color, holding the garland of jewels in the gesture of offering. She wears the
inconceivably beautiful silk and precious ornaments. Visualize countless precious goddesses
with these great qualities.
28. Make a heap in the western direction and say:

LUMA/ The Goddess of song.
In the west visualize, in the space above the outer three mountains and lakes, the goddess of
song, pink in color. Her two hands hold hand-cymbals or a lute, singing the song of five
harmonious tunes of inconceivable beauty. She wears the inconceivably beautiful silk and
precious ornaments. Visualize countless precious goddesses with these great qualities.
29. Make a heap in the northern direction and say:

GARMA/ The Goddess of dance.
In the north visualize, in the space above the outer three mountains and lakes, the goddess of
dance, green in color. Her two hands are making the lotus-turning mudra or holding the
three-spoked vajra. She performs various dances. She wears the inconceivably beautiful silk and
30. Make a heap in the southeastern direction and say:

METOG MA/ The Goddess of flowers.
In the southeast visualize, in the space above the outer three mountains and lakes, the goddess of
flowers, white or yellow in color. Her right hand holds a jeweled basket filled with the flowers of
the gods, and her left hand scatters the flowers. She wears the inconceivably beautiful silk and
31. Make a heap in the southwestern direction and say:
116
DUGPO MA/ The Goddess of incense.
In the southwest visualize, in the space above the outer three mountains and lakes, the goddess of
incense, blue or white in color. Her left hand holds the censer and her right hand is in the
joined-hands (prayer) gesture. She wears the inconceivably beautiful silk and precious
ornaments. Visualize countless precious goddesses with these great qualities.
32. Make a heap in the northwestern direction and say:

NANGSAL MA/ The Goddess of radiant light.
In the northwest visualize, in the space above the outer three mountains and lakes, the goddess of
light, red in color. Her two hands hold a banner-shaped lamp, radiating light, made of clear
precious jewels. She wears the inconceivably beautiful silk and precious ornaments. Visualize
countless precious goddesses with these great qualities.
33. Make a heap in the northeastern direction and say:

DRICHAB MA/ The Goddess with fragrant water.
In the northeast visualize, in the space above the outer three mountains and lakes, the goddess of
fragrant water, green or gray in color. Her left hand holds a shell filled with fragrant water and
her right hand is in the protection-giving mudra, applying the fragrant water. She wears the
inconceivably beautiful silk and precious ornaments. Visualize countless precious goddesses
with these great qualities.
34. Make a heap on the right (of the mandala; i.e., the practitioner’s left) and say:
NYIMA/ The sun.
In the space above the south of the Yoke-holding mountain visualize the sun, round in shape. It
has a diameter of 30 yojanas and a height of 3 yojanas. The lower side is made of a fiery
magnifying crystal lens, red and hot, radiating light in all directions. The upper surface of the sun
contains the golden palace of the sun god with entourage, along with many other towns of the
gods, with swimming pools, gardens, picnic parks, and so forth. They are fully decorated, and
spontaneously established.
35. Make a heap on the left (of the mandala; i.e., the practitioner’s right) and say:
DAWA/ The moon.
In the space above the north of the Yoke-holding mountain visualize the moon, round in shape. It
has a diameter of 48 yojanas and a height of 5 yojanas. The lower side is a cooling watery crystal
lens, white in color, radiating light in all directions. The upper surface of the moon contains the
golden palace of the moon god with entourage, along with many other towns of the gods, with
swimming pools, gardens, picnic parks, and so forth. They are fully decorated, and
spontaneously established.
36. Make a heap behind and say:

RINPOCHE DUG/ The precious parasol.
In the space above the west of the Yoke-holding mountain visualize the precious parasol. It has a
ruby handle and 1,000 golden spokes. The parasol cloth is white silk of the gods. The edging is
blue, yellow, and red. On the edge there are hanging strings of pearls and golden bells. The
117
ornament on the top is lapis lazuli. Visualize countless precious parasols with these great
qualities.
37. Make a heap in front and say:

CHOGLEY NAMPAR GYAL WA’I GYALTSEN/ The victory banner triumphant in
every direction.
In the space above the east of the Yoke-holding mountain visualize a banner victorious in all
directions, with eight white crystal handles. On the side is a white crescent moon, above that is a
yellow bedurya, above that is a blue vajra. It is made of brocade cloth. The centers of the three
panels of cloth on the edge are ornamented with eight lions and the fish with hair. It is adorned
with three marks: crocodiles, pearl malas, and the golden bell and small bells. When the wind
blows it makes a soothing sound.
Make this properly and beautifully. Hold it in front of the heart and bend your head slightly to
the front. Then say:
U SU LHA DANG MIYI PAL JOR PHUNSUM TSOGPA MATSHANGWA MEPA/In the
center of this mandala is the most perfect collection of the glorious wealth of Gods and
humans with nothing lacking.
Generally speaking, the mandala offering is a great technique using interdependence to establish
the buddhafield. Therefore, one should carefully perform it. It is said if the offering materials are
not clean, with dust and husks and so forth, that will cause the practitioner to be reborn in the
land of the poor barbarians. If the center heap is lower, one cannot lead one’s disciples. If the
heaps are very close together, one may be born in a very narrow place. If the heaps are scattered,
one will be born in the border lands, far from the central Dharma land. If the heaps are too close
to the center, one will have more lethargy (sinking mind). If the faces of the flowers, conch shells
and so forth are facing away from you, obstacles to attainment will arise.
When you dismantle the mandala, if it is done all at once, you may break the samaya with your
Dharma friends. So therefore, one should avoid all these faults. If the practitioner has more
lethargy, make the heaps taller. If one has more excitement, make the heaps smaller. If one does
this it is an auspicious sign of dispelling these obstacles.
Then when disassembling the mandala, first touch the top and center and then bring it toward
you in a counter-clockwise direction. Meditate that you receive the ordinary and extraordinary
attainments.
Regarding the beneficial effects of the offering of the mandala, in the Karandavyuha sutra, it is
said:
All the supreme Sugatas said,
one will be born inside the excellent palace
with a golden complexion,
free from all the various diseases,
superior to gods and humans,
elegant like the circle of the sun,
118
possessing many jewels and gold.
One will become king of the king’s clan

and will be made offering by the three worlds.
If one makes offerings of the mandala
with flowers to the buddhas,
one will become Lord of Beings
119
and have a long life,
free from all fears of the various sickness;
this will be achieved by that person.
One who makes the Sugata mandala

will be perfect in the six paramitas.
Anointing with water and earth is generosity.
Removing the husks is morality.
Mixing the medicine well is patience.
Making effort is perseverance.
One-pointed mind in that moment is samadhi.
Watchfulness is the wisdom.
Making offering of this ground

ornamented by various merits,
one will obtain all the happiness of the gods
and all the excellent enjoyments,
be born in the human realm
with a body more beautiful and brighter than gold,
with perfect limbs and complexion like a lotus,
and eyes that are beautifully elongated.
When Atisha was staying in Tibet, a practitioner in eastern India was practicing only the
mandala offering, without engaging in any other meditation practice. One day a lotus
flower blossomed in the center of the mandala plate. Not long after he became a siddha.
Another time, at a cemetery place called Land of Grass, in India, Acharya Aryadeva
practiced only the mandala offering and actualized the supreme wisdom. He attained the
rainbow body without leaving anything behind after death. There are many marvelous
stories like this.
In Tibet, the land of the snow, Atisha also always cherished the practice of the mandala
offering. Even in the bitter winter, because of offering the mandala, his hand became
cracked in many places. The great scholar of Kashmir, Shakya Shri Bhadra, also followed
the same path. So in the Kadampa tradition this practice became well-known.
Likewise, the Precious Lama Lord Jigten Sumgön followed the same path. My most
precious lama said, “Therefore, we as followers should imitate the life stories of the
previous great masters. It is important to make this human life useful.”
Generally speaking, the mandala of thirty-seven offerings is well-known in all the

different traditions of Tibetan Buddhism. I have seen many different commentaries
written by scholars and non-scholars. On that basis I have included more of the clear oral
tradition. So this can be called the Drigung Kagyu tradition of mandala offering
instruction.
120
The direct instruction of the visualization of the thirty-seven offering mandala is called
the Precious Vase of the Two Accumulations. This was written by my kind root lama
Bhikshu Ngedon Gyatso (Ocean of Ultimate Meaning) who possessed the treasure
teaching of Kadampa and Mahamudra lineage. His supreme wisdom matches his name.
This was written on Lapchi Snow Mountain where the dakinis gather.
MANGALAM
121
1. Yojana (Tib. pagtsek) is a measure of distance, said in the sutras to be a medium
distance for one day’s journey. This system of measurement is built up from the size of
the smallest dust particles, which are accumulated to yield an armspan. 500 armspans are
one gyantak, or the distance at which a loud noise can only barely be heard. A
“monastery” (Tib. gompa) is defined as a place one gyantak from a town. Eight gyantaks
comprise one paktsek or yojana.
2. This description reflects the culture at the time this was written
122
123
124
Chapter 5
Guru Yoga Meditation Practice
The spiritual master is like a guide on the path.

He protects one from the lower realms and leads one to liberation.
Attend him respectfully with body, speech, and mind.
125
126
Text
Guru Yoga bestows blessings. The teacher is the example, the model. If we see the
teacher as ordinary, our minds will remain in the ordinary state, but seeing him or her as
Vajradhara will lift our state of mind. Viewing one's teacher as Vajradhara with utmost
devotion is a way of uniting one's mind with the Vajradhara state. By thinking of the
teacher as Vajradhara, we receive blessings, empowering us to achieve that state
ourselves. When we view the teacher as compassionate and wise, the power of our
devotion eliminates the hesitation in our minds. This we call the guru's blessing. The
teacher must indeed have good qualities and realizations, but the important energy in
Guru Yoga is that of the practitioner—the student's admiration and gratitude.
When we really study and practice, if even a little bit of experience dawns in the mind, an
inexpressible confidence and joy will arise. When this occurs, we feel a true, non-
artificial devotion.
This devotion, not merely from faith in the teacher but from our own experience, is the
experience of true Guru Yoga. Within this deep devotion, we receive the four
empowerments, which carry the special blessings that enable us to develop the four forms
of a buddha.
The esteemed Gampopa said:

We are of the Blessing Lineage.
If the guru's blessing is not received,
there is no way to realize the mahamudra.
But for those who have the guru's blessings,
that realization is not difficult.
Therefore, in order to practice Guru Yoga, the mind must be strong and confident. If,
when we are practicing, there is a limitation to our devotion, it will not work. To practice
successful Guru Yoga, we must meditate—from the very depths of our heart—on the
kindness of the root and lineage lamas, and on the excellent qualities of their body,
speech, and mind. So powerful is this devotion that the hairs of our body will stand on
end, tears will well up in our eyes, and our voice will break. We have only the guru in
our mind. Our mind is attracted to the guru. We then wish to pray day and night to the
guru. Until such blazing experiences of successful Guru Yoga arise, we must continue to
make effort.
SADHANA INTRODUCTION (NOT RECITED)
The supreme method to realize mahamudra practice and attain buddhahood is to pray and
supplicate to one's root guru as Vajradhara and to unite with the guru. When performing
Guru Yoga, visualize yourself as the yidam.
VISUALIZATION
127
In the space in front of me is a lion throne on which are lotus, sun, and moon disks. On
this, my root guru, the nature of compassion, sits with dignity in the form of Vajradhara.
He is blue in color, adorned with the major and minor marks, holding the vajra and bell
crossed at the heart.
He sits gracefully in the lotus posture. He radiates with dignity the light of the excellent
qualities. He wears the various jewel and bone ornaments and silken robes.
He manifests all the buddhafields within his body, like the reflection of the moon in
water, visible, yet without inherent existence.
He is surrounded by all the holy lineage gurus, yidam deities, dakinis, and Dharma
guardians. From the three syllables in the three special places, light manifests, inviting
the gurus, yidam deities, dakinis, and Dharma guardians from the ten directions,
absorbing them into the root guru and surrounding retinues. The root guru becomes the
embodiment of all the buddhas.
THE GOLDEN LINEAGE PRAYER
Namo Guru!
Vajradhara, the supreme sixth family,

Tilopa, the source of the buddha families of the three times,
The excellent scholar, Naropa, who actualized the three kayas,
I pray that the magnificent blessings may permeate my mind.
Marpa, the perfection of the ocean of linguistics,

Milarepa, the perfection of realizations,
Gampopa, the life-tree of the Buddha's teachings in Tibet, the land of snow,
Dorje Gyalpo, Vajrayogini's chosen one,

Lord Jigten Sumgön, the second Nagarjuna,
Tsultrim Dorje, the great abbot, the light of the teachings,
RANG NYI DUN GYI DUL DREL NAM KHA RU
128
SENG TRI PE MA NYI DA’I DEN TENG DU
NGO WO DRIN CHEN TSA WA’I LA MA NI
NAM PA CHOM DEN DOR JE CHANG GI KU
NGO SANG GEG CHE TSHEN DANG PE CHE GYEN

DOR JE DRIL BU THUG KAR NOL TAB ZIN
DOR JE KYIL TRUNG GI CHUG ZI WÖ BAR

RIN CHEN NA TSOG RÜ GYEN DAR CHANG CHANG
KU LA SHING KHAM KUN ZOG CHU DA TAR

NANG LA RANG SHIN MA DRUB WÖ NANG SHUG
DE LA GYU PA’I LA MA YI DAM DANG

KHA DRO CHÖ KYONG GI KOR NE SUM DU
YI GE SUM DEN DE LEY WÖ TRÖ PE
CHOG CHU LA MA YI DAM CHÖ SUNG CHE
CHEN DRANG TSA WA’I LA MA’I KU LA TIM
SANG GYE KUN DÜ RANG SHIN LA MA GYUR
GOLDEN LINEAGE PRAYER (PHONETIC TIBETAN)
NA MO GU RU
RIG KUN TSO WO DUG PA DOR JE CHANG

DŪ SUM GYAL WA’I RIG TRUN TI LI YI SHAB
KU SUM NGON GYUR KHA CHOG NA RO PAR
SOL WA DEB SO DAG GYU JYIN GYI LOB
DRA KE GYA TSHOI THAR SON MAR PA DANG

TOG PA NGON GYUR JE TSUN MI LAR SHAB
GANG CHEN TAN PA’I SOG SHING GAM PO PAR
NAL JOR MA YI JE SUNG DOR JE GYAL

LU DRUB NYI PA JIG TEN SUM GON SHAB
TEN PA’I SEL JYE KHEN CHEN TSHUL DOR LA
Sang-gye On, who actualized the innate truth of nonduality,

Chen-nga Dragpa Jungne, the most excellent lineage holder,
Dorje Dragpa, the emanation of Tilopa,
129
Thog-khawa, the manifestation of the supreme Compassionate One,
Drakpa Sonam, the one who is free from the delusion of duality,
Dorje Rinchen, the chosen one of Saraha,
Dorje Gyalpo, the emanation of Padmasambhava,

Chokyi Gyalpo, proponent of the Buddha's teachings,
Dondrup Gyalpo, the crown jewel of all yogins,
Dhagpo Wang, the victorious one triumphant in every direction,

Chogyal Ratna, lord of human beings,
Ratna Dwaza, Vajrapani's emanation,
Rinchen Chokyi Gyalpo, the emanation of Manjushri-ghoka,

Kunga Rinchen, the peerless second buddha,
Jetsun Ratna, the holder of the two lineages,
Pelgyi Gyatso, the treasure of the pith instructions,

Dharma Radza, whose kindness is unrepayable,
Drakpa Gyaltshen, holder of the victorious families,
Konchog Ratna, who illuminates the nature of the three vows,

which are the essence teachings
of the peerless Dagpo Kagyu,
Dharmakirti, the unborn dharmakaya, the self-liberated mode-of-abiding,

manifests the unwavering sambhogakaya,
from which emanates the nirmanakaya, according to the needs of sentient beings.
Trinley Namgyal, outwardly holding the banner of the Vinaya teachings;

inwardly through bodhicitta, benefiting sentient beings as one's only child;
secretly, accomplishing the mastery of the arising and completion stages,
NYI ME TOG PA NGON GYUR SANG GYE ON
GYU ZIN DAM PA’I CHOG GYUR CHEN NGA’I SHAB
TI LI NAM TRUL DOR JE DRAG PA LA
THUG JE CHEN PO’I NAM TRUL THOG KHA WA

NYI ZIN TRUL DROL DRAG PA SO NAM SHAB
130
SA RA HA YI JE SUNG DOR RIN LA
PE MA’I NAM TRUL DOR JE GYAL PO DANG

THUB TEN GYE ZE CHÖ KYI GYAL PO’I SHAB
DRUB PAI TSUG GYEN DON DRUB GYAL PO LA
CHOG LEY NAM GYAL PO LAG PO WANG GI TSHEN

MI YI WANG PO CHO GYAL RA TA’I SHAB
CHAG DOR TUL KU RAT NA DWA ZA LA
JAM YANG NAM TRUL RIN CHEN CHÖ KYI GYAL

GYAL WANG NYI PA TSHUNG ME KUN GA’I SHAB
TEN NYI SOL ZIN JE TSUN RAT NA LA
MEN NGAG ZOE ZIN PAL GYI GYA TSHO DANG

KA DRIN KHOR ME DHAR MA RA ZA’I SHAB
GYAL WA’I DUNG ZIN DRAG PAI TSHEN CHEN LA
DREN PA DA ME DAG PO KA GYU KYI

TEN PA’I NYING PO DOM SUM NE CHIG DON
NGON PAR SEL ZA KON CHOG RAT NA LA
NE LUG RANG DROL KYE ME CHÖ KU LEY

MA YÖ ZIN DREL LONG CHÖ ZOG PA’I KU
GANG DUL DER TON CHÖ KYI DRAG PA’I SHAB
CHI TAR DUL NGONG THUB TEN GYALT SHEN ZIN

NANG TAR CHANG SEM DRO LA BU SIN TSE
RIM NYI SUNG JUG TRIN LEY NAM GYAL LA
Trinley Sangpo, the embodiment of all objects of refuge,

who is master of all the sutric and tantric forms of teachings
and imparts them to others,
Dondrub Chogyal, who possesses the three kindnesses

and liberates all beings through the profound
and secret teachings with empowerments and explanations,
131
Konchog Tenzin Drodul, the emanation of Chenrezig
who establishes all sentient beings in enlightenment
through the four activities,
Chokyi Gyaltshen, who directly perceives the realization of the self-awareness wisdom,
and from whom, with elegant continuity,
streams the profound and secret teaching of mahamudra without decline,
Chokyi Nyima, who guides all sentient beings to the realization of the unborn stage,
by the power of the teachings which descend from
the ultimate, profound Dharma space,
Padmay Gyaltshen, in the unborn self-awareness space of the dharmakaya,

the sun of sambhogakaya unceasingly manifests,
radiating the nonduality light of the nirmanakaya,
Dharma Dwaza, who fulfills the wishes of all beings,

by granting the jewel of profound and secret teachings,
from the vast ocean of the practicing lineage,
Konchog Tenzin Chowang Lodro, whose nature is Vajradhara,

manifests unceasingly from the great pervading
luminosity of the unborn state,
The peerless Dharmamani, the manifestation of Manjushri,

who liberates all sentient beings
through the teachings of the conventional and ultimate truths,
GYAL WA’I SUNG RAB DO NGAG MA LU PA
MA NOR THUG CHÜ SHEN LA TON PAR ZE
KYAB NE KUN DU TRIN LAY SANG PO’I SAHB
GANG GI ZAB SANG MIN DROL CHÖ KYI GÖ

DRO KUN LA ME JANG CHUB GÖ ZE PA
KA DRIN SUM DEN DON DRUB CHÖ GYAL LA
GYAL KUN NGO WO CHAG NA PE KAR CHANG
132
TRIN LEY SHI YI KHA KHYAB CHANG DROL LA
GÖ ZE KON CHOG TEN ZIN DRO DUL SHAB
ZAB SANG CHAG GYA CHEN PO NE LUG DON

GYUN ZANG NYAM ME TAG PAR BEB ZE PA
RANG RIG NGO NYUR CHÖ KYI GYAL TSEN LA
NGE DON ZAB MO CHO KYI KHA YING LEY

DAM PA’I CHAR GYI LÜ CHEN KYE ME PAR
TRI WAR ZE KHE CHÖ KYI NYI MA’I SHAB
RANG RIG KYE ME CHÖ KU NAM KHA LA

GAG ME RANG TSAL LONG KU E SHEL KHAM
NYI ME WÖ ZER TUL KU PE ME’I TSHEN
DRUB GYU RIN CHEN JYUG DEN KHYONG YANG SU

NGE DON ZAB SANG NOR BÜ DRO KUN LA
DO GU TSOL ZE DHAR MA DWA ZA’I SHAB
KYE ME WÖ SAL CHEN PO’I LONG YANG LEY

MA GAG DOR JE ZIN PA’I NGO WO NYI
KON CHOG TEN ZIN CHÖ WANG LO DRO LA
JAM GON SUR PHÜ NGA PA’I GYU TRUL GAR

DRANG NGE CHÖ KYI DRO NAM DROL ZE PA
TSHUNG ME DHAR MA MA NI TSHEN CHEN LA
Thugje Nyima, the embodiment of all objects of refuge

and the manifestation of the compassionate deity,
establishes all sentient beings in buddhahood,
The great Mahasiddha, Vidhyadhara, Nuden Dorje,

emanation of Shri Singha, the leader of yogins,
who manifested in the Snow Land for the glory of Dharma and sentient beings,
The great warrior Jetsun Chokyab, although his excellent qualities of

abandonment and attainment equal the buddhas of the three times,
133
he skillfully tames the mind of all sentient beings by hiding these qualities,
I pray that the magnificent blessing may permeate my mind.
The all-pervading omniscient Tenzin Chokyi Lodro,

the nature of the vajra-holder, whose wisdom eye sees
the limitless diversity of all phenomena and their nature,
Shiway Lodro—although he has transcended all conception

of coming and going, birth and death—
he manifests voluntarily to guide all sentient beings to enlightenment,
Peerless Tenzin Chokyi Jungne, the emanation of Manjushri,

who illuminates the explanations and practice of Dharma
like the rays of the sun,
Root Guru, who has actualized the self-awareness wisdom,

mandala of the yidams who grant the extraordinary attainments,
dakinis and Dharma guardians, who dispel all hindrances and obstacles,
Thus, I supplicate respectfully to the wish-fulfilling Kagyu lineage.

