Buddhist Mantras to cure many health problems.

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Buddhist Mantras to cure many health problems. Practice and be protected.

1.Mantra to cure swelling

Om Non Non Zed Non Zhu Soha

2.Mantra to cure burns:

Om Sa Sa Mama Sod

3.Mantra to cure burned wounds:

Om Zana Zagda Um Pad

4.Mantra to cure acne:

Om Big Big Dog Riy Soha

5.Mantra to improve cardiovascular system:

Om Zini Zini Maha Zini Soha

6.Mantra to cure heart diseases:

Om Gaga Zaza Rim Rim Soha

- They should eat a hawthorn.

7.Mantra before a surgery:

Om Zagchu Duva Khere Magiy Soha

- To read 7 times right before a surgery.

8.Mantra to cure cataracts in the eye:

Om Ganiy Diy Soha

- Wash with saliva from mouth.

9.Mantra for eye diseases:

Om Hen Hen Pun Pun Soha

10.Mantra to improve visual acuity. My personal experience tells it might be more effective for plus dioptres.

Om Zagchu Zagchu Zana Zagchu Ye Soha

11.Mantra to cure diarrhea and nausea:

Sadi Mara La Pad

- In heavy situations it is also recommended to write it on a paper and ingest.

12.Mantra to give milk for a new mom:

Om A Na Zhi Ga Na Soha

13.Mantra for prophylactics from epidemic diseases:

Dadi Yata Ali Mudra Li Mahada Ner Zaray Zanchen Hi Gandi Higan Zadu Vaza Muni Arya Soha

14.From all diseases:

Om Mi Zho Pad Pad Soha

15.Mantra to cure antritis:

Om Gēre Gēre Bad Soha

16.Mantra to cure nose bleeding:

Tiv Tiv Riv Riv Chod Chod Um Radna Zadi Zadi Sidi Sidi Hum

17.Mantra to cure cough:

Om Dama Dudiy Sod Soha

- Have to drink milk

18.Mantra for boils :

Husu Husu Chi Ga Soha

- Also, should eat onions and read a mantra over them.

19.Mantra to cure stomach

Om Darda Dure Hiruge Zahe Lid Zahe Hum Pad Soha

20.Mantra for sore throat:

Om Lina Lina Pad Tola Soda

21.Mantra to cure mastitis:

Ta Dar Tal Eiy Da Talma

22.Mantra for breast disease:

Om Tolo Soha

Bend down and count 32 bottles.

23.Mantra to improve hearing:

Om Nidi Yeva Shazh Shapa Soha

24.Mantra for osteochondrosis:

Om Turemsi Tser Mi tseg Soha

Do a massage with a honey

25.Mantra to cure wounds:

Om Saran Hum

26.Mantra for muscle cramps:

Om Hunu Lin Soha

27.Mantra against horrific dreams:

Om Zaga Li Yaa Soha

HAVE FAITH, PRACTICE AND STAY HEALTHY.

The power of Baza Guru Mantra

A TRUE ACCOUNT OF AN ACCOMPLISHED PRACTITIONER (of the Vajra Guru Mantra in Recent Times)

Orated by Jamyang Dorje Rinpoche of the Taipei Padmakara Buddhist Society

May 2006 – In the holy land of Padmasambhava, Bhutan, a blind accomplished master knew his time of his death in advance and sat in crossed vajra posture while passing into parinirvana.

As the author was afraid of gradually forgetting the details of this master’s liberation story over the passage of time, the sublime details of it were committed to paper with one’s own inadequate literary skills. It is hoped that all those who see, hear or are acquainted with the facts of this history will be filled with deep faith and devotion to Padmasambhava, the Benza Guru Drubtop-immagine-1reby receiving blessings and accomplishments.

This accomplished adept is a Bhutanese. When he was alive, people mostly addressed him as “Drubtop” which means someone who has attained realisation. Moreover, due to the fact that he attained realisation and liberation through the recitation of the Vajra Guru mantra, he was also called, “Benza Guru Drubtop”, meaning “The Vajra Guru Siddha”

This accomplished master “Benza Guru Drubtop”, whose external appearance was dirty and unkempt but who, internally, was extraordinarily free and liberated, was previously a visually handicapped beggar who lived in the peripheral slums of Bhutan.

Later, due to the help of Urgyen Lama (of Sangngak Thegchog Osel Ling Monastery) and Jamyang Dorje Rinpoche, this accomplished master who had went through a difficult life (but with equanimity) was invited to the monastery where they looked after him as a offering to a most unsurpassed field of merit. This was the reason that the last 10 years of his life was relatively peaceful and safe.

