Tuesday, March 31, 2020

Karma Kagyu Refuge Tree

The Karma Kagyu Refuge Field was described in the form of a five-branched tree by 9th Karmapa, Wangchug Dorje in his 16th century texts Lhancig Kyejor Tri and Paglam Dropa’I Shingta.
Based on known examples of Karma Kagyu Refuge Trees, the type of composition became popular in the sect only after Jamgon Kongtrul wrote the 19th century text, Ngedon Dronme (English: The Torch of Certainty) a commentary on the 9th Karmapa’s texts. 
In summary, these texts describe the following:
 
A golden tree trunk grows out of a beautiful lake. In the centre is Vajradhara (Tibetan: Dorje Chang) as Root Lama surrounded by the Kagyu Lamas. 
On the other four main branches that radiate towards the four cardinal directions are: the Yidams on the front branch; to the left are the Buddhas of past, present and future and the ten directions; on the rear branch are their teachings represented by a stack of sacred scriptures or pechas; to the right is the Sangha represented by Bodhisattvas and monks; beneath the Lamas are all the Dharmapalas surrounded by their helpers.

Karmapa Kheno




17th Mahasiddha Dhokaripa / Tukkari “The Man Who Carries a Pot”.

Dhokaripa was a man of low-caste from Saliputra who always carried a pot which he filled with whatever alms he managed to get through begging. One day, having nothing in his pot, he chanced a meeting with a yogin. He told the yogin he didn’t have anything to offer on that day, but in reply the yogin asked if he could use the Dharma. 

Dhokaripa was interested, but he said he had not met any spiritual friend. At that, the yogin initiated him into Hevajra and gave him instructions to the Developing Stage and the Perfecting Stage.

Dhokaripa meditated and in 3 years, he obtained siddhi. After this, when he was seen carrying his pot around, people would ask him what his pot contained. And he would answer:

I carry the vessel of the Great Emptiness
I am collecting the fruit of the fruit of the Great Bliss
Dhokaripa has what he desires
Is this not known by the fortunate?

He worked for the benefit of many beings and finally went to the realm of the Dakas in this very body.


Sunday, March 29, 2020

Daily Practice of Guru Rinpoche, Buddha of Medicine

This is a wonderful practice that helps to free all sentient beings from their illnesses.  Medicine Buddha’s primary motivation is to completely remove physical and mental suffering from all sentient beings in general, but primarily mental and physical illness caused through the imbalance of the elements.
  
Orgyen Menla, the Healing Guru of Uddiyana, is Guru Rinpoche appearing in the aspect of Bhaishajyaguru (Medicine Buddha). He is deep blue in colour (like lapiz lazuli) and his right hand holds a stalk of precious medicinal herbs. The practice of Orgyen Menla combines the blessings and power of Guru Rinpoche and Medicine Buddha to bring powerful healing and dissolve all varieties of emotional, physical and mental illness. It is particularly effective in pacifying epidemics, other sicknesses, suffering and negative influences and is also beneficial for longevity and wisdom. 

The destructive forces of the imbalance of four elements are overcome by accomplishing Orgyen Menla. This is possible because Medicine Buddha (Healing Buddha) is no different from Guru, and Guru is no different from the primordial purity and perfection of one's own awareness. All internal, external and secret obstacles and diseases are the results of one's own confused state of existence. 

Praying, meditating and reciting the mantra of Ogyen Menla not only cure diseases and suffering at a relative level, but also lead to the realization of ultimate wisdom. Thus, we can completely go beyond suffering.

This particular practice is a form of Guru Rinpoche manifesting as a Buddha of Medicine. This prayer was written by His Holiness Dilgo Khyentse Rinpoche.


༄༅། །སངས་རྒྱས་སྨན་བླའི་རྒྱུན་ཁྱེར།
Daily Practice of Guru Rinpoche, Buddha of Medicine
by Dilgo Khyentse Rinpoche

རང་ཉིད་སྐད་ཅིག་དྲན་རྫོགས་སུ། 
rangnyi kechik dren dzok su
Perfect in the instant of recollection,

ཨོ་རྒྱན་སྨན་གྱི་བླ་མ་ནི། 
orgyen men gyi lama ni
I am the Oḍḍiyāna Buddha of Medicine—

མཐིང་གསལ་སྨན་མཆོག་ལྷུང་བཟེད་བསྣམས། 
ting sal men chok lhungzé nam
Bright blue, holding supreme medicine and alms-bowl,

སྙན་ཞུ་གསང་གོས་ཕོད་བེར་གསོལ། 
nyen shyu sang gö pö ber sol
And wearing hat, undergarment, gown and cloak—

བྱིན་རླབས་གཟི་བརྗིད་ལྡན་པར་གསལ། 
jinlab ziji denpar sal
Resplendent with blessings and majestic presence.