By this and other virtues, may I and all sentient beings
achieve the ordinary and extraordinary attainments
in this very lifetime.
NYING JE’I LHA YI TUL PA’I GAR KHEN GYI

DRO NAM JANG CHUB CHOG LA GÖ ZE PA
KON CHOG KUN DU THUG JE’I NYI MA LA
NGO TSHAR DRUB PA’I KHYU CHIR SING

GANG CHEN TEN DRO’I PEL DU LEG JON PA
RIG ZIN DRUB WANG NÜ DOR JE LA
PANG TOG YON TEN DU SUM GYAL KUN DANG

YER ME NYI KYANG BE PA’I NGANG TSHUL GYI
DRO DUL PA WO JE TSUN CHÖ KYAB JER
134
JI TA JI NYE KHYEN PA’I CHEN RE KYI
SHE JA KUN ZIG DON GYI DORJE ZIN
KHYAB DAG TEN ZIN CHÖ KYI LO DRÖ LA
SHEG SHÜ KYE CHI TRÖ TSHEN RING PANG KYANG

SAM SHIN KYE WA’I GYU TRUL ME PO CHE
DRO KUN DRIN ZE SHI WA’I LO DRÖ LA
JAM GON LA MA’I THUG JE GYU TRUL LEY

SHE DRUB TEN PA NYI TAR SAL ZE PA
TSHUNG ME TEN ZIN CHÖ KYI JUNG NE LA
RANG RIG NGON GYUR TSA WA’I LA MA’I SHAB

NGO DRUB CHO TSOL YI DAM KYIL KHOR LHA
BAR CHEY SUNG ZE KHA DRO CHÖ KYING LA
DE TAR KAG YU YI SHIN NOR BU LA

GUE PA’I SOL TAB GE WA DI TSHON TE
DAG SOG LÜ CHEN DRO WA MA LÜ KUN
CHOG THUN DRE BU TSHE DIR THOB GYUR CHIG
In all lifetimes, may I not be separated from the authentic lamas,

and enjoy the glorious, holy Dharma.
By perfecting the excellent qualities of the levels and the paths,
may I and all beings quickly attain the rank of Vajradhara.
SHORT LINEAGE PRAYER
I supplicate to the Great Vajradhara, Tilopa, Naropa,

Marpa, Milarepa, Gampopa, Phagmo Drupa, Jigten Sumgön,
to the feet of the root guru, who possesses the three kindnesses;
and to all the root and lineage gurus, yidam deities and Dharma guardians.
Please permeate my mind with your magnificent blessing.
OFFERINGS (RECITED IN SANSKRIT)
135
OM GU RU BUD DHA SA PA RI WA RA BA DZRA AR GHAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA PAD YAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA PUSHPAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA DHU PAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA A LO KAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA GHAN DE PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA NEWIDYA PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA SHAP TA PRA TI TSA
SWAHA
Glorious Guru, Lord of the four kayas,

I make offering of my body, speech, mind,
the outer, inner, and secret offerings; and all existence.
These offerings, the one who offers, and the act of offering are of one nature;
free from all elaboration, with one taste.
In this state, I make the offering.
Please bestow the attainment of the nature of effortlessness.
ABBREVIATED PRAISE
The lord, the embodiment of all buddhas,

the essence of the vajra holder,
the root of the Triple Gem,
I praise and prostrate to all the gurus.
NEED LAST FOUR LINES OF GOLDEN LINEAGE PRAYER IN TIBETAN

NOT INCLUDED IN LAMA’S TYPING OR EITHER PECHA VERSION
SHORT LINEAGE PRAYER (PHONETIC TIBETAN)
DOR JE CHANG WANG TI LI NA RO DANG

MAR MI DAG PO PHAG DRU JIG TEN GON
KA DRIN SUM DEN TSA LAY LA MA SHAB
136
TSA GYU LA MA YI DAM CHÖ KYONG LA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA AR GHAM PRA TI TSA

SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA PAD YAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA PUSHPAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA DHU PAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA A LO KAM PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA GHAN DE PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA NEWIDYA PRA TI TSA
SWAHA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA SHAP TA PRA TI TSA
SWAHA
PAL DEN LA MA KU SHI WANG CHUG LA

DAG LÜ NGAG YI CHI NANG SHEN SUM GYI
NGÖ POR DRUB GU CHÖ PA’I ZE SU BUL
CHÖ JYA CHÖ JYE CHÖ PA’I RANG SHIN CHIG
THA DREL RO NYAM CHEN POR BUL LAG KYI
CHYA TSOL DREL WA’I NGÖ DRUB TSAL DU SOL
ABBREVIATED PRAISE (PHONETIC TIBETAN)
JE SANG GYE THAM CHE DU PA’I KU

DOR JE ZIN PA’I NGO WO NYI
KON CHOG SUM GYI TSA WA TE
LA MA NAM LA CHAG TSHAL TÖ
137
DETAILED PRAISE
The guru's body is the vajra body,

fully perfect, compelling my full attention,
and possessing inconceivable excellent qualities.
I praise and prostrate to the guru's body.
The guru's speech is the harmonious, elegant song of Brahma,

possessing the unceasing lion's roar,
dispelling all the confusion and wrong views.
I praise and prostrate to the guru's speech.
The guru's mind is like space,

experiencing bliss, clarity, nonconceptuality, and pervading emptiness,
fully abiding in the three liberations.
I praise and prostrate to the guru's mind.
The guru is the Buddha, the guru is the Dharma,

and likewise, the guru is the Sangha.
The guru is the benefactor of all.
RECITATION
I pray to the glorious guru,

master of the four buddhas’ bodies,
crown jewel of the entire Dagpo Kagyu,
leader of sentient beings,
teacher of the ultimate path,
Lord of Compassion,
regent of the Buddha,
of peerless kindness,
incomparable teacher, Vajradhara.
Please heed my prayer, Great Drigungpa.
I pray to you!
Please look upon me with compassion!
Please empower me with the blessings!
The two attainments—please bestow them now!
Please spontaneously establish the two benefits!
Here, please bestow the fruit!
DETAILED PRAISE (PHONETIC TIBETAN)
138
LA MA’I KU NI DOR JE’I KU
DZE SHING TA WEY CHOG MI SHE
SAM GYI MI KYAB YÖN TEN NGEN
LA MA’I KU LA CHAG TSEL TÖ
LA MA’I SUNG NI TSEL WA’I JYANG

GAG ME SENG GA’I DRA DANG NGEN
MU TEG LOG TA JOM DZE PA
LA MA’I SUNG LA CHAG TSEL TÖ
LA MA’I THUNG NI NAM KHA DRA

DE SEL MI TO TONG PA’I NANG
NAM THAR SUM LA LEG NE PA’I
LA MA’I THUG LA CHAG TSEL TÖ
LA MA SANG GYE LA MA CHÖ

DE ZHIN LA MA GE DEN TE
KUN GYI NE PO LA MA YI
LA MA NAM LA CHAG TSEL TÖ
RECITATION (PHONETIC TIBETAN)
PAL DEN LA MA
KU SHI’I WANG CHUG
DAG PO KA GYU
YONG KYI TSUG GYEN
DRO WA’I DE PON
DAM PA’I LAM TON
THUG JE’I NGA DAG
GYAL WA’I GYAL TSHAB
KA DRIN DA DREL
TON PA LA ME
DOR JE CHANG WANG
GON PO DRI GUNG PA CHEN PO KHYEN NO
SOL WA DEB SO
THUG JE ZIG SHIG
JYIN GYI LOB SHIG
NGÖ DRUB NAM NYI
DA TA TSOL CHIG
DON NYI LHUN DRUB
DRE BU TSOL CHIG

139
BRIEF FORM FOR RECEIVING THE FOUR EMPOWERMENTS
From the guru's forehead, throat, heart, and navel, radiate the white, red, blue, and yellow
lights respectively, which in turn dissolve into my four places. Thus I receive the four
complete empowerments that fully purify the obscurations of body, speech, mind, and the
subtle obscurations; authorize me to meditate on the arising and completion processes,
mahamudra, and the two truths; and establish the four kayas.
The surroundings dissolve into the central figure (Vajradhara) who melts into light and is
absorbed into my forehead. I unite with the guru in the inseparability, the nondual state.
THE LONGER FORM FOR RECEIVING THE FOUR EMPOWERMENTS
THE FIRST EMPOWERMENT
Glorious Guru, the embodiment of all good qualities, please enter the opening in the
center of the crown of my head. Please purify the tendencies of the waking state with the
water of the vase empowerment of delight.
By the power of this prayer, white light radiates from the guru's forehead and dissolves
into my forehead, purifying the obscurations of the waking state. I obtain the vase
empowerment as well as the emanation body of the vajra form manifestation.
THE SECOND EMPOWERMENT
The language of all sentient beings, the complete enjoyment body, please enter the center
of speech at my throat. May the fuel of dreams be burned with the fire of the secret
empowerment of supreme joy.
By the power of this prayer, red light radiates from the throat of the precious guru, and
dissolves into my throat, purifying the obscurations of the dream state. I obtain the secret
empowerment and the complete enjoyment body which is the vajra speech.
140
SHORT LINEAGE PRAYER (PHONETIC TIBETAN)
DOR JE CHANG WANG TI LI NA RO DANG

MAR MI DAG PO PHAG DRU JIG TEN GON
KA DRIN SUM DEN TSA WA’I LA MA SHAB
TSA GYU LA MA YI DAM CHÖ KYONG LA
BRIEF FORM FOR RECEIVING THE FOUR EMPOWERMENTS (PHONETIC TIBETAN)
LA MA’I TREL DRIN THUG KA TE WA LEY

KAR MAR THING SER WÖ TRÖ DAG NYI KYI
NE SHIR THIM PEY WANG SHI ZOG PAR THOB
LÜ NGAG YI SUM SHE JA’I DRIB PA JANG
KYE ZOG CHAG CHEN DEN NYI GOM LA WANG
KU SHI DRUB CHYE KHOR TSHOG TSO WOR DÜ
TSO WO WÖ SHU DAG GI MIN TSHAM THIM

DAG DANG LA MA NGO WO YER ME GYUR
LONGER FORM FOR RECEIVING THE FOUR EMPOWERMENTS (PHONETIC TIBETAN)

PAL DEN LA MA TSEN NAM KUN RANG ZHIN
DAG GI CHYI WOR LÜ GYI THIG LE LA
NYE WAR SHUG NE BUM WANG DAG WA’I CHÜ
SE PA’I WAG CHAK DAG PAR DZE DU SOL
ZHE SOL WA TAB PE LA MA DAM PA’I TREL WA NE ÖD ZER KAR PO TRÖ

RANG GI TREL WAR THIM
SE PA’I NE KYAB GYI DRIB PA JYANG
BUM PA’I WANG THOB
KU DOR JE TRUL KU NGONG DU JE

LONG CHÖ DZOG KU SEM CHEN KUN GYI KE
DAG GI DEN PAR NGAG KI THIG LE LA
NYI WAR SHUG LE SANG WANG CHOG KA’I LE
MI LAM WÖ SHING SEG PAR DZE DU SOL
ZHE SO WA TAB PE LA MA DAM PA’I DEN PA NE ÖD ZEL MAR PO TRÖ

RANG GI DRIN PAR THIM
MI LAM GYI DRIB PA JYANG
SANG WA’I WANG THOB SONG DOR JE LONG KU NGONG DU CHE
THE THIRD EMPOWERMENT
141
The body of the saintly precious guru, the nonconceptual dharmakaya, please enter into
the center of my mind at my heart and awaken the dark thickness of sleep with primordial
wisdom awareness.
By the power of this prayer, from the heart of the precious guru a blue light radiates
dissolving in my heart, purifying the obscurations of deep sleep. I obtain the
empowerment of the exalted wisdom and the truth body which is vajra mind.
THE FOURTH EMPOWERMENT
The lord of sentient beings, the co-emergent awareness body, please enter the center of
primordial awareness at my navel. May I obtain the unchanging joy by the
empowerment of great wisdom awareness.
By the power of this prayer, from the navel of the precious guru, yellow light radiates and
dissolves into my navel, purifying the obscurations of the state of movement. I obtain the
fourth empowerment and the innate body which is vajra wisdom.
THE FIFTH EMPOWERMENT
May the body, speech, mind, and primordial wisdom of myself and sentient beings equal
to space unite equally with your four vajras and attain the supreme joy.
By the power of this prayer, the precious guru melts into a ray of light and dissolves into
me. My body, speech, and mind become inseparable from the guru's body, speech, and
mind. Set the mind in the nondual nature and meditate in the absorption state.
DEDICATION
By this virtue, may I quickly attain the state of the glorious guru.
May I lead all sentient beings to that state.
142
JE TSUN LA MA MI THOG CHÖ KYI KU

DAG GI NYING KAR YI KYI THIG LE LA
NYE WAR SHUG NE SHE RAB YE SHE KYI
NYI THUG MUN PA SANG PAR DZE DU SOL
SHE SOL WA TAB PE LA MA DAM PA’I THUG KA NE ÖD ZER TING KA TRÖ

RANG GI NYING KAR THIM
NYI THUG GI DRIB PA JYANG
SHE RAB YE SHE KYI WANG THOB
THUG DOR JE CHÖ KU NGON DU DRE
DRO WA’I GON PO LHEN CHIG KYE PA’I KU

DAG GI TE WAR YE SHE THIG LE LA
NYE WAR SHUG NE SHE RAB CHEN PO’I WANG
KUR WEY PHO ME DAG WA THOB PAR DZÖ
CHE SOL WA TEB PE LA MA DAM PA’I TE WA NE ÖD ZER SER PO TRÖ

RANG GI TE WAR THIM
PHO WA’I NE KAB KYI DRIB PA JYANG
WANG SHI PA THOB
YE SHE DOR JE NGO WO NYI KU NGON DU DRE
KUN DU DAG DANG KHA NYAM SEM CHEN KYI

DÖ MA’I LU NGAG YI DANG YE SHE NAM
KYÖ KYE DOR JE SHI DANG NYAM GYUR WEY
CHOG DE NGON DU JYOR WAR DZE DU SOL
SHE SOL WA TAB PE LA MA DAM PA ÖD ZER KYI GONG KOR WUR SHU NE
RANG LA THIM PEY
LA MA’I KU SUNG THUB DANG RANG GI LU NGAG YI SUM NYIR MI DU GYUR
WAR SAM LA NYAM PAR SHAG GO
DEDICATION
GE WA DI YI NYUR DU DAK
PAL DEN LA MA DRUB GYUR NEY
DRO WA CHIK KYANG MA LÜ PA
DE YI SAL LA GHÖ PAR SHOK
143
Introduction
Guru Yoga bestows blessings. The teacher is the example, the model. If we see the
teacher as ordinary, our minds will remain in the ordinary state, but seeing him or her as
Vajradhara will lift our state of mind. Viewing one's teacher as Vajradhara with utmost
devotion is a way of uniting one's mind with the Vajradhara state. By thinking of the
teacher as Vajradhara, we receive blessings, empowering us to achieve that state
ourselves. When we view the teacher as compassionate and wise, the power of our
devotion eliminates the hesitation in our minds. This we call the guru's blessing. The
teacher must indeed have good qualities and realizations, but the important energy in
Guru Yoga is that of the practitioner—the student's admiration and gratitude.
The teacher-student relationship is based on interdependence. First, the teacher, lama or

guru, should possess the necessary qualifications, not just superficial skills or a high title,
but actual inner realization of the great teachings. He or she must have extensive
knowledge of both the sutras and tantras. The guru needs experience with the Dharma so
that he has the ability to dispel doubts and misunderstanding. He must have good
experience in meditation practice, have kept the vinaya, bodhisattva and Vajrayana vows,
and be disentangled from self interest so that he can be admired and accepted by the
disciples. A guru with skill to show the demarcation of samsara and nirvana, the
causality of suffering and happiness, can be followed with confidence. The qualities of a
teacher are described in detail in many different books; here, just a few of them have
been mentioned.
The disciple must also be well qualified. The disciple should have great confidence in
the guru, because doubt will prevent the guru’s qualities from arising in his mind. He
must have a deep interest in studying and practicing the Mahayana, be in the Mahayana
family, be interested in the Mahayana sutras, have gifted intelligence and discernment, be
sincere in his practice and in his relationship with the spiritual master. Again, this just
touches the surface of this subject. Other books should be consulted for detailed
information.
With the combination of good qualities on both sides, realization of enlightenment will
not be difficult for the disciple. On the other hand, if the teacher has no realization of the
different teachings, especially of the vast and profound nature of mahamudra, and the
student lacks confidence and devotion, enlightenment will be like a beautiful flower in
the sky or a dream.
Taking Vajradhara as the root guru is a very skillful method. Countless buddhas
achieved the ultimate state that way. He is the definitive example of the achievement of
enlightenment, the dharmakaya, so if we take him as the focus of this Guru Yoga
practice, our realization will be of that state. When we have full confidence in
Vajradhara, our realization will become the same as his. Yoga means to yoke or unite the
mind, in this case, with enlightenment. This does not mean that we become enslaved by
the guru. Rather, Guru Yoga is a method by which we achieve enlightenment by
ourselves with his support and blessings.
144
When we make a copy, the original version needs to be clear. If we print a text from a
woodblock, for example, the text must be precisely engraved. If the woodblock doesn’t
contain the proper characters, a clear text will not result no matter how good the paper is.
That is a metaphor for the qualifications of the teacher. Even if we go to a regular school
or college, the lecturers must be well qualified to teach. The more education they have,
the better chance the student has to learn. Here, we are studying and practicing a very
serious subject, so the qualifications of the spiritual master are even more important.
Similarly, if the paper, representing the student, is of poor quality, a good copy will not
result even if the original woodblock is good. However, a good woodblock together with
good paper will produce an excellent result.
When we really study and practice, if even a little bit of experience dawns in the mind, an
inexpressible confidence and joy will arise. When this occurs, we feel a true, non-
artificial devotion.
After we gain some experience with the Dharma teachings, especially when we are able
to handle obstacles successfully, we appreciate the Dharma teachings more and more.
Natural devotion arises from that experience. When genuine devotion arises, it brings
our mind closer to the Dharma teachings, closer to enlightenment. It gives us
encouragement and builds confidence. Practice is essential because, without these
experiences, Guru Yoga becomes like guru worship and that is not healthy. Instead of
leading to a clear mind, it can create problems and confusion.
This devotion, not merely from faith in the teacher but from our own experience, is the
experience of true Guru Yoga. Within this deep devotion, we receive the four
empowerments, which carry the special blessings that enable us to develop the four forms
of a buddha.
The four forms of a buddha are the nirmanakaya, sambhogakaya, dharmakaya, and
svabhavikakaya. The four empowerments, discussed in detail later on, are a special link
that unites our mind with the guru’s mind. Receiving them gives us an opportunity to
purify our obscurations and become one with the enlightened buddha. They plant the
seed for accomplishment of the four forms, or in other words, for complete buddhahood.
However, successfully receiving them depends on our devotion and confidence.
Guru Yoga is the essence of all Vajrayana practices. It gives practitioners an opportunity
to experience a taste of enlightenment. It contains skillful methods that dispel obstacles
and allow us to see enlightenment directly. That said, the methods must be put into
actual practice in order to benefit from them. We can read books for many years, but
without practice we will not gain experience of the teachings and will not progress.
The esteemed Gampopa said:

We are of the Blessing Lineage.
145
If the guru's blessing is not received,
there is no way to realize the mahamudra.
But for those who have the guru's blessings,
that realization is not difficult.
The Blessing Lineage emphasizes practice, not mere intellectualization. This is very clear
in the examples set by its founding masters. Marpa traveled on foot to India three times
in order to see Naropa and receive his teachings. Then Marpa practiced and personally
experienced all that he had been taught. He transmitted those teachings to Milarepa, who
had the devotion to see Marpa as an embodiment of all the buddhas. As a result, he spent
the rest of his life in retreat and attained enlightenment. Milarepa, in turn, passed the
teachings on to Gampopa. Like the others before him, Gampopa practiced until he
realized Milarepa to be the Buddha, and his whole being was transformed into the
Buddha’s qualities. Gampopa became the true founder of Buddhism in Tibet by
combining all the different teachings together without contradiction. Phagmo Drupa and
Jigten Sumgön followed Gampopa. The history of the Kagyu lineage is filled with
disciples who were inspired by devotion to go into retreat after learning the Dharma.
It is called the Blessing Lineage because it bears the great blessing of both academics and
practice. Both are needed, side by side. Without understanding, we cannot practice;
without practice, we cannot receive the blessings and progress.
Intellectual analysis alone cannot uproot the afflicting emotions, the confusion that causes
our suffering. One can have an excellent understanding of Dharma, but without
meditation practice the afflictions will remain unchanged. I have seen many people who
start out with a keen interest in the Dharma, but they fade away after some time because
they do not gain experience with the teachings. Without the life-blood of experience, the
teachings alone can become dry and boring, and this causes people to give up. Therefore,
I advise you readers to make every effort to practice the Dharma and gain concrete
benefit by internalizing it. This will make an important difference in your life. The
Unsurpassed Tantra says that realization of the ultimate meaning depends on devotion,
faith, and confidence. Without them, the teachings cannot penetrate and we cannot attain
enlightenment. With strong devotion and confidence in the teachings, we will receive the
blessings from the buddhas and great teachers, and realization will arise without much
effort.
Here, receiving blessings means reducing the degree of mental affliction and obscuration.
When we implement these teachings in the mind, the experiences of peace and joy
manifest as the mental defilements decrease. This is called “receiving the blessings,” and
occurs due to our own effort, devotion, and confidence. With the blessings, we will not
be derailed from the path, but rather will be able to follow it in a consistent way.
Therefore, in order to practice Guru Yoga, the mind must be strong and confident. If,
when we are practicing, there is a limitation to our devotion, it will not work. To
practice successful Guru Yoga, we must meditate—from the very depths of our heart—on
146
the kindness of the root and lineage lamas, and on the excellent qualities of their body,
speech, and mind. So powerful is this devotion that the hairs of our body will stand on
end, tears will well up in our eyes, and our voice will break. We have only the guru in
our mind. Our mind is attracted to the guru. We then wish to pray day and night to the
guru. Until such blazing experiences of successful Guru Yoga arise, we must continue to
make effort.
From Buddha Vajradhara to the present teachers, through all the great masters of the past,
the lamas of this lineage have continually sacrificed and endured hardships for the sake of
the Dharma. The Buddha lived more than 2,600 years ago, but his teachings are still
fresh and alive. This is because the Dharma is valuable to us here and now, a true
counterweight to the problems of mental delusion. No one forced Marpa to go to India,
but he worked hard voluntarily because he recognized the value of the Dharma and
understood how it could be of great service to countless sentient beings. Imagine how
many have benefitted from Marpa’s great sacrifices! How many have benefitted from
Milarepa’s songs? From Jigten Sumgön’s teachings? When we hear these stories,
gratitude and devotion become inescapable. What’s more, the compassion and blessings
of the lineage gurus are always there for us when we have devotion. They cultivated and
perfected bodhicitta, and will continue to help us until the end of samsara. When we see
their achievements and understand how they are benefiting sentient beings, we will wish
to pray to them day and night.
Uniting our mind with Vajradhara’s, making his qualities our own, is the purpose of Guru
Yoga. Devotion softens and tames our unruly mind, and makes us receptive to receiving
his blessings. The enlightened beings’ blessings and activities are constant. Whether we
receive them depends on our interest, effort, and devotion. The blessings are like water
that nourishes the seed of enlightenment, buddha nature. If the water falls on a rock, it
will not penetrate and there won’t be much benefit. However, if the water falls on soft,
fertile soil the seed can grow quickly and nourish others in turn, and the tree of
enlightenment will grow.
We individually have to experience this realization. No matter how powerful a guru may
be, he cannot give it to you. He can show you a path and demonstrate a method, but you
have to experience it through your own effort using the skillful methods.
Take a moment to rejoice for yourself by reflecting, “I have a precious human life. I
have encountered the Vajrayana teachings of the Buddha, which constitute a complete
method to uproot all the mental delusions that are the direct cause of my suffering, and to
reveal the nature of my mind, absolute peace and joy.” Bring this deeply into your heart
and commit yourself to accomplishing buddhahood, by saying, “I will pursue this path
until I totally capture buddhahood, no matter what happens for the rest of my life.”
Remind yourself of this commitment repeatedly.
147
Sadhana Commentary
The supreme method to realize mahamudra practice and attain buddhahood is to pray
and supplicate to one's root guru as Vajradhara and to unite with the guru. When
performing Guru Yoga, visualize yourself as the yidam.
To engage in this practice, we first establish a proper visualization. The image here is the
same as that described in the refuge practice, and very similar to the one in the mandala
practice as well. You can visualize yourself as a yidam or as a regular person. The
yidam could be Vajrayogini, Chakrasamvara, Chenrezig, or Vajrasattva; any yidam that
you are practicing would be fine.
Visualization is a very skillful method. Some people tell me that they have trouble using
this method; that they cannot bring visual images to mind. But we don’t have to make
visualization into something strange or difficult. We all use visualization in our daily
life, perhaps without realizing it. For example, an architect starts his design by
visualizing the layout of a house–the slope of the roof, placement of the doors, the shape
of windows, and so on. Only after clearly visualizing the house can he reduce it to
drawings for the builder to follow. When we recall a friend’s face or think about where
we are going next, we use visualization. In fact, it would be very difficult to express
ourselves without reference to visualization.
We can visualize roughly in the beginning with the support of a thangka or picture.
Examine one carefully, and accustom yourself to the visualization. At least visualize the
central Vajradhara as your root guru and embodiment or representative of all the
enlightened beings. If you can visualize more, then add the surrounding retinue
consisting of the Vajradhara at the top, lineage masters, yidams, Dharma protectors, and
so forth. In an extensive visualization, you can include all the individuals mentioned in
the Golden Lineage Prayer. Do as much as you can.
VISUALIZATION
In the space in front of me is a lion throne on which are lotus, sun, and moon disks. On
this, my root guru, the nature of compassion, sits with dignity in the form of Vajradhara.
The throne is jeweled and supported by lions. When one actualizes mahamudra, one is
free from all fear; the lion is used to symbolize this fearlessness. A lotus flower develops
in the mud underneath a pond but blossoms purely above the surface of the water. So,
the lotus symbolizes purity, the very pure nature of wisdom. The sun symbolizes the
clear nature of wisdom that cuts through delusion the way the sun’s light cuts through
darkness. The moon symbolizes compassion that cools the passions of samsara the way
the moon brings fresh breezes on a hot summer night.
Upon this throne is one's own root guru, appearing in the dignified form of Vajradhara,
the dharmakaya form of buddhahood. Dignity refers to the fact that he possesses all the
148
excellent qualities of compassion, wisdom, activities, and fearlessness.
He is blue in color, adorned with the major and minor marks, holding the vajra and bell
On a clear day when the air is completely fresh, the sky takes on a deep blue color; this is
the color of profound, pervasive infinity. The 32 major marks and 80 minor marks are
the expression of the complete perfection of the form bodies of a buddha, which are
achieved through meditation practice. The vajra that Vajradhara holds symbolizes great,
indestructible compassion. His bell symbolizes indestructible wisdom.
Holding them crossed at the heart symbolizes their inseparable nature. Generally,
wisdom is the power of intelligence, the knowledge of all things, the incisive wisdom that
knows reality as it is and is omniscient. Such wisdom is inseparable from great
compassion. All sentient beings are within the mandala of that wisdom, which is
concerned about their benefit. If wisdom were separated from compassion, the Buddha’s
activities would be limited. When we have the wisdom that really understands the nature
of samsara, sentient beings, and causality, and that wisdom is roused by great compassion
to act for sentient beings, then the great enlightened activities manifest unceasingly.
Thus, it is critical for these two to be joined together, and that is why they are shown
He sits gracefully in the lotus posture. He radiates with dignity the light of the excellent
qualities. He wears the various jewel and bone ornaments and silken robes.
Sitting with his legs gracefully in the lotus posture indicates nonabiding; that is,
Vajradhara remains neither deluded in samsara nor resting in nirvana. It can also
symbolize the nonduality of the two truths. His whole being is in the state of
enlightenment, while remaining connected to the sentient beings in samsara and
manifesting enlightened activities. His infinite excellent qualities are expressed through
effortless activities to all sentient beings in accordance with their needs, like a sun
radiates light.
The jewels and other ornaments that adorn Vajradhara are all metaphors. If we do not
understand them, then our practice becomes an exercise in ancient Indian culture. On the
other hand, knowing their meaning will increase our awareness of the qualities they
represent, aid in development of our devotion, and inspire us to achieve those very
qualities within ourselves.
* The five-pointed crown symbolizes the five wisdoms and embodiment of the
five buddhas.
* The two earrings symbolize the two truths, relative and ultimate.
* The three necklaces extending to the neck, breast, and navel levels show that
Vajradhara is the embodiment of all three kayas: dharmakaya, sambhogakaya,
and nirmanakaya.
* The six arm bands, bracelets, and ankle bracelets symbolize his perfection of the
six paramitas.
149
* The five silk garments are a ribbon knotting the hair, a scarf around his
shoulders, an upper garment or shirt, a belt, and a lower garment or skirt. They
symbolize other excellent qualities.
Altogether, these are called the thirteen ornaments of the sambhogakaya. Since the
dharmakaya has no form, we utilize the skillful method of visualizing Vajradhara in the
sambhogakaya form.
He manifests all the buddhafields within his body, like the reflection of the moon in
water, visible, yet without inherent existence.
As with all visualizations, do not take this figure to be mere imagination, but rather see
Vajradhara as a live, vibrant figure that is inseparable appearance and emptiness.
Countless buddhafields are found within his body; all the buddhas in all the buddhafields
are reflected there. What does this mean? You can see that a small mirror can reflect the
whole countryside. It’s only a small mirror, but you can see everything is reflected there
in precise detail. The mirror has not grown larger, and the countryside has not become
smaller, yet you can see it very clearly. The same happens with your eyes. You can see a
whole landscape, but your eyes are not that big. This is amazing, isn’t it? That’s called
"illusion."
This was demonstrated by Milarepa, and recounted in his Hundred Thousand Songs:
One time, his disciple Rechungpa came back from a trip to India. He had
studied philosophical systems, including logic, very well and had become a
notable
scholar. Rechungpa thought, “My guru is very accomplished in realization, but in
relative matters, I’m more of a scholar than he is.” This gave rise to arrogance
and
pride in his mind, so Milarepa thought to reduce that obstacle.
Rechungpa was following Milarepa on the road. Milarepa saw a yak horn on the
roadside, and he asked Rechungpa, “Would you bring this yak horn along?”
Rechungpa thought, “Usually he doesn’t care about anything. What is he going to
do with this? There is a saying that as a man gets older, he gets greedy. What
purpose could he have for that useless, dry yak horn?” Milarepa immediately
read
Rechungpa’s mind, so he picked up the yak horn himself. After a while, they
came to a clearing with no shelter, no caves, no trees, nothing. Suddenly storm
clouds gathered and powerful hail began to fall. Rechungpa wrapped his head in
a
cloth to protect himself, but to no avail. He couldn’t see well through the rain,
and
had to search for Milarepa.
He could hear Milarepa singing a song. He sang, “You, Rechungpa, went to
150
India and endured hardships. Here is a beautiful place to protect you from the
hail—this yak horn. I’m sitting in the narrow part. Why don’t you come inside
the larger end of the horn?” Rechungpa wondered where the sound was coming
from. He looked all around until he found the horn and looked inside. The horn
was not bigger and Milarepa was not smaller, yet, he fit perfectly inside.
Milarepa
said, “You come in here.” Rechungpa thought he might gain protection from the
hailstorm, so he tried to get in but not even his hand would go into the horn.
Milarepa said, “Even though I’m not so attached to horns, sometimes they can be
very useful.”
Another time, Milarepa was at Manasarovar, the huge lake near Mt. Kailash. It is so big
that circumambulation takes an entire day. He showed his miracle power by sitting on
the lake. The lake was not smaller and Milarepa was not bigger, but he completely
covered the lake.
These stories give us a clear idea of what is meant by all the buddhafields manifesting in
Vajradhara’s body, and Vajradhara manifesting in all the countless buddhafields. They
show how everything is an illusion, and how illusions manifest. When our mind becomes
more flexible with training and practice, anything can manifest; everything can be
changed. All phenomena depend upon causes and conditions; nothing manifests without
them. When there is a proper cause, anything is possible. This is what the Buddha
realized as the perfect nature of all phenomena. His mind pervades the entire universe;
no knowledge is hidden from him. With enough meditation practice, every knowledge,
every phenomenon, will become obvious to your mind as well.
He is surrounded by all the holy lineage gurus, yidam deities, dakinis, and Dharma
guardians. From the three syllables in the three special places, light manifests, inviting
the gurus, yidam deities, dakinis, and Dharma guardians from the ten directions,
absorbing them into the root guru and surrounding retinues. The root guru becomes the
embodiment of all the buddhas.
The lineage gurus from the original Buddha Vajradhara until now surround the central
Vajradhara. Visualize as you did in the refuge and mandala practices, but focus more
closely on Vajradhara and his qualities. He embodies all the buddhas of the ten
directions, and he represents the entirety of the buddhas from the past, present, and
future.
If you are able to do a more extensive visualization, then the holy lineage gurus would
include figures such as Tilopa, Naropa, Marpa, Milarepa, Gampopa, Phagmo Drupa,
Jigten Sumgön, and so forth. The yidam here is Chakrasamvara surrounded by four
dakinis of blue, green, yellow, and red color. These four represent the four
immeasurables, four activities of a buddha, or the four elements. Dharma guardians such
as Mahakala and Achi Chökyi Drolma can also be visualized.
151
The three syllables that appear are a white OM at Vajradhara’s forehead, a red AH at his
throat, and a blue HUNG is at his heart. Respectively, these represent his body, speech,
and mind. Light manifests from these three and radiates in all directions, inviting the
wisdom beings from the ten directions. Like two waters being seamlessly mixed
together, the wisdom beings are absorbed into the visualized root guru and his retinue,
and they become the embodiment of all the buddhas. This serves to cut doubts about our
visualization. By merging it with the wisdom beings, we feel that we are no longer in the
presence of mere imagination, but rather that the enlightened beings are actually there in
front of us.
Recite the Long Lineage Prayer:

The Golden Lineage Prayer that we recite next was written by Drigung Ratna, Rinchen
Phuntsog (1509 -1557). The shorter lineage prayer (immediately following) may be
substituted if necessary.
THE GOLDEN LINEAGE PRAYER
Namo Guru
Vajradhara, the supreme sixth family,
Tilopa, the source of the buddha families of the three times,
The excellent scholar, Naropa, who actualized the three kayas,
Marpa, the perfection of the ocean of linguistics,

Milarepa, the perfection of realizations,
Gampopa, the life-tree of the Buddha's teachings in Tibet, the land of snow,
Dorje Gyalpo, Vajrayogini's chosen one,

Lord Jigten Sumgön, the second Nagarjuna,
Tsultrim Dorje, the great abbot, the light of the teachings,
Sang-gye On, who actualized the innate truth of nonduality,

Chen-nga Dragpa Jungne, the most excellent lineage holder,
Dorje Dragpa, the emanation of Tilopa,
Thog-khawa, the manifestation of the supreme Compassionate One,

Drakpa Sonam, the one who is free from the delusion of duality,
Dorje Rinchen, the chosen one of Saraha,
Dorje Gyalpo, the emanation of Padmasambhava,

Chokyi Gyalpo, proponent of the Buddha's teachings,
152
Dondrup Gyalpo, the crown jewel of all yogins,
Dhagpo Wang, the victorious one triumphant in every direction,

Chogyal Ratna, lord of human beings,
Ratna Dwaza, Vajrapani's emanation,
Rinchen Chokyi Gyalpo, the emanation of Manjushri-ghoka,

Kunga Rinchen, the peerless second buddha,
Jetsun Ratna, the holder of the two lineages,
Pelgyi Gyatso, the treasure of the pith instructions,

Dharma Radza, whose kindness is unrepayable,
Drakpa Gyaltshen, holder of the victorious families,
Konchog Ratna, who illuminates the nature of the three vows, which are the essence
teachings of the peerless Dagpo Kagyu, I pray that the magnificent blessings may
permeate my mind.
Dharmakirti, the unborn dharmakaya, the self-liberated mode-of-abiding, manifests the

unwavering sambhogakaya, from which emanates the nirmanakaya, according to the
needs of sentient beings. I pray that the magnificent blessings may permeate my mind.
Trinley Namgyal, outwardly holding the banner of the Vinaya teachings; inwardly
through bodhicitta, benefiting sentient beings as one's only child; secretly, accomplishing
the mastery of the arising and completion stages, I pray that the magnificent blessings
may permeate my mind.
Trinley Sangpo, the embodiment of all objects of refuge, who is master of all the sutric
and tantric forms of teachings and imparts them to others, I pray that the magnificent
blessings may permeate my mind.
Dondrub Chogyal, who possesses the three kindnesses and liberates all beings through
the profound and secret teachings with empowerments and explanations, I pray that the
magnificent blessings may permeate my mind.
Konchog Tenzin Drodul, the emanation of Chenrezig (the embodiment of all buddhas),
who establishes all sentient beings in enlightenment through the four activities, I pray
that the magnificent blessings may permeate my mind.
Chokyi Gyaltshen, who directly perceives the realization of the self-awareness wisdom,
and from whom, with elegant continuity, streams the profound and secret teaching of
mahamudra without decline, I pray that the magnificent blessings may permeate my
153
mind.
Chokyi Nyima, who guides all sentient beings to the realization of the unborn stage, by
the power of the teachings which descend from the ultimate, profound Dharma space, I
pray that the magnificent blessings may permeate my mind.
Padmay Gyaltshen, in the unborn self-awareness space of the dharmakaya, the sun of
sambhogakaya unceasingly manifests, radiating the nonduality light of the nirmanakaya,
Dharma Dwaza, who fulfills the wishes of all beings, by granting the jewel of profound
and secret teachings, from the vast ocean of the practicing lineage, I pray that the
Konchog Tenzin Chowang Lodro, whose nature is Vajradhara, manifests unceasingly

from the great pervading luminosity of the unborn state, I pray that the magnificent
The peerless Dharmamani, the manifestation of Manjushri, who liberates all sentient
beings through the teachings of the conventional and ultimate truths, I pray that the
Thugje Nyima, the embodiment of all objects of refuge and the manifestation of the
compassionate deity, establishes all sentient beings in buddhahood, I pray that the
The great Mahasiddha, Vidhyadhara, Nuden Dorje, emanation of Shri Singha, the leader
of yogins, who manifested in the Snow Land for the glory of Dharma and sentient beings,
The great warrior Jetsun Chokyab, although his excellent qualities of abandonment and
attainment equal the buddhas of the three times, he skillfully tames the mind of all
sentient beings by hiding these qualities, I pray that the magnificent blessing may
permeate my mind.
The all-pervading omniscient Tenzin Chokyi Lodro, the nature of the vajra-holder, whose
wisdom eye sees the limitless diversity of all phenomena and their nature, I pray that the
Shiway Lodro—although he has transcended all conception of coming and going, birth
and death—he manifests voluntarily to guide all sentient beings to enlightenment, I pray
that the magnificent blessings may permeate my mind.
Peerless Tenzin Chokyi Jungne, the emanation of Manjushri, who illuminates the
explanations and practice of Dharma like the rays of the sun, I pray that the magnificent
154
Root Guru, who has actualized the self-awareness wisdom, mandala of the yidams who
grant the extraordinary attainments, dakinis and Dharma guardians, who dispel all
hindrances and obstacles, I pray that the magnificent blessings may permeate my mind.
Thus, I supplicate respectfully to the wish-fulfilling Kagyu lineage. By this and other
virtues, may I and all sentient beings achieve the ordinary and extraordinary attainments
in this very lifetime.
In all lifetimes, may I not be separated from the authentic lamas, and enjoy the glorious,
holy Dharma. By perfecting the excellent qualities of the levels and the paths, may I and
all beings quickly attain the rank of Vajradhara.
We say this prayer to the root and lineage gurus with strong devotion and one-pointed
awareness.

OFFERINGS
OM GU RU BUD DHA SA PA RI WA RA BA DZRA AR GHAM PRA TI TSA SWA HA

OM GU RU BUD DHA SA PA RI WA RA BA DZRA PAD YAM PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA PUSH PAM PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA DHU PAM PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA A LO KAM PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA GHAN DE PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA NE WID YA PRA TI TSA SWA HA
OM GU RU BUD DHA SA PA RI WA RA BA DZRA SHAP TA PRA TI TSA SWA HA
Having invoked the presence of the lineage by reciting one of the Lineage Prayers, we
make offerings to the assembled masters. These are the same eight offerings that were
explained in detail in Chapter 3: water offerings to the face, mouth, and feet; flower
offering to the head; incense offering to the nose; light offering to the eyes; fragrance
offering to the mind; food offering to the body; and music offering to the ears.
Glorious Guru, Lord of the four kayas,

I make offering of my body, speech, mind,
the outer, inner, and secret offerings; and all existence.
These offerings, the one who offers, and the act of offering are of one nature;
155
free from all elaboration, with one taste.
In this state, I make the offering.
Please bestow the attainment of the nature of effortlessness.
This offering prayer contains cast and profound meaning since it is made from within the
state of mahamudra. We make offerings again, this time regarding Vajradhara in the
nature of the four kayas, or the four forms of buddhahood mentioned earlier. Outer
offerings consist of the entire universe. The inner offering is our manifestation of
offering goddesses. The secret offering is the ultimate offering. Whatever exists in any
of the six realms of beings, offer it without reservation.
This prayer of offering has a very profound meaning. That which we give away is never
wasted or lost; rather, we ourselves receive all the benefits. We make offerings with
great devotion to the enlightened beings, especially the root guru. We do this offering,
not just to please them, but to gain enlightenment in order to benefit all sentient beings.
As a result, we purify the bondage of mental obscuration and gain the excellent qualities.
What do we need more than that?
This practice is powerful mental training. It gives us an opportunity to develop wisdom

and compassion, first by seeing the root and lineage gurus as enlightened beings and then
by yearning to achieve the enlightened state ourselves. As we develop great compassion
based on the suffering of sentient beings, we purify the gross and subtle obscurations and
dedicate ourselves to service for the enlightened and unenlightened beings. In addition to
bringing great merit, offering this way releases our attachment and relaxes the mind in
nonduality.
Here, the objects being offered, the one who offers (oneself), and the act of offering are
perceived in their empty nature. By thus making this offering in a state free of these three
spheres, we concurrently develop our wisdom. All three are of an illusory nature: I, the
offeror, am illusory; the act of offering is illusory; and the substance being offered is
illusory. All three are one nature, one taste.
Free from all elaboration means infinite. When something is infinite, it has no boundary;
it is limitless. Because it is limitless, it constitutes the emptiness of the entire universe; it
cannot be elaborated or expanded further. When our offerings are infinite and no more
elaboration is possible, they become inexpressible. In the same way, emptiness itself is
infinite and free of elaboration.
Space is also said to be free from elaboration or infinite in the same way. In an absolute
sense, space cannot be made more extensive. On the relative level, we can elaborate the
space defined by a room and make it larger or smaller. But the real nature of space itself
cannot be elaborated. When the mind is unfabricated, free from all boundaries, it is
called “mind free from elaboration” and is as limitless as space.
At the end of this prayer, we supplicate Buddha Vajradhara to bestow the attainment of
the nature of effortlessness. The activities of a buddha manifest spontaneously, without
156
effort. We are practicing this Guru Yoga to achieve the same state of effortless activity.
For example, it takes a lot of labor to manufacture a car, but once it’s finished, you just
twist the switch and it goes. You don’t have to make any more effort. Attaining
buddhahood is like that. At first we have to exert a lot of effort, but then it becomes
effortless after we are fully familiar with it.
ABBREVIATED PRAISE
The lord, the embodiment of all buddhas,

the essence of the vajra holder,
the root of the Triple Gem,
Here, Lord means the one who holds the essence of the qualities of a buddha, the one
who leads sentient beings to the dry shore on the far side of the ocean of suffering. The
embodiment of all buddhas means that Vajradhara represents all the buddhas. This is
where we focus our full, unwavering attention.
The essence of the vajra-holder refers to one who has realized the complete mode of
abiding of all phenomena. The vajra is symbolic of that which cannot be destroyed or
divided. Its nature is the all-pervading, indestructible nature of wisdom, the basic reality,
the nature of all phenomena. Whether we realize it or not, that nature pervades all
phenomena. It was not invented by sentient beings or constructed by the buddha; it is
simply how reality exists. The moment we realize that nature by seeing all phenomena as
illusion, all our misperceptions and wrong views will be destroyed. Anyone who has this
realization can also be called “the essence of the vajra-holder.”
The root of the Triple Gem means that the Buddha, Dharma, and Sangha all manifest
from that realization. The Buddha became a buddha by realizing that nature. Dharma is
the teaching that the Buddha embodies. The Sangha achieves buddhahood by practicing
the Dharma.
Praise means recollecting the excellent qualities that are possessed by the guru,
Vajradhara. Meditate on them while reciting this prayer of praise. Prostrate means
looking at the gurus with full devotion of body, speech, and mind and humbling
ourselves. We praise and prostrate to all the gurus because any guru who realizes that
teaching is no different from Vajradhara. We can also say that by praising and
prostrating to Vajradhara, we praise and prostrate to all gurus. Vajradhara’s body that we
see is the sangha. His speech that we hear is the Dharma, and his mind is that of all
buddhas. The Three Jewels are complete within the ultimate state, dharmakaya or
Vajradhara. He is the ultimate refuge, so we aspire to become Vajradhara. Thus, we
make offerings, sing praises, and supplicate in this way so that our mind can unite with
the buddha’s mind.
DETAILED PRAISE
157
The guru's body is the vajra body,
fully perfect, compelling my full attention,
and possessing inconceivable excellent qualities.
I praise and prostrate to the guru's body.
Here, guru refers to Guru Vajradhara. The vajra body is the all-pervading, indestructible
wisdom body. The infinite physical qualities of Vajradhara cannot be expressed. His
body is the visible, yet insubstantial, perfection of wisdom. If you perceive it as a
material form, that is an error. One should perceive the inseparability of appearance and
emptiness, called the wisdom body marked by the thirty-two major and eighty minor
marks. The Diamond Sutra, for instance, says we should see the true Buddha as the
dharmakaya, not as a form body.
One time, Maudgalyayana, the disciple usually shown standing to the Buddha’s left,
noticed that the Buddha was a little taller than other people. He wanted to see the full
extent of the Buddha’s body, so he flew a little above the assembly and he found it was
still a little taller. He flew higher and higher, but the Buddha’s body was always taller.
He even flew to a god realm and found it was the same. He returned without finding the
measure of the Buddha’s body.
The guru's speech is the harmonious, elegant song of Brahma,

possessing the unceasing lion's roar,
dispelling all the confusion and wrong views.
I praise and prostrate to the guru's speech.
The harmonious, elegant song of Brahma means that the Buddha’s speech is
inconceivable. When the Buddha taught, there were thousands in the audience.
Although they spoke many different languages, everyone would understand the teaching
simultaneously without translation. The listeners ranged from very advanced to
beginning practitioners, and each received the level of instruction that was appropriate for
him. One time Maudgalyayana attended such a teaching by the Buddha. Of course, at
that time there were no microphones or speakers. Maudgalyayana was sitting next to the
Buddha and could hear him very clearly, but he wondered about those in the audience
who were far away. It appeared that the Buddha’s voice was not loud enough to reach
them. Maudgalyayana stood up and walked to the far end of the gathering. He heard
exactly the same sound, no more, no less, not louder, not softer. This made him curious,
so he went farther away. Maudgalyayana possessed miracle powers and could fly, so he
flew out over the Indian Ocean and perfectly heard the same sound. When he flew yet
further over the ocean, he could still hear the Buddha’s voice just as clearly as before.
Finally he returned, understanding what is meant by a buddha’s inconceivable speech.
Bodhisattvas who reach the ninth bhumi have a similar quality of speech. They can give
teachings to others, and be understood in all the different kinds of languages. For
example, Milarepa gave teachings to a deer and dog. Lord Jigten Sumgön taught a horse
and a vulture.
158
The unceasing lion's roar refers to the fact that all wrong views are dispelled by a
buddha's speech. When a lion roars, all the lesser animals flee from the sound. In the
same way, delusion is chased away by the words of wisdom.
The guru's mind is like space,

experiencing bliss, clarity, nonconceptuality, and pervading emptiness,
fully abiding in the three liberations.
I praise and prostrate to the guru's mind.
The Buddha’s wisdom body and wisdom mind are inseparable. The guru’s mind
experiences bliss because it is free from all suffering. When confusion and mental
afflictions occupy the mind, one experiences suffering and pain. When confusion and
delusion are fully purified, that nature is itself blissful.
Clarity means that everything can be plainly seen, as if it were in your hand; nothing is
hidden; all the qualities are clear. In the absolute sense, the nature of mind itself is clear.
Wisdom and compassion are the flavors of that clarity. They manifest effortlessly within
nonduality. In the duality state, conceptual thoughts are trapped between fear and hope,
right and wrong. Since a buddha is free from all this duality, that state is called
“nonconceptuality.” Nonconceptuality means that the afflicting emotions have been
purified and one has achieved effortlessness. Everything is just perfectly present in their
mind.
The three liberations are the ground (meaning cause or foundation), the path, and the
result (i.e., liberation). Abiding there means that all three have been fully perfected in the
nonelaboration state. The Buddha has realized the one-taste nature of these three.
The guru is the Buddha, the guru is the Dharma,

and likewise, the guru is the Sangha.
The guru is the benefactor of all.
The Vajradhara state is the state of complete enlightenment that embodies the Buddha,
Dharma, and Sangha. Put another way, the guru’s body is the Sangha, his speech is the
Dharma, and his wisdom mind is the Buddha. We praise and prostrate to all the gurus
who have achieved this state.
Guru Vajradhara is the benefactor of all sentient beings. In fact, all the benefits and
goodness that exist in the world are manifestations of the Buddha. We know that positive
thoughts and actions bring good results. Whatever positive thoughts arise within us are
based in our buddha nature, so whatever benefit we receive is from the goodness of
buddhahood. That is why we say that the guru is the benefactor of all, and why we are so
inspired to become better human beings.
RECITATION OVERVIEW
159
The following prayer is a supplication to the guru. Within this practice, we recite it
repeatedly as a mantra using a lovely melody. It was written by Drigung Dharmakirti,
the first Chungtsang Rinpoche, in the Ser Khang, a temple at Drigung Thil Monastery
with a golden roof that was built by Lord Jigten Sumgön. The account goes like this:
There was a bridge over a river in the vicinity of Drigung Thil Monastery. Lord
Jigten Sumgön said to Gar Chödingpa, “Today, go to that river next to the bridge
and make an offering to the nagas. You may receive special wealth.” So
Garchen
went there and made an offering. The naga king from Bodh Gaya came through
the ocean, appeared in that river, and made an offering to Garchen–a tooth from
the Buddha and many wish-fulfilling jewels. Garchen took them all to Lord
Jigten Sumgön, who picked up the tooth and said, “Very good. It’s good to give
wealth back to the one who owns it.” This means that Lord Jigten Sumgön
accepted that he was a reincarnation of the Buddha.
Then he told Garchen, “If you make a statue of me and put the tooth in its heart
Center, it will benefit many sentient beings.” Gar Chödingpa did so, and the
statue was placed in the Ser Khang temple. Lord Jigten Sumgön consecrated it
100
times, and said, “This statue represents me. Even after I die, it will continue to
give rise to activities that benefit many sentient beings.” Because of the
consecrations and the tooth, a very small heat could always be felt at the heart.
After Lord Jigten Sumgön passed away, the shrine keepers occasionally heard
voices from the statue. One shrine keeper received the complete teachings of the
Six Dharmas of Naropa from that statue. It stood inside the Ser Khang temple for
hundreds of years.
Around the 13th Century, a war came to the Drigung area of Tibet, and Drigung
Thil Monastery was destroyed in a fire. Just before that happened, some monks
hid the statue under the sand, where it stayed for many years. When they came
back to rebuild the monastery, they had forgotten where the statue was hidden.
The monks were searching all around for the statue when it came out of the sand
and said, “Here I am!”
Many of our lineage holders spoke of this statue. In the 17th century, Drigung
Dharmakirti went to the Ser Khang temple, closed the door, and started saying the
Seven Limb Prayer while visualizing Lord Jigten Sumgön. His whole
surroundings completely transformed into a buddhafield. The statue was no
longer a statue. In its place, Lord Jigten Sumgön manifested as red
Chakrasamvara, and gave Drigung Dharmakirti detailed teachings on the Four
Kayas Guru Yoga practice. He wrote this prayer to include in that practice. Thus,
this prayer possesses manifold blessings.
RECITATION
160
Recite the following mantra as many times as possible:
I pray to the glorious guru, master of the four buddhas’ bodies, crown jewel of the entire
Dagpo Kagyu, leader of sentient beings, teacher of the ultimate path, Lord of
Compassion, regent of the Buddha, of peerless kindness, incomparable teacher,
Vajradhara.
Please heed my prayer, Great Drigungpa.
I pray to you! Please look upon me with compassion! Please empower me with the
blessings! The two attainments—please bestow them now! Please spontaneously
establish the two benefits! Here, please bestow the fruit!
• Glorious indicates that Guru Vajradhara has overcome all the obscurations, attained
buddhahood, and benefits all sentient beings without exception. So, he is the glory of the
precious Dharma teachings and sentient beings.
• He has attained complete enlightenment, and is the master or possessor of the four forms of a
Buddha: the dharmakaya, sambhogakaya, nirmanakaya, and svabhavikakaya. These four
encompass all of the Buddha’s enlightened qualities of infinite wisdom, infinite compassion,
and infinite activities.
• The Dagpo Kagyu are all the lineages that trace themselves from Lord Gampopa. Vajradhara
Jigten Sumgön is peerless among all Buddhist teachers, truly their crown jewel.
• Sentient beings can rely on Vajradhara to lead them toward enlightenment and freedom from
samsara because he embodies the perfection of bodhicitta.
• He teaches the precious fivefold path, which leads to the ultimate state from the very
beginning–the four thoughts that turn the mind toward Dharma–to complete buddhahood. He
displays all the methods step by step so that anyone with sufficient time and ability can follow
the path to the ultimate result, buddhahood.
• Being lords of compassion, the buddhas uninterruptedly benefit sentient beings until the end
of samsara. Reflect on these qualities and infuse the center of your heart with devotion.
• Just now, we do not have enough fortune to see the Buddha in person. But we can still
receive his teachings from those who represent the Buddha for us, the gurus who are his
regents.
• They dispel confusion so that we can become enlightened ourselves. Can you imagine a
greater kindness? The compassion and wisdom of the guru are so powerful that they cannot
be compared to any samsaric kindness.
• There are many, many teachers, but you, Vajradhara Jigten Sumgön, are incomparable. No
one could teach more profound teachings to lift us from samsara and place us in the
enlightened state.
• The Great Drigungpa is Jigten Sumgön, the founder of the Drigung Kagyu lineage. He and
Vajradhara are of an inseparable nature. We pray from our heart that he hears us, and helps
us to escape the intractable suffering of samsara. Also, our root guru is the great Drigungpa,
who is in the form of Vajradhara.
161
• We invoke his compassion and activities, and request his blessings in the form of the four
empowerments that come later in the practice.
• The two attainments are the ordinary and extraordinary. Ordinary accomplishments consist of
activities such as making footprints in rock, flying, telepathy, levitation, and meditative
equipoise. The extraordinary accomplishment is to free oneself from samsara by uprooting all
the mental delusions and disturbing emotions. Only those who have attained buddhahood can
exhibit both of these attainments. Those who have the extraordinary accomplishment can use
the ordinary attainments to manifest activities that benefit sentient beings, to help people turn
their mind to Dharma practices, especially the meditative equipoise that is the indispensible
basis for the development of special insight.
•The two benefits are benefitting oneself and benefitting all other sentient beings. When you
attain the dharmakaya, the Vajradhara state, you are fully perfected, meaning that you
yourself have received the absolute benefit. From that state, you can benefit all sentient
beings and establish them in buddhahood. Praying like this will definitely have effect due to
our strong devotion and our interdependent connection with Buddha Vajradhara.