“Benza Guru Druptop” was not born blind. It is said that his visual impairment was the result of curses wrought by mantras which his enemies had inflicted upon him. Before he went blind, he was just a common farmer who belonged to the Bon religion. At that time, the farmer did not understand the vast qualities of Padmasambhava and had even entertained sacrilegious views towards Guru Rinpoche and slandered him with negative speech.

To recover his sight, the farmer had approached many doctors who were unable to help. With no other resort, he asked several spiritual friends and masters for advice on what spiritual practice to do in order to recover his sight.

Finally, he listened to some masters’ advice and decided to start reciting the Vajra Guru mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), relying on it as his sole practice, and eventually he went on to achieve an astounding level of realisation.

When “Drubtop” started to recite the Vajra Guru mantra, his faith in Padmasambhava began to ripen and increase. Due to his blindness, day or night was not much difference to him and he began to recite the mantra diligently day and night without distinction.

When he completed a hundred million recitations, “Drubtop”’s prayer-wheel, which he rotated as he recited the mantra, began to drip inconceivable nectar. It is well known that prayer-wheels contain dry paper rolls and it is impossible for water to drip from it out of thin air, yet his prayer-wheel began to manifest such a strange phenomenon. This demonstrated the authencity of the results of “Benza Guru Drubtop”’s practice and also showed how wonderful Padmasambhava’s blessings were. After that, he did not slow down, but instead continued to recite the mantra diligently, praying to Guru Rinpoche with great faith.

When “Benza Guru Drubtop” had completed the mantra 300 million times, in a dream-like state, he personally met the Lotus-Born Guru and received a prophecy, thereby attaining an inconceivable level of realisation.

Padmasambhava told “Benza Guru Drubtop”, “If you live on for 7 more years, your eyesight will be recovered. The reason for you having lost sight in both eyes is that you previously believed in the Bon religion and especially, you had disparaged and despised (noble beings), causing confused inter-dependent phenomenon to arise. Now although you have seen me, due to that karmic obscuration, you will not be able to immediately regain your eyesight.”

Thus “Benza Guru Drubtop” was not able to recover his eyesight even though he had seen the Guru Rinpoche.

In the mysterious state, Guru Rinpoche also asked “Benza Guru Drubtop” to make a special dharma hat as a auspicious interdependent-arising, which the blind “Benza Guru Drubtop” made himself from bronze pieces without anyone’s help.

In spite of “Benza Guru Drubtop”’s inner realisation and his extraordinary clairvoyance due to Guru Rinpoche’s blessings, due to his external visual handicap, no-one was willing to look after him properly. Thus he wandered around in the region of “Chim” in Bhutan. The locals called him “Benza Guru Drubtop”.

“Benza Guru Drubtop” knew of a secret method to reverse obstacles which the Lotus-Born Guru had personally transmitted to him. It could swiftly remove all heavy illnesses or urgent calamities befalling a person. This method is special but inelegant. It required that “Benza Guru Drubtop” make a special kind of torma and recite a short ritual, the specifics of it is only known to himself, and then he must strip naked and while totally nude take the torma to a nearby triple-intersect junction. This method is quite powerful, all the people for whom the “Drubtop” had performed this ritual, recovered from their problems without exception.

Besides this, every time someone requested the “Benza Guru Drubtop” for any help, his way of divination was also different from others. He did not need the use of any divination apparatus, nor did he require the person to say much, but would be able to know the intentions of the person and be able to speak out the intimate details of the supplicants’ residence, environment and all other kinds of details, including those personal secrets that the person requesting did not want revealed. Evidently, the “Benza Guru Drubtop” had attained great clairvoyance of knowing others’ minds due to the blessings of Guru Rinpoche. He was also widely acknowledged as “Drubtop” due to this.

“Benza Guru Drubtop”’s inner secret realisation did not cause him to try to improve his own living conditions but instead he regarded poverty and suffering as not being any obstacle or problem impeding him.

What did not change was that he continued supplicating Guru Rinpoche day and night, reciting the Guru Rinpoche mantra respectfully and so when he passed into parinirvana, a conservative estimate of the number of Guru Rinpoche mantras he had recited in his life amounts to more than 600 million.

Unlike others, he was not interested in promoting his own diligent efforts at practice or his miraculous responses , instead “Benza Guru Drubtop” benefitted beings in a spontaneous and extemporaneous way.

Thus, most of the people who knew him did not know how profound his inner realisation was.

Most people only regarded his external style and occasional obstacle-averting rituals as a sign that he was merely a practitioner with some achievements. Most of his secret conduct and responses, he would only tell to Urgyen Lama and a few close friends who had faith.

