Alleviate Pain Recitations to - Foundation · Recitations to Alleviate Pain 1 Prayers, ......

Recitations to A

lleviate Pain 1

Prayers, Mantras,

and Teachings to Accompany

Recitations to

Alleviate Pain

Recorded by Lama Zopa R

inpoche

40 R

ecitations to Alleviate Pain

Fou

ndation for the Preservation of the M

ahayana Tradition

Education Services

2 R


The m

aterials included in this booklet are a very lightlyedited transcript of the recording of m

antras, prayers, andcom

mentary by Lam

a Zopa R

inpoche on the accompanying

CD

. The teachings have been left in their original form

andare provided so that listeners m

ay have a betterunderstanding of the m

aterial to which they are listening.Som

e mantras and prayers have not yet been identified to

include here; however, we hope to include them in a later

publication of this document.

©FPM

T, Inc. 2004

Recitations to A

lleviate Pain 39

FPM

T E

du

cationD

epartm

ent

The aim

of the Education D

epartment at FPM

T International O

ffice is toserve the needs of D

harma centers and individuals in the area of T

ibetanB

uddhist educational and spiritual materials. T

his includes prayers andpractice texts, retreat sadhanas and other practice m

aterials, a variety ofstudy texts and translations, deity im

ages for meditation, and curricular

materials for study program

s in FPMT

Dharm

a centers.

One of our principal objectives is to serve as a repository for a w

ide varietyof practice texts prim

arily within

the Gelug tradition

, especially thoseauthored or translated by Lam

a Zopa Rinpoche and Lam

a Thubten Yeshe.

We w

ork in close collaboration with the Lam

a Yeshe Wisdom

Arch

ive,B

oston, M

assachusetts, w

hich

serves as a repository for the com

men

-taries an

d transcripts of teachin

gs by Lam

a Zopa Rin

poche and L

ama

Yeshe.

If we can be of service to you in any w

ay, please contact us at:

Education D

epartment

FPMT

International Office

P. O. B

ox 888Taos, N

ew M

exico 87571 USA

Tel: (505)737-0550, ext. 1#E

mail: m

aterials@fpm

t.orgw

ww

.fpmt.org/sh

op

Recitations to A

lleviate Pain 3

Contents

Introduction

CD

1 Track 1: Sutra for E

ntering the City of V

aishali(T

ibetan phonetics)Track 2: M

antra ATrack 3: M

antra BTrack 4: M

antra CTrack 5: A

uspicious Prayer from the Sutra E

njoying the Exalted

Expansiveness

Track 6: Auspicious Prayer of the T

hree: Chenrezig, M

anjushri, and V

ajrapaniTrack 7: A

uspicious Verses of the T

hree Rare Sublim

e Ones

CD

2Track 1: Instructions for Listening to Calling the G

uru From A

farTrack 2: C

alling the Guru From

Afar (abbreviated)

Track 3: A Short R

equest to the Guru

Track 4: Request to the Lam

aTrack 5: Teaching on the B

enefits of the Mantra called,

“Beautifying the Shape of the B

ody of theLotus in

the Han

d, the Holy C

elestial Man

sionof the B

odhisattva”Track 6: M

otivationTrack 7: M

antra Recitation (M

antra A)

Track 8: Sutra Recitation

Track 9: Com

mentary

Track 10: Sutra Recitation w

ith Mantra

Track 11: Dedications

Track 12: Multiplying M

antras(continued on follow

ing page)

38 R


CD 3

Track 1: Sutra for Entering the C

ity of Vaishali

This C

D contains five repetitions of this sutra. See pp. 7–15 for the phonetics to

this sutra.

Track 2: Dedications

The dedication prayers here are extrem

ely difficult to hear. They have been included

for the blessing; however, no transcript is available.

Colophon:

This recording of prayers, m

antras, and sutra recitation was initially recited by Lam

a ZopaR

inpoche for his devoted student, Diana O

lander, at a time w

hen she was in the hospital

and in great pain due to sickness caused by spirit harm. Lam

a Zopa Rinpoche then advised

that these recitations be made available on C

D to benefit and relieve others of pain.

Recordings took place at D

ominican H

ospital, Santa Cruz, C

A; at Jangchub G

epel Lingin B

oulder Creek, C

A; and at K

achoe Dechen Ling, A

ptos, CA

from O

ctober to Decem

ber2002.

The Sutra for E


aishali was originally given by Shakyam

uni Buddha to

Ananda to rem

ove spirits from the city. It is a very pow

erful sutra to help people sufferingfrom

spirit harm.

Transcription of teachings, com

pilation of prayers, and initial editing was done by K

endallM

agnussen, FPMT

Education Services, June 2004. Final editing by V

en. Constance M

iller,A

ugust 2004. Original recording m

ade by Bobby O

lander. Digital editing by E

d Gibson.

4 R


CD

3Track 1: Sutra for E


aishaliTrack 2: D

edications

Recitations to A

lleviate Pain 37

Track 12: Mantras for M

ultiplying the Merit

To increase by 100,000 times the m

erit created, recite these special mantras at the

end of the session:C

HO

M D

ÄN

DÄ

DE

ZHIN

SHE

G PA

DR

A C

HO

M PA

YAN

G D

AG

PAR

DZO

G PÄ

I SAN

G G

YÄ N

AM

PAR

NA

NG

DZÄ

Ö K

YI G

YÄL PO

LA C

HH

AG

TSH

ÄL LO

(1x or 3x)

JAN

G C

HH

UB

SEM

PA SE

M PA

CH

HE

N PO

KÜ

N T

U ZA

NG

PO LA

CH

HA

G T

SHÄ

L LO (1x or 3x)

TA

DYA

TH

A O

M PÄ

NC

HA

GR

IYA A

VA

BO

DH

AN

I SVA

HA

OM

DH

UR

U D

HU

RU

JAYA

MU

KH

E SV

AH

A (7x)

To actualize all our prayers as well as to m

ultiply the benefits by 100,000:C

HO

M D

ÄN

DÄ

DE

ZHIN

SHE

G PA

DR

A C

HO

M PA

YAN

G D

AG

PAR

DZO

G PÄ

I SAN

G G

YÄ N

GO

WA

DA

NG

MÖ

N LA

M [T

HA

MC

HÄ

RA

B T

U] D

U PÄ

GYÄ

L PO LA

CH

HA

G T

SHÄ

L LO (1x or 3x)

Due to the pow

er of the blessings of the eminent buddhas and bodhi-

sattvas, the power of infallible dependent arising, and the pow

er ofm

y pure special attitude, may all m

y pure prayers succeed imm

edi-ately.

Colophon:

From the instructions of Lam

a Zopa Rinpoche.

Recitations to A

lleviate Pain 5

Introduction

The m

aterials contain

ed in this booklet are to assist the listen

er ingain

ing the best ben

efit from the prayers, m

antras, an

d recitations

contain

ed on the accom

panying R

ecitations to Alleviate Pain C

D.