Recite a lineage prayer each time you complete 100 recitations of the mantra. If you find
it difficult to say the long lineage prayer, you can recite this abbreviated prayer. The
three kindnesses mentioned here are giving empowerment, transmission, and practice
instructions.
CONCLUSION: RECEIVING THE FOUR EMPOWERMENTS
With a mind full of devotion and yearning to receive the blessings, we receive the four
empowerments. In the brief form, we focus on the visualization without much recitation.
In the longer form, there are supplications for each empowerment individually, followed
by a more complete description of each meditation. The central figure of the
visualization is always Vajradhara, the embodiment of all the buddhas. It is important to
develop confidence, devotion, and a feeling of closeness, especially when we receive the
empowerments.
In both the brief and longer forms, we can start with the surrounding retinue of lineage
masters, yidams, dakinis, and Dharma guardians dissolving into the central Vajradhara.
We remain alone with him and concentrate completely on his presence with our devotion.
BRIEF FORM FOR RECEIVING THE FOUR EMPOWERMENTS
From the guru's forehead, throat, heart, and navel, radiate the white, red, blue, and
162
yellow lights respectively, which in turn dissolve into my four places. Thus I receive the
four complete empowerments that fully purify the obscurations of body, speech, mind,
and the subtle obscurations; authorize me to meditate on the arising and completion
processes, mahamudra, and the two truths; and establish the four kayas.
This is where devotion and confidence become especially important. To become one
with Vajradhara is not just “guru worship,” where the guru is forever superior and we are
always inferior. It is not that way. We, too, become the guru by using the magnet of
devotion to receive his qualities.
Meditate that white light radiates from Vajradhara’s forehead and dissolves into my
forehead. The light pervades my entire body like snow in bright sunshine melting into
water. Meditate that this purifies physical obscurations and the negative karma related to
the body. My body is transformed into the Buddha’s body, which is inseparable
appearance and emptiness.
Meditate that the red light of wisdom speech radiates from Vajradhara’s throat and
dissolves into my throat center. Meditate that the light pervades my entire body as
before, especially the chakras and channels, purifying all the afflictions and negative
karma related to speech. My speech is transformed into the Buddha’s speech, which is
inseparable sound and emptiness.
Meditate that this is followed by blue light from Vajradhara’s heart dissolving into my
heart and pervading my entire body, especially the mind. At that time, meditate that the
mental obscurations and negative karmas related to mind are fully purified. My mind is
transformed into the Buddha’s mind, which is inseparable luminosity and emptiness.
Last, meditate that yellow light from Vajradhara’s navel dissolves into my navel and
pervades my entire body, speech, and mind. Meditate that the most subtle obscurations
to enlightenment are purified. Vajradhara’s qualities related to body, speech, mind, and
activities then prevail throughout my whole being.
By thus receiving the four empowerments, I am now authorized to practice the

meditation of arising and completion. The arising processes consist of becoming
Vajradhara physically and chanting the mantra verbally. The completion processes
include mahamudra meditation and meditation on the inseparable nature of the two
truths, the relative and ultimate.
Relative or conventional truth consists of all the phenomena that we hear, see, and think.
All expressions are communicated via relative truth. However, its very nature is
nonexistence, which is the inexpressible absolute truth or mahamudra. For example, we
can talk about the taste of hot chili pepper in a conventional way. Suppose you encounter
someone who has never tasted pepper before. You tell that person that chili pepper is
very hot, but that person may not get an idea of what the experience of hot is. But when
that person puts a piece of pepper on his tongue, he quickly experiences hot. That
163
experience is inexpressible, like the ultimate truth. Likewise, absolute truth cannot be
found using relative truth, but without the relative no absolute could exist.
The surroundings dissolve into the central figure (Vajradhara) who melts into light and is
absorbed into my forehead. I unite with the guru in the inseparability, the nondual state.
If this wasn’t done before the empowerments, then dissolve the retinue into the central
Vajradhara here.
Vajradhara dissolves into light. You absorb the light through your forehead, and it
pervades the entirety of your body, speech, and mind. Then meditate that you are
inseparable from Vajradhara, which is inseparable appearance and emptiness. All
delusions and obscuration dissolve into that state like a cloud dissolving into the sky.
This is how to reveal your buddha nature and achieve the perfect form of a buddha.
Maintain that state of equipoise in the unfabricated state of mahamudra. Then seal the
practice with dedication prayers.
THE LONGER FORM FOR RECEIVING THE FOUR EMPOWERMENTS
If you have time, you can do this longer form of receiving the four empowerments. First
visualize in the manner described above as clearly as possible; make offerings; recite the
praises; and supplicate as many times as possible. Then relax physically and mentally
with strong devotion. Dissolve the surrounding retinues into the central Vajradhara.
Focus your mind directly on Vajradhara and then receive the four empowerments.
This has vast and profound meaning of purification and transformation. These four
empowerments contain a complete means to achieve enlightenment. So, it is important to
focus carefully without allowing your thoughts to wander in other directions. Then
meditate step by step through each empowerment.
Glorious Guru, the embodiment of all good qualities, please enter the opening in the
center of the crown of my head. Please purify the tendencies of the waking state with the
water of the vase empowerment of delight.
This is the skillful method of requesting the first empowerment from the Glorious Guru,
Vajradhara. Directly focus on the guru, Vajradhara, as a living being, embodiment of all
excellent qualities. The tendencies of the waking state are to misperceive phenomena as
being real, substantial, and permanent. This error leads us to attachment and aversion.
So, we supplicate Guru Vajradhara to dispel our confusion and purify our
misconceptions. In response to our request, Guru Vajradhara performs the empowerment
as described next.
By the power of this prayer, white light radiates from the guru's forehead and dissolves
into my forehead, purifying the obscurations of the waking state. I obtain the vase
164
empowerment as well as the emanation body of the vajra form manifestation.
The power of this prayer is devotion. After supplicating, you receive the blessing of the
emanation body, or nirmanakaya, by visualizing white light, symbolizing the absolute
qualities of a buddha’s body, radiating from the guru’s forehead, dissolving into your
own forehead, and filling your whole body. This purifies the obscurations associated
with the physical, killing and so forth, and you receive all the wisdom body blessings.
You are transformed into Vajradhara’s physical form, so this is called the “vase”
empowerment. Meditate in the inseparable nature of appearance and emptiness, which is
called “vajra form.” This plants the seed to actualize the nirmanakaya.
In particular, we are accustomed to regarding our body as substantial and real. By

repeatedly meditating on the inseparable nature of appearance and emptiness, we become
accustomed to it and purify our misconceptions. As a result, we experience the illusory
nature of all phenomena.
The language of all sentient beings, the complete enjoyment body, please enter the center
of speech at my throat. May the fuel of dreams be burned with the fire of the secret
empowerment of supreme joy.
This is the request for the second empowerment ceremony. By again focusing on the
guru, Vajradhara, with a one-pointed mind, devotion, and confidence, we request him to
perform the empowerment that purifies the obscurations related to speech. This is related
to the complete enjoyment body, or sambhogakaya. A sambhogakaya can be understood
by each sentient being in his own language without a translator or other artificial
intervention. We are requesting that our own speech become suffused with this quality.
The fuel of dreams refers to the obscurations that cause us to perceive duality. While we
dream, we see places as actually existent, we greet real people, and so forth. We do not
perceive them as unreal as long as we remain dreaming. Here, we supplicate Vajradhara
to burn our misconceptions with the fire of wisdom. We ask for the sharpness of mind
that will purify our ignorance and allow us to recognize dream as dream. When we can
see through the dream we call “reality,” attachment and aversion will disappear of their
own accord.
By the power of this prayer, red light radiates from the throat of the precious guru, and
dissolves into my throat, purifying the obscurations of the dream state. I obtain the
secret empowerment and the complete enjoyment body which is the vajra speech.
By the power of your supplication and devotion, red light that is the nature of the wisdom
speech of all buddhas radiates from the throat of the precious guru, Vajradhara. It is
absorbed into your throat, purifying the obscurations of the dream state as it pervades
your entire body, especially the chakras and channels. This is called the secret
empowerment. Meditate that the light permeates your throat and then your whole body,
165
purifying all the obscurations and negativity related to speech. You realize the
inseparable nature of sound and emptiness. This plants the seed to actualize the
sambhogakaya. Rest the mind in that state.
In particular, this empowerment provides an opportunity to purify the obscurations

caused by negative speech, such as lying, divisive speech, harsh speech, and idle talk.
These nonvirtues obscure the quality of our speech because they cause suffering for
others and ourselves. When we receive this blessing, our mental state becomes more
subtle. This will not happen through magical power or intellectual effort; it has to come
from meditation practice. There are some people who like to investigate the Dharma
intellectually, but until they have the experience of these practices, there will be little
result. In order to gain experience, we must purify our obscurations; the more
obscurations are purified, the more subtle the mind becomes, which leads to realization.
Then there is a better chance to recognize the dream as dream, and all sound as nothing
more than echoes. This is a very important point.
The body of the saintly precious guru, the nonconceptual dharmakaya, please enter into
the center of my mind at my heart and awaken the dark thickness of sleep with primordial
wisdom awareness.
Here, we supplicate the saintly guru, who possesses completely pure ethical discipline
inseparable from mahamudra, for the third empowerment. The precious guru is the
nonconceptual dharmakaya, pure spacious mind to which everything is obvious. When
there is turmoil, we have a lot of mental traffic; our mind is filled with honking and
smoke. But when wisdom is clear and precise, when there is no doubt, we have nothing
to think about and just beautiful open space is left.
When we request this third empowerment, we are asking for the primordial wisdom
awareness that can awaken us from the dark thickness of sleep. Usually when we sleep,
we become unconscious and completely lose awareness. The mind withdraws inside, so
that we cannot see or hear anything external. Internal processes are also blocked from
awareness, so we are lost in thick darkness. The result of this empowerment is a very
subtle and stable mind that can sleep without losing awareness. Being able to sleep
consciously is called “purified deep sleep;” this allows us to meditate twenty-four hours a
day.
By the power of this prayer, from the heart of the precious guru a blue light radiates
dissolving in my heart, purifying the obscurations of deep sleep. I obtain the
empowerment of the exalted wisdom and the truth body which is vajra mind.
By the power of this prayer, the guru’s heart radiates a clear, deep, blue light, which is
the nature of the Buddha's wisdom mind, that dissolves into your heart and permeates
your whole being. It purifies all the obscurations, especially those related to the mind—
covetousness, malice, and wrong view—and the thickness of ignorance. Your whole
166
mind is directly revealed, so this is called the wisdom empowerment. With devotion, you
receive the blessing of the buddhas’ wisdom mind, which is inseparable luminosity and
emptiness. This plants the seed to actualize the dharmakaya. Meditate in the nondual
nature of the dharmakaya state and rest the mind.
The lord of sentient beings, the co-emergent awareness body, please enter the center of
primordial awareness at my navel. May I obtain the unchanging joy by the
empowerment of great wisdom awareness.
With one-pointed devotion, we supplicate Vajradhara to perform the fourth

empowerment. Vajradhara is the impartial protector of all beings, so he is addressed
here as the lord of sentient beings. The co-emergent awareness body is the complete
nature of buddhahood, not reducible to a form. Co-emergent refers to the inseparable
establishment of the ultimate truth right from the beginning; it is eternally present and
unchanging. It is also called the unfabricated awareness or “ordinary mind.”
Here, we request actualization of unchanging joy. This signifies the mind’s absolute
nature, unafflicted wisdom that is the absence of all obscuration. This is the
svabhavikakaya, or absolute nature of all buddhas’ forms. In actuality, we have never
been and can never be separated from this nature. It is not something temporary,
imagined, or made up, but is there all the time. Receipt of this empowerment gives us the
opportunity to remove the subtle obscuration of duality so that we can realize this truth.
By the power of this prayer, from the navel of the precious guru, yellow light radiates and
dissolves into my navel, purifying the obscurations of the state of movement. I obtain the
fourth empowerment and the innate body which is vajra wisdom.
From his navel, the precious guru Vajradhara radiates yellow light that embodies all the
qualities of buddhahood. The light dissolves into your navel, purifying the subtle
obscurations of body, speech, and mind as it permeates your entire being. This is called
the fourth, or precious word, empowerment. Generally, the mind is constantly moving,
the very opposite of unchanging. When that is purified by this fourth empowerment, we
attain the unchanging, ultimate state of the mind, nonduality of wisdom body, speech,
and mind. This empowerment plants the seed to actualize the svabhavikakaya. Rest the
mind as it is, free from contrivance or fabrication in the mahamudra state.
May the body, speech, mind, and primordial wisdom of myself and sentient beings equal
to space unite equally with your four vajras and attain the supreme joy.
This special fifth empowerment enthrones you as a buddha by completely uprooting any
remaining habitual imprints and obscurations of any kind whatsoever. In reality, that is,
in the uncontrived, unfabricated state, your body, speech, and mind and those of sentient
167
beings and the Buddha are inseparable. The Buddha revealed that truth, so he remains in
the pure state. Sentient beings who have not revealed that truth remain endlessly
bewildered in the state of misperception and confusion, until the natural, unfabricated
effulgence is revealed.
This empowerment gives you the opportunity to break the habit of perceiving duality, and
to perceive all phenomena in their pure, primordially unfabricted nature instead. This is
called supreme joy. The nature of mind is like space, infinite and unchanging. The four
vajras—body, speech, mind, and wisdom—of myself and all beings have never been
stained by delusion, and are indivisible. No matter how thick the cloud of obscuration, it
cannot dilute the nature of mind. This is the heart essence of the profound Vajrayana
method. At one sitting, you have an opportunity to experience enlightenment by
receiving this empowerment.
By the power of this prayer, the precious guru melts into a ray of light and dissolves into
me. My body, speech, and mind become inseparable from the guru's body, speech, and
mind. Set the mind in the nondual nature and meditate in the absorption state.
In response to your supplication, the precious guru dissolves into a ray of multi-colored
light that is absorbed into you at the forehead, and then permeates your body, speech, and
mind. Meditate that all the subtle obscurations are fully purified and that not a single
obscuration exists now; this is no different from buddhahood itself. Here, the absorption
state means that Vajradhara has been absorbed into your being. You are in the state of
Vajradhara, and have been enthroned as a buddha in the absolute state.
Dissolve yourself into all-pervading emptiness, free from the three spheres. Set the mind
there and rest absorbed in uncontrived equipoise as long as you can. Resting without
fabrication is the inseparable combination of shamatha and vipashyana called "critical
insight." This is an especially powerful method by which to remain within the
enlightened state of inseparable luminosity and emptiness. It facilitates your
transformation into the absolute nature of qualities, buddhahood, and is a wonderful way
to practice mahamudra. This exhibits the skill of the Vajrayana practices to reveal your
true nature and unite it with buddhahood. It gives you the full opportunity to purify all
obscurations without remainder and perceive who you really are. You cannot find a more
profound way to experience undefiled joy and happiness. No matter what sort of so-
called higher practice you find, it cannot be more effective than what is described here.
So, rejoice in this opportunity, appreciate it, and be persistent in this practice.
DEDICATION
By this virtue, may I quickly attain the state of the glorious guru.
May I lead all sentient beings to that state.
In between sessions, seal the virtue by dedication to achievement of complete

buddhahood for all sentient beings. After receiving all the empowerments, bring your
attention to one point and meditate on the virtues of the buddhas, bodhisattvas, and
168
sentient beings, including yourself. Gather them together within the mandala of your
mind and dedicate, “By these virtues, may I quickly attain the palace of the glorious
Vajradhara state. May I lead every sentient being from the unending suffering of samsara
to that state. May they experience total peace and undefiled joy.” With this way of
dedicating, even your small amount of merit can be extended infinitely, as limitless as the
number of sentient beings.
169
170
Chapter 6
The Special Meditation Practice of Love, Compassion,
and Bodhicitta
The supreme mind of bodhicitta is like an unspoiled seed.

Without it, it is impossible to achieve perfect enlightenment.
Therefore, cherish the cultivation of the mind of Mahayana.
171
Text
In order for a practitioner, who is in the Mahayana family, to cultivate bodhicitta, these
four contributory causes are necessary: first, seeing the guru from whom you are taking
the bodhisattva's vow as a buddha; second, gathering the vast accumulation; third,
practicing the four immeasurable thoughts; and fourth, taking the Mahayana refuge.
LOVING-KINDNESS
All sentient beings, limitless as the infinite nature of space,

have been our mothers from beginningless time until this lifetime.
Therefore, for these kind mothers to sustain happiness,
it is necessary for me to relinquish hatred and develop loving-kindness.
COMPASSION
Even though these mothers desire happiness,

by the force of nonvirtuous action they are tortured in the three lower realms.
Because of their unbearable suffering,
I develop unbearable, genuine compassion.
JOY AND EQUANIMITY

May they have happiness and be free from suffering.
May they sustain the happiness which is free from suffering.
May my mind abide in equanimity toward these beings.
BODHICITTA
Now I lack the ability to bring happiness to these migrators.

Therefore, I engage my mind diligently
to attain the supreme, ultimate state,
and bring these mother beings to complete happiness.
Bodhicitta, the unity of emptiness and compassion –
I make effort to practice the ultimate Dharma,
beyond conceptual thoughts.
INTRODUCTION
172
NOT RECITED
LOVING-KINDNESS (PHONETIC TIBETAN)
KHA NYAM DRO DI KAL PA THOG ME NE

DA TA’I BAR DU DAG GI MAR GYUR CHING
DE WEY TSHO SHING DANG WA KUN PANG NE
DRIN CHEN MA NAM JYAM PEY KYANG WAR RIG
COMPASSION (PHONETIC TIBETAN)
MA NAM DE WAR DÖ KYANG LEY NGEN GYI

DRE BU NGEN SONG SUM DU RAB NAR SHING
MI ZÖ DUG NGAL DRAG PÖ NYEN PA DAG
KUN TU MI ZÖ NYING JE’I NE SU GYUR
JOY AND EQUANIMITY (PHONETIC TIBETAN)
DE NAM DE DAN DUG NGAL TSHOG DREL SHING

DUG NGAL ME PA’I DE DANG MI DREL WAR
TANG NYOM CHOG LA NE PAR DAG YI MON
BODHICITTA (PHONETIC TIBETAN)
DE TAR SEM LA JUG PA’I TSON DRÜ KYI

DRO NAM DE LA GÖ NÜ DAG CHAG LA
ME CHIR DAM PA’I GO PHANG CHOG DRUB NE
MA TSHOG DE WA’I SA LA GÖ CHYA SHING
TONG NYI NYING JE ZUNG JUG JANG CHUB SEM
DÖN DAM LO DEY CHÖ LA BEY PAR CHYA
173
VISUALIZATION OF BUDDHA SHAKYAMUNI AS THE ROOT GURU
In the space in front of me, is a lion throne on which are a lotus, sun and moon disks. On
this precious seat sits my root lama in the form of Buddha Shakyamuni, golden in color,
with all the perfect signs of a buddha.
He is sitting in the vajra posture, wearing the three Dharma robes. His body is radiating
the light of wisdom and compassion. His right hand is touching the ground and left hand
is in the meditation position.
He is surrounded by lineage lamas, buddhas, bodhisattvas, yidam deities, dakinis, and

Dharma guardians.
From their three special places, light radiates in all directions inviting all the wisdom
beings, who inseparably dissolve into the visualized beings. They are the embodiment of
loving-kindness, compassion and bodhicitta— all of the excellent qualities.
BAZRA SAMADZA.
OM SARWA TATHAGATA SAPARIWARA ARGHAM PRATITSA SVAHA

OM SARWA TATHAGATA SAPARIWARA PADYAM PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA PUSHPAM PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA DHUPAM PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA ALOKAM PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA GHANDHE PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA NEWITE PRATITSA SVAHA
OM SARWA TATHAGATA SAPARIWARA SHAPTA PRATITSA SVAHA
PRAISE
Skillful Compassionate One, born into the family of Shakyas,

you conquered the hordes of maras, which others could not.
Your body is as splendid as a golden Mt. Meru.
King of the Shakyas, I prostrate before you.
VISUALIZATION OF BUDDHA SHAKYAMUNI AS THE ROOT GURU (PHONETIC TIBETAN)
174
RANG NYI DUN GYI NAM KHA YANG PA’I Ü
SENG TRI PE MA NYI MA DA WA’I TENG
TSA WA’I LA MA CHOM DEN SHA KYA THUB
SER DOG TSHEN PE ZOG SHING KYIL TRUNG SHUG
CHAG YE SA NÖN YON PA NYAM SHAG DANG

CHÖ GÖ SUM DEN ZI WÖ TRO WA LA
LA MA YI DAM SANG GYE CHANG SEM DANG

KHA DRO CHÖ KYONG DU MA’I TSHOG KYI KOR
NE SUM LE NI WÖ ZER CHOG KUN TRÖ

YE SHE SEM PA CHEN DRANG YER ME THIM
BAZRA SAMADZA.