Although he was a siddha, he did not alter his clothes or appearance, but remained like a beggar, allowing others to make offerings and making-shift of whatever they offered to wear. Although he was invited to stay at Sangngak Thegchog Osel Ling Monastery, and could have chosen to have better living premises and conditions, he only preferred to live in a dilapidated corner of the monastery and sleep in his own old covers, using yellowed and hole-ridden blankets and pillow.

“Benza Guru Drubtop” would only accept others’ clothing and food. If someone offered his cash notes or coins, he will recite mantras and blow on them as a blessing, before returning them to the offerer, telling him not to use the money but to keep it on the body as a blessed artifact for protection. When one offered him a khata, it was the same case. This showed that “Benza Guru Drubtop” has already viewed all wealth as nothing, with no desire or wish for anything.

The author once requested one of the abbots of the monastery, Jamyang Dorje Rinpoche, to make some money offerings, but was instead met with laughter from Rinpoche who said, ‘“Benza Guru Drubtop” does not want money, how to make offerings to him? If you want to give him clothings or other things, he may not accept, or he may just bless them and return them to you. if you want to offer food, he is now provided food by the monastery, so he may not enjoy what you offer him. Apart from his meals, he doesn’t really accept any other food.’ Hearing this, the author felt deeply that this siddha master was truly without needs or wants and was worthy of respect and veneration.

Seven days before he demonstrated impermanence, the “Benza Guru Drubtop” informed the abbot Urgyen Lama,”I am going to leave this world to go and see Padmasambhava.” At that time, the abbot felt that Drubtop was still healthy and thought that he was merely joking. He did not pay much attention to this remark. “Benza Guru Drubtop” then confidently told several monk friends that, “Urgyen Lama does not have freedom over birth and death, but I do. He will not understand my meaning… the dharmakaya is beyond death, because I have realised the dharmakaya, there is really no death to speak of for me!” Totally unschooled and who had not studied any dharma teachings, sutras or commentaries, yet, “Benza Guru Drubtop” was able to make many such statements that utilised the expressions of the Dzogpa Chenpo realisations.

With nothing special happening, apart from those monk-friends who knew about it being worried that “Benza Guru Drubtop” would manifest death, others did not feel that the Drubtop would really be able to predict his own time of death, and be able to leave this world with such ease and freedom. Seven days later, in the clear gentle light of dawn, “Benza Guru Drubtop” sat in crossed-vajra posture and impertubably released his intent into the dharmadhatu. At that moment, a gentle tremor in the earth could be felt.

After his parinirvana, the usually-deserted monastery was thronged by more than 3000 people trying to pay their respects. After he passed away, everyday at dawn, there were three birds flying in to circumambulate his body three rounds before flying off. These were said to be dakinis paying their respect.

“Benza Guru Drubtop” passed away exactly 7 years from when he received the vision from Padmasambhava, thus fulfilling the prophecy that he would “recover his sight”. Because now, he would have no body to obstruct him from going to the Sangdok Palri Pureland to see Guru Rinpoche.

The author wishes that this extraordinary account of a recent Guru Rinpoche siddha would encourage all sentient beings to give rise to faith and supplicate Guru Rinpoche, ultimately attaining the same state as him.

(Colophon: As the English translator was himself inspired by this account of the Vajra Guru Siddha, he decided to render it into English so that it would be accessible to more people. It is his sincere request that if there are those who have read this account and felt that it benefitted them, to please circulate it to others and do a recitation of a 100,000 of the Vajra Guru mantra for the benefit of all beings. By this translation, may more people come to know the benefits of reciting the Vajra Guru mantra, do its practice and quickly attain realisation.)

Prayer one must recite during prostration

Recite this prayer, whenever you do prostration. This is written by Great Sakya Paṇḍita Kunga Gyaltsen)

Through offering prostration before the supreme Three Jewels,

May my own and all other beings’ misdeeds and obscurations be purified!

By joining the palms of my two hands together,

May I find the perfect unity of skilful means and wisdom!

By touching my hands to the crown of my head,

May all travel to the heaven of Akaniṣṭha!

By touching my hands to my forehead,

May all harmful actions and obscurations of the body be purified!

By touching my hands to the level of my throat,

May all harmful actions and obscurations of speech be purified!

By touching my hands to the region of my heart,

May all harmful actions and obscurations of mind be purified!

By drawing my two hands apart once again,

May the two form kāyas work for beings’ benefit!

By touching my two knees to the ground,

May all attain the eleventh bhūmi of Universal Radiance,

By extending and contracting my four limbs,

May I spontaneously accomplish the four types of activity!