Due to the poor quality of the original recording, som

e aspects of thetranscript w

ere difficult or impossible to identify, such as dedication

prayers. In addition, the original texts contain

ing M

antras A

, B, C

,an

d D have n

ot yet been located, so w

e have been un

able to pro-vide the phonetics for these m

antras at this time.

The m

ain blessing from the m

antras and sutras on the CD

are re-ceived by w

ay of listening to the recitations. How

ever, as Lama Zopa

Rinpoche has explained at great length the benefits of reciting both,

we have included phonetics for w

hat we have been able to identify

and locate thus far so that those who are inspired m

ay follow along

with the C

D or recite them

on your own. W

e hope to be able toprovide a m

ore complete w

ritten accompanim

ent to the audio recordingin

the future.

We apologize that w

e were unable to transcribe the extensive dedica-

tion prayers. The sound recording proved too difficult to be able to do

this. Still, for the blessing and because Rin

poche’s dedications are so

amazin

g and in

clusive (and for those w

ith better karma than our-

selves), we have left the dedication prayers on the C

D and included a

first attempt at transcribing at least a som

e of these prayers. For thosew

ho wish to m

ake a dedication of their own, w

e have included a col-lection of dedication prayers that R

inpoche often does at public events.

36 R


May this pure teaching of Lam

a Tsongkhapa spread in all directionsand flourish forever.

Because of all the m

erits of the three times created by m

e and allthe buddhas, bodhisattvas, and other sentient beings,

May there be no w

ars, famines, disease, quarreling, fighting, or

unhappy minds.

May there be great prosperity, and m

ay everything needed be easilyobtained.

May all the hum

an beings in the world be guided by spiritual leaders

teaching only Dharm

a, andM

ay everyone enjoy the happiness of Dharm

a.

May everyone have perfect conditions and have only com

passionand love for each other in their m

indstreams,

And m

ay they only benefit and never harm each other.

May I and all others be able to live lives of pure m

oral conduct (likeLam

a Tsongkhapa himself),

Train the mind in bodhichitta, and live in pure view

and conduct.O

n the way, m

ay we be able to com

plete our lives without corrupt-

ing the pure wisdom

of the second Buddha’s teachings.

Due to the m

erits of the three times created by m

yself and othersand by the buddhas and bodhisattvas,

May I, m

y family m

embers, all the students and benefactors of the

organization, and all sentient beings be able to meet perfectly

qualified Mahayana virtuous friends in all our future lives.

From our side m

ay we alw

ays see them as enlightened and alw

aysperform

only actions most pleasing to their holy m

inds. M

ay we alw

ays fulfill their holy wishes instantly.

Colophon:

Extracted from

A D

aily Meditation Practice, by Lam

a Zopa Rinpoche, FPM

T E

ducation De-

partment, 2001. A

dditional prayers from the oral instructions of Lam

a Zopa Rinpoche.

6 R


We hope that this booklet enhances your listening pleasure and in-

spires you to recite these amazing and blessed w

ords for others.

With prayers for the relief of all pain and suffering for all beings,

Merry C

olonyK

endall Magnussen

Ven. C

onnie Miller

Director

Editor

Editor

Education D

epartment

FPMT

International Office

P. O. B

ox 888Taos, N

ew M

exico 87571 USA

Tel: (505)737-0550, ext. 1#E

mail: m

aterials@fpm

t.orgw

ww

.fpmt.org/sh

op

Recitations to A

lleviate Pain 35

Additional D

edicationsfrom Lama Zopa Rinpoche

Due to the m

erits accumulated over the three tim

es by myself and

all the buddhas and bodhisattvas, which are em

pty from their

own side,

May I, w

ho is empty from

its own side,

Achieve the state of enlightenm

ent, which is em

pty from its ow

n side,A

nd lead all sentient beings, who are em

pty from their ow

n side,To that state as quickly as possible by m

yself alone.

Because of these m

erits may m

y actions never causeE

ven the slightest harm to any sentient being.

Instead, may they bring only the greatest of benefit.

Whatever suffering or happy life I experience,

May it be only of the greatest benefit to others,

Causing them

to achieve enlightenment as quickly as possible.

Like Lama Tsongkhapa,

May I be able to offer extensive benefits equaling the lim

itless sky toall sentient beings and the teachings of B

uddha,From

now on in all future lives,

By having all the qualities of Lam

a Tsongkhapa within m

e.

Because of the past, present, and future m

erit created by me and by

the buddhas, bodhisattvas, and sentient beings,M

ay I, my fam

ily, disciples, and all sentient beings be able to actual-ize com

pletely in this very lifetime

Lama Tsongkhapa’s path of unified sutra and tantra, w

hich is purelike refined gold.

Recitations to A

lleviate Pain 7

CD 1 – Sutra for Entering the

City of Vaishali and OtherM

antrasTrack 1: Sutra R

ecitation

This sutra is recited three tim

es through. The T

ibetan phonetics are included herefor those w

ho are inspired to recite the sutra.

;%?- 0:A- PR%- HJ<- .- :)$- 0:A- 3.R-Yang päi drong khyer du jug päi do

Gya gar kä du / arya bi pu le pra be sha m

a ha sutra naPö kä du / phag pha yang päi drong khyer du jug päi do chhen po

Sang gyä dang / jang chhub sem pa tham

chä la chhag tshäl loD

i kä dag gi thö pa dü chig na / chom dän dä dam

büi thrö naZing päi dug nä na zhug teD

e nä chom dän dä kyi tshe dang dän pa kün ga w

o la ka tsäl paK

ün ga wo yang päi drong khyer ga la bar dong ngo

Tsün pa de tar gyio zhe söl näTshe dang dän pa kün ga w

ö chom dän dä kyi tar nyän nä

De nä chom

dän dä yül li dri dzar gyu zhing sheg teYang päi drong khyer du jön näYang päi drong khyer gyi ah m

a sung wäi tshäl na zhug so

De nä chom

dän dä kyi tshe dang dän pa kün ga wo la ka tsäl pa

34 R


Dag gi ji nye sag päi ge w

a diT

än dang dro wa kün la gang phän dang

Khyä par je tsün lo zang drag pa yi

Tän päi nying po ring du säl je shog

I dedicate whatever virtues I have ever collected,

For the benefit of the teachings and of all sentient beings,A

nd, in particular, for the essential teachingsO

f perfect, pure Losang Dragpa to shine forever.

“Additional D

edications from Lam

a Zopa Rinpoche” on pp. 35–6 are not part of

the CD

recording, but are included here so that listeners may dedicate the m

erits ina w

ay similar to w

hat has been recorded on the CD

.

For Track 12: Mantras to M

ultiply the Merit, please see p. 38.