PRAISE (PHONETIC TIBETAN)
THAB KHE THUG JE SHA KYA’I RIG SU TRUNG

SHEN GYI MI THUB DÜ KYI PUNG CHOM PA
SER GYI LHÜN PO TA BU JI PA’I KU
SHA KYA’I GYAL PO’I SHAB LA CHAG TSHAL TÖ
175
RECITATION
I take refuge in the Dharma, and likewise in the assembly of the bodhisattvas.
As the previous buddhas embraced the enlightened mind
and progressed on the bodhisattva's path,
I, too, for the benefit of all sentient beings
give birth to bodhicitta and apply myself to accomplish the stages of the path.
DISSOLUTION (NOT RECITED)
All the surroundings dissolve into the central buddha, who melts into light, dissolves into
me through my head, and permeates my body and being with the blessing of bodhicitta.
Sustain the meditation in the nonconceptual state.
CONCLUSION
1) Rejoicing for myself:

With this precious human body
I have achieved the great result.
Today, I am born into the Buddha’s lineage,
and now I become a bodhisattva.
2) Not dishonoring the Mahayana family:

Now, no matter what happens,
I will make effort according to the Mahayana family.
I will never contaminate
this stainless, saintly family.
3) Making others rejoice:

In front of all the protectors,
I promised today to establish all the migrators to the Sugata state.
Meanwhile, for their happiness, I invite all to be my guests.
Be happy, all sentient beings, including gods and demigods.
176
RECITATION (PHONETIC TIBETAN)
JANG CHUB NYING POR CHI KYI BAR

SANG GYE NAM LA KYAB SU CHI
CHÖ DANG JANG CHUB SEM PA YI
TSHOG LA-YANG DE SHIN KYAB SU CHI
JI TAR NGÖN GYI DE SHEG KYI
JANG CHUB THUG NI KYE PA DANG
JANG CHUB SEM PA’I LAB PA LA
DE DAG RIM SHIN NE PA TAR
DE SHIN DRO LA PHEN DÖN DU
JANG CHUB SEM NI KYE GYI SHING
DE SHIN DU NI LAB PA LA
RIM PA SHIN DU LAB PAR GYI
DISSOLUTION
NOT RECITED
CONCLUSION (PHONETIC TIBETAN)
1) DENG DÜ DAG TSHE DRE BU YÖ

MI YI SI PA LEG PAR THOB
DE RING SANG GYE RIG SU KYE
SANG GYE SE SU DA GYUR TO
2) DA NI DAG GI CHI NE KYANG

RIG DANG THÜN PA’I LE TSAM TE
KYÖN ME TSÜN PA’I RIG DI LA
NYOG PAR MI GYUR DE TAR CHYA
3) DAG GI DE RING KYOB PA THAM CHE KYI

CHEN NGAR DRO WA DE SHEG NYI DANG NI
BAR DU DE LA DRON DU BÖ ZIN GYI
LHA DANG LHA MIN LA SOG GA WAR GYI
177
INTRODUCTION
There is no need ask whether we like peace or whether happiness is good. All beings,
even small insects, want happiness. The reason is the buddha nature that is the very
essence of us all. Buddha nature, or the seed of enlightenment, is the total peace and
undefiled joy with which every sentient being is endowed. It is the basic goodness that
pervades every being, the potential for freedom from suffering and the achievement of
enlightenment. Since buddha nature is peace and happiness, suffering is incompatible
with it. This is also the reason why we have not become habituated to suffering, why we
haven’t adjusted to it, or become accustomed to it yet even though we have been
experiencing it since beginningless time. No matter how much suffering we create, we
still don’t like it. Again, this is because buddha nature, or ultimate bodhicitta, remains
our own natural state, even though we may not be able to experience it now due to
adventitious defilement.
This precious teaching is a very powerful way to recognize our own potential and it gives
us full confidence to pursue the path. In our confusion, we do not recognize our own
home, buddha nature. We have traveled far away from our basic goodness and fail to
recognize that nature, so we are suffering so much in that confusion. Here, we have in
this practice a method to dispel confusion and return home. These Dharma teachings,
especially those concerning bodhicitta, give us an opportunity to completely reveal our
buddha nature that has been hidden by afflicting emotions and negative karma.
Bodhicitta is indispensible; even if we practice the highest yoga tantra, we cannot attain
buddhahood without it. Atisha told of a practitioner in India who practiced the Hevajra
tantra for a long time, but because he lacked bodhicitta, he could only attain the arhat
state. This doesn’t mean that we shouldn’t practice highest yoga tantra, but rather that
those skillful methods become very productive when based on bodhicitta. Because of
this, if we have bodhicitta, buddhahood is just a matter of time.
All of samsara and nirvana is nothing other than a mental formation, a creation of mind
no more substantial than a mirage, rainbow, magician’s phantasm, or a dream. A person
who has a good outlook and knows how to stabilize his mind can live anywhere and it
will seem like a pure land. For someone with a rigid, obscured mind that is overpowered
by hatred, the same place can seem like a hell realm. In the same way, buddhahood is the
mental formation of bodhicitta. When the mind is pure, calm, and spacious it becomes
that of a buddha. So, it is important to maintain the momentum of our practice with
consistent application of reflection and mindfulness.
Bodhicitta is the essence of all the teachings of the Buddha; it is regarded as the
consummate practice. The Gong-chig includes a vajra statement that says that Mahayana
and Hinayana practitioners are to be distinguished on the basis of whether they have
bodhicitta. Without bodhicitta, one cannot be called a Mahayana practitioner. When that
universal mind infused with kindness and compassion is well-established, one will treat
all sentient beings equally. We should all undertake the responsibility to practice this, not
just because we will benefit, but so that some day we will have that blessing within us
178
and be able to help all sentient beings. This is the way to purify the distorted views of the
mental afflictions, pacify our harmful delusions and actions, and follow the path of peace.
How is it peaceful? We don’t try to control anyone else. We just purify the negative
thoughts that manifest within us. Then, when our mind is peaceful, we will not be
tempted to engage in negative or harmful acts.
At their most basic, essential level, sentient beings are compassionate and kind. The
mind is naturally calm and peaceful. This is because of buddha nature, but this nature
may be temporarily obscured and unable to manifest. So investigate these teachings and
meditate on them to reveal your true nature; that is called “real Buddhism.” We might
attend hundreds of Dharma talks, read thousands of books, and become very well
informed about the Buddhist path. But without bodhicitta, we will not actually progress
and buddhahood will not result. Bodhicitta is the universal mind and, with it, we
embrace all sentient beings within our heart. Our mind permeates the whole universe—
this is the way to achieve omniscience. To understand everything, the mind must expand
to include everything and everyone. All of Buddha’s teachings support our progress
along the path when we have cultivated bodhicitta.
The Buddha taught the Dharma teachings to free us from suffering, not just to add to the
body of intellectual knowledge. When we are hungry and are sitting at a table laden with
delicious food, that food will not be of any use unless we actually eat it. Likewise, we
have to practice the teachings in order to benefit from them. We must actually engage in
the methods that tell us how to relax, how to calm the mind, and how to integrate the
Dharma into the mind.
In our daily life, we can see that many things happen to make our lives busy, even though
various technologies were invented to allow more free time and make our lives easier. In
reality, we just get busier. In earlier days, of course, people were more primitive, but
they had time to spend together and relax. Now, we have more comfort and luxury, but
there are also more pressures and deadlines due to technological developments. Our
minds are so agitated that we can’t even sleep well, and there is little time to meditate.
There is a saying in Tibetan that when the ocean waves move, the fish cannot sit still.
We are like those fish, being tossed around by the demands of our modern society. This
practice invites us to do something different. It asks us to stop for just a little while, lose
our tension, and rejoice that we have another day to study and engage in something that
will make us genuinely, unalterably, happy. We are so fortunate to have this rare
opportunity!
In order for a practitioner, who is in the Mahayana family, to cultivate bodhicitta, these
four contributory causes are necessary: first, seeing the guru from whom you are taking
the bodhisattva's vow as a buddha; second, gathering the vast accumulation; third,
practicing the four immeasurable thoughts; and fourth, taking the Mahayana refuge.
The Jewel Ornament of Liberation has beautifully described the characteristics of the
Mahayana family, as well as love, compassion, and Mahayana refuge. A Complete Guide
to the Buddhist Path also describes these subjects in detail. So, before engaging in
179
bodhicitta practice, please read these books thoroughly and penetrate the meaning of
these teachings so that your practice will be very productive.
The Mahayana path has been laid out carefully and completely; nothing is missing and no
element is superfluous. As part of this, four contributory causes are required in order for
a Mahayana practitioner to cultivate bodhicitta successfully. The first is seeing the guru
from whom you take the bodhisattva’s vow as a buddha. During the vow ceremony or
meditation practice, it is important to visualize the preceptor as the Buddha. If we take
the vow from an ordinary person, bodhicitta will not take root. Even if you see him as a
great bodhisattva, success is doubtful. But if you see him as the Buddha himself and then
take the bodhisattva's vow with full confidence and indivisible devotion, you will receive
the vow without question.
Second is the vast accumulation of merit and wisdom, such as is done in the mandala
practice. The more we gather the two accumulations, the greater is our chance to realize
bodhicitta. These two accumulations are like a dependable truck with a powerful engine
that can carry a huge load. Similarly, when the great accumulations are well-gathered,
the mind can bear the great weight of bodhicitta. A fragile and weak mind that is
unsupported by the accumulations cannot.
Third is the practice of the four immeasurable thoughts, those of love, compassion, joy,
and equanimity. They form an essential foundation for cultivation of bodhicitta, and are
briefly described below.
The fourth prerequisite is taking refuge in the Mahayana way. There are three
differences between the Hinayana and Mahayana ways of taking refuge. In the
Hinayana, one takes refuge in the Buddha, Dharma, and Sangha until the end of the
present life, motivated by one's own liberation from samsara. In the Mahayana, the
Buddha is seen more broadly, as the embodiment of the four kayas. The Dharma
encompasses both the Mahayana and Hinayana sutras, and the Sangha includes the great
bodhisattvas. In the Mahayana, one takes refuge until enlightenment is reached, and the
practitioners are motivated to benefit all sentient beings.
Then recite the following practices of loving-kindness, compassion, joy, equanimity and
bodhicitta.
LOVING-KINDNESS
All sentient beings, limitless as the infinite nature of space,

have been our mothers from beginningless time until this lifetime.
Therefore, for these kind mothers to sustain happiness,
it is necessary for me to relinquish hatred and develop loving-kindness.
The practice of loving-kindness will start to soften our attitude. We look more closely at
our situation and understand that at some point during our wanderings through limitless
space since beginningless time, every sentient being has served as our mother. From the
180
day we are born, and even before birth, the mother nurtures and provides for her child.
She takes care of us day after day, undergoing hardships, protecting us, teaching us about
the world, and so forth. We grow up completely in dependence on her kindness and care.
It is the same in the animal realm. Birds hatch their eggs; the doe protects her fawn. This
kindness has been given to us by a mother lifetime after lifetime. Some people may have
difficulty using their mother as the object of this meditation. They can substitute
recollection of an infinite stream of kindness behind another person who is close to them.
Because of their kindness, it is natural that we wish the best for that person. As we want
happiness, so does she, and so do all sentient beings. No matter how they are temporarily
labeled—as our enemy, competitor, stranger, pet, friend, or relative—they still want to be
happy. For our own mind’s benefit, we must purify any resentment and boundaries, and
wish happiness for all sentient beings without hesitation or reservation. We can learn to
do this by picturing every being we can and generating the same feeling toward them that
we hold for the person who is closest to us. When we experience happiness or peace
within our mind, we can share it with others through this practice instead of just keeping
it for our own selfish use. So, this practice is not just for other beings' benefit. Reflecting
on all sentient beings with love and care is a skillful method by which we achieve the
ultimate benefit of resting our mind within the enlightened state. From there, we can
think, “May my happiness permeate all sentient beings. May my peace pervade the ten
directions so that all sentient beings can also enjoy peace.” This is a skillful way of
bringing peace into the mind without much expense. It cuts through philosophical
differences and purifies the rigidity of our mind.
COMPASSION
Even though these mothers desire happiness,

by the force of nonvirtuous action they are tortured in the three lower realms.
Because of their unbearable suffering,
I develop unbearable, genuine compassion.
The practice of compassion will also help break down barriers between ourselves and
others. Again, we recall the motherly sentient beings and notice that they are suffering
unendingly by the force of their nonvirtuous karma. The verse mentions the three lower
realms because that suffering is more poignant, but in actuality all beings in all the realms
suffer constantly. Due to our practice of loving kindness, described above, we have a
feeling of closeness with sentient beings, and cannot bear to witness their dreadful
suffering. An urgent feeling that something must be done arises. These sentiments are
compassion, and we can cultivate it by regarding sentient beings in this way.
Some people believe that contemplating suffering is negative and pessimistic. In fact, it
gives us a lot of opportunity. First of all, when we suffer, our arrogance slows down.
When things are going well, we have a heightened ego and think, “I’m so successful. I’m
very good at what I do and don’t need anyone’s help.” When we encounter problems, we
look around for someone to give us advice, so the ego is reduced. Suffering help us
understand karma, and helps us avoid creating the causes of more suffering in the future.
181
Our own suffering helps us develop empathy for the suffering of others. Think, “May
this small suffering of mine be enough to purify all suffering of sentient beings. May my
suffering purify the negative karma I have created and, by this act, may peace and
harmony prevail.” This way of using suffering as a practice is a special method to avoid
hating our suffering, and that of others, and this allows the mind to relax.
We cultivate this great compassion not only toward those who are suffering, but also for
those who are creating the cause of future suffering. This can be demonstrated with a
story about the great master Asanga. One time, he came upon an injured dog lying at the
side of a road. The dog was full of worms and maggots, but he was still barking and
threatening Asanga. So, not only was the dog suffering, but he was also creating the
cause for future suffering. Seeing this dangerous combination, powerful compassion
arose in Asanga. It overcame any fear, doubt, or hesitation and allowed him to cut flesh
from his own body to attract the maggots and free the dog from his suffering. This is
what is called “unbearable compassion.” Suffering gives bodhisattvas a great opportunity
to purify negative karma and it facilitates advanced bodhicitta practice. So, suffering is
not only negative but it can be an opportunity, so we need to develop the discernment to
capture this opportunity.
Great bodhisattvas have no fear or doubt that might cause them to hesitate to undergo
hardship for another’s benefit. They will go into hell for 1,000 eons if it would benefit
even one sentient being. That is the kind of inconceivable compassion that we have an
opportunity to develop.
People occasionally confuse compassion with bodhicitta. They are not the same thing.
Anyone can develop compassion. Some ordinary people have greater compassion than
bodhisattvas. There are some with no religion at all who have great compassion.
Compassion is helping others to free from suffering, but its practitioners are not
necessarily looking to attain complete enlightenment. On the other hand, compassion is
an indispensible cause for the cultivation of bodhicitta, which means the intense desire to
become free of samsara and to achieve enlightenment.
There are three types of compassion: one that takes sentient beings as its object, one that
takes phenomena as its object, and one that has no object, which is called “non-
objectified.” The first one is the development of compassion based on the suffering of
the lower realms, aging, sickness, death, and so forth. This type of compassion is easier
to cultivate and develop.
The second type arises toward those sentient beings who are confused about the nature of
reality because they do not understand cause and result. These beings, especially those
who are ruthless, have no concern for others, and constantly destroy others’ peace and
happiness, have grasping and aversion that are very real to them, and their suffering is
immense. Those great bodhisattvas who have developed their meditation practice more
highly see that suffering, and powerful compassion arises.
The third category, the great nonobjectified compassion, occurs with the realization of
182
emptiness, the experiential knowledge that nothing is inherently existent. Samsaric
beings are deluded by illusion and do not realize the true nature of reality. They thirst for
genuine peace and happiness, but pursue mirage-happiness within duality and only suffer.
They chase rainbows and after all their effort have no satisfaction. So bodhisattvas who
have the practice of ultimate bodhicitta, the realization of emptiness, see that nothing
exists inherently. Samsaric sentient beings are dominated by ignorance and confused
about the nature of reality, so they constantly chase after objects in order to find peace
and happiness. But their attachment and aversion only result in unending suffering. This
condition causes the great bodhisattvas to give rise to nonobjectified compassion.
Bodhisattvas who have fully experienced emptiness develop indomitable courage to
benefit sentient beings tirelessly and fearlessly. By having the experience of emptiness,
these bodhisattvas realize everything to be a mere manifestation and reflection, so they
have the ability and strength to lead sentient beings to enlightenment continuously life
after life until the end of samsara. With this unmistaken mind, bodhisattvas can bring the
mother sentient beings to happiness while they enjoy their own total peace and happiness.
JOY AND EQUANIMITY

May they have happiness and be free from suffering.
May they sustain the happiness which is free from suffering.
May my mind abide in equanimity toward these beings.
In this practice of joy, when anyone experiences happiness and joy, the absence of
suffering, we should avoid any sense of jealousy, like a mother when her child is happy.
Her mind is fully suffused with unreserved joy at the child’s happiness. As Dharma
practitioners, we learn how to rejoice at the happiness and joy of every sentient being
without boundary. This transcends all the negative emotions when we pray for all their
peace and happiness to last a long time and, especially, for their achievement of
enlightenment.
This causes us to practice equanimity, the thought that is free from attachment and
aversion. Impartially feeling love and compassion for all sentient beings is a very
powerful practice that is the source of harmony. When we first create harmony in our
own mind, it naturally manifests outward to our family and society. Equanimity is not a
feeling of indifference. An indifferent mind is dry, with no special feeling for anyone,
and is actually a type of ignorance. But here, we aspire to have a close feeling of loving-
kindness and compassion for every sentient being equally.
BODHICITTA
Now I lack the ability to bring happiness to these migrators.

Therefore, I engage my mind diligently to attain the supreme, ultimate state,
and bring these mother beings to complete happiness.
Bodhicitta, the unity of emptiness and compassion –
I make effort to practice the ultimate Dharma, beyond conceptual thoughts.
This preparatory recitation concerns bodhicitta itself. Although our compassion drives us
183
to benefit others, we don’t know how. We lack the ability to bring happiness to sentient
beings that are migrating helplessly life after life, from place to place throughout
samsara. However, if we were to attain complete, unsurpassable enlightenment, we
would have the ability to bring them to complete happiness. When the mind is free from
obscuration, everything becomes obvious, nothing remains hidden. By uniting
compassion and wisdom, we would have all the infinite qualities needed to benefit
infinite sentient beings. Therefore, we need to cultivate our mind toward achieving
enlightenment and those qualities. This is called applying relative bodhicitta, and we
declare here our firm intention to accomplish it.
Based on the four immeasurable contemplations and practices, we start searching for the
wisdom that can provide a solution to suffering, we develop a desire to achieve complete
buddhahood, and cultivate this mind of bodhicitta. It is very important for us to pinpoint
the meaning of bodhicitta—it is more than compassion and not just wisdom. But on the
basis of these two factors, we give rise in our mind stream to the desire to achieve
complete buddhahood. This is aspiration bodhicitta.
Once aspiration bodhicitta has been cultivated, train the mind as described in The Jewel
Ornament of Liberation: not forsaking sentient beings from one’s heart, recollecting the
beneficial effects of that mind, gathering the two accumulations, practicing the
enlightened mind repeatedly, and accepting the four wholesome deeds while rejecting the
four unwholesome deeds. Then, to develop aspiration bodhicitta fully, take the
bodhisattva’s vow. After thus opening the door to complete enlightenment, we must
follow the path step by step, called engagement or action. For this, there are six special
methods, called the six paramitas or perfections: generosity, moral ethics, patience,
perseverance, meditative concentration, and wisdom awareness.
When the mind has been trained with this skillful method, it will be well-equipped to
relax effortlessly, calmly, clearly, and unelaborated. That is the foundation for
manifestation of the vast and infinite qualities of the Buddha, or ultimate bodhicitta.
Through this, having acknowledged these excellent and unfabricated qualities, one has
infinite ability to benefit every sentient being effortlessly, like the sun dispelling darkness
or water quenching the thirst of all beings.
Sadhana Commentary
VISUALIZATION OF BUDDHA SHAKYAMUNI AS THE ROOT GURU
First, we establish a visualization of Buddha Shakyamuni and all his surrounding retinue.
Visualization is a skillful and unique method to perceive and understand enlightened
beings’ supreme qualities. It makes use of our habitual ways of relating to our
environment through sights, sounds, and other sensory input. With visualization, we
transform the familiar into the enlightened state. Consistency and continuity are
important because forgetting or leaving your visualized image often can make your
meditation unstable and unclear.
In the space in front of me, is a lion throne on which are a lotus, sun and moon disks. On
184
this precious seat sits my root lama in the form of Buddha Shakyamuni, golden in color,
with all the perfect signs of a buddha.
In the space above and in front of you there is a jeweled throne supported by lions. The
jeweled throne represents the perfect qualities of all the buddhas. The lion symbolizes
fearlessness; when you have firm bodhicitta, there is no fear. The lotus support
symbolizes the purity of wisdom, the sun seat symbolizes the clarity nature of wisdom,
and the moon seat symbolizes great compassion.
Your own root lama sits on this precious seat and appears in the form of Buddha
Shakyamuni. A root lama is someone with whom you have a special connection and
someone whose teachings really penetrate your heart. The Buddha is the absolute state of
perfection of bodhicitta meditation practice, both relative and absolute. The Buddha is
alive, vivid, and clear, not like a statue or painting, yet he is insubstantial in form. He is
not imaginary, but rather should be perceived as actually being present. He displays all
of the 112 physical marks that distinguish a buddha. If you see your root lama as a
bodhisattva, it is doubtful whether you can cultivate bodhicitta. So, see Buddha
Shakyamuni as your root lama, and you have the complete opportunity to cultivate
bodhicitta in front of him and receive all his blessings.
He is sitting in the vajra posture, wearing the three Dharma robes. His body is radiating
the light of wisdom and compassion. His right hand is touching the ground and left hand
is in the meditation position.
He is sitting in the cross-legged lotus or vajra posture. This is also called the nonabiding
posture because the Buddha neither abides in samsara nor rests in nirvana. It also
represent the inseparable nature of the relative and absolute truths. Freed from all
obscurations, the Buddha’s inconceivable compassion and wisdom permeate all sentient
beings every moment.
He wears the three Dharma robes, consisting of two upper and one lower robe. Wearing
these outer robes symbolizes the inner robes, or perfection of the three trainings of
discipline, meditative concentration, and wisdom. They also imply the three secret robes,
the dharmakaya, sambhogakaya, and nirmanakaya.
The three trainings support each other interdependently. First, discipline is very
important to our practice. Here, discipline means moral conduct, free from all thoughts
and acts of nonvirtue. The mind must be free of nonvirtuous thoughts in order to relax
and experience peace. When based on discipline, our meditation can be balanced, clear,
and precise. The more discipline we have, the greater chance we have to purify our
delusions and gain realization because well-established discipline creates an environment
in which the mind can settle one-pointedly in the right place. Then meditative equipoise
can gradually develop because the gross mental factors have no place to play. They can
only dissolve into the mind’s peace, joy, and bliss. With greater progress in absorption
and equipoise, even subtle conceptual thoughts dissolve into equanimity. This state of
185
mind is an indispensible support for the manifestation of special insight. It uproots all
our misconceptions so that mind can abide in the enlightened state free from all delusion.
Therefore, these three trainings of moral ethics, meditative equipoise, and special insight
comprise the consummate path toward enlightenment in all Buddhist traditions equally.
The root lama, as the Buddha, embodies the inseparable nature of wisdom and
compassion, which shines forth from his body. The Buddha’s form is not like our
ordinary body of flesh and bone. After practicing for three limitless eons, the Buddha
came to embody enlightenment, the state of great non-objectified compassion and perfect
wisdom. This allows him to manifest limitlessly and impartially, just as the sun shines
equally on all. We sentient beings must have correspondingly limitless devotion in order
for the blessings to reach us. The shining sun can be reflected in an infinite number of
pools simultaneously. But if there were no pools, there would be no reflections.
Likewise, without interest and devotion, there is no vessel to reflect the blessings. So, we
should have a strong pool of devotion as a condition for reflection of the sun of blessings.
The gesture shown by his right hand is called the “earth-touching mudra.” At the time of
his enlightenment, the Buddha was challenged by Mara, who demanded to know who
would attest to his claim that he was going to achieve enlightenment. In response, the
Buddha touched the ground to call the earth as his witness and to verify the he would, in
fact, become a buddha. This gesture also shows that the Buddha’s compassion is always
touching sentient beings.
The gesture of his left hand is in the meditation posture. This indicates that the Buddha’s
mind does not waver and is unconfused in the equipoise state. He remains in the
dharmakaya while limitlessly benefitting beings. The Buddha’s qualities are amazing.
We are so fortunate to have an opportunity to make a connection to him, feel devotion,
and be inspired that one day we, too, can become buddhas.
He is surrounded by lineage lamas, buddhas, bodhisattvas, yidam deities, dakinis, and

Dharma guardians.
Buddha Shakyamuni is surrounded by the lineage of great lamas who taught bodhicitta,
signifying that these teachings were transmitted through that lineage for more than 2,600
years, from the time of the historical buddha until now. The other buddhas of the past,
present, and future, the thousand buddhas of this fortunate eon, encircle him as well.
Bodhisattvas such as Chenrezig, Manjushri, Vajrapani, Tara, and Maitreya are also there.
Visualize whatever yidams you are familiar with, such as Kalachakra, Chakrasamvara, or
Vajrayogini, for instance. Dakinis and Dharma guardians join the others in filling the
entirety of space like great clouds. If you are unfamiliar with these figures, just visualize
Buddha Shakyamuni in front of you, and consider him to be the embodiment of all those
enlightened beings.
From their three special places, light radiates in all directions inviting all the wisdom
beings, who inseparably dissolve into the visualized beings. They are the embodiment of
186
loving-kindness, compassion and bodhicitta— all of the excellent qualities.
Light radiates from their three special places, which are the forehead, representing the
physical body, throat, representing wisdom speech, and heart, representing wisdom mind.
The OM at the forehead level is white, the AH at the throat level is red, and the HUNG at
the heart level is blue. The light beams out in all ten directions in the color of the syllable
associated with each level. The beings that we visualized are called the “samaya beings.”
With the light rays, invite the wisdom beings, that is, the actual buddhas and
bodhisattvas, who inseparably dissolve into the visualized samaya beings. Meditate that
they are not just our visualization, but are the actual embodiment of all the excellent
qualities of loving-kindness, compassion, and bodhicitta.
BAZRA SAMADZA.
This refers to the inseparable nature of the samaya and wisdom beings.
OFFERINGS