By extending and contracting all the channels of my body,

May all the knots in my subtle channels be released!

By flexing my spine in the centre of my body,

May all subtle wind-energies enter the central channel!

By touching the ground and then rising from it once again,

May I not remain in saṃsāra, but find the path to freedom!

Then, through my offering a great many prostrations,

May I not remain in peace, but be a guide for all! 

By the power of this virtuous offering of full prostrations,

May we gain the temporary benefits of long-life, good health and prosperity!

When we die, may we be reborn in Sukhāvatī,

And then swiftly attain the level of perfect Buddhahood!

May all sentient beings, our very own parents, be happy!

May all the lower realms be forever empty!

And for all the bodhisattvas, wherever they may be,

May each and every prayer of aspiration be fulfilled! 

Sarva maṅgalam!

Translated by Adam Pearcey

༄༅། །ཕྱག་འཚལ་སྐབས་འདོན་རྒྱུའི་སྨོན་ཚིག་ས་སྐྱ་ཀུན་དགའ་རྒྱལ་མཚན་གྱི་གསུང་བཞུགས་སོ།།

བདག་གིས་མཆོག་གསུམ་དམ་པར་ཕྱག་འཚལ་བས། །བདག་དང་འགྲོ་ཀུན་སྡིག་སྒྲིབ་དག་པར་ཤོག །ལག་གཉིས་མཉམ་པར་ཐལ་མོ་སྦྱར་བ་ཡིས། །ཐབས་དང་ཤེས་རབ་ཟུང་འཇུག་ཐོབ་པར་ཤོག །ཐལ་མོ་སྤྱི་བོའི་གཙུག་ཏུ་སྦྱར་བ་ཡིས། །འོག་མིན་དགའ་ལྡན་གནས་སུ་བགྲོད་པར་ཤོག །ཐལ་མོ་སྨིན་མཚམས་དཔྲལ་བར་སྦྱར་བ་ཡིས། །ལུས་ཀྱི་སྡིག་སྒྲིབ་ཐམས་ཅད་དག་པར་ཤོག །ཐལ་མོ་མགྲིན་པའི་ཐད་དུ་སྦྱར་བ་ཡིས། །ངག་གི་སྡིག་སྒྲིབ་ཐམས་ཅད་དག་པར་ཤོག །ཐལ་མོ་སྙིང་གའི་ཐད་དུ་སྦྱར་བ་ཡིས། །ཡིད་ཀྱི་སྡིག་སྒྲིབ་ཐམས་ཅད་དག་པར་ཤོག །ཐལ་མོ་སྦྱར་བ་སོ་སོར་ཕྱེ་བ་ཡིས། །གཟུགས་སྐུ་གཉིས་ཀྱི་འགྲོ་དོན་བྱེད་པར་ཤོག །རྐང་གཉིས་པུས་མོ་ས་ལ་བཙུགས་པ་ཡིས། །བཅུ་གཅིག་ཀུན་ཏུ་འོད་ཀྱི་ས་ཐོབ་ཤོག །ཡན་ལག་བཞི་པོ་བརྐྱང་བསྐུམས་བྱེད་པ་ཡིས། །འཕྲིན་ལས་རྣམ་བཞི་ལྷུན་གྱིས་གྲུབ་པར་ཤོག །རྩ་རྒྱུས་ཐམས་ཅད་བརྐྱངས་བསྐུམས་བྱས་པ་ཡིས། །རྩ་མདུད་ཐམས་ཅད་མ་ལུས་གྲོལ་བར་ཤོག །སྒལ་ཚིགས་དབུ་མར་དགྱེ་དགུགས་བྱེད་པ་ཡིས། །རླུང་རྣམས་མ་ལུས་དབུ་མར་ཚུད་པར་ཤོག །ས་ལ་ཐུག་ནས་ཡར་ལ་ལྡང་བ་ཡིས། །འཁོར་བར་མི་གནས་ཐར་ལམ་ཐོབ་པར་ཤོག །དེ་ནས་ལན་མང་དུ་མར་ཕྱག་འཚལ་བས། །ཞི་བར་མི་གནས་སེམས་ཅན་འདྲེན་པར་ཤོག །བདག་སོགས་བརྐྱངས་ཕྱག་ཕུལ་བའི་དགེ་བའི་མཐུས། །གནས་སྐབས་ཚེ་རིང་ནད་མེད་ཕུན་ཚོགས་ཤོག །འཆི་ཚེ་བདེ་བ་ཅན་དུ་སྐྱེས་ནས་ཀྱང་། །རྫོགས་པའི་སངས་རྒྱས་གོ་འཕང་མྱུར་ཐོབ་ཤོག །ཕ་མ་སེམས་ཅན་ཐམས་ཅད་བདེ་དང་ལྡན་གྱུར་ཅིང་། །ངན་འགྲོ་ཐམས་ཅད་རྟག་ཏུ་སྟོང་བ་དང་། །བྱང་ཆུབ་སེམས་པ་གང་ན་སུ་བཞུགས་པ། །དེ་དག་ཀུན་གྱི་སྨོན་ལམ་འགྲུབ་གྱུར་ཅིག །སརྦ་མངྒ་ལཾ།། །།