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སཾ་བྷ་ཝ་བྷཻ་ཥ་ཛྱེ་རཱ་ཛ་ས་མུདྒ་ཏེ་སྭཱ་ཧཱ།
om ah hung benza guru pema sambhawa bhekandzé radza samudgaté soha
oṃ āḥ hūṃ vajra guru padmasambhava bhaiṣajye rajasamudgate svāhā

ཞེས་ཟླ།
Recite this mantra.

དགེ་བ་འདི་ཡིས་མྱུར་དུ་བདག 
gewa di yi nyurdu dak
Through this merit, may I swiftly accomplish the realization

ཨོ་རྒྱན་སྨན་བླ་འགྲུབ་གྱུར་ནས། 
orgyen men la drub gyur né
Of Orgyen, Buddha of Medicine,

འགྲོ་བ་གཅིག་ཀྱང་མ་ལུས་པ། 
drowa chik kyang malüpa
And may I bring each and every single living being

དེ་ཡིས་ས་ལ་འགོད་པར་ཤོག 
dé yi sa la göpar shok
To that perfect state as well.

མངྒ་ལས་སོ། 
By Maṅgala.


| Translated by Adam Pearcey, 2019.

Cure YOURSELVES or OTHERS from SICKNESS by reciting White Tara Mantra

When someone is sick please recite White Tara Mantra in the name of the sick person for Swift Healing. White Tara is particularly associated with healing, protecting and stabilizing your life force. 
Therefore, White Tara comes to rescue you or others. White Tara’s help is immediate, and nearly miraculous in results. 

White Tara is particularly effective in Mahayana Buddhism for long life and healing practice. 

Visually, she is notable for her seven eyes four on the palms of her hands and soles of Her feet, one in her wisdom eye location, and her two regular eyes. She is a Female Buddha an aspect of Arya Tara.
 

White Tara is one of the main 21 manifestations of Arya Tara, which means she is Tara. According to Venerable Choje Lama Phuntsok’s words: “ White Tara protects disciples from one of the main outer hindrances, which is death, she helps practitioners live a long life.”

White Tara Mantra

White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture and before the final Svaha, the mantra adds “Mama Ayuh Punya Jhana Pushtim Kuru Svaha, thus becoming:

ཨོཾ་ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་མ་མ་ཨཱ་ཡུརྤུཎྱེ་ཛྙཱ་ན་པུཥྚིཾ་ཀུ་རུ་ཡེ་སྭཱ་ཧཱ།

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

Meaning of Mantras

ཨོཾ (OM) – while some say that Om has no actual conceptual meaning, it can also be reflective of an awareness of the surrounding universe. It is used at the start of many mantras.

ཏཱ་རེ (TARE– this is representative of salvation from suffering and other forms of mundane dangers. Tara is very often depicted as being one who can alleviate suffering from accidents, crime, and natural disasters.

ཏུཏྟཱ་རེ (TUTTAREis representative of the delivered down the right spiritual path, and the need for protect from dangers to the spirit. Delusion, hatred, and greed are the three primary spiritual dangers that are responsible for suffering in us all.

ཏུ་རེ (TURE) - this is representative of the deliverance to the true spiritual path of a bodhisattva. With this syllable, Tara is said to liberate us from the suffering we are inflicted with, while helping us to progress along the path that will allow us to have compassion for others.

མ་མ (MAMA) - means “mine” and is indicative of the desire to possess the qualities of wisdom, happiness, long life, and more. These qualities can be asked for someone else, or for the person reciting the mantra.

ཨཱ་ཡུ (AYUH) - is representative of long life.

རྤུཎྱེ (PUNYA) ­- is representative of the merit that is earned from living an ethical life and is said to guide one to a life that is happy and long.

ཛྙཱ་ན (JHANA) - is representative of wisdom, which is something we all seek.

པུཥྚིཾ (PUSHTIM) - is representative of abundance or an increase in wealth.

ཀུ་རུ (KURU) - is said to be a mythical land located in the northern regions of the Himalayas but can also be taken to mean “make it so.”

སྭཱ་ཧཱ (SVAHA) - is said to be representative of “allow the meaning of this mantra to take root in my mind.”

Now if you want to recite White Tara mantra for healing your parents, kids or  youself, you should substitute Mama word with name of the person you want to heal him from illness or increase life.

Om Tare Tuttare Ture (person’s name) Ayuh Punya Jhana Pushtim Kuru Svaha

Example 1: If I want to recite for my daughter Sonam Choden, so the mantra should be:

(Om Tare Tuttare Ture Sonam Choden Ayuh Punya Jhana Pushtim Kuru Svaha)


Example 2: If I want to recite for myself, then the mantra should be:

(Om Tare Tuttare Ture Phub Dorji Wang  Ayuh Punya Jhana Pushtim Kuru Svaha)

Now use White Tara Mantra to heal sick people during the. Daily recite minimum 108 times.