Next we make these offerings to the assembled enlightened beings in order to gather the
great accumulations of merit and wisdom: water to cleanse the mouth or face, water for
bathing the feet, flowers offered to the crown of the head, incense offered to the nose,
light for the eyes, water scented with saffron or other perfumes, delicious food to the
mind, celestial sound of music offered to the ears. The significance of these offerings
was explained in Chapter 3.
We offer these things with devotion in order to gather the two accumulations. But in
addition, so that we can cultivate bodhicitta with more success, we offer all materials that
exist in the world including our body, speech, and mind.
Don’t be content with small offerings. Fill the entirety of space with offerings—an ocean
of water, a mountain of flowers, clouds of incense, and so forth. This is an important
method to purify clinging to ourselves and our belongings. There is no need to be rich in
order to make such offerings. Some great masters had no physical possessions to offer;
they would just wash their simple cup, fill it with water, and offer that. There are so
many things we can do like that. When you go to the grocery store, collect all the food
into your mind and offer it to the enlightened beings. When you take a drive and find a
lovely field of flowers, mountains, lakes, or beautiful trees, make that an offering to the
187
buddhas. This is a skillful method to gather the accumulations without much effort—we
only need mindfulness. Be happy and joyful that you have the wisdom and method to do
this.
PRAISE
Skillful Compassionate One, born into the family of Shakyas,

you conquered the hordes of maras, which others could not.
Your body is as splendid as a golden Mt. Meru.
King of the Shakyas, I prostrate before you.
Then we praise the Buddha, the most skillful and compassionate one, by recollecting his
perfect qualities. The Buddha never misses an opportunity to use his skills to benefit
sentient beings. This can be demonstrated by the following example of how he once
helped an ignorant Brahmin boy become an arhat:
Among the four castes of traditional Indian society, the Brahmins were a high,
spiritual group. Their role was to memorize and recite prayers and conduct
rituals.
A boy was born into this caste who was unable to remember even the shortest
prayer, so his family sent him away and left him to wander the streets alone. One
day the Buddha happened to see this confused, suffering boy and out of great
compassion asked, “Would you like to follow me?” The neglected child was
surprised that anyone would notice him, and quickly agreed.
The Buddha took him along, and assigned him the task of cleaning the temple.
He
even provided the boy with the leftovers of his noon meal. The boy was very
happy that the Buddha had accepted him, and his devotion grew. He cleaned and
cleaned the whole day through. After some time, his mind was at ease and he
caught a glimpse of clarity. At that point, the Buddha asked him whether he
could
memorize a short phrase: Clean the dust. Clean the dirt. The boy said that he
could, so the Buddha instructed him to repeat it over and over like a mantra as he
was sweeping. Out of gratitude and devotion for having been accepted by the
Buddha and for the food he was receiving, the boy did this for several months.
One day, as he was sweeping the temple, he realized that the point of his labors
was
not to clean just the external dirt and dust, but to clean his mental dirt and dust.
He
realized that the external dirt and dust were manifestations of his mental dirt and
dust. He saw that by cleaning his mental obscurations, all dirt and dust would be
cleansed. With this, he achieved the arhat state and composed a four-line stanza
to
express his realization of this teaching.
188
Shortly afterward, a community asked the Buddha to send them a teacher, and he
sent the Brahmin boy. They thought that the Buddha was showing them
disrespect
by sending a foolish, uneducated person to teach them. But since it was the
Buddha who sent him they agreed to accept him even though they were upset. He
gave teachings on his verse for three months, and they were astonished. They
realized how skillful the Buddha was to be able to train such a stupid person to
become an arhat. Their devotion for the Buddha was even more firmly and
highly established. Everyone was so inspired by seeing that everyone has an
opportunity to achieve the high state of an arhat, and worked all the harder to
study
and practice. That boy is still revered today as one of the Sixteen Arhats.
The Buddha’s family was the royal Shakya clan that ruled in Northern India at that time.
The Buddha was uniquely able to subjugate and dispel both the outer and inner maras or
demons. The outer maras encompass all the different types of evil spirits, enemies, and
temptations. The inner demons include our afflicting emotions and delusions, and are
much more difficult to handle. They follow us life after life like a shadow. These maras
won’t age, get sick, or die until we exert the effort to overcome them. When our mind is
disturbed by these negative thoughts, our life is a predicament. In this life, we are
enslaved by them, and in the next life they throw us into the lower realms. No outer
enemy has that power. Only Dharma practice can help us; there is no alternative. From
this point of view, we develop unshakable devotion for the Buddha who teaches us
wisdom and compassion. This is how we take refuge in the Buddha and cultivate
bodhicitta.
The Buddha’s body manifests out of an inconceivable gathering of the two accumulations
and, so, is more splendid than any ordinary body. Seeing such qualities, we develop or
increase our confidence and devotion, and engage in the recitation section of the practice.
RECITATION
One should recite the following bodhicitta prayer as many times as possible with
prostrations:
I take refuge in the Dharma, and likewise in the assembly of the bodhisattvas.
As the previous buddhas embraced the enlightened mind
and progressed on the bodhisattva's path,
I, too, for the benefit of all sentient beings
give birth to bodhicitta and apply myself to accomplish the stages of the path.
Recite this prayer as many times as possible in a session while doing full or half
prostrations. The opening part of the prayer is taking refuge, first, in all the buddhas of
189
the past, present, and future. Then take refuge in the Dharma, the compete teachings
including the Hinayana, Mahayana, and Vajrayana, both the literature that we study and
the realization of that meaning. The Sangha is comprised of the assembly of the
bodhisattvas who practiced this path successfully, and includes yidams, dakinis, and
Dharma guardians like before.
The second part of the prayer is the cultivation of the mind of enlightenment. At first, the
buddhas and great bodhisattvas were ordinary beings. They embraced the enlightened
mind by bringing bodhicitta into their heart, and determined to attain buddhahood for the
benefit for all sentient beings. This is aspiration bodhicitta practice.
The third section of the prayer describes action bodhicitta. After aspiration, the
bodhisattvas progressed on the bodhisattva's path, meaning that they used their
determination to put bodhicitta into action through the three trainings: pure moral
conduct, meditative absorption, and special insight. There are five stages or paths that
bodhisattvas traverse: the path of accumulation, the path of preparation, the path of
insight, the path of meditation, and the path of perfection. By actively engaging in these
five paths, they were able to perfect aspiration bodhicitta. After perfecting both relative
and absolute bodhicitta, they enjoy undefiled peace, joy, and fearlessness. From there,
they limitlessly benefit sentient beings.
We take these great beings as our examples of those who followed the path and
benefitted countless sentient beings. Today, in front of those buddhas and bodhisattvas,
we give birth to bodhicitta and apply ourselves to accomplish the stages of the path. We
pledge to perfect our own aspiration in the same way they did, so that we too will be able
to benefit all sentient beings. Think, “I, personally, will cultivate bodhicitta, bring that
mind into my heart, and cherish it. For the benefit of sentient beings who are bewildered
in samsara by confusion, I apply myself to the Five Paths and to the practice of the six
paramitas: generosity, moral ethics, patience, perseverance, and wisdom awareness.”
We can have total confidence in this path.
With a mind firmly established in this way, prostrate to the buddhas and bodhisattvas
while reciting this prayer. Through this, we have every opportunity to purify our
obscurations, both gross and subtle, and accumulate merit and wisdom.
Since we combine this recitation with full prostrations, it is useful to memorize this
prayer. It can be done in Tibetan or English. Visualize that as you are prostrating, all
other beings are also cultivating bodhicitta and prostrating along with you. Prostrations
are quite vigorous exercise, so it’s skillful to start out gradually with twenty-one
prostrations, and then build up your strength slowly. This dual practice will benefit by
purifying your body and your mind at the same time. It enhances the experience of
bodhicitta in your heart.
It is always important to repeatedly reflect on the impermanence of all composite

phenomena, including the precious human life. At the time of death, nothing can help
except the experience of bodhicitta, both relative and absolute. Reflect on the sentient
190
beings in samsara, whose suffering is intolerable and endless. Without special insight
and compassion, they have no means to escape the cause of suffering. Use these thoughts
to inspire yourself to practice bodhicitta for yourself and for all others. Appreciate this
opportunity and rejoice in the good fortune that brought you to this practice.
DISSOLUTION
All the surroundings dissolve into the central buddha, who melts into light, dissolves into
me through my head, and permeates my body and being with the blessing of bodhicitta.
Sustain the meditation in the nonconceptual state.
At the end of the session, sit down in front of the buddhas and bodhisattvas with strong
devotion. Repeat the prayer three more times, with a feeling of joy at having had this
opportunity to practice the extraordinary teaching of the Buddha.
Then dissolve the visualization like this: all the Dharma guardians, dakinis, yidams,
bodhisattvas, buddhas, and lineage lamas dissolve into Buddha Shakyamuni at the center.
Recall that Buddha Shakyamuni embodies all the excellent qualities of bodhicitta,
wisdom, and compassion. With complete confidence and devotion, meditate that he
dissolves into light and unites with you. The light of blessings enters through your head
and permeates your whole body and mind. With this, all obscurations and ordinary
appearances are purified, and we become of the nature of Buddha Shakyamuni, who is
inseparable appearance and emptiness. Our body also melts into light, the light gradually
becoming smaller and smaller, and finally disappearing. Sustain your meditation in this
nonconceptual state for as long as you can. This state of meditation free from the three
spheres is ultimate bodhicitta. So in a single session, we have the opportunity to practice
aspiration, engagement, and ultimate bodhicitta—mahamudra.
There is no space for negative thoughts in the nonconceptual state. If we do these

practices regularly, then we will gradually purify our many layers of obscuration. We
have become habituated to these obscurations over countless lifetimes, so it will take time
and patience to purify them. While we are meditating, our mind is like a flattened roll of
paper. As soon as we release our meditation, the mind returns to its former state, just as
the paper automatically rolls up again when we let go. So in order to keep the mind open,
we have to retrain it over and over again.
With this practice, our habitual attachments and hatred lose their hold on us. We change
our accustomed patterns of samsara and they gradually become powerless. When we
dissolve into emptiness and meditate in the unfabricated state, just watch. This is the
very nature of the mind. Whether we realize it or not, whether we sustain that awareness
or not, mind is always that way. We just have to discipline ourselves to recognize its
simple, unfabricated state. If suffering or afflicting emotions arise while you are in this
emptiness state, you can meditate that their nature is also empty. There is no need to
chase them away. Just allow them to subside into the natural state, like waves receding
into the ocean. That which is called a wave is really just water, identical to the ocean.
When a wave relaxes back into the ocean, they are indistinguishable, inseparable.
191
CONCLUSION
1) Rejoicing for myself:

With this precious human body
I have achieved the great result.
Today, I am born into the Buddha’s lineage,
and now I become a bodhisattva.
Bodhicitta is the principal method of freeing ourselves from suffering and achieving the
perfect qualities of a buddha, so we rejoice for ourselves. We don’t do this rejoicing out
of arrogance or ignorance, but out of great wisdom and true confidence. We have good
reason to rejoice—we have been born in a precious human life that allows us to cultivate
bodhicitta. With bodhicitta, we can become buddhas. That isn’t an easy thing to
accomplish, and with it, we can go on to achieve all of the Buddha’s great qualities. We
have a precious human life and are using it in the maximum way to achieve buddhahood,
the final result. There is no greater achievement than this.
We respect buddhas and bodhisattvas and seek their blessings because of their bodhicitta.
With that as inspiration, we can start to exercise these qualities within our own mind.
Practicing with a feeling of appreciation, with a comprehension of how fortunate we are,
will allow deep meaning to penetrate our mind. This is something very precious. Even
our kind parents may not teach bodhicitta to us, nor did we think of it ourselves even
though we take such good care of ourselves. Like a blind person finding a jewel in a
heap of dust, we have happened upon the most valuable thought in the universe. This is
indeed a cause for rejoicing!
Think how good it feels if you can make one person happy, even someone you don’t
know. That other person doesn't have to give you anything and you still feel great that
you could help them out of a difficult position. You have created a cause, bodhicitta, to
achieve buddhahood, which is the cause for being able to benefit all beings. What joy
that will bring! That is the feeling being invoked with this verse.
2) Not dishonoring the Mahayana family:

Now, no matter what happens,
I will make effort according to the Mahayana family.
I will never contaminate
this stainless, saintly family.
In this verse, we make a commitment to ourselves or remind ourselves not to dishonor the
Mahayana family by giving up the bodhisattva’s path. It is important to reflect on the
beneficial effects of bodhicitta repeatedly, which will inspire us to keep up the
momentum of bodhicitta practice. Sometimes we encounter challenges along the way
and we have to decide whether to go on or give up. We must develop strength of mind in
order to face these inevitable circumstances successfully. We can do this by bringing to
192
mind how we have wasted a limitless number of lifetimes. Now we have an almost
impossibly rare opportunity to receive teachings, practice them, and use their fruition to
benefit ourselves and others. Seeing this, why would anyone not make a commitment to
experience all good qualities of buddhahood and bring them to others?
Great masters of the past did this, and look how they are a source of peace, happiness,
and harmony for us today! We may have to undertake a small amount of suffering to
attain the greater goal—like having to buy a ticket in order to win a lottery. Some
commitments make you miserable and put you in a narrow box. The bodhisattva’s
commitment is not like that. This vow opens the heart, makes the mind great, and leads
to complete enlightenment. Even if it’s difficult, we have to continue even at the risk of
our life. Even if we are cut into many pieces, burned in a fire, or decapitated, we should
never bow down to the afflicting emotions. They are the only force that can make us give
up.
There is an account in Tibetan history of a king who refused to give up the Dharma, and
sacrificed his life for it:
Around the Tenth century, Buddhism was experiencing a recovery after a major
decline. There were many practitioners, but also much controversy, especially
concerning whether the ordained could practice Vajrayana. King Yeshe Öd (947
–
1024) felt that an especially good teacher, such as Atisha, was needed to dispel
the
growing confusion. Inviting a teacher to come from India was a major
undertaking. Much gold was needed as an offering; the travel was treacherous,
expensive, and very long. Undeterred, he set out to obtain a large quantity of
gold.
Unfortunately, he happened into a non-Buddhist kingdom and was taken captive.
Yeshe Öd tried to explain his virtuous mission, but the authorities there demanded
that he either give it up or pay a ransom in gold equal to the size of his body.
His nephew Jangchub Öd heard of this, and thought to save his uncle. He
estimated his uncle’s size, collected the required gold, and carried it to the remote
kingdom. It was not enough; gold equaling the size of Yeshe Öd’s head was
lacking. Before he left to get more, he asked to speak with his uncle to give him
some comfort and reassure him that they were going to pay the ransom. Yeshe
Öd
said, “I am very inspired by what you have done, collecting such a large quantity
of
gold. But even if you rescued me from this prison, I will not live much longer
because I am old. Instead of ransoming me, take the gold to India. Tell the great
teacher, Atisha, how much I sacrificed for the Dharma.” Jangchub Öd reluctantly
went home and left his uncle to die in that foreign prison.
He located a translator who had recently returned to Tibet from India, Nagtso
Lotsawa. He hesitated to ask the translator to go again so soon, but he was
193
desperate. He recounted the story of his uncle. Nagtso Lotsawa was moved by
Yeshe Öd’s story, and agreed to go in spite of the hardship and risk to his life. He
traveled to Nalanda University, where Atisha was the top teacher. The monks
didn’t want Atisha to leave, so they made it difficult for the translator to see him.
Eventually he did, and told the story of Yeshe Öd’s great sacrifice for the
Dharma.
Atisha said, “That king was a true bodhisattva. I cannot refuse his request.” To
be sure it was the right thing to do, he asked the deity Tara whether it would be
useful for him to go to Tibet. She replied that his life span would be cut short if
he
went, but it would benefit a great many sentient beings. So, he went and is
regarded as a great man in Tibet. There are many other inspiring accounts like this
one.
Some people ask me what they should do if they break their vow. It can be repaired with
this practice. As soon as you realize that bodhicitta has been lost, visualize in the manner
described above, say these prayers with yearning in the mind to renew your bodhicitta
practice, and do prostrations. Recall what a precious jewel you have in your hand, and
determine never to lose it again. If you are able to do this within four hours, it is said that
the bodhisattva vow has not been broken. If more than four hours have passed, you
should retake the vow and start again. This way, we continue our training and gradually
purify our mind of aggression, resentment, and delusion.
Bodhicitta is pure, so when we practice that mind, we can become pure. Because
bodhicitta is holy, we can become holy. Enlightenment is in our hand. We can keep this
commitment we’ve made by practicing, keeping bodhicitta in mind, developing courage,
and purifying our mind. Some people think, “If I take this vow, then I’ll be trapped! I
won’t be able to move; I’d rather have freedom.” But adopting this discipline is the way
to real freedom that is the nature of joy and the source of happiness and peace. It is
freedom from samsara and freedom from physical and mental suffering. Understanding
that, never give up the bodhicitta in your heart.
3) Making others rejoice:

In front of all the protectors,
I promised today to establish all the migrators to the Sugata state.
Meanwhile, for their happiness, I invite all to be my guests.
Be happy, all sentient beings, including gods and demigods.
This verse demonstrates how marvelous this bodhisattva vow is. Not only does it make
us happy, but it also brings happiness to all other beings. We have promised in front of
all our protectors, the buddhas and bodhisattvas, to help all beings attain the Sugata state.
Sugata, one of the epithets of the Buddha, is a Sanskrit word meaning well-gone one. It
signifies that the Buddha has gone well and joyfully, gone beautifully, gone perfectly. It
means that he purified all obscurations, brought all excellent qualities to fruition, and
achieved buddhahood.
194
Although we have sincerely cultivated aspiration and action bodhicitta, we may not have
perfected those states yet. So in the meantime, we ask all beings to be our guests. What
do you do with guests? You do everything you can to make them comfortable and
happy. We even extend this to the gods and demi-gods who already enjoy great luxury.
This practice recognizes that sentient beings, whether good or bad, are the practical
support for our practice. Unpleasant persons, for instance, help us build patience. There
must be beings on whom to bestow wealth, protection, and Dharma teachings in order to
practice generosity. Likewise, we invite all sentient beings as guests in order to practice
moral conduct, forbearance, perseverance, meditative equipoise, and wisdom, especially
insight awareness. With the support of these sentient beings, with the blessings of the
buddhas and bodhisattvas, and with our own joyous effort, we can perfect the practice of
bodhicitta.
As you recite these lines, meditate on their meaning. Sometimes, people are
overwhelmed by the thought of benefitting all sentient beings. They think, “How can I
possibly do this?” We should understand that this is gradual mental training. We have to
have the wisdom and skill to relate to others without losing our bodhicitta. There are
many degrees of practice from the ordinary level to those with the highest
accomplishment. Just as an infant cannot digest adult food, we also must act according to
our ability. We can distinguish motivation and action. Our action may be limited for
now, but we should keep our motivation limitless. Let yourself grow skillfully. Wisely
protect the seedling of your bodhicitta so that it can mature into a huge tree that can
benefit many.
Our efforts bring great joy to the buddhas. There is no greater offering we could make
than bodhicitta. Buddhas’ activities consist solely of benefitting sentient beings. If you
do any small thing for a sentient being’s benefit, then the buddhas are pleased. There is
no greater teaching than bodhicitta and no greater benefit for beings than its practice.
Seeing our commitment to and practice of bodhicitta, they rejoice all the more.
Bodhicitta practice is like a rush of water clearing out everything in its path. Bodhicitta
has great transformative power to help us address our obscurations effectively. This kind
of meditation is very helpful, especially for those of us who don’t have much experience
with mahamudra or emptiness meditation. Our mind is fragile, unstable as a flame blown
in the wind, so learning how to utilize whatever happens in our life is very beneficial.
When practiced on a regular basis, every part of our life, whether positive or negative,
becomes a part of our meditation. Here are some suggestions on how to practice this way:
* If you become ill, then think, “May my sickness substitute for the illnesses of all
sentient beings. May this illness purify all the negative karma that I have collected since
beginningless time.”
* If someone slanders or blames you, consider them as a teacher. Let that

experience be a special method to purify the pain of all beings who have this problem.
Think, “May this blame purify all the negative karma of my having blamed others.”
Then rejoice in this opportunity to practice.
195
* When anger arises in the mind, instead of slavishly following it, look at the
anger from a distance. Take a deep breath, and think, “May the anger in my mind be
enough to purify all the anger of all sentient beings. May everyone be free from anger
and breathe peace.”
* When strong attachment arises, think at that moment, “May my attachment have
enough power to purify all the attachment of sentient beings. May they achieve freedom
for themselves.”
* At the time of death, meditate, “May my experience of death purify the fears of
all sentient beings when they experience death. May my death be the death of ignorance
and obscurations.” Then meditate on bodhicitta and mahamudra.
* As you fall asleep, bring this thought in your heart, “May every sentient being
have happiness, be free from suffering, and actualize enlightenment.”
* If you feel lazy or disinterested in Dharma practice, take advantage of that

feeling and use it as a method of practicing Dharma by thinking, “My feeling is a
obscuration. May it purify all others who are experiencing this and may they all follow
into the Dharma path, especially the practice of bodhicitta. May they become free from
all types of laziness, enjoy bodhicitta, and achieve buddhahood.”
* Always appreciate this opportunity by thinking, “I am so fortunate to have this

practice.”
* Smile at others in a genuine way. This will help make the world a better place.
We can enjoy the Dharma every minute through recollection and mindfulness. This
fulfills the purpose of our life.
196
197
198
Chapter 7
Concluding Mantras and Dedication Prayers
_
Mahayana dedication is like a well-guarded treasure.

It bears fruit each day until enlightenment is won.
It accomplishes the benefit of oneself and others.
By Drigung Dharmaradza
199
200
Text
AUSPICIOUS MANTRAS (RECITED IN SANSKRIT)

TA THA DA DHA NA /PA PHA BA BHA MA / YA RA LA WA /
SHA SHHA SA HA KSHA / SOHA
Recite three times.

OM YE DHAR MA HE TU PRA BHA WA HE TUN TE KHAN TA THA GA TO HY
A WA DA TA TE KHAN TSA YO NI RO DHA E WAM WA DI MA HA SHRA MA
NA YE SVA HA
Recite three times.

MA NU PA LA YA
DRI DO ME BHA WA
HA HA HA HA HO
BAZ RI BHA WA
Recite three times.
TA DYA THA PAN TSA DRI WA A WA BO DHA NI YA SVA HA

Recite seven times.
OM RU RU DHA RU MU KHE MU KHE SVA HA

Recite seven times.
OM HA NU BHA SHA BHA RA HRI DA YA SVA HA

Recite seven times.
201
Dorje Chang, Tilopa, Naropa,
Marpa, Milarepa, Dharma Lord Gampopa,
Phagmo Drupa and Lord Drigungpa,
please bestow upon us the most auspicious blessings of all the Kagyu lamas.
By this virtue, may I achieve omniscience.

By defeating all enemies—confusion—
may all who travel on the waves of birth, old age, sickness, and death
cross the ocean of samsara.
Bodhicitta, the excellent and precious mind:

where it is unborn, may it arise;
where it is born, may it not decline
but ever increase higher and higher.
I pray that the lama may have good health.