Riwo Sangchoe

Riwo Sangchoe which is practiced by all sect of Tibetan Buddhism was revealed in Sikkim.

Riwo Sangchoe (the offering of a mountain of smoke) is a treasure teaching from Guru Rinpoche, revealed in Sikkim by Terton Lhatsun Namkha Jigme in the 17th Century. 

Through his practice of Riwo Sangcho, Terton  Lhatsun was able to remove all human and non-human obstacles to the Dharma in Sikkim, opening it as a ‘secret land’ of the teachings.

Riwo Sangchoe is an effective practice to purify our karma as well as environment. 

The ritual is given below:

༈ྃ རིག་འཛིན་སྲོག་སྒྲུབ་ལས༔ རི་བོ་བསངས་མཆོད་བཞུགས་སོ༔

Mountain Smoke Offering: from the Life-Force Practice of the Vidyādharas (Rigdzin Sokdrup)

revealed by Lhatsün Namkha Jikmé

༈ྃ བྷྲཱུྃ༔ རིན་ཆེན་སྣ་ཚོགས་དྭངས་མའི་སྣོད་ཡངས་སུ༔

droom rinchen natsok dangmé nö yang su

Bhrūṃ! In the vast lustrous vessel, made of the essence of various jewels,

འཇིག་རྟེན་སྲིད་པའི་འདོད་རྒུ་དམ་ཚིག་རྫས༔

jikten sipé dögu damtsik dzé

The samaya substances, all the desirable objects in worldly existence, are

འབྲུ་གསུམ་ཡེ་ཤེས་བདུད་རྩིར་བྱིན་བརླབས་པས༔

dru sum yeshe dütsir jinlabpé

Transformed into the nectar of wisdom through the blessing of the three seed syllables oṃ āḥ hūṃ,

སྣང་སྲིད་མཆོད་པའི་འདོད་རྒུར་འཁྲིགས་པ་འདི༔

nangsi chöpé dögur trikpa di

So that all that appears and exists becomes an offering of all that is desirable.

བླ་མ་ཡི་དམ་ཌཱཀྐི་ཆོས་སྲུང་དང༌༔

lama yidam daki chösung dang

This I offer to the gurus, yidams, ḍākinīs, dharmapālas and

ཕྱོགས་བཅུ་རྒྱལ་བའི་དཀྱིལ་འཁོར་ཇི་སྙེད་དང༌༔

chok chu gyalwé kyilkhor jinyé dang

All the mandalas of the buddhas of the ten directions,

འཛམ་གླིང་གཞི་བདག་རིགས་དྲུག་ལན་ཆགས་མགྲོན༔

dzamling shyidak rik druk lenchak drön

To the local deities of this world, beings of the six realms and the guests to whom I owe karmic debts.

ཁྱད་པར་བདག་གི་ཚེ་འཕྲོག་སྲོག་རྐུ་ཞིང༌༔

khyepar dak gi tsé trok sok ku shying

And especially to those who would steal my life and deplete my life force,

ནད་གཏོང་བར་ཆད་རྩོམ་པའི་འབྱུང་པོ་དང༌༔

né tong barché tsompé jungpo dang

To the malicious jungpo demons who inflict sickness and obstacles,

རྨི་ལམ་རྟགས་མཚན་ངན་དང་ལྟས་ངན་རིགས༔

milam tak tsen ngen dang té ngen rik

Bad signs in dreams and all types of evil omens,

སྡེ་བརྒྱད་མ་རུང་ཆོ་འཕྲུལ་བདག་པོ་དང༌༔

dé gyé marung chotrul dakpo dang

The eight classes of negative spirits, the masters of magical illusions,

ཟས་དང་གནས་དང་ནོར་གྱི་ལན་ཆགས་ཅན༔

zé dang né dang nor gyi lenchak chen

And those to whom I owe karmic debts of food, place and wealth,

གྲིབ་བདག་སྨྱོ་འདྲེ་ཕོ་གཤིན་མོ་གཤིན་དང༌༔

drib dak nyodré poshin moshin dang

To forces that bring obscuration and madness, to the shades of men and women dead.

