Milarepa’s song on the sorrowful suffering of the meat-eating custom

Milarepa

On one occasion, Jetsun Milarepa and his disciple Rechungpa went to a town in Nynanang, where there were lots of butchers who sold meat there and they went there to beg for food. 

Rechungpa

There were stacks of flesh, animal heads and blood all around in the market.  There were many animals line up waiting to be slaughtered. In the centre of it all was a butcher. There are many different ways to slaughter sheep, one is suffocating them with a muzzle. Another way is to cut their stomach and reach inside and rip out their heart and arteries. 

The butcher made the cut and wound to do that, but before he could rip their heart out,  the sheep suddenly escaped and was not tied down, so the sheep’s intestines were all hanging out, dragging behind it while it was bleeding to death. The sheep was shaking and came to Milarepa and Rechungpa for protection and he died right in front of them. Then, Milarepa sobbed uncontrollably with great compassion and did prayers and transference of consciousness for the sheep onto the Bodhisattva path. Then he wrote following song. 

ཨེ་མ་འཁོར་བའི་སེམས་ཅན་རྣམས། ། ཐར་པའི་ལམ་ལ་ཡར་ལྟོས་དང་། །
ema khorwé semchen nam/ tarpé lam la yar tö dang/
Ema! Samsaric sentient beings/Look up to the path of liberation!
ཨ་ཙ་མ་སྡིག་ཅན་སྙིང་རེ་རྗེ། ། ལས་རེ་རྨོངས ་མི་ལུས་ཀྱི་ཡོང་བ་ལ།།
a tsa ma dikchen nying ré jé/ lé ré mong milü kyi yongwa la/
Agh! Compassion for evil beings/ Ignorant in the fog of karma/Coming with a human body.

ཞེ་རེ་ཕངས་སེམས་ཅན་གྱི་གསོད་ལུགས་ལ། ། གྱོད་རེ་ཆེ་རང་མགོའི་སྐོར་ལུགས་ལ། །
zhé ré pang semchen gyi sö luk la/ gyö ré ché rang gö kor luk la/
How devastatingly hateful this murdering beings ‘custom’!/ How hugely regrettable this self-deception ‘custom’!

ཅུག་རེ་དྲག་ཕ་མའི་འཆི་ལུགས་ལ། ། ཇི་ལྟར་བྱེད་སྡིག་ཤའི་བརྩིགས་ལུགས་ལ། །
chuk ré drak pamé chi luk la/ jitar jé dik shé tsik luk la/
How heavy a weight this killing parents ‘custom’!/ How much wrong action for this stacks of meat ‘custom’!

ཅི་རེ་བྱེད་ཁྲག་གིས་མང་ལུགས་ལ། ། ཇི་ཙམ་སྟོསྣགས་ཤ་ཡི་ཟ་ལུགས་ལ། །
chi ré jé trak gi mang luk la/ ji tsam tog sha yi za luk la/
What to be done for this masses of blood ‘custom’!/ However hungry, this eating meat ‘custom ’!

གང་ནས་བསམས་སྣང་བའི་འཁྲུལ་ལུགས་ལ། ། སྡིག་རེ་ཆེ་སྙིང་རྗེ་མེད་ལུགས་ལ། །
gangné sam nangwé trul luk la/ dik ré ché nyingjé mé luk la/
What are these mental appearances of this delusional ‘ custom ’?!/ Such major evil this zero compassion ‘ custom ’!

ཇི་ཙམ་སྒྲིབས་རྨོངས་པའི་གཏི་མུག་ལ། ། ཅི་རེ་བྱེད་སྡིག་པའི་སོ་ནམ་ལ། །
ji tsam drib mongpé timuk la/ chi ré jé dikpé sonam la/
What dark ignorance and obscurations is this stupidty!/ What to be done about this evil ‘farming’!

སུ་ཡིས་སྤྱོད་འདོད་པས་གདུང་ལུགས་ལ། ། གང་གིས་བྱས་ཡུལ་ལུགས་ཀྱི་ངན་པ་ལ། །
su yi chö döpé dung luk la/ gang gi jé yul luk kyi ngenpa la/
Whose desires for pleasure cause this torture ‘custom’?!/ Whoever engages in these ‘customs’ how awful!