8 R


Kün ga w

o yang päi drong khyer du song la chhin nä göi them pa la

kang pa zhog teSang ngag kyi zhi di dag dang / tshig su chä pa di dag m

ö shig

VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

Sang gyä jig ten la thug tse wa chän gyi ka tsäl to

Sang gyä tham chä kyi gong pa / rang sang gyä tham

chä kyi sam pa

Dra chom

pa tham chä kyi sam

pa / lob pa tham chä kyi sam

paN

yän thö tham chä kyi sam

pa / den päi tshig dang dän pa tham chä

kyi sam pa

Chhö kyi sam

pa / tshang päi sam pa / tshang pa so söi sam

paD

ö päi wang chhug gi sam

pa / wang pöi sam

pa / lhäi sam pa

Lha ma yin gyi w

ang pöi sam pa / lha m

a yin tham chä kyi sam

paLha m

a yin gyi ngag zhug päi sam pa / chung po tham

chä kyi sam pa

VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

Sang gyä jig ten la thug tse wa chän gyi ka tsäl pa

MU

NC

HA

TA

/ MU

NC

HA

TA

Ma dug chig yam

kyi nä nam par zhi w

a gyur chig

NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/N

IRG

AC

CH

AT

A

Sang gyä lha chen po / lhäi yang lha / lhäi la ma sheg shing

Wang po dang chä päi lha nam

dang / tshang pa dang chä pa namdangW

ang dag dang chä pa nam dang / kye güi dag po dang chä pa nam

dangJig ten kyong w

a zhi po dag kyang ong / lha bum thrag du m

a dagdangLha m

a yin gyi wang po nam

dang / lha ma yin bum

thrag du ma dag

kyang ongC

hom dän dä la ngön par dä päi jung po bum

thrag du ma dag kyang

sem chän tham

chä kyi dön gyi chhir ong teD

e dag khye nam la nö pa chhen po chä par gyur du ong gi

Recitations to A

lleviate Pain 33

ordinary happiness of temporary pleasure, but the ultim

ate happinessof liberation and enlightenm

ent.

[May they be] liberated from

the whole entire sam

saric suffering andthe causes of suffering…

and may the three low

er realms’ beings be

free forever from those sufferings. M

ay they be empty.

Wherever there are bodhisattvas m

ay all their prayers be fulfilled.W

hatever they pray …M

ay their prayers succeed … M

ay they be able to cause all this …

Due to all the three tim

es’ merits collected by m

e, all the buddhas andbodhisattvas, and all sentient beings, m

ay anyone who hears these

mantras or m

akes a place for healing ... be able to meet the unified

teachings of Lama Tsongkhapa in this very lifetim

e and completely

actualize …

Due to all the past, present, and future m

erits accumulated by m

yselfand others, w

hatever actions I do ...W

hatever sufferings sentient beings have, may they ripen upon m

e.W

hatever happiness I have accumulated, m

ay it ripen upon others.

May m

y actions be most beneficial to all sentient beings, w

hich is tohelp them

achieve enlightenment as quickly as possible by m

yself alone.


es’ merit accum

ulated by myself, all the buddhas

and bodhisattvas, and all sentient beings … w

hichever … (inaudible) …

So that nothing becomes a cause for negative karm

a. Wherever there

is so much fam

ine and poverty … then all those becom

e meaningful,

[a] means to cause happiness to all the sentient beings …


es’ merit accum

ulated by myself, all the buddhas

and bodhisattvas, and all sentient beings – that which exists, but is

empty – m

ay the I, who exists but is em

pty, achieve Guru Shakyam

uniB

uddha’s enlightenment, w

hich exists but is empty, and lead all sen-

tient beings, who exist but are em

pty, to that enlightenment, w

hichdoesn’t exist from

its own side, that w

hich is totally empty, by m

yselfalone, w

ho exists but does not exist from its ow

n side.

Recitations to A

lleviate Pain 9

NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/N

IRG

AC

CH

ATA

Nyur du jer chig

Khye chag lä gang dang w

äi sem dang dän pa de dag ni phung w

argyur chigG

ang dag jam päi sem

dang dän zhing nye par mi dö la

Sung war jug par dö pa de dag ni khö chig / lü la yang jug par gyi shig

Sang gyä jig ten la thug tse wa chän gyi ka tsäl pa

SU M

U SU

MU

SU M

U SU

MU

/SU

MU

RU

SU M

U R

U / SU

MU

RU

/ SU M

U R

U / SU

MU

RU

/SU

MU

RU

/ SU M

U R

U / SU

MU

RU

/M

U R

U / M

U R

U / M

U R

U / M

U R

U / M

U R

U / M

U R

U / M

UR

U / M

U R

U / M

U R

U /

MI R

I MI R

I MI R

I MI R

I MI R

I MI R

I MI R

I MI R

I MI R

I /M

U R

U / M

I RI / M

U R

U / R

I MI / M

U R

U / R

I MI / M

U R

U / R

IM

I / MU

RU

/RI M

I /M

U R

U / M

I RI /

MU

RU

/ RI M

I / MU

RU

/ RI M

I / MU

RU

/ RI M

I /M

U R

U /M

I RI / M

U R

U / M

I RI / M

U R

U / M

I RI / M

U R

U / M

IR

I /M

I RU

RI T

I / RI R

I RI R

I RI R

I /RI R

I RI R

I RI R

I / TI M

I RI /

MI R

I MI R

I MI R

I MI R

I MI R

I MI R

I /M

I RI T

I / HA

SI MI R

I TI / M

I RI T

I / MI T

I / SI SI SI MI /

KA

M K

A R

A / K

AM

KA

RA

TA / K

AM

KA

RA

/ KA

M K

A R

A C

HA

/K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A /

KA

M K

A R

O T

I TI / K

U R

I SHO

KA

M K

A R

A / K

AM

KA

RI SH

I /R

I RI R

I RI R

I RI / T

I RI T

E PH

U SV

A /

RI PH

U R

I PHU

/ RI PH

U R

I PHU

/ RI PH

U R

I PHU

/ RI PH

U R

IPH

U / N

A T

HA

/ NA

NA

TH

A T

HA

/ RI PH

U R

I PHU

/ NA

TH

AT

HA

/N

IRG

AC

CH

AT

A / R

I PHU

RI PH

U / N

IRG

AC

CH

AT

A / PA

LA YA

TA

/ RI PH

U R

I PHU

/ PA LA

YA T

A

Sang gyä jig ten la thug tse wa chän

Sem chän tham

chä la phän par lhag par gong pa dang dän paJam

pa la nä pa / thug je dang dän pa / ga wa la nä pa

32 R


generation stage or subtle generation stage, or special completion stage,

like [somebody] w

ho has clear light realization, illusory body, of coursethere is no question. So of course, bodhichitta is best, is the m

ostsuccessful or beneficial for prayer ... but at least strong faith in theB

uddha, that is very important. D

epending on that, how m

uch faithone has, then the practice, the m

antra you are chanting whether you

are doing it for healing or to solve the problems, for success, w

hat-ever, it gives it pow

er. It helps very much for success to have faith.