གྲི་བོ་ཐེའུ་རང་གྲོང་སྲིན་འདྲེ་མོ་བཅས༔

driwo terang drong sin dremo ché

To all the spirits, térangs, ghouls and female ghosts!

ལན་ཆགས་དམར་པོའི་མེ་ལ་ཇལ་ཏེ་བསྲེག༔

lenchak marpö mé la jal té sek

Now all my karmic debts are paid, burnt in the scarlet flames.

རང་རང་ཡིད་ལ་གང་འདོད་འདོད་རྒུའི་ཆར༔

rang rang yi la gang dö dögü char

Whatever each one desires, may the objects of their desires rain down:

ཇི་སྲིད་ནམ་མཁའ་གནས་ཀྱི་བར་ཉིད་དུ༔

jisi namkha né kyi bar nyi du

For as far and as long as space exists

འདོད་པའི་ཡོན་ཏན་ཟད་པ་མེད་པར་བསྔོ༔

döpé yönten zepa mepar ngo

I dedicate an inexhaustible amount of sensual stimulants!

བདག་གི་དུས་གསུམ་བསགས་པའི་སྡིག་སྒྲིབ་དང༌༔

dak gi dü sum sakpé dikdrib dang

May my negative actions and obscurations accumulated in past, present and future,

དཀོན་མཆོག་དད་གཤིན་དཀོར་ལ་སྤྱད་པ་རྣམས༔

könchok dé shinkor la chepa nam

And misuse of the offerings made to the Three Jewels, in devotion and for the dead,

སྦྱིན་སྲེག་མེ་མཆོད་འདི་ཡིས་དག་གྱུར་ཅིག༔

jinsek mechö di yi dak gyur chik

Be purified in the fire of this sang offering!

མེ་ལྕེ་སྣང་སྲིད་གང་བའི་རྡུལ་ཕྲན་རེས༔

meché nangsi gangwé dultren ré

Let its flames fill the entire universe and every minute particle of flame

ཀུན་བཟང་མཆོད་པའི་སྤྲིན་ཕུང་མི་ཟད་པ༔

kunzang chöpé trinpung mizepa

Become an inexhaustible cloud of offerings like Samantabhadra’s

རྒྱལ་བའི་ཞིང་ཁམས་ཡོངས་ལ་ཁྱབ་གྱུར་ཅིག༔

gyalwé shyingkham yong la khyab gyur chik

Pervading throughout all the buddha realms!

མེ་ལྕེ་ཡེ་ཤེས་འོད་ལྔའི་མཆོད་སྦྱིན་ཟེར༔

meché yeshe ö ngé chöjin zer

May these flames, offering-rays of five-coloured lights of wisdom,

རིགས་དྲུག་མནར་མེད་གནས་སུ་ཁྱབ་གྱུར་པས༔

rik druk narmé né su khyab gyurpé

Pervade throughout the six classes of beings, down to the Avīcī Hells,

ཁམས་གསུམ་འཁོར་བ་འཇའ་ལུས་འོད་སྐུར་གྲོལ༔

kham sum khorwa jalü ökur drol

The three realms of saṃsāra be liberated into the rainbow body,

འགྲོ་ཀུན་བྱང་ཆུབ་སྙིང་པོར་སངས་རྒྱས་ཤོག༔

dro kün changchub nyingpor sangye shok

And all sentient beings awaken into the heart of enlightenment!

ཨོཾ་ཨཱཿཧཱུྂ༔ ཞེས་བརྒྱ་སྟོང་འབུམ་ཕྲག་མང་པོས་འབུལ་བར་བྱའོ༔

om ah hung

With Oṃ āḥ hūṃ, make the offering a hundred, thousand, or several hundred thousand times.

སྐུ་གསུམ་དག་པ་སྣོད་ཀྱི་གཞལ་ཡས་སུ༔

ku sum dakpa nö kyi shyalyé su

All is purified into the three kāyas: the environment, a heavenly palace where

ཆོས་ལོངས་སྤྲུལ་གསུམ་སྣང་སྲིད་གཟུགས་ཕུང་རྣམས༔

chö long trul sum nangsi zukpung nam

Dharmakāya, saṃbhogakāya and nirmāṇakāya—appearance and the form aggregates of existence

བདུད་རྩིར་ཞུ་བས་འཇའ་འོད་བར་སྣང་གང༌༔

dütsir shyuwé ja'ö barnang gang

Melt into nectar, flooding the whole expanse of the sky with rainbow light.

