Aspiration Prayer to be Reborn in Dewachen,Realm of Great Bliss

The First Karma Chakme Rinpoche

This is my personal practice. Wishing to benefit many sentient beings, I persevere in writing this down in spite of the pain in my hand. This text should be lent to anyone who wishes to make a copy. The merit arising from this practice cannot be surpassed. No other instruction is more profound. This is my root practice, do not abandon it but apply yourself diligently. As this belongs to the open (exoteric) category of teachings, one may recite it without having received lineage transmission.

E MA HO

DI NE NYIMA NUB KYI CHOG ROL NAFrom here, in the direction of the sunset,

DRANG MED JIG TEN MANG PO’I PHA ROL NAbeyond innumerable systems of universes,

CHUNG ZAD TENG DU PHAG PAY YUL SA NA in an exalted region slightly higher up

NAM PAR DAG PAY ZHING KHAM DE WA CHENis the pure realm of Great Bliss (Dewachen).

DAG GI CHU WUR MIG GE MA TONG YANGAlthough unseen by our physical eyes,

RANG SEM SAL WAY YID LA LAM MER SALwe should clearly visualise it in our mind.

DE NA CHOM DAN GYAL WA OD PAG MEDIn this realm, the Bhaghavan,Victorious One, Amitabha

PAD MA RA GE DOG CHAN ZI JID BARis ruby-red in colour, brilliant and resplendent,

WU LA TSUG TOR ZHAB LA KHOR LO SOGwith the Ushnisha1, wheels on the soles of his feet and so on -

TSHAN ZANG SO NYI PE JAD GYAD CHU’I TREthe thirty-two signs of perfection and eighty minor marks.

ZHAL CHIG CHAG NYI NYAM ZHAG LHUNG ZED DZINHe has a single face, two arms in the mudra of equanimity, holds an alms bowl,

CHO’I GO NAM SUM SOL ZHING KYIL TRUNG GEwears the three robes and sits in the vajra posture

1 A protuberance on the crown of a Buddha. It is one of the thirty-two major signs of perfection of a Buddha.

1

PADMA TONG DAN DA WAY DAN TENG DUupon a moon seat above a thousand-petalled lotus,

JANG CHUB SHING LA KU GYAB TEN DZAD DEwith his back supported by a Bodhi tree.

THUG JE CHAN GYI GYANG NE DAG LA ZIGHe gazes at me with his compassionate and wise eyes from afar.

YE SU JANG CHUB SEM PA CHAN RE ZIGTo his right is the bodhisattva Avalokiteshvara,

KU DOG KAR PO CHAG YON PAD KAR DZINwho has a white body and holds a white lotus in his left hand. YON DU JANG CHUB SEM PA THU CHEN THOBTo his left is the bodhisattva Vajrapani2,

NGON PO DORJE TSHAN PAY PADMA YONwho has a blue body and holds a vajra lotus3 in his left hand,

YE NYI KYAB JIN CHAG GYA DAG LA TANBoth of them extend their right hands to me in the refuge giving mudra4.

TSO WO SUM PO RI GYAL LHUN PO ZHINThe three main deities appear as huge as Mount Meru,

LHANG NGE LHAN NE LHAM MER ZHUG PAY KHORradiant, illuminating, clearly vivid and stable.

JANG CHUB SEM PAY GE LONG JE WA BUMAccompanied by a trillion bodhisattva monks,

KUN KYANG SER DOG TSHAN DANG PE JAD GYANall with golden bodies, adorned with the signs and marks5,

CHO GO NAM SUM SOL ZHING SER TEM MEdonning the three dharma robes, dazzling with golden light.

MO GU’I CHAG LA NYE RING KHYAD MED CHIRBecause, with devotion, to pay homage from near or faraway makes no difference,

DAG GI GO SUM GU’I PAI CHAG TSAL LOI prostrate devotedly to you with my three doors (body, speech and mind).

2 Otherwise called Mahasthamaprapta (大势至)3 The vajra is standing on the open blossom of the lotus at the level of his ear according to one oral commentary.4 The refuge giving mudra is the same mudra that one sees on deities like Shakyamuni Buddha who is generally depicted with his right hand in this mudra. 5 The signs and marks refer to the thirty-two major signs of perfection and the eighty minor marks.

2

CHO KU NANG WA THA YE RIG KYI DAGDharmakaya, Boundless Light, Lord of the Buddha family,

CHAG YE OD ZER LE TRUL CHAN RE ZIGwhose right hand gives out light rays that emanates Chenrezig,

YANG TRUL CHAN RE ZIG WANG JE WA GYAwho further multiplies into a billion6 Chenrezigs;

CHAG YON OD ZER LE TRUL DROL MA TEwhose left hand gives out light rays that emanates Tara,

YANG TRUL DROL MA JE WA THRAG GYA GYEDwho further multiplies into a billion Taras;

THUG KYI OD ZER LE TRUL PADMA JUNGwhose heart gives out light rays that emanates Guru Rinpoche,

YANG TRUL ORGYAN JE WA THRAG GYA GYEDwho further multiplies into a billion Guru Rinpoches,

CHO KU OD PAG MED LA CHAG TSAL LO I prostrate to Dharmakaya Amitabha.

SANG GYE CHAN GYI NYIN TSHAN DU DRUG TUDuring the six periods of the day and night, the Buddha

SEM CHAN KUN LA TSE WAY TAG TU ZIGconstantly regards all sentient beings with eyes of compassion,

SEM CHAN KUN GYI YID LA GANG DRAN PAYall that arises in the minds of all sentient beings,

NAM TOG GANG GYU TAG TU THUG KYI KHYENall these thoughts are clearly known (to him);

SEM CHAN KUN GYI NGAG TU GANG ME TSHIGthe words said by every sentient being,

TAG TU MA DREY SO SOR NYAN LA SENwithout mixing it up, are distinctly heard (by him),

KUN KHYEN OD PAG MED LA CHAG TSAL LOI prostrate to the omniscient Amitabha.