May all sentient beings live their life fully.

Recite Vajrasattva mantra and stay without accumulating negative karma

Recitation of Vajrasattva Mantra is very important before you go to bed each night. The essence is to prevent whatever negative karma you have created that day from multiplying. 

If this simple purification method is not done than your negative karma will keep doubling and re-doubling day by day, week by week, month by month, and year by year up to the end of your life and even one day’s negative karma will become as huge and heavy as a mountain—in time, even one atom of unpurified negative karma can swell to the size of the Earth.

Therefore, please recite Vajrasattva mantra (100 syllable) at least twenty-one times every day in order to keep purifying your negative karma and prevent it from multiplying.


The Mantra

ཨོཾ་བཛྲ་སཏྭ་ས་མ་ཡ༔ མ་ནུ་པཱ་ལ་ཡ༔ བཛྲ་སཏྭ་ཏྭེ་ནོ་པ་ཏིཥྛ་དྲྀ་ཌྷོ་མེ་བྷ་ཝ༔ སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ༔ སུ་པོ་ཥྱོ་མེ་བྷ་ཝ༔ ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ༔ སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ༔ སརྦ་ཀརྨ་སུ་ཙ་མེ༔ ཙིཏྟཾ་ཤྲེ་ཡཾཿ ཀུ་རུ་ཧཱུྂ༔ ཧ་ཧ་ཧ་ཧ་ཧོཿ  བྷ་ག་ཝཱན༔ སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་མཱ་མེ་མུཉྩ་ བཛྲཱི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་སཏྭ་ཨཱཿ
om benza sato samaya | manupalaya | benza sato tenopa tishta dridho mé bhava | sutokhayo mé bhava | supokhayo mé bhava | anurakto mé bhava | sarva siddhi mé prayaccha | sarva karma su tsa mé | tsittam shreyang | kuru hung | ha ha ha ha ho | bhagavan | sarva tatagata benza ma mé muntsa benzi bhava maha samaya sato ah

The following is the translation of the Hundred Syllable Mantra 
ཨོཾ
(om)
Om is the supreme expression of praise. 

བཛྲ་སཏྭ་ས་མ་ཡ༔ མ་ནུ་པཱ་ལ་ཡ༔ བཛྲ་སཏྭ
(vajrasattva samaya manupalaya vajrasattva)
Vajrasattva, make sure your samaya remains intact. 

ཏྭེ་ནོ་པ་ཏིཥྛ་དྲྀ་ཌྷོ་མེ་བྷ་ཝ༔ སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ༔
(tenopa tishtha dridho me bhawa sutokhayo me bhawa)
And be steadfast in your care of me. Grant me unqualified contentment. 

སུ་པོ་ཥྱོ་མེ་བྷ་ཝ༔ ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ༔ 
(supokhayo me bhawa anurakto me bhawa)
Enhance all that is worthwhile within me. Look after me. 

སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ༔ སརྦ་ཀརྨ་སུ་ཙ་མེ༔
(sarwa siddhi me prayaccha sarwa karma su tsa me)
Grant me all the accomplishments, And in everything I do 

ཙིཏྟཾ་ཤྲེ་ཡཾཿ  ཀུ་རུ་ཧཱུྂ༔ 
(tsittam shreyang kuru hung)
Ensure my mind is always virtuous! The syllable Hung is Vajrasattva's wisdom mind. 

ཧ་ཧ་ཧ་ཧ་ཧོཿ 
(ha ha ha ha ho)
‘Ha ha ha ha’ represent the four immeasurables, the four What joy! empowerments, the four joys, and the four kayas. 

བྷ་ག་ཝཱན༔ སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་མཱ་མེ་མུཉྩ་
(bhagawan sarwa tathagata vajra ma me muñca)
“Blessed One, you who embody all the tathagatas, Vajra, never abandon me! 

བཛྲཱི་བྷ་ཝ་མ་ཧཱ་ས་མ་ཡ་སཏྭ་
(vajri bhawa maha samayasattva)
Grant me the realization of 'vajra nature'! Great embodiment of all samayas, 

ཨཱཿ
(a)
I am one with you.” 

Stay without accumulating NEGATIVE KARMA

Tuesday, March 24, 2020

Monthly Special Days for performing prayer or rituals

In the Bhutanese Lunar Calendar the full moon falls on the 15th day and the new moon on the 30th day. During these 30 days’ period there are special holy days dedicated to individual deity. Based on this if special prayer or rituals are performed it will bring immense blessing.

Monthly Special Days:

8th and 29th Days - Medicine Buddha 
(སངས་རྒྱས་སྨན་ལྷ།)

8th, 14th, 23rd and 29th Days - Shri Hevajra  (ཀྱེ་རྡོ་རྗེ། ནང་ལྷ།)

9th, 19th and 29th Days - All Dharmapalas,  Mahakala, (དཔལ་ལྡན་ལྷ་མོ།)  and others.