འཁོར་བ་མྱང་འདས་ཟག་མེད་བདུད་རྩིའི་བཅུད༔

khorwa nyangdé zakmé dütsi chü

Saṃsāra is liberated into nirvāṇa; this essence of immaculate nectar,

ཐོག་མེད་དུས་ནས་ད་ལྟ་ཡན་ཆད་དུ༔

tokmé dü né danta yenché du

I share with all those who, from beginningless time until now,

སྣང་སྲིད་མགྲོན་དུ་གྱུར་པ་ཡོངས་ལ་བསྔོ༔

nangsi drön du gyurpa yong la ngo

Have been guests in worldly existence.

ས་ལམ་འབྲས་བུའི་ཡོན་ཏན་མཐར་ཕྱིན་ཞིང༌༔

salam drebü yönten tarchin shying

Having attained all the noble qualities of the stages, paths and fruition,

ལྟ་སྒོམ་སྤྱོད་པའི་བར་ཆད་ཀུན་བསལ་ནས༔

ta gom chö pé barché kün sal né

And dispelled all obstacles in view, meditation and action,

རྨད་བྱུང་ཀུན་བཟང་ཐུགས་ཀྱི་མཁའ་དབྱིངས་སུ༔

mejung kunzang tuk kyi khaying su

Within the sky-like space of Samantabhadra’s wondrous wisdom mind,

གཞོན་ནུ་བུམ་སྐུར་གཏན་སྲིད་ཟིན་པར་ཤོག༔

shyönnu bumkur tensi zinpar shok

May we seize the stronghold of the youthful vase body!

འཁོར་བའི་རྒྱ་མཚོ་ཆེན་པོ་སྟོངས་པའི་མཐར༔

khorwé gyatso chenpo tongpé tar

And when at last the great ocean of saṃsāra is emptied;

འོག་མིན་པདྨ་དྲྭ་བར་སངས་རྒྱས་ཤོག༔

womin pema drawar sangye shok

May all beings attain buddhahood in the Lotus Net of Akaniṣṭha!

ཕུང་ཁམས་བསྲེག་རྫས་བཀྲག་མདངས་གཟི་བརྗིད་འབར༔

pung kham sekdzé trakdang ziji bar

The sang offerings of the aggregates and elements blaze in vivid, brilliant splendour!

དཀར་དམར་བྱང་སེམས་བསྲེག་རྫས་བདེ་སྟོང་འབར༔

kar mar changsem sekdzé detong bar

The sang offerings of red and white bodhicitta blaze in bliss and emptiness!

སྟོང་ཉིད་སྙིང་རྗེའི་བསྲེག་རྫས་ཆོས་དབྱིངས་གང༌༔

tongnyi nyingjé sekdzé chöying gang

The sang offerings of emptiness and compassion fill the dharmadhātu!

སྣང་སྲིད་འཁོར་འདས་རྡོ་རྗེའི་འོད་ལྔའི་གཞིར༔

nangsi khordé dorjé ö ngé shyir

Upon the ground of five-coloured vajra light of phenomenal existence, saṃsāra and nirvāṇa,

ལྷུན་གྲུབ་རྫོགས་སངས་རྒྱས་པའི་བསྲེག་རྫས་འབུལ༔

lhündrub dzok sangye pé sekdzé bul

I offer the smoke offering of spontaneously accomplished perfect buddhahood.

སྔོན་གྱི་ལན་ཆགས་ཐམས་ཅད་བྱང་གྱུར་ཅིག༔

ngön gyi lenchak tamché jang gyur chik

May all my karmic debts from the past be purified!

ད་ལྟ་རྒྱུད་ལ་མི་གནས་མཐོལ་ལོ་བཤགས༔

danta gyü la miné tol lo shak

In the present so they do not remain in my mind-stream, I confess them!

མ་འོངས་སྒྲིབ་པའི་འཁོར་ལོར་མ་གྱུར་ཅིག༔

ma ong dribpé khorlor magyur chik

In the future, may I never be drawn into the wheel of obscuration!

སོ་ཐར་བྱང་སེམས་རིག་པ་འཛིན་པ་ཡི༔

sotar changsem rigpa dzinpa yi

All impairments of the vows of individual liberation, bodhisattva precepts,

སྡོམ་བཅས་བསླབ་པ་གསང་སྔགས་དམ་ཚིག་རིགས༔

dom ché labpa sang ngak damtsik rik

And samayas of the vidyādharas,

ཚོར་དང་མ་ཚོར་ཉམས་པ་མཐོལ་ལོ་བཤགས༔

tsor dang matsor nyampa tol lo shak

Conscious or unwitting, I openly admit.