CHO PANG TSHAM MED JAY PA MA TOG PAWith the exception of having abandoned the dharma or committed the five uninterrupted karmas,

6 The number should not be taken literally. The exact translation is “hundred koti”. A koti is generally taken to be 10 million, however, in the context of this text, it should be understood as incalculable, infinite emanations.

3

KHYED LA DAD CHING MON LAM TAB TSHAD KUNthose who sincerely possess faith in you and make aspirations,

DE WA CHAN DER KYE WAY MON LAM DRUBwill have their wishes to be reborn in Dewachen fulfilled,

BAR DOR JON NEY ZHING DER DREN PAR SUNGin the bardo7, the Buddha will guide them to his realm,

DREN PA OD PAG MED LA CHAG TSAL LOI prostrate to the guide and teacher Amitabha.

KHYED KYI KU TSHE KAL PA DRANG MED DUYour life-span extends for incalculable kalpas8,

NYA NGAN MI DA DA TA NGON SUM ZHUGyou do not enter parinirvana but remain here,

KHYED LA TSE CHIG GU’I PAY SOL TAB NAby one-pointedly praying to you with devotion,

LEY KYI NAM PAR MIN PA MA TOG PAYapart from the fully ripened effects of karma9,

TSHE ZAD PA YANG LO GYA THUB PA DANGeven if our life-span is depleted, we can still live to a hundred years,

DU’I MIN CHI WA MA LU’I LOG PAR SUNGaverting all types of untimely death.

GON PO TSHE PAG MED LA CHAG TSAL LOI prostrate to the protector Amitayus.

TONG SUM JIG TEN RAB JAM DRANG MED PACountless, vast three thousandfold universes10

RIN CHEN GYI KANG JIN PA JIN PA WAYfilled to the brim with precious jewels and given away as charity,

OD PAG MED PAY TSHAN DANG DE WA CHENcannot be compared to the merit of hearing about Dewachen,

THO’I NAY DAD PAY THAL MO JAR JEY NAor the name of Amitabha

7 In this context, bardo refers generally to the intermediate states after death. 8 Kalpas are incalculable periods of time measured in terms of the birth and destruction of a universe according to Buddhist cosmology. 9 Our actions creates repercussions that has 4 types of effects, this refers to the first type of effect which is the moment when the karmic energy produced by an action achieves its maximum effect. See “Words of My Perfect Teacher”. 10 Three thousandfold universes or trichiliocosm is about a billion universes.

4

DE NI DE WAY SOD NAM CHE WAR SUNGthen, with faith, joining one’s palms together,

DE CHIR OD PAG MED LA GU’I CHAG TSHAL for this reason, I respectfully prostrate to Amitabha.

GANG ZHIG OD PAG MED PAY TSHAN THO’I NEWhoever hears Amitabha’s name,

KHA ZHE MED PAR NYING KHONG RU’I PAY TINGand without pretension, from the bottom of his heart,

LAN CHIG TSAM ZHIG DAD PA KYE PA NAgives rise to sincere faith even just once,

DE NI JANG CHUB LAM LAY CHIR MI DOGwill never regress on the bodhi path,

GON PO OD PAG MED LA CHAG TSAL LOI prostrate to the protector Amitabha.

SANG GYE OD PAG MED PA’I TSHAN THO’I NAYWhoever hears Amitabha’s name,

DE NI JANG CHUB NYING PO MA THOB PARfrom that time onwards until attaining Buddhahood,

BUD MED MI KYE RIG NI SANG POR KYEwill take rebirth in a good family and not be born as a woman,

TSHE RAB KUN TU TSHUL THRIM NAM DAG GYURholding pure vows in all his lives,

DE SHEG OD PAG MED LA CHAG TSHAL LOI prostrate to the Sugata Amitabha.

DAG GI LU’I DANG LONG CHOD GE TSAR CHEMy body and all my possessions, enjoyments, wealth and merits,

NGO’I SU JOR WAY CHOD PA CHI CHI PAall types of physically present offerings,

YID TRUL TRA SHI DZAY TAG RIN CHEN DUNas well as visualised offerings of seven jewels11 and other auspicious articles,

DOD NAY DRUB PA TONG SUM JIG TEN GYIprimordial three thousandfold universes,

LING ZHI RI RAB NYI DA JE WA GYAbillion (groups of) sun, moon, four continents and Mount Meru,

11 1) gold, 2) silver, 3) lapis lazuli, 4) crystal, 5) agate, 6) pearl, and 7) carnelian. Varies in some texts.

5

LHA LU MI YI LONG CHOD THAM CHAD KUN the possessions and enjoyments of gods, nagas and humans,

LO YI LANG TE OD PAG MED LA BUL are mentally visualised and offered to Amitabha;

DAG LA PHAN CHIR THUG JE TOB KYI ZHEYfor my benefit, please accept this with compassion.

PHA MEY THOG DRANG DAG SOG DRO KUN GYIMy father, mother and I, including all sentient beings,

THOG MA MED PAY DU’I NAY DA TAY BARfrom beginningless time till this present life,

SOG CHAD MA JIN LEN DANG MI TSHANG CHODhave committed acts of killing, stealing and sexual misconduct,

LU’I KYI MI GE SUM PO THOL LO SHAGwe openly12 confess and regret these three negative acts of body.