I pray that the lama may have long life.
I pray that your Dharma activities spread far and wide.
I pray that I may not be separated from you.
As Manjushri, the warrior, realized the ultimate state,

and as did Samantabhadra,
I will follow in their path
and fully dedicate all merit for all sentient beings.
By the blessing of the Buddha who attained the three kayas,

by the blessing of the truth of the unchanging dharma-as-such,
by the blessing of the indivisible Sangha order,
may the merit I share bear fruit.
202
TEXT (PHONETIC TIBETAN)
DOR JE CHANG CHEN TI LI NA RO DANG

MAR PA MI LA CHÖ JE GAM PO PA
PHAG MO DRU PA GYEL WA DRI GUNG PA
KA GYU LA MA NAM KYI TA SHI SHOG
SÖ NAM DI YI THAM CHE ZIG PA NYI

THOB NE NYE PA=I DRA NAM PHAM CHE TE
KYE GA NA CHI BA LONG TRUG PA YI
SI PA=I TSHO LE DRO WA DROL WAR SHOG
JANG CHUB SEM CHOG RIN PO CHE

MA KYE PA NAM KYE GYUR CHIG
KYE PA NYAM PA ME PAR YANG
GONG NE GONG DU PHEL WAR SHOG
LA MA KU KHAM ZANG WAR SOL WA DEB

CHOG TU KU TSHE RING WAR SOL WA DEB
TRIN LE DAR SHING GE PAR SOL WA DEB
LA-MA-DANG DREL WA ME PAR JIN GYI LOB
JAM PEL PA WÖ JI TAR KHYEN PA DANG

KUN TU SANG PO DE YANG DE SHIN TE
DE DAG KUN GYI JE SU DAG LOB CHING
GE WA DI DAG THAM CHE RAB TU NGO
SANG GYE KU SUM NYE PA=I JIN LAB DANG

CHÖ NYI MI GYUR DEN PA=I JIN LAB DANG
GEN DUN MI CHE DÜ PA=I JIN LAB KYI
JI TAR NGÖ SHIN MON LAM DRUB PAR SHOG
203
Glorious, holy, venerable, precious, kind root and lineage lamas,
divine assembly of yidams and assemblies of buddhas, bodhisattvas,
yogins, yoginis, and dakinis dwelling in the ten directions:
please hear my prayer!
May the virtues collected in the three times by myself and all sentient beings in
samsara and nirvana
and the innate root of virtue
not result in the eight worldly concerns, the four causes of samsara,
or rebirth as a shravaka or pratyekabuddha.
May all mother sentient beings, especially those enemies who hate me and mine,
obstructors who harm, misleading maras, and the hordes of demons
experience happiness, be separated from suffering,
and swiftly attain unsurpassed, perfect, complete, and precious buddhahood.
By the power of this vast root of virtue, may I benefit all beings through my body,
speech, and mind.
May the afflictions of desire, hatred, ignorance, arrogance, and jealousy

not arise in my mind.
May attachment to fame, reputation, wealth, honor, and concern for this life
not arise for even a moment.
May my mind stream be moistened by loving-kindness, compassion, and bodhicitta

and, through that, may I become a spiritual master with good qualities equal to the
infinity of space.
May I gain the supreme attainment of Mahamudra in this very life.
May the torment of suffering not arise even at the time of my death.
May I not die with negative thoughts.
May I not die confused by wrong view.
May I not experience an untimely death.
May I die joyfully and happily in the great luminosity of mind-as-such and the pervading
clarity of dharmata.
May I, in any case, gain the supreme attainment of mahamudra at the time of death or in
the bardo.
DAM PA JE TSUN RIN PO CHE TSA WA DANG GYUD PAR CHE PA’I PAL DEN
LA MA DAM PA NAM DANG
204
YI DAM GYI LHA TSHOG
CHOG CHU NA ZHUG PA’I SANG GYE DANG JANG CHUB SEM PA
PA WO DANG PA MO
NAL JOR MA DANG KHA DRO’I TSHOG THAM CHE DAG LA GONG SU SÖL
DAG DANG KHOR DE THAM CHE KYI DÜ SUM DU SAG PA DANG YÖ PA’I
TSA WA DI
JIG TEN KYI CHÖ GYE KHOR WA’I GYU DANG DRE BU NYEN THOB DANG
RANG SANG FYE KYI SAR MIN PAR MI GYUR WAR
DAG DANG DAG CHAG THAM CHE LA DANG WAR JE PA’I DRA NÖ PAR JE
PA’I GEG
BAR DU CHÖ PA’I KYEN / LOG DREN DÜ DANG
DÜ KYI KYIL KHOR GYI SA TSO JE PA’I
MA NAM KHA DANG NYAM PA’I SEM CHEN THAM CHE DE WA DANG NGEN
DUG NGEL DANG DREL NYUR DU LA NE ME PA YANG DAG PAR DZÖ PA’I
JANG CHUB RIN PO CHE THOB PAR GYUR CHIG
DAG CHAG GI GE WA’I TSA WA GYA CHEN PO DI’I THU LA TEN NE

LU NGAG YI SUM GYI SEM CHEN THAM CHE LA PHEN THOG PAR GYUR
CHIG
DAG GI GYU LA NYON MONG PA DÖ CHAG ZHE DANG

TI MUG / NGA GYAL / THRAG DOG GI SEM PA ME JYUNG WAR GYUR CHIG
DRAG PA DANG NYEN PA / NYI PA DANG

KUR TI TSHE DI’I SEM PA KAY CHIG TSAM YANG MI JYUNG WAR GYUR
CHIG
JAM PA DANG NYING JE JANG CHUB KYI SEM KYI DAG GI GYU LEN NE
YONG SU DZIN PA’I GE WE’I SHE NYEN NAM KHA DANG NYAM PA ZHIG TU
GYUR NE TSHE DI NYI LA CHAG GYA CHEN PO CHOG GI NGO DRUB THOB
PAR GYUR CHIG
DAG NAM CHI WA’I DU KYI TSHE NA YANG NE CHÖ KYI DUG NGAL MI
JYUNG WAR GYUR CHIG SHIN NGAN DU CHI WAR MA GYUR GHIG
LHA WA LOG PAR CHI WAR MA GYUR CHIG
DU MA YIN PAR CHI WAR MA GYUR CHIG
CHI WA LA GA WA DANG CHE

TRO WA DANG CHE / SEM NYI SHIN TU SEL WA DANG CHE CHÖ NYID SHIN
TU DANG PA DANG CHE
CHI KHA DANG BAR DOR CHI KYANG CHÖ CHAG GYA CHEN PO CHOG GI
NGO DRUB THO PAR GYUR CHIG
By the virtues collected in the three times
205
by myself and all beings in samsara and nirvana,
and by the innate root of virtue,
may I and all sentient beings
quickly attain unsurpassed, perfect complete, precious enlightenment.
May the teachings of the great Drigungpa Ratnashri,

who is omniscient, Lord of the Dharma, Master of Interdependence,
continue and increase through study, practice,
contemplation, and meditation until the end of samsara.
206
DAG DANG KHOR DE THAM CHE KYI
DU SUM DU SAG PA DANG
YÖ PA=I GE WA=I TSA WA DI
DAG DANG SEM CHEN THAM CHE
NYUR DU LA NA ME PA
YANG-DAG-PAR DZOG PA=I JANG CHUB RIN PO CHE THOB PAR GYUR CHIG
SHE JA KUN ZIG KUN KHYEN CHÖ KYI JE

TEN DREL NE LA WANG THOB DRI GUNG PA
RIN CHEN PEL GYI TEN PA SI TA=I BAR
SHE DRUB THÖ SAM GOM PE ZIN GYUR CHIG
207
Introduction
When we recite dedication prayers, whatever virtue or merit we have created becomes a
cause for the attainment of enlightenment. This is like throwing a drop of water into the
ocean. Because they have merged together inseparably, that drop of water will remain
until the ocean completely dries up. Likewise, dedication adds our drop of virtue to the
ocean of enlightened virtues. In that case, this virtue will never be wasted between now
and when we achieve enlightenment. When we dedicate our virtue with bodhicitta, it
becomes as countless as the number of sentient beings and as the number of buddhas.
When we seal our virtue in the nondual mandala of the mahamudra state, that virtue is
called "undefiled." The enlightened state is limitless, so transforming our small virtue
into limitless qualities is a very skillful method of dedication practice.
Dedication is also a very skillful means to connect with enlightenment. From limitless
time, we certainly must have created some virtue. We must also have had an opportunity
to do many good things. But, still, we have not achieved buddhahood because we didn't
know how to dedicate in the complete and perfect way. The wholesome deeds that we
dedicated for our fame, wealth, and other admirable things have dissipated. As soon as
we experienced the result, they were exhausted. We didn't have the incisive wisdom to
set them toward the optimal goal, enlightenment.
The following dedications are formulated so that we can say these prayers in a
contemplative way with pure motivation. Even though it may feel artificial in the
beginning, we should practice this repeatedly. At first, we just recite the words so that
our mind can become accustomed to the thoughts they contain. Prayers are a special
method to focus our mind in the right direction, but without practice, merely reciting
prayers will not accomplish our goal. We must convince ourselves of their meaning as
much as possible. One day, strong feelings of devotion and confidence will arise with
these prayers, as if of their own accord.
These prayers can be said at any time, not just at the end of a practice session. If you
memorize them, you can say them whenever you feel depressed or upset. Take a deep
breath and exhale. Stop all your negativities and relax. Calm your mind and say these
prayers. Rejoice in the precious opportunity you have in your hand.
Whenever we study, practice meditation, recite mantras, or say prayers, we first go for
refuge to all the buddhas and bodhisattvas from the marrow of our bones. When the
mind is well-established, then we pursue the study or practice to perfect the mind.
Whatever virtue was created through such activities, dedicate it to achieve complete
enlightenment, buddhahood, and to the benefit of all sentient beings. This dedication is a
complete method of meditation practice. First, before doing any meditation, reading a
Dharma book, or listening to teachings, take refuge in the Buddha, Dharma, and Sangha
and cultivate bodhicitta. With that mind, continue the session with mindfulness, clarity,
and a pure mind. Then dedicate whatever activities you performed as described below.
208
Commentary
Dorje Chang, Tilopa, Naropa,

Marpa, Milarepa, Dharma Lord Gampopa,
Phagmo Drupa and Lord Drigungpa,
please bestow upon us the most auspicious blessings of all the Kagyu lamas.
Since these teachings have been transmitted through the lineage for many centuries from
the Buddha's time until our own, we should remind ourselves of this kindness and
wisdom. We invoke the great teachers of the precious Dharma, and ask them to give us
their blessing so that our mind will follow the Dharma and become inseparable from the
teachings. We ask them to help us overcome all obstacles in order to achieve
enlightenment.
The list in this prayer consists of the foremost Kagyu masters of the past. Dorje Chang is
Vajradhara in Sanskrit, the dharmakaya buddha from whom the great Tilopa received all
the teachings. Naropa is Tilopa’s disciple, and both of them were from India. Naropa
was a great Buddhist scholar, and chancellor of Nalanda University. Marpa is the great
translator, who visited India three times and Nepal four times. In his songs, he relates
that he studied under 108 teachers, thirteen of whom were the main ones. He brought all
the teachings, including mahamudra and the Six Dharmas of Naropa, to Tibet. Milarepa
was the foremost disciple of Marpa, and he attained buddhahood in one lifetime despite
having committed many evil deeds. Dharma Lord Gampopa was one of the greatest
teachers who combined sutra and tantra together without contradiction, and thereby
established the complete form of Buddhism in Tibet. He had many disciples, including
the first Karmapa Dusum Khyenpa and Barom DarmaWangchuk, among others. Because
of this, his disciples spread throughout many different places. Phagmo Drupa was his
heir, whose teachings spread to many Kagyu lineages, such as the Drukpa and Taklung
Kagyu, and so forth. The great Drigungpa, Lord Jigten Sumgön, was his principle
disciple, an incarnation of Nagarjuna, and founder of the Drigung Kagyu.
These few names are mentioned here because they were the founders of the lineage.
Because they practiced Dharma with bodhicitta for many lifetimes, they are able to
manifest enlightened activities that benefit all beings. They benefited many sentient
beings during their lifetimes, and they are still benefiting us today. If we study and
practice their teachings, there is a guarantee that one day we will be free of samsara. For
example, Milarepa’s life story mentions that he said, “If a person merely hears my name
and develops devotion, he will not experience rebirth in the lower realms for seven
lifetimes." Of course, we will definitely become free from samsara and achieve
enlightenment if we study and practice the Dharma teachings wholeheartedly.
By this virtue, may I achieve omniscience.

By defeating all enemies—confusion—
may all who travel on the waves of birth, old age, sickness, and death
cross the ocean of samsara.
209
This prayer uses the virtues accumulated by all sentient beings, buddhas, and bodhisattvas in
order to help us cross the sea of samsara. The waves of this sea of samsara are endless; some
may be big, others are small, but they continue to create suffering without end. We suffer from
birth, which we ordinary and confused beings don’t remember, as well as aging, sickness, and
death, which are vivid and clear. They are unbearable, but we are bound to them nonetheless.
We may find occasional, temporary solutions, but no absolute solution can be found in the
material world. Only Dharma study and practice, relative and absolute, can give us real relief;
there is no other permanent solution. So, to protect our own best interest and to be able to share
this wisdom with others, we have no choice but to follow the path. However, the causes of
suffering—our negative thoughts of hatred, anger, pride, and attachment— never die. If we aren't
careful, they become even stronger as we age. So, while we are physically able, we should do
prostrations and sit in meditation. This will help us endure sickness, age gracefully, and die
peacefully.
.
As soon as we actualize the teachings, we naturally experience the nature of suffering as
unborn, non-aging, non-sickness, and non-death since these are merely interdependent
displays of phenomena. When one has the realization of mahamudra, the concept of
suffering is a mere illusion, free from all dualities. This actualization is the purpose of
our practice. The purpose of our study of all these Dharma teachings is to put them into
practice successfully and achieve liberation from suffering, enlightenment. So dedicate
all the virtues to achieve this result.
Bodhicitta, the excellent and precious mind:

where it is unborn, may it arise;
where it is born, may it not decline
but ever increase higher and higher.
We say this short prayer to cultivate bodhicitta, the mind of enlightenment, the condition
that helps a person achieve the quality of equanimity and become a guardian of all
sentient beings. This precious mind is the real jewel, the most precious jewel, to keep in
the heart and protect.
This prayer summarizes the teachings of Shantideva’s text, Engaging in the Conduct of
Bodhisattvas, so it has very profound and vast meaning. Calling bodhicitta the excellent
and precious mind reminds us to reflect on the excellent qualities we achieve when we
cultivate that mind. All the buddhas first cultivated this mind, then purified all their
obscurations, and perfected the enlightened mind—all through the practice of bodhicitta.
As the source of peace and joy, they benefit countless sentient beings with this mind.
Seeing the ability and benefit of this mind, become inspired to give rise to bodhicitta if it
is as yet unborn. Once we give rise to this mind, follow into the path with many supports
and vigilance by practicing the six paramitas. May it ever increase until we become
buddhas!
Every day, thoughts ceaselessly come into our mind. Among them, the thought “I want
to attain buddhahood” is the most precious, supreme thought. This thought is the real
root of freedom from suffering. If this thought is undeveloped, may it arise in everyone's
mind because everyone desires happiness and this is the ultimate method to free
ourselves from suffering. All the buddhas in the past practiced this way, all the buddhas
210
of the present are practicing this way, and all the buddhas of the future will do so as well.
There is no other way. Bodhicitta is the universal mind. Where it has arisen, it is
essential that it be encouraged and nurtured until all beings attain complete
enlightenment. Thus, we dedicate to perfect the practice of bodhicitta.
I pray that the lama may have good health.

I pray that the lama may have long life.
I pray that your Dharma activities spread far and wide.
I pray that I may not be separated from you.
This is a prayer for the longevity of the lama. There are two lamas, the outer and inner,
so we have to pray for both. Although we are in samsara and completely occupied by
confusion, with no understanding of samsara and nirvana, our good karma has led us to a
spiritual teacher. He gives us Dharma teachings, instructions on how to study and
practice, explanations of what virtue and nonvirtue are, and methods to cultivate
bodhicitta. At first, we don’t know anything. The outer lama has allowed us to
understand a little about samsara and nirvana, and to start to develop wisdom and other
good qualities of the mind.
Once we have received the instructions, that wisdom becomes your inner lama. The
relationship is something like a little girl who first is dependent on her mother, and later
grows up to be a mother herself. The inner lama is more important to protect because it
stays with you 24 hours a day until you attain enlightenment. You only see the outer
lama once in a while for a few hours. When the inner lama has good health, your
awareness is strong, your Dharma practice is solid, and your negative thoughts are being
reduced. If your inner lama forgets about Dharma, doesn't make much effort, or loses
interest, then the health of that lama is weakening. No matter how powerful the outer
lama may be, his teachings will not have much result without the development of the
inner lama. This is very important.
Both lamas have Dharma activities. The outer lama helps many people, this is clear. For
us to be helpful to others, we must first get help within. Otherwise, instead of helping,
we cause more problems when we interfere. So we pray not to be separated from either
lama. If your inner lama is lost, it is a great obstacle. But if we can maintain our
awareness of suffering, impermanence, and so forth, then our lives become worthwhile.
Our inner lama is in good health and his activities are spreading, especially if our
meditation practices are solid and working to reduce the mental afflictions. Therefore,
we dedicate all our virtues to the good health and successful activities of both lamas.
As Manjushri, the warrior, realized the ultimate state,

and as did Samantabhadra,
I will follow in their path
and fully dedicate all merit for all sentient beings.
In this prayer, we take Manjushri and Samantabhadra as examples. There are three ways
to cultivate bodhicitta: like a king, a boatman, or a shepherd.
* A king first becomes enthroned as the leader of a country, and then performs the
211
activities of ruling and helping his citizens. Likewise, some bodhisattvas become
buddhas first, and then perform the activities of benefitting all sentient beings.
* A boatman and his passengers all cross a body of water and reach the far shore
together. Likewise, some bodhisattvas cultivate bodhicitta, practice that mind, and
benefit sentient beings in such a way that they all attain buddhahood together.
* A shepherd protects the herd from all predators, and in the evening he brings
them back to the farm and puts them safely into their pens. Only then does he go home
and take his rest. Likewise, some bodhisattvas don’t rest in buddhahood until all sentient
beings have been established into buddhahood. They continue their activities until the
end of samsara.
So, here, Manjushri and Samantabhadra are like the shepherd. They are called warriors
because they defeat the causes of suffering and conquer the excellent qualities of the
ultimate state. These two are great bodhisattvas whose activities are limitless.
In samsara, we don't possess the special insight to discern the ultimate good. In
particular, we do not know how to dedicate the virtues we have accumulated. So, we
determine that we will go in the same direction as these great bodhisattvas, and follow the
path that they followed, that is, the practice of the six paramitas. That way, we can have
confidence that we are going in the right direction. By sharing the merit of our limited
activity with all beings, we make it limitless. Thus, we dedicate in the way that
Manjushri and Samantabhadra did.
By the blessing of the Buddha who attained the three kayas,

by the blessing of the truth of the unchanging dharma-as-such,
by the blessing of the indivisible Sangha order,
may the merit I share bear fruit.
In this dedication prayer, we invoke the blessings of the Buddha, Dharma, and Sangha:
* The three kayas, forms or bodies, of a buddha are the nirmanakaya (emanation body),
sambhogakaya (complete enjoyment body or perfect qualities), and dharmakaya (wisdom body).
Achievement of these three has infinite ability and blessings, so their incomparable power
pervades the entire universe.
* The unchanging dharma-as-such refers to the all-pervading nature of emptiness.

Whether we realize it or not, this is the way that all phenomena abide. Everything is
interdependent, and the nature of interdependence is emptiness. Not one single thing can
operate without support; all phenomena depend on causes. This nature cannot change in
any way whether the Buddha explained it or not. The Buddha explained reality through
his own realization of the nature of all phenomena. This insight brings great blessings
because it destroys the confusion that causes all our suffering; it frees us from samsara.
All of the Buddha’s followers have the complete opportunity to understand this
empirically by following his path.
* The great practitioners of the sangha have such conviction that, no matter what
happens, their devotion, confidence in the renunciation of samsara, and faith in the path
212
toward enlightenment cannot deteriorate or be divided. No matter what difficulties they
encounter, they will never separate from the goal to be free from samsara and benefit
sentient beings. That powerfully determined mind brings great, magnificent blessings. So
by the power of all these great blessings, we pray for our merit to bear the fruit of
complete enlightenment.
Glorious, holy, venerable, precious, kind root and lineage lamas,

divine assembly of yidams and assemblies of buddhas, bodhisattvas,
yogins, yoginis, and dakinis dwelling in the ten directions:
please hear my prayer!
May the virtues collected in the three times by myself and all sentient beings in
samsara and nirvana
and the innate root of virtue
not result in the eight worldly concerns, the four causes of samsara,
or rebirth as a shravaka or pratyekabuddha.
May all mother sentient beings, especially those enemies who hate me and mine,
obstructors who harm, misleading maras, and the hordes of demons
experience happiness, be separated from suffering,
and swiftly attain unsurpassed, perfect, complete, and precious buddhahood.
By the power of this vast root of virtue,

may I benefit all beings through my body, speech, and mind.
May the afflictions of desire, hatred, ignorance, arrogance, and jealousy
not arise in my mind.
May attachment to fame, reputation, wealth, honor, and concern for this life
not arise for even a moment.
May my mind stream be moistened by loving-kindness, compassion, and bodhicitta

and, through that, may I become a spiritual master
with good qualities equal to the infinity of space.
May I gain the supreme attainment of Mahamudra in this very life.
May the torment of suffering not arise even at the time of my death.
May I not die with negative thoughts.
May I not die confused by wrong view.
May I not experience an untimely death.
May I die joyfully and happily in the great luminosity of mind-as-such

and the pervading clarity of dharmata.
May I, in any case, gain the supreme attainment of mahamudra
at the time of death or in the bardo.
This prayer is concise, yet very profound as it contains the essence of the Buddha’s
teachings in the form of a dedication practice. So, we should memorize it and recite it
often, at any time, as a reminder of our bodhicitta practice.
First, we assemble witnesses to hear our prayer by visualizing them in the space just in
front of and above ourselves, as in the refuge visualization. We invoke the root and
lineage lamas, those who kept the teachings alive by receiving the holy instructions and
213
passing them on to us along with their own experience. Yidams are special
manifestations of the pure enlightenment state, the dharmakaya free from confusion,
attachments, and delusions. Buddhas are historical beings in the past, present, and future
of the world who are our examples of enlightenment. Bodhisattvas are beings on the way
to enlightenment. Yogins, yoginis, and dakinis are those beings who are successful in
their practice, who dispelled all their confusion, and who have crossed the ocean of
samsara. We establish them all as witnesses for our dedication prayer.
Then bring all conceivable virtue into the mandala of your mind. The virtues of samsara
are those created by sentient beings, whatever virtue they have from the past, present, or
future. The virtue of nirvana consists of the merits collected in the three times by
buddhas, bodhisattvas, arhats, pratyekabuddhas, and shravakas. The innate root of virtue
means the uncontrived, effulgent nature of the mind that pervades throughout sentient
beings primordially. This is the whole ocean of virtues, and the collected virtues are like
the like the waves of the ocean. Bring all them together and use them to achieve the
optimal goal buddhahood. We pray for these virtues not to be misapplied toward worldly
aims, such as the eight worldly concerns and the four causes of samsara, or even lesser
spiritual goals. The eight worldly concerns are loss, blame or criticism, pain, and
disgrace, the negative causes of aversion, and gain, praise, pleasure, and fame, the
positive causes of attachment.. The four causes of samsara are failing to gather the
accumulations of merit and wisdom, gathering the nonvirtues, creating obstacles to
others’ creation of virtue, and not dedicating virtue. Instead, we pray for every sentient
being, including our enemies, obstructors, misleading maras, and demons, to have all
peace and happiness, to be free from suffering and its causes, and especially to achieve
complete buddhahood.
Dedicating these virtues with love, compassion, and bodhicitta, without concern for our
own well-being, causes the flourishing of our activities that benefit sentient beings.
Dedicating these virtues while visualizing yourself in the state of the yidam deity causes
freedom from all obstacles and unfavorable conditions while benefitting beings.
Dedicating these virtues with strong devotion for and confidence in the root and lineage
masters enhances the experience of meditation while benefitting sentient beings.
Dedicating these virtues in the mahamudra state free of the three spheres supports the
increase of the experience of luminosity and emptiness.
This vast root of virtue refers to all the virtue that we have accumulated in the past, are
accumulating in the present, and will accumulate in the future. Again, it is not just our
own merits, but those of all the buddhas, bodhisattvas, and yidams, as well as those of all
sentient beings. We add to this the buddha nature that all sentient beings, ourselves
included, have within our own mind. This powerful collection of virtue is what is needed
to uproot delusion and purify obscuration. We commit ourselves to use this merit in
order to be of service to others. The four elements of earth, air, water, and fire
spontaneously benefit all sentient beings impartially, no matter who they are or what
they've done. Likewise, we must make our body, speech, and mind as useful as these
elements, and become an impartial source of peace and happiness for all sentient beings
without expecting a reward.
214
Desire, hatred, ignorance, arrogance, and jealousy are the causes of suffering. As long
as they are present in the mind and we don’t knowit, we are ensnared by them and suffer
lifetime after lifetime. Negative thoughts alone can throw us into the hell realms.
Therefore, the very purpose of our Dharma practice is to reduce them as much as we can,
and finally uproot them totally. This will create a space that they cannot occupy. How
can we expect peace and happiness while afflictions are in our heart? Our focus should
be the purification of all mental afflictions through the practice of meditation. Our
attachments to worldly concerns will only bring us suffering, so we dedicate all these
virtues to purify the afflicting emotions and attain complete enlightenment.
When we pray for thoughts of fame, reputation, wealth, honor and concern for this life
not to arise, this means attachment to these thoughts. It does not mean that we should not
become famous or wealthy, or that we should never be honored. But attachment to these
things doesn't bring any benefit. If we live our lives fully involved in worldly concerns
like these, what will we have in the end? Nothing. They are mere mirages that trick us
into thinking that they are worthwhile when, in fact, they are nothing more than lures that
trap us in the depths of confusion and suffering. One day someone can become rich and
the next day he can become poor. One day, someone can be famous, and the next day he
can be infamous. One day we are excited, and the next day we can be heartbroken. These
just examples of life’s ups and downs. It is obvious that we are suffering helplessly
through our entanglement in these illusions even though we know from our study of
impermanence that they are transitory. So look at this illusory display and practice
nonattachment, appreciate your own life in the Dharma.
After eliminating the negative influences, we next pray and dedicate for the true causes of
peace and happiness to moisten our mind stream with love, compassion, and bodhicitta.
Everyone, even a completely ruthless person, desires peace and happiness free from
suffering. But they are quite difficult to achieve because we are dominated by delusions
and disturbing emotions, which are the root cause of suffering; thus, we lack the cause of
peace and happiness. We should make every effort to cultivate love, compassion, and
bodhicitta in order to obtain the limitless fruits of peace and happiness for ourselves and
others. It isn't enough to just think about being compassionate. We have to become an
example for society, become good citizens, and decent people. Others will admire this
kind of great practitioner, and can be more affected by their kind actions than by a
hundred Dharma lectures. A human being who is a source of peace, wisdom, happiness,
and other limitless good qualities for others is very rare. It will take time and energy for
us to reach that state.
Once we have established a solid foundation by dispelling all our confusion and
gathering infinite good qualities, we pray and dedicate for the supreme attainment, that of
mahamudra. This is the realization of the unfabricated nature of mind, the absolute state
of peace and joy of buddhahood.
For ordinary people, the time of death is extremely painful. It is the final departure from
friends, family, belongings, and accomplishments. Even the precious body must be left
behind. It is an overwhelming agony that beings must endure without choice. Here, in
215
prayer form, is a skillful way to prepare for these conditions by facing them with a
positive and enlightened attitude. Practice seeing everything as a manifestation and
illusion to purify fixation and grasping. That way, when death comes, we can die
peacefully without regret.
Negative thoughts like anger or jealousy make us uncomfortable under the best of
circumstances. Not only will they intensify our suffering at death, negative thoughts at
the moment of death will make a strong connection for us to be reborn in the lower
realms. So we must watch our mind every moment to ensure that negative thoughts are
not arising. If they do, it is important to apply the correct antidote right away. If we
could apply these precious Dharma teachings while we are alive, when death approaches
our mind will remain free of negative thoughts.
Wrong views are beliefs that disavow karma cause and result, deny the existence of
enlightenment, or disparage the Three Jewels. These thoughts, especially if they arise at
the time of death, also make a strong connection to be reborn in the lower realms. If our
minds are endowed with the practices of meditative equipoise and special insight, we can
die with pure view.
At this time, we have a precious human life and access to the holy Dharma teachings.
Animals, for example, might possibly create a small amount of positive karma toward
future lives, but we as human beings have every opportunity to create large amounts of
good karma by utilizing our own human resources. If these resources are misused, they
can cause much suffering, in this life and in future ones. The choice is ours alone. We
will die anyway, so it is important to make our life useful for as long as we can.
If we practice well and accomplish the practices described here, we can die joyfully and
happily. It would be like returning home—no fear, no confusion, totally relaxed.
Realizing the luminosity of the mind-as-such is realizing mahamudra, and to understand
dharmata is to understand the constitution of all phenomena in pervading emptiness, their
true mode of abiding. If you read the life stories of great masters who have these
realizations, you will see that they are joyful when they are sick and they feel happy
when they die. Such results arise through these contemplations and meditation practices.
This is the purpose of our study and practice of the precious Dharma—to get ultimate
refuge, free from confusion and suffering. So, in reality, it would be in everyone’s best
interest to follow this path. Those who do approach it and connect to it should take full
advantage and rejoice in the opportunity.
Finally, we dedicate all virtues to attain mahamudra, if not in this life, then at least at the
time of death or in the bardo, the intermediate state between this life's death and the next
life's birth.
By the virtues collected in the three times