Track 10: Sutra Recitation with M

antra “D”

I recited the benefits in Tibetan so I w

ill just recite the mantra m

aybetw

o more tim

es.

Sutra and mantra are not yet identified.

Track 11: Dedication Prayers

Rinpoche’s dedication prayers are very difficult to hear. Still, for the pow

er of theblessing and for those w

ho have the karma to hear them

, we have left them

on theC

D. A

very rough attempted transcript follow

s. How

ever, so that others may have

the benefit of dedicating this merit, w

e include below dedication prayers from

Lama

Zopa Rinpoche, extracted from

Essential B

uddhist Prayers, Vol. 1. See pp. 35–

36.

Rough A

ttempted Transcript

How

ever many sentient beings that are sick that there are, m

ay theybe im

mediately recovered. M

ay the transmigrator beings, m

ay they …forever …Sem

chen … (T

ibetan) m

e par shog (dedication from

Bodhisattva-

charyavatara).H

ow the …

when you get requests to pray for other people w

ho aresick, then you recite this prayer …

Due to all the past, present, and future m

erits accumulated by m

yselfand others, all the buddhas and bodhisattvas, and all m

other sentientbeings, m

ay all sentient beings have all the happiness – not only the

10 R


Tang nyom la nä pa sheg kyi

KSH

I PHR

AM

NA

NIR

GA

CC

HA

TA

SVA

HA

Sang gyä kyi yeshe kyi chhog dang chhö nyi kyiLha tham

chä dang jung po tham chä la ka tsäl päi sang ngag kyi zhi di

dag niD

rub pa o / tshig su chä pa di dag ni drub pa o

Gang la ser na nam

chhag pa / nam jom

dri ma m

e dzä chingT

hug zhi nö pa mi nga de / khye la de leg dzä par gyur

Dren pa gang zhig dro w

a nam / thar päi lam

du dzü dzä chingC

hhö nam tham

chä tön pa de / khye la de leg dzä par gyur

Tön pa gyug pa nam

kyi ten / sem chän kün gyi dön gyi chhir

Gang gi de w

a nga dzä de / khye la de leg dzä par gyur

Kyob pa gang zhig jam

pa yi / thug kyi dro wa di dag kün

Bu chig zhin du tag kyang de / khye la de leg dzä par gyur

Gang zhig khor w

ar khor wa yi / sem

chän kün gyi ten gyur chingLing dang pung nyen gyur pa de / khye la de leg dzä par gyur

Gang zhig chhö kün ngön sum

gyur / tsang zhing lu wa m

i nga laSung tsang tsang m

ar dzä pa de / khye la de leg dzä par gyur

Pa wo chhen po gang kye pa / phün sum

tshog dön jor gyur chingD

ön drub tshog kyang drub pa de / khye la de leg dzä par gyur

Gang zhig kye pä sa nam

ni / nag tshäl chä par rab yö shingSem

chän tham chä rab ga de / khye la de leg dzä par gyur

Jang chhub nying por sheg pa na / sa dag nam drug yö gyur ching

Dü yi m

i der gyur pa de / khye la de leg dzä par gyur

Chhö kyi khor lo kor w

a na / phag päi den pa nam sung w

aT

hub päi nyän pa gang jung de / khye la de leg dzä par gyur

Recitations to A

lleviate Pain 31

that the person who recites the m

antra, [for] that person, all the lower

realms w

ill be stopped [for] that person who recites this m

antra. That

person (which m

eans in all the lower realm

s) has created so many

negative karmas to be born in the low

er realms. So it m

eans thosenegative karm

as get purified. That is how

all the lower realm

s getstopped.

Track 6: Motivation

Due to all the past, present, future m

erits collected by myself, all buddhas

and bodhisattvas, and all sentient beings, may anybody w

ho hears thism

antra (this tape), who hears and w

homever this m

antra (this tape) isplayed for, m

ay all that person’s sickness get imm

ediately healed, andm

ay they be free from spirit harm

s and be purified of all the negativekarm

a and find … and actualize com

passion and bodhichitta in thatvery lifetim

e, imm

ediately, without delay of even a second. M

ay theyachieve enlightenm

ent, and [may they] be able to fulfill all their w

ishes.

Track 7: Mantra R

ecitation (Mantra A

)

Not yet identified.

Track 8: Sutra Recitation

Phonetics are not yet available for this sutra.

Track 9: Additional C

ommentary

It says, “If you recite this mantra in the presence of the person w

hohas lost their m

emory, then the person w

ill find their mem

ory.” If aperson has fainted, or is unconscious, this m

ight be one mantra to

recite for someone w

ho is in a coma …

Usually, w

hen you do puja or recite mantras for healing – pujas, w

hat-ever – even if one doesn’t have realization of bodhichitta, of coursethat is the best. A

lso, somebody w

ho has tantric realization of gross

Recitations to A

lleviate Pain 11

Yi throg gang gi m

u teg che / tham chä chhö kyi pham

dzä chingTshog kün w

ang du dzä pa de / khye la de leg dzä par gyur

Sang gyä khye la de leg dzä / gya chin lhar chä de leg dangJung po kün gyi de leg ni / khye la tag tu chin gyur chig

Sang gyä sö nam thu dag dang / lha nam

kyi ni sam pa yi

Khye nam

dö dön gang yin pa / dön de de ring drub gyur chig

Kang nyi khye chag de leg shog / kang zhi khye chag de leg shog

Khye chag lam

dro de leg shog / chhir ong dag kyang de leg shogN

yin mo de leg tshän de leg / nyin m

äi gung la de leg shing

Khye chag kün du de leg shog / khye chag dig par m

a gyur chigSang gyä lha nam

tong dag gi / yong su kor teg sheg dzä kyi

Dang sem

dän pa nam jer chig / nying jei dag nyi chän nam

khöSang gyä rang sang gyä nam

dang / dra chom lob päi den tshig gi

Jig ten mi phän je pa nam

/ drong khyer dir ni tong gyur chigSem

chän kün dang sog chhag kün / jung po kün dang khye chag künD

e wa ba zhig dän gyur chir / tham

chä nä nam m

e par shog

Kün gyi zang nam

thong gyur chig / gang yang dig par ma gyur chig

Jung po gang dag dir ni lhag gyur te / sa dang war nang dag na nä pa

nam

Kye gu nam

la tag tu jam che shog

Nyin dang tshän du chhö kyang jö gyur chig / de kä che ka tsäl nä

Tshe dang dän pa kün ga wö / tsün pa de zhin gyio zhä söl te

Chom

dän dä kyi tar nyän nä / yang päi drong khyer du song te

Göi them

pa la kang pa zhag nä / sang ngag kyi zhi di dag dangTshig su chä pa di dag kyang m

a so

VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

30 R


“... if you recite this mantra, the w

ater will com

e back.