DZUN DANG THRA MA TSHIG TSUB NGAG KHYAL PALying, sowing discord, harsh speech and idle gossip,

NGAG GI MI GE ZHI PO THOL LO SHAGwe openly confess and regret these four negative acts of speech.

NAB SEM NOD SEM LOG PAR TA WA TECovetousness, intent to harm others and wrong views,

YID KYI MI GE SUM PO THOL LO SHAGwe openly confess and regret these three negative acts of mind.

PHA MA LOB PON DRA CHOM SAD PA DANGKilling our father, mother, teacher or an arhat,

GYAL WAY KU LA NGAN SEM KYE PA DANGmaliciously causing harm to the body of a Victorious One13,

TSHAM MED NGA YI LAY SAG THOL LO SHAGwe openly confess and regret these uninterrupted karmas.

GE LONG GE TSHUL SAD DANG TSUN MA PHABKilling a fully ordained monk or novice,

KU ZUG CHOD TEN LHA KHANG SHIG PA SOGdefiling a nun, destroying a statue, stupa or temple and such,

12 ‘Openly’ - the connotation here is that one confesses without hiding one’s faults out of hypocrisy or lack of sincerity.13 ‘Victorious One’, epithet for Buddha

6

NYE WAY TSHAM MED DIG JE THOL LO SHAGwe openly confess and regret these acts of near-uninterrupted karma.

KON CHOG LHA KHANG SUNG RAB TEN SUM SOGThe Three Jewels, monasteries, buddhist scriptures, and other supports,

PANG ZHEY TSHAD TSUG NA ZO’I LA SOG PAbreaking vows made in reliance upon these supports,

CHO PANG LEY NGAN SAG PA THOL LO SHAGwe openly confess and regret these acts of abandoning the dharma.

KHAM SUM SEM CHAN SAD LEY DIG CHE WAThe negativity of disparaging all bodhisattvas

JANG CHUB SEM PA NAM LA KUR WA TABexceeds the negativity of killing all sentient beings of the three realms,

DON MED DIG CHEN SAG PA THOL LO SHAGwe openly confess and regret this pointless negativity.

GE WAY PHAN YON DIG PAY NYE MIG DANGHearing that benefits arise from virtue, sufferings from non-virtue,

NYAL WAY DUG NGAL TSHE TSHAD LA SOG PAand about the duration and extent of suffering in the hell realms,

THO’I KYANG MI DEN SHAD TSHOD YIN SEM PAbut treating it as merely hearsay without any truth,

TSHAM MED NGA WAY THU WAY LEY NGAN PAsuch a erroneous view is worse than the five uninterrupted karmas,

THAR MED LEY NGAN SAG PA THOL LO SHAGwe openly confess and regret this fault that destroys all possibility of liberation.

PHAM PA ZHI DANG LHAG MA CHU SUM DANG There are four root defeats, thirteen monastic partially defeating offenses,

PANG TUNG SOR SHAG NYE JE DE TSHAN NGAany transgressions and negative acts (of these) are confessed to you (Amitabha),

SO THAR TSHUL THRIM CHAL WA THOL LO SHAGwe openly confess and regret the five categories of infractions of the vows of individual liberation.

NAG PO’I CHO ZHI TUNG WA NGA NGA GYADFour black dharmas and eighteen downfalls (of bodhisattvas),

7

JANG SEM LAB PA NYAM PA THOL LO SHAGwe openly confess and regret all broken bodhisattva vows.

TSA TUNG CHU ZHI YAN LAG BOM PO GYADThere are fourteen root tantric vows and eight secondary vows,

SANG NGAG DAM TSHIG NYAM PA THOL LO SHAGwe openly confess and regret the degenerated samayas of the vajrayana.

DOM PA MA ZHU’I MI GE LE JAY PANegative actions, even if one has not received vows (to abstain from them),

MI TSHANG CHOD DANG CHANG THUNG LA SOG PAsuch as sexual misconduct and partaking of alcohol,

RANG ZHIN KHA NA MA THO’I DIG PA TEall actions that are, by their very nature, harmful,

DIG PA DIG TU MA SHEY THOL LO SHAGwe openly confess and regret all such wrongdoings committed due to our ignorance.

KYAB DOM WANG KUR LA SOG THOB NA YANGIn spite of having taken refuge vows, initiations and such,

DE YI DOM PA DAM TSHIG SUNG MA SHEY we do not know to keep the respective vows and commitments,

CHAY PAY TUNG WA PHOG PA THOL LO SHAGwe openly confess and regret breaking these Buddhist commitments.

GYOD PA MED NA SHAG PAY MI DAG PAYWithout sincere regret, full purification does not occur,

NGAR JAY DIG PA KHONG DU DUG SONG TARseeing that all past misdeeds are similar to taking poison,

NGO TSHA JIG TRAG GYOD PA CHEN PO’I SHAGwith great shame, fear and regret, we confess these faults.

CHIN CHAD DOM SEM MED NA MI DAG PAYWithout renouncing these negativities, purification does not occur,

CHIN CHAD SOG LA BAB KYANG MI GE’I LAYthus I vow hence-forth that even if my life is threatened,

DA NAY MI GYID SEM LA DAM CHA ZUNGI will never commit non-virtuous acts again.

DE SHEG OD PAG MED PA SE CHE KYIBhagavan Amitabha and bodhisattvas,

8

DAG GYUD YONG SU DAG PAR JIN GYI LOBplease bless and purify my mental continuum.

ZHAN GYI GE WA JED PA THO’I PAY TSHEWhen hearing of others performing virtuous acts,

DE LA THRAG DOG MI GE SEM PANG NEif one abandons all jealousy and dislike,

NYING NE GA WAY JE SU YI RANG NAsincerely feels joy and rejoices,

DE YI SOD NAM NYAM DU THOB PAR SUNGBuddha said that one will gain an equal merit.