10th Day - Padmasambhava   (པད་མ་འབྱུང་གནས།)

10th and 25th Days - Vajrayogini  (རྡོ་རྗེ་རྣལ་འབྱོར་མ། སྣང་བརྙན་ཡོངས།)


14th Day - Dharmapala Magzor Gyalmo, Shri Devi (All), Rabtenma and others.(དཔལ་ལྡན་ལྷ་མོ།)

15th Day - All Peaceful Deities (ཞི་ལྷ། བོན་ལུགས།)

15th and 28th Days - Amitabha Buddha (སངས་རྒྱས་འོད་དཔག་མེད།)

21st Day - Avalokiteshvara (སྤྱན་རས་གཟིགས།)

23rd Day - Vairochana Buddha (ཀུན་རིག་རྣམ་པར་སྣང་མཛད།)

24th Day - Kshitigarbha (ས་ཡི་སྙིང་པོ།)

30th Day - Shakyamuni Buddha (ཤཱཀྱ་ཐུབ་པ།)


Thank you.

Photo Courtesy: Himalayan Art

Monday, March 23, 2020

The Concise Cleansing (Sang) Offering

When Bhutanese gets up in the morning, the first work they do is offer sang and water at their respective altar. This is good and wonderful.
Now by adding few ingredients like jewels, grains, medicines, silks, food, and drink along with the sang and recite this special concise prayer, the benefits will be huge. The benefits can be known by reading the last paragraph of this terma prayer. I quote here:

If you perform this daily and in particular to arrange auspicious circumstances when beginning important Dharma and secular activities, all pollution from samaya violation and unfavorable factors will be pacified. Conducive circumstances and excellence will effortlessly increase. Harvests will be plentiful, livestock thrive, and family lines flourish. The Dharma lineage will remain long and be uplifted. The excellence of the world and beings will be magnetized, and there will be an abundance of auspiciousness, happiness, and excellence. Ultimately, by perfecting the accumulation of merit, supreme wisdom will arise effortlessly. Therefore, this profound instruction should be cherished in common by all”.

So go for it and dedicate to all sentient beings.

༄༅། །ཐུགས་སྒྲུབ་བར་ཆད་ཀུན་སེལ་གྱི་བསང་མཆོད་མདོར་བསྡུས།
The Concise Cleansing (Sang) Offering
From The Guru’s Heart Practice: Dispeller of All Obstacles (Lamé Tukdrup Barché Kunsel)
revealed by Chokgyur Dechen Lingpa
(Chokgyur Lingpa or Chokgyur Dechen Lingpa (1829-1870) was a tertön or "treasure revealer" and contemporary of Jamyang Khyentse Wangpo and Jamgon Kongtrul. Regarded as one of the major tertöns in Tibetan history, his termas are widely practiced by both the Kagyu and Nyingma schools)
ཐུན་མོང་རྟེན་འབྲེལ་སྒྲིག་བྱེད་པ༔ ལྷ་རྣམས་མཉེས་པའི་བསང་མཆོད་ནི༔ རྒྱས་པ་གཞན་དུ་ཤེས་པར་བྱ༔ མདོར་བསྡུས་རྒྱུན་གྱི་མཆོད་སྦྱིན་ནི༔ གཙང་མའི་གནས་སུ་སྟེགས་བུའི་ཁར༔ བདུད་རྩི་ཅན་གྱི་ཤིང་སྣའི་མེར༔ རིན་ཆེན་འབྲུ་སྨན་དར་ཟབ་དང་༔ བཟའ་བཏུང་གང་འབྱོར་ཕུད་གྱིས་བྲན༔
As for the cleansing offering which arranges ordinary auspicious circumstances and pleases all deities, the extensive version should be learned from elsewhere. For the concise daily offering and giving, in a clean place on a raised platform in a fire of assorted nectar-filled wood place the best part of whatever jewels, grains, medicines, silks, food, and drink you can acquire.
ཀྱེ༔ སྐྱེ་མེད་ཀ་དག་སྤྲོས་བྲལ་དབྱིངས༔
kyé, kyemé kadak trödral ying
Kyé! The unborn, originally pure basic space free of constructs
འགག་མེད་ལྷུན་གྲུབ་འོད་ལྔར་ཤར༔
gakmé lhündrub ö ngar shar
Manifests as the five-colored lights of unobstructed, spontaneous presence.
རྩོལ་མེད་ཐུགས་རྗེའི་སྒྱུ་འཕྲུལ་ལས༔
tsolmé tukjé gyutrul lé
From the illusory display of effortless compassion,
སྲིད་ཞི་ཅིར་ཡང་སྣང་བའི་མགྲོན༔
sishyi chiryang nangwé drön
Beings of saṃsāra and nirvāṇa, appearing as anything whatsoever,
མཆོད་སྦྱིན་གནས་འདིར་སྤྱན་འདྲེན་ན༔
chöjin né dir chendren na
As we invite you to this place of offering and giving,
མཁའ་ལ་འཇའ་ཚོན་ཤར་བ་བཞིན༔
kha la jatsön sharwa shyin
Like a rainbow appearing in the sky,
སྐད་ཅིག་ཡུད་ཀྱིས་གཤེགས་ནས་ཀྱང་༔
kechik yükyi shek né kyang
Please come here immediately and
རང་རང་དགྱེས་པའི་གདན་ལ་བཞུགས༔
rang rang gyepé den la shyuk
Be seated on whichever seat you please.
སརྦ་ས་མ་ཡ་ཛཿཛཿ
sarva samaya dza dza
sarva samaya jaḥ jaḥ