“All the sicknesses, you w

ipe off with your hand. If you recite this

mantra, the person w

ill be healed ...”

The person’s sickness w

ill be healed.

“[For] a person who has lost consciousness ...”

I think coma, things like that, or w

ho fainted ...

“... if you recite this mantra in the presence of that, the person

will find rem

embrance.

“[For] persons who are hungry and thirsty, if you recite this

mantra in the face of that person, food and drink w

ill come.

“If there is a great danger happening, then you write this m

antraon cloth and put it on top of a banner, then you w

ill be protectedfrom

your places up to the distance of one parchay.”

A parchay is a certain m

easurement of distance. I think, I am

not sure,there is a K

alachakra way of counting and an A

bhidharma w

ay ofcounting, and other w

ays of counting the parchay. Maybe just to give

some rough idea (m

aybe this belongs to … but I am

not 100 percentsure ... ?) Five hundred arm

-lengths is one gyantrak. Eighty gyantraks is

one parchay. So, from your house that m

uch distance will be protected.

So, this mantra – the m

antra what is called, “E

xalted Beautifying the

Shape of the Body” – this is from

the Kangyur. So, exam

ples like this,there are so m

any. Unbelievable. E

ven if you listen, or even if you keepthe text, even if you don’t read, but you keep the text, your luck isunbelievable.

Correction:

There is one w

hich I translated before. Before, I translated that, “You

will be enchanted by all sentient beings, all sentient beings w

ill see youas w

onderful … or beautiful.” B

efore I said, “then the lower realm

s getstopped.” B

ut I think, when I think about it, I think the m

eaning is

12 R



Sang gyä tham chä kyi gong pa

Rang sang gyä tham

chä kyi sam pa / dra chom

pa tham chä kyi sam

paLob pa tham chä kyi sam

pa / nyän thö tham chä kyi sam

paD

en päi tshig dang dän pa tham chä kyi sam

pa / chhö kyi sam pa

Tshang päi sam pa / tshang pa so söi sam

paD

ö päi wang chhug gi sam

pa / wang pöi sam

paLhäi sam

pa / lha ma yin gyi w

ang pöi sam pa

Lha ma yin tham

chä kyi sam pa / lha m

a yin gyi ngag zhug päi sam pa

Jung po tham chä kyi sam

pa

VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA

/ VISA

RA

TA


MU

NC

HA

TA

/ MU

NC

HA

TA

Yam kyi nä tham

cha zhi war gyur chig

NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/N

IRG

AC

CH

AT

A

Sang gyä lha chen po lhäi yang lha / lhäi la ma sheg shing

Wang po dang chä päi lha nam

dang / tshang pa dang chä pa dangW

ang dag dang chä pa nam dang / kye güi dag po dang chä pa nam

dangJig ten kyong w

a zhi po dag kyang ong / lha tong thrag du ma dag

dangLha m

a yin gyi wang po nam

sam / lha m

a yin tong thrag du ma dag

kyang ongC

hom dän dä la ngön par dä päi jung po gya tong m

ang po dag kyangsem

chän tham chä kyi dön gyi chir ong te

De dag khye la nö pa chhen po je par gyur gyi

NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/ NIR

GA

CC

HA

TA

/N

IRG

AC

CH

AT

A

Nyur du cher chig /

Recitations to A

lleviate Pain 29

In Tibetan [it] is called tsam

me, w

hich means “no break of another

life.” After you have com

mitted the negative karm

a, you are imm

edi-ately reborn in the low

er realm, in the hot hells, even that, the very

heavy hot hell, the great hot hell, and the unbearable – the hell realmin w

hich you suffer for one (?) eon.

What are those negative karm

as [with] no break [of] another life?

[Those w

hich] imm

ediately make [you] to be reborn in the very heavy

hot hell realms? [T

hey] are having killed father, killed mother, killed

arhat, harmed B

uddha (caused blood to flow from

Buddha), caused

disunity in the Sangha. Those are the five negative karm

as which have

no break. So, even those negative karmas get purified.

Here in the text it says,

“Even the negative karm

as which have no break get purified ...”

Then ...

“Your mental continuum

becomes extrem

ely completely pure ...”

Then you w

ill have body, speech, mind conduct com

pletely pure. Then,

“The tathagatas, gone to bliss ones – the buddhas – alw

ays theyw

ill cause you to achieve the power of concentration, pow

er ofinitiation, pow

er of the bhumis, pow

er gone beyond, and thenthe pow

er of the extraordinary transcendental wisdom

.

“If you recite this mantra by looking in the sky, rain w

ill come. If

you recite this mantra looking at the ground, crops w

ill grow. If

you recite this mantra looking at w

aterfalls …”

Ponds, something else, I am

not sure ... tse gyi (?) ...

“... then water w

ill come up. W

here there used to be waterfalls,

where there used to be ponds ...”

Maybe w

hat is [called] a “stream,” w

here there used to be this, butnow

it is dry ...

Recitations to A

lleviate Pain 13

Khye chag lä gang dag dang w

äi sem dang dän pa de dag ni phung w

argyur chigG

ang dag jam päi sem

dang dän zhing nye par mi dö la

Sung war jug par dö pa de dag ni khö chig

Lü la yang jug par gyi shig / sang gyä jig ten la thug tse wa chän gyi ka

tsäl pa

SU M

U SU

MU

/ SU M

U SU

MU

/SU

MU

RU

/ SU M

U R

U / SU

MU

RU

/ SU M

U R

U / SU

MU

RU

/SU

MU

RU

/ SU M

U R

U / SU

MU

RU

/ MU

RU

/ MU

RU

/ MU

RU

/ MU

RU

/ MU

RU

/ MU

RU

/ MU

RU

/M

I RI / M

I RI / M

I RI / M

I RI / M

I RI / M

I RI / M

I RI /

MU

RU

MI R

I / MU

RU

MI R

I / MU

RU

MI R

I / MU

RU

MI R

I /M

U R

U M

I RI / M

U R

U M

I RI / M

U R

U M

I RI / M

U R

U M

I RI /

MU

RU

MI R

I / MU

RU

MI R

I / MU

RU

MI R

I /M

U R

U R

II TI / R

I RI R

I RI / R

I RI R

I RI / D

I RI R

I DI / M

I RI M

IR

I / MI R

I MI R

I / MI R

I MI R

I TI / H

A SI M

I RI T

I / MI R

I SI SIM

I /K

AM

KA

RA

/ KA

M K

A R

A T

A / K

AM

KA

RA

/ KA

M K

A R

A T

SA /

KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

AR

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A /

KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

A R

A / K

AM

KA

RA

/ KA

M K

AR

A / K

AM

KA

RA

/K

AM

KA

RO

/T

I TI K

U R

I SHO

KA

M K

A R

A / K

AM

KA

RI SH

I /R

I RI / R

I RI / R

I RI T

I / RI PH

U SV

A /

RI PH

U / R

I PHU

/ RI PH

U / R

I PHU

/ RI PH

U / R

I PHU

/ RI

PHU

/ RI PH

U /

NA

NA

TH

A / N

A N

A T

HA

/ RI PH

U R

I PHU

/ NA

NA

TH

A /

NIR

GA

CH

HA

TA

/ RI PH

U R

I PHU

/ NIR

GA

CC

HA

TA

/ PA LA

YAT

A / R

I PHU

RI PH

U / PA

LA YA

TA

Sang gyä jig ten la thug tse wa chän

Sem chän tham

chä la phän par lhag par gong pa dang dän pa / jampa la nä paT

hug je dang dän pa / ga wa la nä pa

Tang nyom la nä pa sheg kyi

KSH

I PHR

AM

NA

NIR

GA

CC

HA

TA

SVA

HA

28 R


The T

ibetan fifteenth, full moon ...