ནད་གདོན་གྲིབ་དང་མི་གཙང་དག་གྱུར་ཅིག༔

né dön drib dang mitsang dak gyur chik

May illness, harmful influence, obscurations and impurities be purified!

ནད་མུག་མཚོན་གྱི་བསྐལ་པ་ཞི་གྱུར་ཅིག༔

né muk tsön gyi kalpa shyi gyur chik

May this age of plague, famine and warfare be pacified!

མཐའ་མི་དབུས་སུ་འོང་བའི་བསུན་མ་ཟློག༔

tami ü su ongwé sünma dok

May the attacks of invaders be repelled!

ཆོས་མཛད་བླ་མ་གདན་འདྲེན་བར་ཆད་ཟློག༔

chödzé lama dendren barché dok

May the forces that create obstacles by inviting the spiritual teacher to leave this world be averted!

བོད་ཡུལ་བཀྲ་མི་ཤིས་པའི་ལྟས་ངན་ཟློག༔

böyul trami shipé te ngen dok

May inauspicious bad omens for the land of Tibet be averted!

གཟའ་ཀླུ་རྒྱལ་པོས་སྲོག་དབུགས་སྡུད་པ་ཟློག༔

za lu gyalpö sokuk düpa dok

May the planetary forces, nāgas and arrogant king-like spirits, who cut short the breath of life, be repelled!

འཇིགས་པ་ཆེན་པོ་བརྒྱད་དང་བཅུ་དྲུག་ཟློག༔

jikpa chenpo gyé dang chudruk dok

May the eight great fears and sixteen lesser fears be overcome!

བདག་ཅག་འཁོར་བཅས་བཀྲ་མི་ཤིས་པ་ཟློག༔

dakchak khor ché trami shipa dok

For me and all those around me, may all that is inauspicious be averted!1

དམ་སྲི་འགོང་པོའི་མཐུ་སྟོབས་ནུས་པ་ཟློག༔

damsi gongpö tutob nüpa dok

May the powers and strength of samaya-breakers and gongpo demons be averted!

ས་མ་ཡ༔

samaya

ཞེས་ཤིང་སྣ་ཚོགས་པའི་བསངས་ཁ་བརྒྱ་དང་བརྒྱད། སྦྱིན་སྲེག་གི་ཆོ་ག་ལས་བྱུང་བ་ལྟར། རི་བོ་བསངས་མཆོད་འདིས་འཆི་བསླུ་དང་། དཀོར་སྦྱོང་། བར་ཆད་ཀྱི་རིགས་སེལ་བ་རྡོ་རྗེ་ཕ་ལམ་ལྟ་བུ་འདི། སྦས་ཡུལ་འབྲས་མོ་གཤོངས་ཀྱི་གནས་སྒོ་འབྱེད་པའི་ཆ་ལག་ཏུ་མཁའ་འགྲོས་གནང་བ་བཞིན་ནོར་འཁྲུལ་མེད་པར་སྦྱར་བའོ།། །།

As indicated in the ritual for the fire offering, use 108 incense burners and various kinds of wood. Through this diamond-like practice of Mountain Smoke Offering, one will be able to ‘ransom’ death, purify the misuse of offerings and avert various kinds of obstacle. In accordance with the ḍākinī’s instructions, this was set down, without any error, when revealing the hidden land of Sikkim.

Bibliography

Ri bo bsangs mchod in Rig 'dzin srog sgrub, 5 vols, Delhi: Chos spyod dpar skrun khang, 2000, (TBRC W13779) vol. 1, pp. 829–834

| Rigpa Translations, 2008. Corrected, 2016.

1. ↑ An alternative version of this line reads: bdag cag gar gnas bkra mi shis pa zlog. (Wherever I reside, may all that is inauspicious be averted!)

Riwo Sangchoe is also effective in repaying karmic debts, clearing obstacles and increasing auspiciousness, harmony and peace. 

This is also a wonderful method to accumulate merit and engage in Bodhisattva deeds. 

During this practice, smoke of incense and other substances is mentally transformed into vast and choicest of offerings. These are blessed through the power of meditation and offered to enlightened beings as a sign of refuge, and to all sentient beings within the cycle of worldly existence as an act of compassion. 

In this way, one sends waves of aspirations to benefit all beings. 

During this practice, particular emphasis is made to clear the karmic debts that one created with others in the past through negative actions of body, speech and mind. As one pacifies the torments and satisfies the needs of beings, it also reflects in the ambiance through increased harmony and peace. 

Regularly, perform Riwo Sangchoe.