རྃ་ཡྃ་ཁྃ༔
ram yam kham
raṃ yaṃ khaṃ
ཆོས་ཀུན་སྒྱུ་མར་རིག་པའི་མདངས༔
chö kün gyumar rigpé dang
All phenomena are the illusory radiance of awareness.
ཡེ་ཤེས་ཆེན་པོའི་མེ་རླུང་ཆུས༔
yeshe chenpö mé lung chü
The fire, wind, and water of great wakefulness
མི་གཙང་འཁྲུལ་པའི་བག་ཆགས་ཀུན༔
mi tsang trulpé bakchak kün
Burn, scatter, and wash away all impure, deluded habitual tendencies and
བསྲེགས་གཏོར་བཀྲུས་ནས་སྟོང་པར་སྦྱངས༔
sek tor trü né tongpar jang
Purify them into emptiness.

སྟོང་པའི་ངང་ལས་ཡུམ་ལྔའི་དབྱིངས༔
tongpé ngang lé yum ngé ying
Within the state of emptiness is the basic space of the five consorts,
ཡོངས་རྫོགས་བསང་གི་མཆོད་སྤྲིན་ལས༔
yongdzok sang gi chötrin lé
In which the perfect cloud of cleansing offerings
བླ་ན་མེད་པའི་འདོད་ཡོན་གཏེར༔
lanamepé döyön ter
Becomes a treasure cloud of unsurpassable sense pleasures
ནམ་མཁའ་མཛོད་ཀྱི་སྤྲིན་དུ་གྱུར༔
namkha dzö kyi trin du gyur
Filling the treasury of space.
ཨོཾ་ཨཱཿཧཱུྃ༔
om ah hung
oṃ āḥ hūṃ

ཧཱུྃ༔ རང་བྱུང་སྟོང་གསལ་འོད་ཀྱི་དཀྱིལ་འཁོར་དུ༔
hung rangjung tong sal ö kyi kyilkhor du
Hūṃ! In the self-occurring luminous maṇḍala of empty clarity
འབར་བ་མེ་ཡི་བདུད་རྩི་ཅན་གྱི་ཤིང་༔
barwa mé yi dütsi chen gyi shing
Blazes a fire of nectar-filled wood.
འདོད་ཡོན་མཁོ་རྒུ་བསྲེགས་པའི་དུ་བ་ལས༔
döyön khogu sekpé duwa lé
From the smoke of every desirable sense pleasure
ལྷ་རྫས་ཉེར་སྤྱོད་སྣ་ཚོགས་ཆར་དུ་འབེབས༔
lhadzé nyerchö natsok char du beb
Rains down a myriad of divine offerings.

གཟུགས་སྒྲ་དྲི་རོ་རེག་བྱ་སྤྲིན་བཞིན་གཏིབས༔
zuk dra dri ro rekja trin shyin tib
Form, sound, smell, taste, and texture are gathered like cloud banks.
བཀྲ་ཤིས་རྫས་རྟགས་རྒྱལ་སྲིད་རིན་ཆེན་བདུན༔
tashi dzé tak gyalsi rinchen dün
The auspicious substances and signs, the seven royal possessions,
བཟའ་བཏུང་གོས་རྒྱན་འབྲུ་སྨན་བཞོན་པ་སོགས༔
zatung gö gyen dru men shyönpa sok
Food, drink, clothes, ornaments, grains, medicines, steeds and the like—
སྲིད་དང་ཞི་བའི་ལོངས་སྤྱོད་མཐའ་ཡས་པ༔
si dang shyiwé longchö tayepa
A vast, inexhaustible Samantabhadra offering cloud
མི་ཟད་ཀུན་ཏུ་བཟང་པོའི་མཆོད་སྤྲིན་ཆེ༔
mizé kuntuzangpö chötrin ché
Of the infinite enjoyments of saṃsāra and nirvāṇa
ནམ་མཁའི་ཁམས་ཀུན་རྒྱས་པར་གང་བ་འདིས༔
namkhé kham kün gyepar gangwa di
Completely fills the whole of space.
བྱང་ཆུབ་བར་དུ་སྐྱབས་སུ་བཟུང་བའི་གནས༔
changchub bardu kyab su zungwé né
Source of refuge until awakening,
བསླུ་མེད་དཀོན་མཆོག་རིན་ཆེན་རྣམ་གསུམ་བསང་༔
lumé könchok rinchen nam sum sang
Undeceiving, precious Three Jewels—accept this cleansing offering.