“... you do Nyung nä.”

That is, fasting: N

yung nä of the body – fasting; Nyung nä of the

speech – silence; Nyung nä of the m

ind – keeping the mind in virtue.

“You wear the w

hite dress, then in the presence of a stupa orB

uddha’s holy body, which contains a relic, B

uddha’s relic …”

It could be also relic, these precious mantras, like the Secret R

elic, theD

harmakaya relic, w

hich means these m

antras which w

e have beenputting into the stupas, tsa-tsas, statues, and stupas. It gives incrediblepow

er to purify negative karma and inconceivable m

erit. So, this couldbe another m

eaning of relic: those mantras.

“You put white sandalw

ood to the stupa, or [to] the statue of theholy body containing relics, or [to the] m

andala ...”

The m

andala of Chenrezig ... [it] m

ight be that. It seems [to be] talk-

ing [about] this practice [that] is related to Com

passion Buddha.

“You sprinkle flowers to the m

andala and the Destroyer Q

uali-fied G

one Beyond, C

henrezig …”

Alay! So here, it separates: “D

estroyer Qualified G

one Beyond” is

Shakyamuni B

uddha and the “Exalted C

ompassionate A

rya Guru

Lord” [is Chenrezig].

“Also offer incense, light, and scented sm

ell …”

Offer scented sm

ell, light, also lit incense ... it could be scented smell,

any perfume, anything that w

hich is scented smell. T

hen offer in-cense, lit incense.

“Then sit there and you recite this m

antra 128 times, then you

will be free of all the negative karm

as. Even if you have done

negative karma w

hich has no break ...”

14 R


Sang gyä kyi chhog dangC

hhö nyi kyi lha tham chä dang jung po tham

chä la ka tsäl päi sangngag kyi zhi di dag ni drub pa o / thsig su chä pa di dag ni drub pa o

Gang la ser na nam

chhag pa / nam jom

dri ma m

e dzä chingT

hug zhi nö pa mi nga de / khye la de leg dzä par gyur

Dren pa gang zhig dro w

a nam / thar päi lam

du dzü dzä chingC

hhö nam tham

chä tön pa de / khye la de leg dzä par gyurT

ön pa gyug pa nam kyi ten / sem

chän kün gyi dön gyi chhirG

ang gi de wa nga dzä de / khye la de leg dzä par gyur

Kyob pa gang zhig jam

pa yi / thug kyi dro wa di dag kün

Bu chig zhin du tag kyang te / khye la de leg dzä par gyur

Gang zhig khor w

ar khor wa yi / sem

chän kün gyi ten gyur chingLing dang pung nyen gyur pa de / khye la de leg dzä par gyur

Gang zhig chhö kün ngön sum

gyur / tsang zhing lu wa m

i nga laSung tsang tsang m

ar dzä pa de / khye la de leg dzä par gyur

Pa wo chhen po gang kye pa / phün sum

tshog dön jor gyur chingD

ön drub tshog kyang drub pa de / khye la de leg dzä pa gyur

Gang zhig kye pä sa nam

ni / nag tshäl chä pa rab yö shingSem

chän tham chä rab ga de / khye la de leg dzä par gyur

Jang chhub nying por sheg pa na / sa dag nam drug yö gyur ching

Dü yi m

i der gyur pa de / khye la de leg dzä par gyur

Chhö kyi khor lo kor w

a na / phag päi den pa nam sung w

aT

hub päi nyän pa gang jung de / khye la de leg dzä par gyur

Yi throg gang gi m

u teg je / tham chä chhö kyi pham

dzä chingTshog kün w

ang du dzä pa de / khye la de leg dzä par gyur

Sang gyä khye la de leg dzä / gya jin lhar chä de leg dangJung po kün gyi de leg ni / khye la tag tu jin gyur chig

Recitations to A

lleviate Pain 27

Then

,

“By looking at the face of the Lotus in the H

and, the Com

pas-sionate B

uddha’s face, then you recite this mantra, you w

ill seethe exalted C

ompassionate Lord w

ho is always sm

iling, theD

estroyer Qualified G

one Beyond A

lways-sm

iling One.”

(New

translation:)“B

y looking at the face of the Lotus in the Hand, the C

ompas-

sionate Buddha, then recite this m

antra. You will see the D

e-stroyer Q

ualified Gone B

eyond Alw

ays-smiling O

ne, the exaltedC

ompassionate A

rya Being, G

reat Lord.

“You will achieve the clear appearance of D

harma, the first ...”

which m

eans the first bhumi. B

odhisattvas have ten bhumis.

“And in that life you w

ill achieve the remem

brance of the Buddha.”

Probably, I am not 100 percent sure, but at the tim

e of death, remem

-bering B

uddha at that time, those crucial tim

es in your life, you will

remem

ber Buddha and then you are free from

the problems. You are

saved, guided. It could have that meaning.

“While your m

ind is in equipoise meditation, then at the tim

e ofdeath w

ill …”

It means w

hen you pass away, you w

on’t pass away in an ordinary w

ayw

ith non-virtuous thoughts. You will die in a m

editative state.

In all the lifetimes, you w

ill remem

ber the lives ...”

Many lives.

“Exactly as you w

ish, all the karma [and] obscurations, (it) w

illcease. E

xactly as you wish, if you w

ant to cease all the karma

obscurations, then on the fifteenth ...”