DE CHIR PHAG PA NAM DANG SO KYE YITherefore, for both noble and ordinary beings

GE WA GANG DRUB KUN LA YI RANG NGOin all their virtuous deeds I rejoice.

LA MED JANG CHUB CHOG TU SEM KYED NEGenerating the unsurpassed mind of bodhichitta

DRO DON GYA CHEN DZAD LA YI RANG NGOin order to benefit sentient beings widely, in this I rejoice.

MI GE CHU PO PANG PA GE WA CHUAbstaining from the ten non-virtues and performing the ten virtues,

ZHAN GYI SOG KYAB JIN PA TONG WA DANGsaving lives and giving charity,

DOM PA SUNG ZHING DEN PAR MA WA DANGkeeping precepts and speaking the truth,

KHON PA DUM DANG ZHI DUL DRANG POR MAreconciling adversaries and speaking straight-forwardly in a gentle manner,

DON DANG DAN PAY TAM JOD DOD PA CHUNGhaving little desire, speaking meaningful words,

JAM PANG NYING JE GOM ZHING CHO LA CHODcultivating love and compassion, practising the genuine dharma,

GE WA DE NAM KUN LA YI RANG NGOin all these virtuous acts, I rejoice.

CHOG CHU’I JIG TEN RAB JAM THAM CHAD NAIn the ten directions of the vast universe,

9

DZOG SANG GYE NAY RING POR MA LON PARto those who have just accomplished perfect buddhahood,

DE DAG NAM LA CHO KYI KHOR LO NII go before you in supplication,

GYA CHEN NYUR DU KOR WAR DAG GE KULto turn the sublime wheel of dharma extensively without any delay,

NGON SHE THUG KYI DE DON KHYEN PAR SOLThe Buddhas are aware of my request through their omniscience.

SANG GYE JANG SEM TAN DZIN GE WAY SHETo the Buddhas, Bodhisattvas, teachers upholding the dharma,

NYA NGAN DA WAR ZHED KUN DE DAG LAthose who wish to enter parinirvana, and others like that, before them,

NYA NGAN MI DA ZHUG PAR SOL WA DEBI beseech and ask to remain, not entering parinirvana.

DI TSHON DAG GI DU SUM GE WA NAMMay this merit and all virtues accumulated in the past, present and future

DRO WA SEM CHAN KUN GYI DON DU NGObe dedicated to all sentient beings

KUN KYANG LA MED JANG CHUB NYU THOB NEso that they may swiftly attain the unsurpassed buddhahood,

KHAM SUM KHOR WA DONG NE TRUG GYUR CHIGuprooting the three realms of samsara from its depth.

DE YI GE WA DAG LA NYUR MIN NEMay this merit swiftly ripen on me,

TSHE DIR DU MIN CHI WA CHO GYAD ZHIremoving the eighteen causes of untimely death,

NAD MED LANG TSHO GYE PAY LU THOB DANendowing me with good health and strength in the full bloom of youth,

PAL JOR DZAD MED YAR GYI GANG GA TARand inexhaustible material wealth like the Ganges river in summer,

DUD DREY TSHE WA MED CHING DAM CHO CHODmay I enjoy the genuine dharma free from harm of maras or enemies,

SAM PAY DON KUN CHO DAN YID ZHIN DRUBaccomplishing all wishes in accordance with the dharma,

10

TAN DANG DRO LA PHAN THOG GYA CHEN DRUBpropagating the dharma and accomplishing extensive benefit for sentient beings,

MI LU DON DANG DAN PA DRUB PAR SHOGimbuing this human life with meaning and purpose.

DAG DANG DAG LA DREL THOG KUNI and those who have any karmic connection with me,

DI NE TSHE PHO GYUR MA THAGwhen we are at the moment of death,

THRUL PAY SANG GYE OD PAG MEDmay the emanation body of Amitabha,

GE LONG GE DUN KHOR GYI KORsurrounded by his retinue of monks,

DUN DU NGON SUM JON PAR SHOGarrive personally before us,

DE THONG YID GA NANG WA KYIDon seeing them, may our hearts be filled with joy,

SHI WAY DUG NGAL MED PAR SHOGwithout any suffering that usually accompanies death.

JANG CHUB SEM PA CHED GYAD NIMay the eight great bodhisattvas,

DZU THRUL TOB KYI NAM KHAR JONthrough their miraculous powers, appear in the space before us,

DE WA CHEN DU DRO WA YIshowing the path to Dewachen,

LAM TON LAM NA DREN PAR SHOGand lead us there to take rebirth.

NGAN SONG DUG NGAL ZOD LAG MEDThe suffering in the lower realms are difficult to bear,

LHA MI DE KYID MI TAG GYURwhile the joys in the human or god realms are impermanent,

DE LA TRAG SEM KYE WAR SHOGmay we generate a mind of revulsion towards these states.

THOG MA MED NE DA TAY WARSince beginningless time until now,

11

KHOR WA DI NA YUN RE RINGwe have been drifting in samsara for an immense length of time,

DE LA KYO WA KYE WAR SHOGmay we give rise to the mind of renunciation.

MI NE MI RU KYE CHOG KYANGEven if we went from one human birth to another,

KYE GA NA CHI DRANG MED NYONGwe will still encounter birth, aging, sickness and death,

DU NGAN NYIG MAR BAR CHAD MANGin these times of degeneration, there are many adverse situations,

MI DANG LHA YI DE KYID DIthe peace and joy of gods and men

DUG DANG DREY PAY ZE ZHIN DUare like food mixed with poison,

DOD PA PU TSAM MED PAR SHOGmay there be no desire for these pleasures.