བྱིན་རླབས་དངོས་གྲུབ་ཕྲིན་ལས་ཀུན་གྱི་བདག༔
jinlab ngödrub trinlé kün gyi dak
Sovereigns of all blessings, siddhis, and activities,
བླ་མ་ཡི་དམ་མཁའ་འགྲོའི་ཚོགས་རྣམས་བསང་༔
lama yidam khandrö tsok nam sang
Host of gurus, yidams, and ḍākinīs—accept this cleansing offering.

ལེགས་ཉེས་སྟངས་འཛིན་དམ་ཚིག་རྗེས་གཅོད་པའི༔
leknyé tangdzin damtsik jechö pé
Those who oversee good and evil in accordance with samaya,
ཕྱི་ནང་བཀའ་སྲུང་དམ་ཅན་རྒྱ་མཚོ་བསང་༔
chinang kasung damchen gyatso sang
Ocean of oath-bound outer and inner Dharma protectors—accept this cleansing offering.

དབུལ་བའི་གདུང་སེལ་འདོད་རྒུའི་ཆར་ཆེན་འབེབས༔
ulwé dung sel dögü char chen beb
Yakṣas, wealth gods, and treasure lords
གནོད་སྦྱིན་ནོར་ལྷ་གཏེར་བདག་བྱེ་བ་བསང་༔
nöjin norlha terdak jewa sang
Who dispel misery and rain down everything desirable—accept this cleansing offering.

ཕན་གནོད་མཐུ་ལྡན་རྫུ་འཕྲུལ་ཤུགས་ཀྱིས་འགྲོ༔
pennö tuden dzutrul shuk kyi dro
Hordes of ghosts of the three-thousandfold universe
སྟོང་གསུམ་སྲིད་པའི་འབྱུང་པོའི་ཚོགས་རྣམས་བསང་༔
tongsum sipé jungpö tsok nam sang
Who can benefit or harm and move with miraculous powers—accept this cleansing offering.

ཁྱད་པར་འཛམ་གླིང་བོད་ཁམས་སྐྱོང་བའི་གཉེན༔
khyepar dzamling bö kham kyongwé nyen
In particular, protectors of the land of Tibet in Jambudvīpa,
དཀར་ཕྱོགས་ལྷ་ཀླུ་གཞི་བདག་འཁོར་བཅས་བསང་༔
karchok lha lu shyidak khor ché sang
Virtuous gods, nāgas, local deities, and your retinues—accept this cleansing offering.

རྗེ་ཡི་མགུར་ལྷ་འབངས་ཀྱི་སྐྱེས་ལྷ་དང་༔
jé yi gur lha bang kyi kyé lha dang
Gur deities of kings and birth deities of the people, and
སྲིད་པ་ཆགས་པའི་ལྷ་རབས་ཐམས་ཅད་བསང་༔
sipa chakpé lha rab tamché sang
World-formation deities—accept this cleansing offering.

བོད་ཡུལ་ཞིང་སྐྱོང་གཙོ་མོ་སྨན་བཙུན་མ༔
böyul shyingkyong tsomo men tsünma
Main land protectors of Tibet, five mentsünma sisters,
མཆེད་ལྔ་སྤྲུལ་པ་ཡང་འཁོར་བཅས་པ་བསང་༔
ché nga trulpa yang khor chepa sang
Your emanations and retinue—accept this cleansing offering.

ལོ་ཟླ་ཞག་དུས་སྤར་སྨེའི་བདག་པོ་སོགས༔
loda shyak dü par mé dakpo sok
Lords of the years, months, days, time, of astrological squares and trigrams1
གཙུག་ལག་འབྱུང་བའི་ལྷ་རབས་ཐམས་ཅད་བསང་༔
tsuklak jungwé lha rab tamché sang
All the gods of the elemental sciences—accept this cleansing offering.

ལྷན་ཅིག་སྐྱེས་དང་འཕྲལ་དུ་འགོ་བའི་ལྷ༔
lhenchik kyé dang tral du gowé lha
Co-emergent and temporarily-appointed deities,
མཐུན་རྐྱེན་སྤེལ་བའི་དགྲ་བླའི་ཚོགས་རྣམས་བསང་༔
tünkyen pelwé dralé tsok nam sang
Guardian spirits who increase conducive circumstances—accept this cleansing offering.