ཅུག་རེ་དྲག་སྐྱོ་བའི་སྐྱེ་ལུགས་ལ། ། ཅི་རང་བྱེད་སྡིག་ཅན་གྱི་བྲེལ་ལུགས་ལ། །
chuk ré drak kyowé kyé luk la/ chi rang jé dikchen gyi drel luk la/
What depressing sadness is born from this ‘custom’ !/ Such selfish, evil-doers of this busy ‘custom’!

ཕྱི་མ་སྐད་ཅིག་མི་དྲན་པའི། ། མི་འདི་འདྲ་མཐོང་ན་ང་རེ་འཇིགས། །
chima kechik mi drenpé/ mi dindra tong na nga ré jik/
Afterwards, they won’t remember a single instant!/ When I see such people, I fear for them

སྡིག་སྤྱོདི་རྣམས་དྲན་ཞིང་སྣང་བ་འཁྲུགས། ། རས་ཆུང་པ་ལྷ་ཆོས་ཤིག་ཨེ་དྲན་ཨང་། །
dik cho di nam dren shying nangwa truk/ réchungpa lha chö shik é dren ang/
Remembering  appearances of such evil actions, is disturbing!/ Rechungpa, remember the divine  Dharma!

དྲན་ན་སྐྱོ་ཤས་ཀྱི་སྙིང་རླུང་ལྡང་། ། སྒོམ་ན་རི་ཁྲོད་ཀྱི་གནས་སུ་གཤེགས། །
dren na kyoshé kyi nying lung dang/ gom na ritrö kyi né su shek/
When remembering, let the winds of sorrow blow in your heart./ When meditating, go to mountain retreats.

བསམ་ན་བླ་མའི་བཀའ་དྲིན་སོམས། ། འབྲོས་ན་སྡིག་སྤྱོད་རྩ་ནས་བྲོས། །
sam na lamé kadrin som/ drö na dik chö tsa né drö/
When contemplating, think about the guru’s kindness./ When escaping, flee the root of non-virtue.

གཏོང་ན་འཇིག་རྟེན་གྱི་བྱ་བ་ཐོངས།  འཛིན་ན་སྒྲུབ་པའི་དམ་བཅའ་ཟུངས།
tong na jikten gyi jawa tong/ dzin na drubpé damcha zung/
When letting go, abandon of worldly activities./ When holding, keep your commitments to practice.

ཁེས་ན་མི་ཚེ་ཆོས་ལ་སྐྱོལ།
khé na mitsé chö la kyol/
When understanding, bring your human life to Dharma.”

།ཞེས་གསུངས་པས་རས་ཆུང་པ་ཡང་སྐྱོ་ཤས་དང་ངེས་འབྱུང་དྲག་པོ་གཏིང་ནས་སྐྱེས་ཏེ་སྤྱན་ཆབ་མང་པོ་བསིལ་ཞིང་།
Rechungpa then generated huge sorrow and the wish to emerge from samsara.

Reference: Dakini Translation and Publication

The Buddha Chitta malas

The Bodhichitta tree is considered sacred by Buddhists, bodhi meaning “awakened” and chitta, “heart-mind” in Sanskrit; Bodhichitta therefore literally means “awakened heart-mind.” Rosaries of 108 seeds are used as a counting aid while reciting mantras. It helps to keep track of time while praying or meditation.

As per the researcher, Khem Raj Bhattarai and Mitra Lal Bodhichitta the tree belongs to a distinct species of Ziziphus budhensis—unique to central Nepal (Timal area) only.  Interestingly, it is said that Guru Rinpoche, who introduced Vajrayana Buddhism in Tibet was in meditation retreat in Timal area of Nepal and after finding out environment favorable for Budhi chitta in that region he introduced the Buddha chitta plant. 

Having this sacred plant in that area, Guru Rinpoche blessed that the local people and their future generations can purify their bad karma through Buddha chitta mala mantra recitation. Local people have realized  this and treats  the Buddha chitta mala with great respect, always putting the mala in the righteous place the mala deserves. Today the people also earn huge income from the sale of the malas.

As per Seeds of Faith, the Bodhi Tree at Chakzamtokha, facing Shaba (Bhutan) on the other side of the river, is believed to have grown from the staff of Drubthob Thangtong Gyalpo, with which he travelled the entire world in a day. 