NYE DU ZE NOR THUN DROG NAMFood, wealth, relatives and friends

MI TAG GYU MA MI LAM ZHINare transient like a dream,

CHAG ZHEN PU TSAM MED PAR SHOGmay there be no attachment to them.

SA CHA YUL RI KHANG KHYIM NAMOne’s hometown or abode,

MI LAM YUL GYI KHANG KHYIM TARare like residences in dreams,

DEN PAR MA DRUB SHE PAR SHOGmay we understand that they are not really existent.

THAR MED KHOR WAY GYA TSHO NEFrom this ocean of samsara without freedom,

NYE CHEN TSON NE THAR WA ZHINlike a wrong-doer escaping from prison,

DE WA CHAN GYI ZHING KHAM SUmay we go, without looking back,

CHI TE MED PAR DRO’I WAR SHOGto the pure realm of Dewachen.

12

CHAG ZHEN THRI WA KUN CHAD NEMay we cut through all desires and attachments

JA GOD NYI NE THAR WA ZHINlike a vulture escaping from a net,

NUB KYI CHOG KYI NAM KHA LAjourneying in an instant,

JIG TEN KHAM NI DRANG MED PAthrough the sky in the western direction,

KAD CHIG YID LA DROD JE NEpast countless universes,

DE WA CHEN DU CHIN PAR SHOGuntil Dewachen is reached.

DE RU SANG GYE OD PAG MEDMay I see face-to-face in that realm

NGON SUM ZHUG PAI ZHAL THONG NEBuddha Amitabha who is present there,

DRIB PA THAM CHAD DAG PAR SHOGpurifying all obscurations.

KYE NE ZHI YI CHOG GYUR PAThe superior among four types of births14

ME TOG PAD ME NYING PO LAis birth from the heart of a lotus flower;

DZU TE KYE WA LEN PAR SHOGmay I be born by emanation

KAD CHIG NYID LA LU DZOG NEappearing instantly with a perfect body, TSHAN PE DAN PAY LU THOB SHOGendowed with all the signs and marks.

MI KYE DOG PAY THE TSHOM GYIA doubting mind will obstruct rebirth;

LO DRANG NGA GYA’I WAR DAG TUfor a duration of five hundred years,

NANG DER DE KYID LONG CHOD DANalthough one will have one’s needs and enjoyments fulfilled

14 Birth by moisture, egg, womb and emanation.

13

SANG GYE SUNG NI THO NA YANGand listen to the Buddha’s speech,

ME TOG KHA NI MI CHE WAYbut the lotus flower (in which one is reborn) will not blossom,

SANG GYE ZHAL JAL CHI WAY KYONdelaying the sight of Buddha’s face,

DE DRA DAG LA MI JUNG SHOGmay I not commit this fault (of doubt).

KYE MA THAG TU ME TOG CHEUpon rebirth, may the flower immediately open,

OD PAG MED PAY ZHAL THONG SHOGmay I behold Amitabha.

SOD NAM TOB DANG DZU THRUL GYIThrough merit and spiritual transformations,

LAG PAY THIL NE CHOD PAY TRINfrom the palm of my hand issues forth

SAM MI KHYAB PAR TRO’I JE NEinconceivable clouds of offerings

SANG GYE KHOR CHE CHOD PAR SHOGpresented to Buddha and his retinue.

DE TSHE DE ZHIN SHEG PA DEAt that time, may the Tathagata

CHAG YE KYANG NE GO LA ZHAGplace his right hand on my crown,

JANG CHUB LUNG TAN THOB PAR SHOGprophesizing my enlightenment.

ZAB DANG GYA CHE CHO’I THO’I NEAfter listening to the vast and profound dharma,

RANG GYUR MIN CHING DROL WAR SHOGmay my mindstream be ripened and liberated.

CHAN RE ZIG DANG THU CHEN THOBMay the Buddha’s two elder sons,

GYAL SE THU WO NAM NYI KYIChenrezig and Vajrapani,

JIN GYI LAB SHING JE ZUNG SHOGbless and take me under their care.

14

NYIN RE ZHIN DU CHOG CHU YIEvery day, from the ten directions,

SANG GYE JANG SEM PAG MED PAcountless Buddhas and Bodhisattvas

OD PAG MED PA CHOD PA DANGmake offerings to Amitabha,

ZHING DER TA CHIR JON PAY TSHEwhen they visit this realm,

DE DAG KUN LA NYEN KUR ZHINGmay I venerate and serve them,

CHO KYI DUD TSI THOB PAR SHOGand receive the nectar-like dharma.

DZU THRUL THOG PA MED PA YIBy my unimpeded spiritual powers,

NGON GE ZHING DANG PAL DAN ZHINGmay I go in the morning towards

LEY RAB DZOG DANG TUG PO KODthe realms Abhirati, Shrimat;

NGA DRO DE DAG NAM SU DROPrakuta and Ghanavyuha.

MI KYOD RIN JUNG DON YOD DRUBBuddha Akshobhya, Ratnasambhava

NAM NANG LA SOG SANG GYE LAAmoghasiddhi and Vairochana,

WANG DANG JIN LAB DOM PA ZHUmay I receive initiations and blessings from them,

CHOD PA DU ME CHOD JE NEaccept vows and make vast offerings,

GONG MO DE WA CHAN NYID DUthen in the evening, without any difficulty,

KA TSHEG MED PAR LEB PAR SHOGreturn to Dewachen.