གཉུག་མར་གནས་དང་གློ་བུར་ལྷགས་པ་ཡི༔
nyukmar né dang lobur lhakpa yi
Unfavorable, obstructive karmic creditors,
འགལ་རྐྱེན་བགེགས་རིགས་ལན་ཆགས་ཐམས་ཅད་བསང་༔
galkyen gek rik lenchak tamché sang
Innately present or suddenly appearing—I dedicate to you this cleansing offering.

ཚེ་རབས་སྔོན་ནས་མ་གྱུར་སྙིང་རྗེའི་ཡུལ༔
tserab ngön né magyur nyingjé yul
Our mothers from previous lives, objects of compassion,
ཁམས་གསུམ་སྲིད་གསུམ་རིགས་དྲུག་མགྲོན་ཀུན་བསང་༔
kham sum si sum rik druk drön kün sang
The guests of the six classes in the three realms and three planes—I give you this cleansing offering.

མདོར་ན་ཕྱི་སྣོད་དག་པ་རབ་འབྱམས་ཞིང་༔
dorna chinö dakpa rabjam shying
In short, the outer environment is cleansed as boundless pure lands,
མི་ཟད་འདོད་ཡོན་རྒྱན་གྱི་འཁོར་ལོར་བསང་༔
mizé döyön gyen gyi khorlor sang
The adornment wheel of inexhaustible sense pleasures.

ནང་བཅུད་འགྲོ་ཀུན་རྩ་གསུམ་ཕྱག་རྒྱའི་ལྷ༔
nangchü dro kün tsa sum chakgyé lha
The inhabitants, all beings, are cleansed as the mudrā deities of the three roots,
དབྱིངས་དང་ཡེ་ཤེས་དབྱེར་མེད་ཆེན་པོར་བསང་༔
ying dang yeshe yermé chenpor sang
The great indivisibility of basic space and wakefulness.
བསང་ངོ་བདུད་རྩི་ཤིང་གི་དུད་པས་བསང་༔
sang ngo dütsi shing gi düpé sang
Cleansed! Cleansed by the smoke of nectar-filled wood—
ཉམས་གྲིབ་མི་གཙང་ཐམས་ཅད་དག་གྱུར་ཅིག༔
nyamdrib mi tsang tamché dak gyur chik
May all unclean stains of samaya violation be purified!

མཆོད་དོ་འདོད་ཡོན་རྒྱ་མཚོའི་སྤྲིན་གྱིས་མཆོད༔
chö do döyön gyatsö trin gyi chö
Offered! I offer clouds of an ocean of sense pleasures—
མཆོག་ཐུན་དངོས་གྲུབ་ལས་བཞིའི་ཕྲིན་ལས་བཅོལ༔
choktün ngödrub lé shyi trinlé chol
Accomplish the supreme and common siddhis and perform the four activities!
དཀོན་མཆོག་སྲིད་ཞུའི་མགྲོན་རྣམས་ཕུད་ཀྱིས་མཆོད༔
könchok sishyü drön nam pü kyi chö
I offer the choicest part to the Three Jewels, the guests of honor.
བྱིན་རླབས་དབང་བསྐུར་ཐུགས་རྗེའི་གཟི་བྱིན་བསྐྱེད༔
jinlab wangkur tukjé zijin kyé
Bestow blessings and empowerment! Make the splendor of compassion shine forth!

མགོན་པོ་ཡོན་ཏན་མགྲོན་རྣམས་ཐུགས་དམ་བསྐང་༔
gönpo yönten drön nam tukdam kang
May the sacred bonds with the protectors, guests of qualities, be fulfilled.
བར་ཆད་ཀུན་སེལ་མཐུན་རྐྱེན་ལེགས་ཚོགས་སྤེལ༔
barché kün sel tünkyen lektsok pel
Dispel all obstacles and make conducive circumstances and excellence increase!
བགེགས་རིགས་ལན་ཆགས་མགྲོན་རྣམས་ཡོངས་ལ་བསྔོ༔
gek rik lenchak drön nam yong la ngo
I fully dedicate to the classes of obstructers, the guests of karmic credit.
མཉེས་ཤིང་ཚིམ་ནས་ཕན་བདེའི་བསམ་སྦྱོར་སྒྲུབས༔
nyé shing tsim né pendé samjor drub
Pleased and satisfied, help us accomplish our beneficial plans and actions!
རིགས་དྲུག་སྙིང་རྗེའི་མགྲོན་ཀུན་ཁྱབ་པར་སྦྱིན༔
rik druk nyingjé drön künkhyab par jin
I give to the whole six classes, all guests of compassion.
སྡུག་བསྔལ་ཀུན་བྲལ་བདེ་དང་ལྡན་པར་ཤོག༔
dukngal kündral dé dang denpar shok
May they be free of all suffering and be happy!