Recitations to A

lleviate Pain 15

Sang gyä sö nam thu dag dang / lha nam

kyi ni sam pa yi

Khye kyi dö dön gang yin pa / dön de di ring drub gyur chig

Kang nyi khye chag de leg shog / kang zhi khye chag de leg shog

Khye chag lam

dro de leg shog / chhir dog dag kyang de leg shog

Nyin m

o dä leg tsän de leg / nyi mäi gung laang de leg shing

Khye chag tag tu de leg shog / khye chag dig par m

a gyur chigSang gyä lha nam

tong dag gi / yong su kor teg sheg dzä chingD

ang sem dän pa nam

cher chig / nying jei dag nyi chän nam khö

Sang gyä rang sang gyä nam dang / dra chom

lob päi den tshig giJig ten m

i phän che pa nam / drong khyer dir ni tong gyur chig

Sem chän kün dang sog chhag kün / jung po kün dang khye chag kün

De w

a ba zhig dän gyur chig / tham chä nä nam

me par shog

Kün gyi zang nam

thong gyur chig / gang yang dig par ma gyur chig

Jung po gang dag dir ni lhag gyur te / sa dang bar nang dag la nä pan

am

Kye gu nam

la tag tu jam che shog

Nyin dang tshän du chhö kyang chö gyur chig

Phag pa yang päi drong khyer du jug päi do dzog so

(Sutra recitation ends here.)

Gya gar gyi khän po su ren dra w

o dhi dangZhu chhen gyi lo tsa w

a pä ö ün de yeshe de gyur ching zhü te tän laphab pa o

NO

TE

: Vaishali is fam

ous as the place where a m

onkey offered a bowl of honey to the

Buddha. V

aishali is where the third T

urning of theWheel of D

harma took place and also

where the B

uddha ordained his last disciple, a very beautiful dancer who requested to

become a nun. It w

as from V

aishali that Lord Buddha m

ade his way to K

ushinagar where he

manifested parinirvana at the end of his life.

26 R


this mantra – the easiest job – collects [the sam

e] great collections ofm

erit [as those] collected by one thousand wheel-turning kings.

“And you w

ill be born in the great race of the Lotus from life to

life ...”

[I’m] not sure, but I think it m

ight be ... [from] life to life you are a

practitioner, yourself, of Chenrezig. T

he lower tantra – you know

thereare outer, inner, and secret C

henrezig – the lower tantra of C

henrezig,K

riya tantra, that Chenrezig, like T

housand-Arm

Chenrezig, Four-

Arm

Chenrezig, like that. T

hese are lower tantras of the Lotus type. In

lower tantra, there are three types: Lotus type, V

ajra type, and Tathagatatype. So, C

henrezig is the Lotus type. So, it might m

ean that. My guess

is that from life to life you becom

e a practitioner of Chenrezig.

“You will be instructed by extraordinary, exalted beings.

“If you hold a scented flower in both hands, then recite this

mantra seven tim

es, you will achieve thousands of great qualities.

“The appearance of the ultim

ate reality of great compassion w

illbe generated w

ithin that person ...”

This m

eans, it helps to realize that things are empty. B

y seeing thingsas em

pty, then you see things do not exist from their ow

n side. You seethings as illusion.

“The appearance of the ultim

ate reality of great compassion w

illbe generated w

ithin that person …”

[I am] not sure of the relation to the com

passion, but in highest tantra,it is translated as non-dual great bliss. It is translated as “great bliss,”that is called “com

passion.” There is m

eaning that is expressed by that.B

ut here, I am not sure if it m

eans this compassion related to that.

And that,

“You will possess great holy beings’ qualities.”

16 R


Colophon:

This sutra w

as recited by Lama Zopa R

inpoche in October 2003 for D

iana Olander to help

stop her pain, as well as to a group of anim

als at Kopan M

onastery in Novem

ber 2003. The

Tibetan phonetics w

ere originally created by Ven. Tenzin N

amdrol. T

hey were m

odified toaccord w

ith FPMT

standard phonetics and checked against the Tibetan by R

achel Ryer and

Ven. C

onnie Miller, FPM

T E

ducation Services, May–July 2004.

Recitations to A

lleviate Pain 25

Those sentient beings ... the low

er realms get stopped.

(Later, this was clarified to m

ean: ... For the person who recites the m

an-tra, all the low

er realms w

ill be stopped, for that person who recites

this mantra. T

hat person, who has created so m

any negative karmas

to be born in the lower realm

s, those negative karmas get purified.

That is how

all the lower realm

s get stopped.)

“Just for a little while, if you sit (there is one w

ord of which I am

not sure) and you recite, in your mind, this w

ill purify negativekarm

as collected for a hundred thousand of ten million eons.”

So, it means, not just ten m

illion, but ten million one, tw

o, three,four, like that, to one hundred thousand. E

ven that much is one, but

so many. [In such a] short w

hile, by sitting, you see, recite this mantra,

and it purifies negative karma collected for so m

any ... a hundredthousand of ten m

illion eons.

“You will be enriched w

ith [the] great collections of merit that

(of) thousands ...” –

Not just one w

heel-turning king, but thousands of wheel-turning kings.

How

much m

erit they collect, you will be enriched w

ith a great collec-tion of m

erit [like that].

Just to make com

mentary on that. [For a] w

heel-turning king, in onecontinent, like this southern continent w

here we live, there is no other

king that can [be] matched by pow

er or wealth. O

ne who has the

most pow

er, the greatest wealth ... there is no other that can com

pareto that. T

hat one is a wheel-turning king. So, there are w

heel-turningkings w

ho control one continent, two continents, three continents,

four continents, and the wheel-turning king w

ho controls even thedeva realm

s. So, to be [born] as a wheel-turning king even one tim

e,you have to collect inconceivable m

erit, just to be born one time. So,

can you imagine w

ith all that wealth and pow

er, one who has the

most w

ealth and pow

er, how m

uch merit a w

heel-turnin

g [king]

collects? Imm

ense. Now

here, we are talking about one thousand w

heel-turning kings, how

much m

erit they collect. So that much, by reciting

Recitations to A

lleviate Pain 17

We have not yet identified the follow

ing mantras on the C

D and w

ill provide themat a later date.

Track 2: Mantra A

Track 3: Mantra B

Track 4: Mantra C

Track 5: Auspicious Prayer from

the Sutra Enjoying E

xaltedExpansiveness

This auspicious prayer in verses w

as taught by Lord Buddha in the

Sutra Enjoying the E

xalted Expansiveness, the “C

hapter of the Trader

Khakun and Sangpo.”

Chanting prayer w

ith tingshas (small cym

bals). Original text not yet found.

This is an auspicious prayer that B

uddha spread, not only to heal allthe sicknesses, but also to actualize all the w

ishes by pacifying all theobstacles.

Track 6: Auspicious Prayer of the T

hree: Chenrezig,

Manjushri, and V

ajrapani

The next one is the auspicious prayer of the three natures: C

henrezig,the em

bodiment of all the buddhas’ com

passion, Manjushri, the em

-bodim

ent of all the buddhas’ wisdom

, and Vajrapani, the em

bodi-m

ent of all the buddhas’ power.

Manjushri is in the nature of w

isdom, C

henrezig is in the nature ofcom

passion, Vajrapani is in the nature of pow

er.