PO TA LA DANG CHANG LO CHANIn Potalaka, Alakavati,

15

NGA YAB LING DANG O GYAN YULChamara and Oddiyana

TRUL KU’I ZHING KHAM JE WA GYAR and one billion other emanated realms,

CHAN RE ZIG DANG DROL MA DANGmay I meet Chenrezig, Tara

CHAG DOR PAD JUNG JE WA GYAVajrapani, Guru Rinpoche

JAL ZHING CHOD PA GYA TSHO’I CHODand a billion other deities,

WANG DANG DAM NGAG ZAB MO ZHUmake an ocean of offerings,

NYUR DU RANG NE DE CHEN ZHINGrequest initiations and profound teachings

THOG PA MED PAR CHIN PAR SHOGthen return swiftly to my own realm.

SHUL GYI NYE DU DRWA LOB SOGMay I see clearly with divine eyes

LHA YI MIG GI SAL WAR THONGall friends, attendants and disciples of my previous life,

SUNG KYOB JIN GYI LOB JED CHINGbless, protect and

CHI DU ZHING DER THRID PAR SHOGguide them to this realm upon their death.

KAL ZANG DI YI KAL WAY YUNOne kalpa in the “Fortunate Aeon15”

DE WA CHAN GYI ZHAG CHIG TEis equivalent to one day in Dewachen,

KAL PA DRANG MED CHI WA MEDfor countless aeons without dying,

TAG TU ZHING DE DZIN PAR SHOGmay I stay perpetually in this realm.

JAM PA NE ZUNG MO PAY WARFrom Maitreya onwards to Mopa16

15 Fortunate Aeon (Bhadrakalpika, Skt) refers to this particular aeon when 1,002 Buddhas will appear.

16

KAL ZANG DI YI SANG GYE NAMwhen all the Buddhas of the “Fortunate Aeon”

JIG TEN DI NA NAM JON TSHEcome to this (human) world,

DZU THRUL TOB KYI DIR O’NG NEmay I go there by miraculous powers,

SANG GYE CHOD CHING DAM CHO NYANmake offerings and listen to the genuine dharma,

LAR YANG DE CHEN ZHING KHAM SUafterwards, may I, without any obstacles,

THOG PA MED PAR DRO WAR SHOGreturn to Dewachen.

SANG GYE JE WA THRAG THRIG GYA TONG THRAGEight million one hundred thousand koti-niyuta 17 of

GYAD CHU TSA CHIG SANG GYE ZHING KUN GYImyriad Buddha realms’

YON TAN KOD PA THAM CHAD CHIG DOM PAqualities and features are entirely united in this realm,

ZHING KHAM KUN LE KHYAD PHAG LA NA MEDmay I take rebirth in this realm which surpasses all others --

DE WA CHAN GYI ZHING DER KYE WAR SHOGthe incomparable sublime Dewachen.

RIN CHEN SA ZHI KHOD NYOM LAG THIL TARExpansive jewelled grounds, even as the palm of one’s hand,

YANG SHING GYA CHE SAL ZHING OD ZER BARvast, spacious and radiant, glittering and sparkling, NAN NA NEM ZHING TEG NA PAR JED PAelastic in nature- forming a depression when pressed, springing back when released;

DE JAM YANG PAY ZHING DER KYE WAR SHOGmay I take rebirth in this gentle, smooth and comfortable realm.

16 Mopa (Tib) is the name of the last of the 1,002 Buddhas in this Fortunate Aeon.17 This refers to an astronomical number in an old numerical system, the number translated should not be taken literally but seems to suggest infinity, beyond our conception. The Sanskrit equivalent is koti-niyuta-zatasahasra.

17

RIN CHEN DU MA LE DRUB PAG SAM SHINGThere are wish fulfilling tree formed from various kinds of gems and jewels,

LO MA DAR ZAB DREY WU RIN CHEN GYANleaves decorated by fine brocades and various precious fruits,

DE TENG TRUL PAY JA TSHOG KAD NYAN DREYabove these trees, emanated birds trilling sweet melodies,

ZAB DANG GYA CHE’I CHO’I KYI DRA NAM DROGsinging the deep and vast song of the sublime dharma.

NGO TSHAR CHEN PO’I ZHING DER KYE WAR SHOGMay I be reborn in this extraordinarily rare realm.

PO’I CHU’I CHU LUNG YAN LAG GYAD DAN MANGThere are many rivers flowing with fragrant water possessing the eight attributes18,

DE ZHIN DUD TSI THRU’I KYI DZING WU NAMall bathing ponds are filled with nectar of self nature

RIN CHEN NA DUN THEM KE PHA GU KORwith stairs made of the seven kinds of gems, surrounded by jewelled bricks;

ME TOG PAD MA DRI ZHIM DREY WUR DANthere are fragrant lotus flowers bearing fruits,

PAD MAY OD ZER PAG TU MED PA THROlotus flowers giving out countless rays of lights,

OD ZER TSE LA TRUL PAI SANG GYE GYANthe tip of each light-ray is ornamented by an emanation-Buddha,

YA TSAN CHEN PO’I ZHING DER KYE WAR SHOGmay I take rebirth in this greatly amazing, wondrous land.

MI KHOM GYAD DANG NGAN SONG DRA MI DRAGWhere one does not come across the eight restricting conditions19, where the three lower realms are unheard of,

NYON MONG DUG NGA DUG SUM NAD DANG DONwhere there are no sicknesses, afflictive emotions, three or five poisons,

18 According to the commentary, the eight attributes are cooling, pleasing taste, light or frothy, gentle to the touch, pure or uncontaminated, clear, soothing to the stomach and does not hurt one’s throat.19 Eight restricting conditions refer to situations without the freedom to practice the dharma. Being born in the hells, in the preta realm, as an animal, a long-lived god or a barbarian, having wrong views, being born where there is no Buddha or being born deaf and mute; these are the eight states without freedom. There are 16 more factors that restrict a practitioner according to Longchenpa, refer to “Words of my Perfect Teacher”

18

DRA DANG WUL PHONG THAB TSOD LA SOG PAwhere there are no enemies, poverty or war and such,

DUG NGAL THAM CHAD ZHING DER THO’I MA NYONGall such sufferings are unheard of in this realm,

DE WA CHAN PO’I ZHING DER KYE WAR SHOGmay I take rebirth in this realm of tremendous peace and joy.