by myself and all beings in samsara and nirvana,
and by the innate root of virtue,
may I and all sentient beings
216
quickly attain unsurpassed, perfect complete, precious enlightenment.
This dedication prayer is especially powerful since we are dedicating not only our own virtues,
but those of all sentient beings in the six realms of samsara and of all the enlightened beings.
And not only from this one lifetime, but from all existences in the three times: the past, present,
and future. We also invoke the innate root of virtue, or the buddha nature that holds every quality
of a buddha and pervades every being, even the smallest bug. Bring all virtues together and then
dedicate them to the attainment of complete enlightenment by every sentient being. Our own
drop of merit becomes infinite through the support of dedication and prayer, and will never be
exhausted.
May the teachings of the great Drigungpa Ratnashri,

who is omniscient, Lord of the Dharma, Master of Interdependence,
continue and increase through study, practice,
contemplation, and meditation until the end of samsara.
This prayer expresses our wish and dedication that the Dharma teachings remain in this
world until the end of samsara. Lord Jigten Sumgön, also called Ratnashri, was
enlightened. He attained buddhahood millions of eons ago, and has manifested
repeatedly to help sentient beings. In these times, he came, studied, practiced, and
mastered the Dharma. He taught a complete form of Buddhism by which any individual
could attain enlightenment. There was no teaching he didn’t give. He was able to
perceive all the causes of past, present, and future manifestations in samsara and nirvana.
He was able to clearly recognize each individual cause and all their inter-relationships
without mistake. He was so well-versed in this subject, that he is called a master of
interdependence. From this state he taught the Buddha’s teachings, not from a dogmatic
point of view, but as a real remedy for confusion, the cause of suffering; as a way to heal
the mind in its own nature; and as a means to return to our origins, the nature of mind.
Understanding that the Buddha and Lord Jigten Sumgön are such great beings, we
dedicate so that their precious teachings continue and increase until all sentient beings
are able to dispel their confusion, actualize the ultimate meaning, and end samsaric
suffering. In order for that to happen, we have the responsibility to thoroughly study
these precious teachings. Once we understand them, we must carefully contemplate their
meaning based on empirical reasoning, not just belief. Once the meaning has been
scrutinized, we must implement and experience what we have understood, and realize the
total meaning. Finally, we use the Dharma for the welfare of all sentient beings without
side effects. This determination is what is really called "continuing and increasing the
teachings." So dedicate for these precious Dharma teachings to endure until all sentient
beings are free from samsara. This is the most auspicious result.
217
Glossary of Enumerations
Two
accumulations: merit and wisdom
attainments: ordinary and extraordinary
benefits: self and other
classes of Buddhist teachings: sutra and tantra
deity yoga meditation practices: arising or generation and completion
form bodies: sambhogakaya and nirmanakaya
principal disciples of Jigten Sumgon: Chenga Sherab Jungne and Chenga Drakpa Jungne
truths: relative and ultimate
wisdoms: knowing reality as it is, and understanding each and every object of knowledge
Three
collections of Dharma (pitaka):
1. vinaya
2. sutra
3. Abhidharma
higher realms:
1. human
2. demi-god
3. god
Jewels:
1. Buddha
2. Dharma
3. Sangha
kayas or forms (of a buddha):

1. nirmanakaya, the emanation body
2. sambhogakaya, the complete enjoyment body
3. dharmakaya, the perfect wisdom body
kindnesses:
1. giving empowerment
2. giving transmission
3. giving practice instructions
lower realms:
1. animal realm
2. hungry ghost realm
3. hell realms
Most holy places in Tibet:
218
1. Mt. Kailash
2. Lapchi
3. Tsari
objects of refuge: see Three Jewels
special places:
1. forehead
2. throat
3. heart
spheres:
1. actor
2. action
3. object of the action
syllables:
1. OM
2. AH
3. HUNG
times:
1. past
2. present
3. future
trainings:
1. moral ethics, or shila
2. meditative concentration, or samadhi
3. incisive wisdom, or prajña
types of suffering:
1. suffering of suffering
2. suffering of change
3. all-pervasive suffering
vows:
1. pratimoksha vows
2. bodhisattva vow
3. tantric vows
worlds or realms:
1. desire
2. form
219
3. formless
yanas:
1. Hinayana
2. Mahayana
3. Vajrayana
Four
activities of a buddha:
1. pacifying
2. increasing
3. subduing
4. magnetizing
causes of samsara:
1. not gathering the accumulations of merit and wisdom
2. gathering the nonvirtues
3. creating obstacles to others’ creation of virtue
4. not dedicating virtue
demons:
1. the mara of death
2. the mara of the afflicting emotions
3. the mara of the five aggregates
4. the mara who is the son of the gods
empowerments:
1. vase
2. secret
3. wisdom
4. precious word, or fourth empowerment
elements:
1. earth
2. fire
3. water
4. air
immeasurable thoughts:
1. loving-kindness
2. compassion
3. joy
4. equanimity
joys:
1. joy
220
2. supreme joy
3. joy of cessation
4. co-emergent joy
kayas or forms (of a buddha):

1. nirmanakaya (emanation form), the physical form that a buddha manifests
whenever needed in any of the six realms;
2. sambhogakaya (pure enjoyment form), a subtle form that a buddha manifests
for highly accomplished bodhisattvas;
3. dharmakaya (truth or wisdom form), the complete buddhahood that can be
comprehended by a buddha alone; and
4. svabhavikakaya (nature form) is not a physical form, but rather is the unified
and inseparable nature of all buddhas’ forms.
Noble Truths:
1. truth of suffering
2. truth of the cause of suffering
3. truth of the cessation of suffering
4. truth of path
obscurations:
1. physical
2. verbal
3. mental
4. subtle
ordinary foundations:
1. precious human life, the basis of working toward buddhahood
2. the impermanence of all phenomena
3. the sufferings of samsara
4. the cause and result of karma
powers:
1. remorse
2. antidote
3. resolution
4. refuge or reliance
skillful means of gathering (disciples):

1. using pleasant words to develop their interest
2. giving necessities to disciples
3. speaking according to Dharma, based on virtue and nonvirtue
4. personally acting in accordance with the Dharma
uncommon foundations:
221
1. refuge practice
2. Vajrasattva practice
3. mandala offering practice
4. Guru Yoga practice
unwholesome deeds:
1. Deceiving the lama and those worthy of worship
2. Causing remorse in others when remorse is not appropriate
3. Saying improper words about a bodhisattva who has cultivated bodhicitta
4. Behaving deceitfully toward sentient beings
ways of turning the mind (toward Dharma): see ordinary foundations
wholesome deeds:
1. Desist from consciously telling lies, even at the risk of your life
2. Establish all sentient beings in virtue
3. View bodhisattvas who have cultivated bodhicitta as buddhas and make efforts
to proclaim their virtues in the ten directions
4. Maintain the altruistic attitude toward all sentient beings and wish to benefit
others without considering your own profit
wisdoms:
1. mirror-like wisdom
2. equanimity wisdom
3. discriminating wisdom
4. all-accomplishing activity wisdom
Five
afflicting emotions:
1. ignorance
2. attachment
3. hatred
4. pride or arrogance
5. jealousy
buddhas:
1. Buddha Akshobhya
2. Buddha Vairochana
3. Buddha Ratnasambhava
4. Buddha Amitabha
5. Buddha Amogasiddhi
close karmas:
1. sexually violating a male or female arhat
2. knowingly killing a bodhisattva certain to attain enlightenment
3. killing a member of the sangha who has entered the path of training
222
4. misappropriation of the sangha's property
5. destroying a stupa
fivefold path of mahamudra:

1. bodhicitta
2. yidam deity practice
3. guru yoga
4. mahamudra
5. dedication
heinous acts or karmas:

1. killing one's father
2. killing one's mother
3. killing an arhat
4. dividing the sangha
5. injuring a buddha
paths:
1. path of accumulation
2. path of application
3. path of special insight
4. path of meditation
5. path of perfection
poisons: See afflicting emotions
precepts (for laypersons):

1. not to kill
2. not to steal
3. not to lie
4. not to engage in sexual misconduct
5. not to take intoxicants
wisdoms:
1. dharmadhatu or wisdom of the all-pervading elements of Dharma
2. mirror-like wisdom
3. equanimity wisdom
4. discriminating wisdom
5. all-accomplishing activity wisdom
Six
dharmas of Naropa: the practices of
1. tummo
2. illusory body
3. dream yoga
4. clear light
223
5. phowa
6. bardo
perfections or paramitas:
1. generosity
2. moral ethics
3. patience
4. perseverance
5. meditative concentration
6. wisdom awareness
realms:
1. hell realms
2. hungry spirit
3. animal
4. human
5. demi-god
6. god
Seven
characteristics of dharmakaya:
1. pervades all phenomena
2. is the unification of supreme all-pervading emptiness and nonobjectified great
compassion
3. is great unafflicted bliss, completely free from all suffering
4. is inherently nonexistent and free from elaboration in its mode of abiding
5. is the great embodiment of full compassion, unchanging from coemergent
wisdom
6. never varies from all the qualities described above and is free from coming,
going, increasing, or decreasing
7. is unceasing and not “just nothing”
limb prayer:
1. prostration and praise
2. offering
3. confession
4. rejoicing
5. beseeching
6. praying
7. dedication
Eight
Eightfold Path:
1. perfect view
2. perfect conception
3. perfect speech
224
4. perfect action
5. perfect livelihood
6. perfect effort
7. perfect mindfulness
8. perfect absorption
general offerings:
1. water offerings to the face and mouth
2. water offering to the feet
3. flower offering to the head
4. incense offering to the nose
5. light offering to the eyes
6. fragrance offering to the mind
7. food offering to the body
8. music offering to the ears
Leisures: freedom from these eight unfavorable conditions:

1. being born in a hell realm
2. being born a hungry ghost
3. being born an animal
4. being born a barbarian
5. being born a long-lived god
6. holding wrong views
7. absence of a buddha
8. muteness
qualities of good water:

1. cool
2. refreshing
3. tasty
4. smooth
5. clear
6. without bad smell
7. soothing to the throat
8. harmless to the stomach
worldly concerns:
1. gain
2. loss
3. praise
4. blame
5. pleasure
6. pain
7. fame
8. disgrace
225
Ten
bhumis:
1. Great Joy
2. Stainless
3. Radiant level
4. Luminous
5. Very Difficult to Train
6. Obviously Transcendent
7. Gone Afar
8. Immovable
9. Good Discriminating Wisdom
10. Cloud of Dharma
endowments:
having these five personal conditions:
1. being human
2. being born in a central country
3. possessing all the senses
4. having committed none of the heinous actions
5. having devotion for the Dharma
and having these five external conditions:
6. a buddha has appeared
7. a buddha has taught
8. the Dharma that was taught remains
9. there are practitioners of the Dharma
10. there is love and kind support for practice
non-virtues:
1. killing
2. stealing
3. sexual misconduct
4. lying, especially about spiritual achievements
5. divisive speech
6. harsh words
7. idle talk
8. covetousness
9. malice
10. holding wrong view, especially about causality
virtues:
1. refraining from killing, and preserving life
2. refraining from stealing, and practicing generosity
3. refraining from sexual misconduct, and practicing moral ethics
4. refraining from lying, and speaking truthfully
5. refraining from divisive speech, and speaking harmoniously
6. refraining from harsh words, and speaking peacefully and politely
226
7. refraining from idle talk, and speaking meaningfully
8. refraining from covetousness, and practicing contentment
9. refrain from malice, and practicing loving- kindness and compassion
10. refraining from holding wrong views, and practicing the perfect meaning
Thirteen
sambhogakaya ornaments:
Five related to silk garments:
1. a ribbon knotting the hair
2. a scarf
3. an upper garment
4. a belt
5. a lower garment
Eight related to ornaments:
6. five-pointed crown
7. earrings
8. short necklace
9. long necklaces
10. arm bracelets
11 wrist bracelets
12. ankle bracelets
13. finger rings
Thirty-two
major marks of a buddha:
1. The palms of his hands and soles of his feet bear signs of a wheel
2. His feet are well set upon the ground like a tortoise
3. His fingers and toes are webbed.
4. The palms of his hands and soles of his feet are smooth and tender
5. His body has seven prominent features: broad heels, broad hands, broad
shoulder blades and broad neck
6. His fingers are long
7. His heels are soft
8. He is tall and straight
9. His ankle-bones do not protrude
10. The hairs on his body point upward
11. His ankles are like an antelope's
12. His hands are long and beautiful
13. His male organ is withdrawn
14. His body is the color of gold
15. His skin is thin and smooth
16. Each hair curls to the right
17. His face is adorned by a coiled hair between his eyebrows
18. The upper part of his body is like that of a lion
19. His head and shoulders are perfectly round
20. His shoulders are broad
227
21. He has an excellent sense of taste, even of the worst tastes
22. His body has the proportions of a banyan tree
23. He has a protrusion on the crown of his head
24. His tongue is long and thin
25. His voice is mellifluent
26. His cheeks are like those of a lion
27. His teeth are white
28. There are no gaps between his teeth
29. His teeth are evenly set
30. He has a total of forty teeth
31. His eyes are the color of sapphire
32. His eyelashes are like those of a magnificent heifer
Thirty-seven
branches of enlightenment:
Four Types of Essential Mindfulness
1. sustaining mindfulness of the body
2. sustaining mindfulness of feelings
3. sustaining mindfulness of the mind
4. sustaining mindfulness of phenomena
Four Types of Perfect Abandonment or Correct Trainings
5. abandoning nonvirtues which have been created
6. not allowing new nonvirtues to be produced
7. producing the antidotes, virtues which have not arisen
8. allowing those virtues which have arisen to increase
Four Supports for Miraculous Ability
9. the absorption of strong aspiration
10. the absorption of perseverance
11. the absorption of the mind
12. the absorption of investigation
Five Powers or Faculties
13. the power of faith
14. the power of perseverance
15. the power of mindfulness
16. the power of absorption
17. the power of wisdom awareness
Five Strengths
18. the strength of faith
19. the strength of perseverance
20. the strength of mindfulness
21. the strength of absorption
22. the strength of wisdom awareness
Seven Branches of Enlightenment
23. the perfect mindfulness branch
24. the perfect discrimination branch
25. the perfect perseverance branch
228
26. the perfect joy branch
27. the perfect relaxation branch
28. the perfect absorption branch
29. the perfect equanimity branch
Eightfold Path
30. perfect view
31. perfect conception
32. perfect speech
33. perfect action
34. perfect livelihood
35. perfect effort
36. perfect mindfulness
37. perfect absorption
Sixty
aspects of melodious speech:
1. kindly
2. gentle
3. beautiful
4. appealing
5. pure
6. stainless
7. luminous
8. attractive
9. worth hearing
10. unassailable
11. melodious
12. disciplined
13.without harshness
14. without severity
15. well-disciplined
16. pleasant to the ear
17. physically satisfying
18. mentally satisfying
19. gladdening to the heart
20. creative of joy and bliss
21. not disturbing
22. eminently understandable
23. to be realized
24. transparent
25. lovable
26. delightful
27. authoritative
28. informative
29. reasonable
30. appropriate
229
31. without redundancy
32. energetic as a lion’s roar
33. sounding like an elephant’s trumpeting
34. sounding like a crash of thunder
35. like the voice of the dragon king
36. like the kinnaras’ song
37. like the kalavinka’s song
38. like Brahama’s cry
39. like the pheasant’s call
40. sweet as the voice of the king of the gods
41. like the sound of the drum
42. not haughty
43. not lowly
44. immersed in language
45. grammatically impeccable
46. never fragmented
47. undaunted
48.irrepressible
49. joyful
50. comprehensive
51. holistic
52. continuous
53. playful
54. fulfilling all words
55. satisfying to the faculties of all beings
56. irreproachable
57. unchangeable
58. unwavering
59. resounds through all audiences
60. endowed with the best of all forms
Eighty
minor marks of a buddha:
1. His nails are copper-colored.
2. His nails are moderately shiny.
3. His nails are raised.
4. His nails are round.
5. His nails are broad.
6. His nails are tapered.
7. His veins do not protrude.
8. His veins are free of knots.
9. His ankles do not protrude.
10. His feet are not uneven.
11. He walks with a lion's gait.
12. He walks with an elephant's gait.
13. He walks with a goose's gait.
230
14. He walks with a bull's gait.
15. His gait tends to the right.
16. His gait is elegant.
17. His gait is steady.
18. His body is well covered.
19. His body looks as if it were polished.
20. His body is well proportioned.
21. His body is clean and pure.
22. His body is smooth.
23. His body is perfect.
24. His sex organs are fully developed.
25. His physical bearing is excellent and dignified.
26. His steps are even.
27. His eyes are perfect.
28. He is youthful.
29. His body is not sunken.
30. His body is broad.
31. His body is not loose.
32. His limbs are well proportioned.
33. His vision is clear and unblurred.
34. His belly is round.
35. His belly is perfectly moderate.
36. His belly is not long.
37. His belly does not bulge.
38. His navel is deep.
39. His navel winds to the right.
40. He is perfectly handsome.
41. His habits are clean.
42. His body is free of moles and discoloration.
43. His hands are soft as cotton wool.
44. The lines of his palms are clear.
45. The lines of his palms are deep.
46. The lines of his palms are long.
47. His face is not too long.
48. His lips are red like copper.
49. His tongue is pliant.
50. His tongue is thin.
51. His tongue is red.
52. His voice is like thunder.
53. His voice is sweet and gentle.
54. His teeth are round.
55. His teeth are sharp.
56. His teeth are white.
57. His teeth are even.
58. His teeth are tapered.
59. His nose is prominent.
231
60. His nose is clean.
61. His eyes are clear.
62. His eyelashes are thick.
63. The black and white parts of his eyes are well defined and are like lotus petals.
64. His eyebrows are long.
65. His eyebrows are smooth.
66. His eyebrows are soft.
67. His eyebrows are evenly haired.
68. His hands are long and extended.
69. His ears are of equal size.
70. He has perfect hearing.
71. His forehead is well formed and well defined.
72. His forehead is broad.
73. His head is very large.
74. His hair is black as a bumble bee.
75. His hair is thick.
76. His hair is soft.
77. His hair is untangled.
78. His hair is not unruly.
79. His hair is fragrant.
80. His hands and feet are marked with auspicious emblems such as the srivasta
and swastika.
232

Diamond Rosary KKGR 2012-06

Uploaded by

Copyright:

Available Formats

Diamond Rosary KKGR 2012-06

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Diamond Rosary KKGR 2012-06

Uploaded by

Copyright:

Available Formats

Diamond Rosary

A Commentary on the Five Preliminary Practices

JUNE 2012 VERSION

FROM WHOM I RECEIVED ALL THE BLESSINGS.

GRANT US THE MAGNIFICENT BLESSINGS SO THAT DHARMA MAY

FOLLOW INTO THE PATH.

GRANT US THE MAGNIFICENT BLESSINGS SO THAT ERRORS MAY

BE DISPELLED FROM THE PATH.

GRANT US THE MAGNIFICENT BLESSINGS SO THAT CONFUSION MAY

PREFACE AND ACKNOWLEDGEMENTS 5

CHAPTER 1 OPENING PRAYERS AND MANTRAS

CHAPTER 2 REFUGE MEDITATION PRACTICE

CHAPTER 3 VAJRASATTVA MEDITATION PRACTICE

CHAPTER 4 OFFERING THE NOBLE MANDALA

CHAPTER 5 GURU YOGA MEDITATION PRACTICE

CHAPTER 6 THE SPECIAL MEDITATION PRACTICE OF LOVE, COMPASSION, AND BODHICITTA

GLOSSARY OF ENUMERATIONS 217

GLOSSARY OF NAMES AND TERMS (233) TO BE ADDED LATER

TIBETAN TEXT TO BE ADDED LATER

2. Reflecting on the impermanence of all composite phenomena, including this precious

3. Reflecting on the state of suffering. Unenlightened sentient beings are in an unending

The precious teachings of the Drigung Kagyu, which are like

All mother sentient beings—

In the Buddha, the Dharma, and the Sangha most excellent,

DAG LA DANG WAR JE PA=I DRA

ENGAGEMENT IN VIRTUE (PHONETIC TIBETAN)

DE=I CHE DU SANG MA GYE KYI BAR DU LU NGAG YI SUM GE WA LA KOL

CULTIVATION OF BODHICITTA (PHONETIC TIBETAN)

JANG CHUB NYING POR CHI KYI BAR

REFUGE PRAYER (PHONETIC TIBETAN)

SEVEN LIMB PRAYER

Whatever merit I have gathered through prostrations,

THE FOUR WAYS OF TURNING THE MIND

MA NAM-KHA DANG NYAM PA=I SEM CHEN THAM CHE DE WA DANG

SEVEN LIMB PRAYER (PHONETIC TIBETAN)

CHAG TSEL WA DANG CHÖ CHING SHAG PA DANG

THE FOUR WAYS OF TURNING THE MIND (PHONETIC TIBETAN)

1) KYEMA! DEL JYOR DI DRA SHIN TU NYE KA SHING

2) DÜ CHE MI TAG JIG PA’I CHÖ CHEN TE

3) GE WEY DE WA THOB CHING CHIG SHÖ KYI

4) NGEN SONG SUM DANG NGON THO’I GO PHANG LA WANG

Sanskrit Alphabet Mantra

The Mantra of Interdependent Origination

The 100 Syllable Mantra

Mala Blessing Mantras

All mother sentient beings—

In the Buddha, the Dharma, and the Sangha most excellent,

• Morality. Dharma practice is the cultivation of discipline or moral ethics based on

• Patience. The practice of patience follows discipline. Patience is a feeling of ease or

We begin by practicing loving-kindness. Our ordinary loving-kindness is conditional, related

SEVEN LIMB PRAYER

Whatever merit I have gathered through prostrations,

THE FOUR WAYS OF TURNING THE MIND

The pot that once was has broken into pieces.

Sanskrit Alphabet Mantra

The Mantra of Interdependent Origination

The 100 Syllable Mantra

Mala Blessing Mantras

Refuge Meditation Practice