Kön chhog sum

la chhag tshäl lo …

Chanting prayer w



24 R


Track 5: Benefits of the M

antra Called, “B

eautifying theShape of the B

ody of the Lotus in the Hand, the H

olyCelestial M

ansion of the Bodhisattvas”

NO

TE

: Rinpoche’s translation of the text is indented. For ease of follow

ingthe teachings as recorded on the C

D, this transcript has been only lightly

edited. Words in “[ ]” have been added by the editor for ease of reading.

“These are som

e benefits of the mantra called, ‘B

eautifying theShape of the B

ody of the Lotus in the Hand, the H

oly Celestial

Mansion of the B

odhisattvas.’

“This is the teaching that cracks by the vajra. It is praised by

devas, nagas, the giver (the mother’s son), nyam

chi and asuras –those great beings. T

his perfects all the wishes.

“Anyone w

ho has great defilements, w

hose mind is obscured –

anyone who listens to this, even keeps this text, even recites this

text, reads it, or sees it, actualizes it well ... anyone w

ho does this,all their karm

a, all defilements – the disturbing thoughts – w

illbecom

e completely purified.

“If one gets up in the morning and recites this one tim

e, then theB

uddha Holdin

g the Lotus in the H

and w

ill follow after you.”

I think it means ... usually “Lotus in the H

and” refers to the Com

pas-sionate B

uddha, Chenrezig.

“Whatever w

ishes you have in the heart, [whatever] needs, just by

thinking …”

While abiding in an isolated place, alone, visualize the B

uddha in yourm

ind and then by remem

bering … then you recite this m

antra seventim

es. Then, w

hatever you wish w

ill be achieved. Then ...

“You will be attractive to all the sentient beings. You w

ill become

wonderful, enchanting to all the sentient beings.”

18 R


Track 7: Auspicious V

erses of the Three R

are Sublime O

nes

These are auspicious verses of the T

hree Rare Sublim

e Ones. B

uddhataught this to B

uddhas’ benefactors.

Chanting prayer w



Recitations to A

lleviate Pain 23

Track 3: Requests

Päl dän la mäi khye ku chi dra dang

Khor dang du tshe tshä dang zhing kham

sogK

hyö kyi shän chhog zang po chi dra war

De dra kho nar dag sog gyur w

ar shog

Päl dän la mäi nam

par tar pa laK

ä chig tsam yang log ta m

i kye shingC

hi dze leg par tong wä m

o go kyiLa m

äi jin lab sem la jug par shog

Translation:In w

hatever way you appear, glorious guru,

With w

hatever retinue, lifespan, and pure land,W

hatever noble and holy name you take,

May I and others attain only these.

May I not arise heresy even for a second

In the actions of the glorious guru.M

ay I see whatever actions are done as pure.

[With this devotion,] m

ay I receive the blessings of the guru inm

y heart.

Track 4: Request to the Lam

a

Jam phel düi lam

a la söl war deb söl jin gyi lob

Gang ri tob par kül w

a nga ku shi tob par zab tu söl

(English translation not yet available.)

Recitations to A

lleviate Pain 19

CD 2

Track 1: Instructions for Listening to Calling the G

uru FromA

far

When one does this prayer, C

alling the Guru from

Afar, one should

visualize the guru above one’s crown and think that [the guru] encom

-passes all the B

uddha, Dharm

a, and Sangha. Then, w

hen chanting,m

editate on the meaning of the prayer, the first part of w

hich is thekindness of the guru ... m

editating on the kindness of the guru. The

meaning is to m

editate on the kindness of the guru.

Track 2: Calling the G

uru From A

far

See the following pages for T

ibetan phonetics and English translation of this prayer.

22 R


Colophon:

His E

minence Shyalpa R

inpoche informed us that the original text for “C

alling the Lama

From A

far” was com

posed by Zarongfu San

gyä Ngaw

ang Ten

zin R

inpoche, whom

His

Em

inence thinks “must have been very close to the previous reincarnation of Lam

a ZopaR

inpoche.”

Translated by Lam

a Zopa Rinpoche in 1985. T

ranscribed and edited by Ven. T

hubtenD

ondrub. The tw

o final verses following the m

ain prayer were also translated by Lam

a ZopaR

inpoche. Lightly edited by V

en. C

onstan

ce Miller. R

evised January 2003 by K

endall

Magnussen, FPM

T E

ducation Departm

ent. Colophon updated D

ecember 2003.

20 R


Calling the Guru from A

far(abbreviated version)

La ma kyen

La ma kyen

La ma kyen

Ma rig m

ün sel päl dän la ma

Tar päi lam tön päl dän la m

aK

or wäi chu dröl päl dän la m

aD

ug ngäl nä sel päl dän la ma

Yi zhin nor bu päl dän la m

aK

ye la söl deb jin gyi lob shigM

i tag chi wa nying nä dren pa

Päl dän la mäi jin gyi lob shig

Gö m

e lo na gyu la kye paPäl dän la m

äi jin gyi lob shigB

en par tse chig drub la nä paPäl dän la m

äi jin gyi lob shigD

rub la bar che gang yang me pa


Kyen ngän tam

chä drog su char wa


Dag zhen dön nyi lhün gyi drub pa


Dan ta nyur du jin gyi lob shig

Nyur w

a nyur du jin gyi lob shigD

en tog dir ru jin gyi lob shigT

ün tog dir ru jin gyi lob shig

After reciting these verses, recite any requesting prayers to your ow

n guru that youw

ish.

Track 3 begins on p. 23.

Recitations to A

lleviate Pain 21

Calling the Guru from A

far(abbreviated version)

Lama, think of m

e!Lam

a, think of me!

Lama, think of m

e!

Magnificently glorious guru, dispelling the darkness of ignorance;

Magnificently glorious guru, revealing the path of liberation;

Magnificently glorious guru, liberating from

the waters of sam

sara;M

agnificently glorious guru, eliminating the diseases of the five

poisons;M

agnificently glorious guru, who is the w

ish-granting jewel:

I beseech you, please grant me blessings.

Magnificently glorious guru, please grant m

e blessings to remem

berim

permanence and death from

my heart.

Magnificently glorious guru, please grant m

e blessings to generatethe thought of no-need in m

y mind.

Magnificently glorious guru, please bless m

e to abide one-pointedly

in practice in

isolated places.M

agnificen

tly glorious guru, please bless me n

ot to have any

hindran

ces to my practice.


e so that all bad condi-tions appear as a support.


e to accomplish effort-

lessly the two w

orks of self and others.M

agnificently glorious guru, please bless me soon, very soon.

Please grant me blessings on this very cushion.

Please grant me blessings in this very session.

After reciting these verses, recite any requesting prayers to your ow

n guru that youw

ish.

Track 3 begins on p. 23.

Alleviate Pain Recitations to - Foundation · Recitations to Alleviate Pain 1 Prayers, ......

Documents

Transcript of Alleviate Pain Recitations to - Foundation · Recitations to Alleviate Pain 1 Prayers, ......