BUD MED MED CHING NGAL NE KYE WA MEDThere are no women or birth from the womb,

KUN KYANG ME TOG PAD MAY BUB NE THRUNGeveryone is born in a lotus bud,

THAM CHAD KU LU’I KHYAD MED SER GYI DOGtheir bodies are golden in color, with no distinction20,

WU LA TSUG TOR LA SOG TSHAN PE GYANthey have ushnishas on their heads, are adorned with the marks and signs,

NGON SHE NGA DANG CHAN NGA KUN LA NGAand are fully endowed with the five divine eyes and five clairvoyances,

YON TAN PAG MED ZHING DER KYE WAR SHOGmay I take rebirth in this realm of infinite qualities.

RANG JUNG RIN CHEN NA TSHOG ZHAL YE KHANGSpontaneously occurring bejewelled immeasurable palaces

CHI DOD LONG CHOD YID LA DRAN PE JUNGWhatever one needs or wishes to have

TSOL DRUB MI GO’I GO’I DOD LHUN GYI DRUBis accomplished or obtained effortlessly and spontaneously just by thinking of it,

NGA KHYOD MED CHING DAG TU DZIN PA MEDthere is no concept of “you” and ‘me”, no self-grasping,

GANG DOD CHOD TRIN LAG PAY THIL NE JUNGclouds of offerings materialises from one’s palm according to our wishes

THAM CHAD LA MED THEG CHEN CHO’I LA CHODpractising the unsurpassed Mahayana teachings,

DE KYID KUN JUNG ZHING DER KYE WAR SHOGmay I be born in this realm, source of all joy and happiness.

20 ‘With no distinction’ means that everyone is equal in appearance, unlike our present world where one’s appearance is determined by karma and conditions.

19

DRI ZHIM LUNG GI ME TOG CHAR CHEN BEBFragrant breezes bring widespread showers of delightful flowers,

SHING DANG CHU LUNG PAD MO THAM CHAD LEall trees, rivers and lotus flowers are always producing

YID DU ‘ONG WAI ZUG DRA DRI RO REGforms, sounds, smells, tastes and sensations pleasing to the mind,

LONG CHOD CHOD PAI TRIN PHUNG TAG TU JUNGriches, enjoyments, comforts and gatherings of clouds of offerings.

BUD MED MED KYANG TRUL PAI LHA MO’I TSHOGeven though no women appears here,

CHOD PAI LHA MO DU ME TAG TU CHODoffering goddesses are constantly presenting offerings.

DUG PAR DOD TSHE RIN CHEN ZHAL YE KHANGWhen one wishes to rest, immeasurable mansions appear,

NYAL WAR DOD TSHE RIN CHEN THRI ZANG TENGwhen one wishes to sleep, marvelous jewel seats appear,

DAR ZAB DU MA’I MAL TAN NGE DANG CHEbedecked with brocade blankets, cushions and pillows.

JA DANG JON SHING CHU LUNG ROL MO SOGBirds, trees, flowing rivers, musical instruments and such

THO PAR DOD TSHE NYAN PAY CHO’I DRA DROGproduce the sublime sound of dharma when one wishes to listen to it,

MI DOD TSHE NA NA WAR DRA MI DRAGbut when one does not wish to listen, one will not hear it.

DUD TSI DZING WU CHU LUNG DE NAM KYANGThe nectar ponds and flowing streams

DRO DRANG GANG DOD DE LA DE TAR JUNGare cold or warm, at a suitable temperature according to one’s wish,

YID ZHIN DRUB PAI ZHING DER KYE WAR SHOGmay I take rebirth in this realm where all wishes are fulfilled.

ZHING DER DZOG PAY SANG GYE OD PAG MEDIn this realm, Buddha Amitabha

KAL PA DRANG MED NYA NGAN MI DA ZHUGstays for countless aeons without going into parinirvana,

DE SID DE YI ZHAB DRING JED PAR SHOGmay I serve him during this time.

20

NAM ZHIG OD PAG MED DE ZHI WAR SHEGBut after Amitabha Buddha goes into parinirvana,

KAL PA GANG GE LUNG GI JE MA NYEDfor twice the number of aeons as there are sand particles in Ganges river,

NYI KYI BAR DU TAN PA NE PE TSHEwhile the Buddhadharma still carries on,

GYAL TSHAB CHAN RE ZIG DANG MI DRAL ZHINGnot being apart from regent Chenrezig,

DE YI YUN LA DAM CHO’I DZIN PAR SHOGmay I uphold the genuine dharma during this period.

SOD LA DAM CHO’I NUB PAI THO RANG LA(One day will come when) at dusk, the buddhadharma has vanished, but the very next morning,

CHAN RE ZIG DE NGON PAR SANG GYE NEChenrezig will appear as an enlightened Buddha,

SANG GYE OD ZER KUN NE PHAG PA YIand thereafter have the name,

PAL TSEG GYAL PO ZHE JAR GYUR PAY TSHE“King Whose Glorious Light Rays Manifest the Combined Splendor of All Noble Ones”,

ZHAL TA CHOD CHING DAM CHO’I NYAN PAR SHOGmay I make offerings to him and listen to the genuine dharma,

KU TSHE KAL PA JE WA THRAG THRIG NIhis lifespan is sixty six million

BUM THRAG GU CHU TSA DRUG ZHUG PAI TSHEkoti-niyuta aeons,

TAG TU ZHAB DRING NYEN KUR JED PA DANGmay I always serve him with respect

MI JED ZUNG KYI DAM CHO’I DZIN PAR SHOGupholding the dharma with samadhi of unfailing memory.