བཀྲ་ཤིས་སྐྱིད་ཅིང་དགེ་བའི་གནས་འདི་རུ༔
tashi kyi ching gewé né diru
In this auspicious, joyful, and virtuous place,
བདུད་རྩི་བསང་གི་མཆོད་སྦྱིན་བགྱིས་པ་ཡིས༔
dütsi sang gi chöjin gyipa yi
Through this offering and giving of cleansing amṛta,
འཁོར་འདས་ཕྱོགས་བཅུའི་ཞིང་ཁམས་རབ་འབྱམས་ཀྱི༔
khordé chok chü shyingkham rabjam kyi
May all good fortune and excellence of the world and beings
སྣོད་བཅུད་ཕྱྭ་གཡང་ལེགས་ཚོགས་དབང་དུ་འདུས༔
nöchü cha yang lektsok wang du dü
Of saṃsāra, nirvāṇa, and the boundless pure lands of the ten directions be magnetized here.
ཉིན་གསུམ་བཀྲ་ཤིས་ཉི་མའི་འོད་བཞིན་འབར༔
nyin sum tashi nyimé ö shyin bar
May the three parts of the day blaze with auspiciousness like the shining sun.
མཚན་གསུམ་བཀྲ་ཤིས་ཟླ་བའི་མདངས་ལྟར་གསལ༔
tsen sum tashi dawé dang tar sal
May the three parts of the night radiate with auspiciousness like the glowing moon.
ཉིན་མཚན་ཀུན་ཏུ་བཀྲ་ཤིས་བདེ་ལེགས་ཤིང་༔
nyintsen küntu tashi delek shing
Throughout day and night may everything be auspicious, blissful, and excellent, and
ཕུན་ཚོགས་རྟེན་འབྲེལ་དགེ་མཚན་ལྷུན་འགྲུབ་ཤོག༔
püntsok tendrel getsen lhündrub shok
May an abundance of auspiciousness and virtuous signs instantly appear!

དེ་ལྟར་རྒྱུན་དང་ཁྱད་པར་དུ༔ ཆོས་དང་འཇིག་རྟེན་བྱ་བ་ནི༔ རྔམ་ཆེན་ལས་ལ་འཇུག་པའི་ཚེ༔ རྟེན་འབྲེལ་བསྒྲིག་ཕྱིར་འདི་བྱས་ན༔ ཉམས་གྲིབ་མི་མཐུན་ཐམས་ཅད་ཞི༔ མཐུན་རྐྱེན་ལེགས་ཚོགས་འབད་མེད་རྒྱས༔ ལོ་ལེགས་ཕྱུགས་འཕེལ་མི་བརྒྱུད་དར༔ ཆོས་བརྒྱུད་རིང་ཞིང་དབུ་འཕང་མཐོ༔ སྣོད་བཅུད་ལེགས་ཚོགས་དབང་དུ་འདུ༔ བཀྲ་ཤིས་བདེ་ལེགས་ཕུན་ཚོགས་འབྱུང་༔ མཐར་ཐུག་བསོད་ནམས་ཚོགས་རྫོགས་པས༔ མཆོག་གི་ཡེ་ཤེས་རྩོལ་མེད་འཆར༔ དེ་ཕྱིར་གདམས་པ་ཟབ་མོ་འདི༔ ཐུན་མོང་ཀུན་ལ་གཅེས་པར་ཟུངས༔
If you perform this daily and in particular to arrange auspicious circumstances when beginning important Dharma and secular activities, all pollution from samaya violation and unfavorable factors will be pacified. Conducive circumstances and excellence will effortlessly increase. Harvests will be plentiful, livestock thrive, and family lines flourish. The Dharma lineage will remain long and be uplifted. The excellence of the world and beings will be magnetized, and there will be an abundance of auspiciousness, happiness, and excellence. Ultimately, by perfecting the accumulation of merit, supreme wisdom will arise effortlessly. Therefore, this profound instruction should be cherished in common by all.
ས་མ་ཡ༔ རྒྱ་རྒྱ་རྒྱ༔ དགེ་ལེགས་འཕེལ།། །།
Samaya! Seal! Seal! Seal! May virtue and excellence increase!

Courtesy: Lhasey Lotsawa Translations, 2019 (trans. Laura Dainty and Oriane Sherap Lhamo). Edited and adapted for Lotsawa House, 2020.

1.    Astrological squares (spar) and trigrams (sme) correspond to particular designs in the astrological chart and have their own associated methods of divination in Chinese astrology, as practiced in Tibet.

The eight Parkhas with four good and four bad directions

(Click image to enlarge it) The Eight Directions There are eight directions. In Bhutanese astrology four directions are categorized as “four...