NYA NGAN DE NE DE YI TAN PA NIAfter passing into parinirvana, his dharma teachings

KAL PA DUNG CHUR DRUG DANG JE WA THRAGwill remain for six hundred million three hundred thousand

BUM THRAG SUM NE DE TSHE CHO’I DZIN CHINGkoti-niyuta aeons during which genuine dharma will be upheld,

21

THU CHEN THOB DANG TAG TU MI DRAL SHOGmay I never be apart from Vajrapani during this time.

DE NE THU CHEN THOB DE SANG GYE NEVajrapani will attain enlightenment,

DE ZHIN SHEG PA RAB TU TAN PA NIand thereafter have the name

YON TAN NOR BU TSEG PA’I GYAL POR GYUR“Completely Reliable Tathagata King of Abundant Jewel-like Qualities”,

KU TSHE TAN PA CHAN RE ZIG DANG NYAMhis lifespan and (the length of time) his teachings (will last) are same as Chenrezig’s,

SANG GYE DE YI TAG TU ZHAB DRING JEDmay I be able to serve him always during this period,

CHOD PE CHOD CHING DAM CHO’I KUN DZIN SHOGmaking offerings and upholding all the teachings.

DE NE DAG GI TSHE DE JE MA THAGWhen my life comes to its end,

ZHING KHAM DE AM DAG PAI ZHING ZHAN DUmay I, whether in this or other pure lands,

LA MED DZOG PAY SANG GYE THOB PAR SHOGattain unsurpassed perfect enlightenment.

DZOG SANG GYE NE TSHE PAG MED PA TARUpon attaining perfect buddhahood, may beings be matured and liberated

TSHAN THO’I TSAM GYI DRO KUN MIN CHING DROLthrough merely hearing my name, in the same way as Amitabha,

TRUL PA DRANG MED DRO WA DREN PA SOGmay countless emanations be sent out to guide beings,

BAD MED LHUN DRUB DRO DON PAG MED SHOGbenefitting them effortlessly and spontaneously.

DE ZHIN SHEG PAY TSHE DANG SOD NAM DANGThe Tathagata’s life-span and merit,

YON TAN YE SHE ZI JID TSHAD MED PAqualities, wisdom and brilliance are beyond measure,

CHO’I KU NANG WA THA YE OD PAG MEDDharmakaya Limitless Light, Amitabha Buddha

22

TSHE DANG YE SHE PAG MED CHOM DAN DEBhagavan of Limitless Life-Span and Wisdom (Amitayus).

GANG ZHIG CHOD KYI TSHAN NI SU’I DZIN PAAnyone who recites your name,

NGON GYI LE KYI NAM MIN MA TOG PAwith the exception of those whose former karma has fully ripened,

ME CHU DUG TSHON NOD JIN SIN PO SOGall dangers such as those from water, fire, poison, weapons, rakshasas,

JIG PA KUN LE KYOB PAR THUB PAY SUNGThe Buddha has said that one will be liberated from all such fears

DAG NI KHYED KYI TSHAN DZIN CHAG TSHOL WAYI recite your name and prostrate to you,

ZIG DANG DUG NGAL KUN LE KYAB DZAD SOLpraying for release from all fears, dangers and sufferings.

TRA SHI PHUN SUM TSHOG PAR JIN GYI LOBPlease grant your blessing so that all may be perfect and auspicious!

SANG GYE KU SUM NYE PAY JIN LAB DANGBy the Buddha’s attainment of the three kayas,

CHO’I NYID MI GYUR DEN PAY JIN LAB DANGby the truth of unchanging dharmata,

GE DUN MI CHED DU’I PAY JIN LAB KYIby the indestructible force of the sangha’s blessings,

JI TAR MON LAM TAB ZHIN DRUB PAR SHOGmay all my vast aspirations be accomplished.

KON CHOG SUM LA CHAG TSHAL LOHomage to the three jewels!

TA-YA-THA PEN-TSA DRI-YA AH-WA BO-DHA NA-YE SO-HA21

KON CHOG SUM LA CHAG TSHAL LOHomage to the three jewels!

NA-MO MAN-JU-SHRI-YE, NA-MO SU-SHRI-YE, NA-MO UT-TA-MA SHRI-YE SO-HA22

According to the sutras, “If one recites this mantra and does three prostrations, this is equivalent to a hundred thousand prostrations.” Those of the best faculty should prostrate a hundred times, the middling is to prostrate as much as one can, those of the lower faculty should at least prostrate seven times. The best 21 Mantra for fulfillment of aspirations22 Mantra for multiplication of merits

23

is to continue prostrations everyday for one’s whole life without break, the middling is to prostrate for several years or months without break, the practitioner of the lower faculty should prostrate for any duration possible.

Facing the western direction towards the pureland, with pure faith and palms joined, visualising and remembering the Buddha of Limitless Light and Lifespan, Amitabha, one should recite the text with mindful attention, this will dissolve all obstacles to one’s natural lifespan in this life and one will take rebirth in Dewachen without any obstacles when one dies.

This is the meaning as taken from the Amitabha Sutra, Ornament Sutra, White Lotus- Amitabha’s Drum Sound Sutra and various others by me, Raga Asya (the First Karma Chakme) for the purpose of enabling sentient beings to create the causes for being reborn in Dewachen.

24