Some people believe it to be the walking staff of Lama Nenyingpa while others say that it was planted by Lama Drukpa Kunley. Drubthob Thangtong Gyalpo built an iron bridge there, known as chakzam in Dzongkha; and hence the place was called Chakzamtokha. The bridge, however, was washed away completely by floods and today there are no remains at all. There are forms on the side of a cliff which people, based on the oral tradition, say are the Guru's head and the yoni of a dakini. The tree from which rosary beads are obtained used to be looked after by descendants of the patrons of Drubthob Thangtong Gyalpo and beads were offered to the Central Monastic Body. But the place was left unattended for sometime. Now, it is under the care of Her Majesty Azhi Tshering Yangdon and a caretaker has been appointed.

The Malas are made by harvesting the seeds and a hole is made. They are then segregated as per size and eyes.

The price of the Buddha chitta mala varies depending on sizes and the typical type of natural design on the seeds called as eyes. The smaller seeds mala fetches higher prices. Similarly, the more the eyes on the mala, the costlier it become.

It is good to own a Bodhichitta Mala.

Image Courtesy: Nepal handicrafts.Leveled by me

Longevity Practice of Machig Drubpe Gyalmo’s Tradition.

༄༅། །མ་གཅིག་གྲུབ་པའི་རྒྱལ་མོའི་ལུགས་ཀྱི་ཚེ་སྒྲུབ་བཞུགས་སོ། 
Origin of this profound long life practice of Buddha Amitayus of the Mahasiddha Rajnyini.

The journey of Milarepa's disciple Rechungpa, the great yogi who lived at the same time of Milarepa, the main student of Marpa Lotsawa. Milarapa had one student named Rechungpa, a good student who always wanted to know more, even more than Milarepa, and always has all sorts of additional knowledge. He was also very active and travels a lot. He followed nonetheless the teachings of Milarepa. He was very kind and cared his teacher. As such he was one of the Milarepa's closest disciples.

Rechungpa

One day Rechungpa wanted to go to India to find different teachers to receive new teachings and transmissions. Since, he had received all initiations and transmissions from Milarepa to enable him to practice and be able to attain enlightenment, Milarepa told him it was not was necessary to go to India.

But Rechungpa had his own Ideas and wanted to see India at least once in his life. So, he traveled to India and met many different masters. Among others he received the secret and special instructions from Ghantapa.  Rechungpa stayed with Ghantapa for six months and received many teachings and transmissions. He traveled to India three times and brought many teachings that Marpa Lotsawa had not yet received while in India.

Finally, when Rechungpa wanted to go back to Tibet after his last visit, he approached Ghantapa and said that he wanted to go to Tibet where he has the best teacher, the Milarapa. Ghantapa recommended him to visit the festival in the market and explore something around before he goes to Tibet. So, he visited the busy market and, on his way met an old woman who is actually the Mahasiddha Rajnyini, a Long-life Dakini. The old woman seeing Rechungpa told him that he was a good student of Milarepa, but unfortunately his life to live was only one week. Rechungpa, responded that he doesn’t believe her as he is around 42 years old and questioned her why he shouldn't live long?
Nevertheless, Rechungpa thought that if she could predict just looking at me, she could be a special person, may be a special Dakini. So, he finally believed her. Then she told him that he will actually die in two weeks, but she can extend his life upon which he will have opportunity to meet many others and learn many things for the benefits of sentient beings.

Rechungpa was shocked and asked what to do then? Whether to go back to his master and ask him the solution. To this the old woman adviced him that his master can’t help him and is of no use going to him.  Instead, he should go to a particular forest and meet a Dakini there. She has long performed a special practice by Buddha and attained the siddhis (realizations). She asked him, to go to his master Ghantapa and ask him the permission to go there. If he permits, he should go and meet the Dakini, if not she warned he will die soon. The only thing he can do is Phowa practice and then the end of the life.

Rechungpa thought hard and remembered many different types of teachings, and especially the complete Dakini teachings. So, he didn't stay long at the market, but went back to Ghantapa to tell him everything. His master gave him his consent and Rechungpa went to South India to meet the Mahasiddha.

Rajnyini. From her he received the transmissions for this special longevity practice on Buddha Amityus, which she received from the great Siddha Padampa Sangye. Then Rechungpa practiced and recited the mantra for about a week. This enabled him to double his life span to 84 years old.

After Rechungpa extended his life span through this practice, he returned to Ghantapa. His master welcomed him and told that he actually knows this practice as he often practices them, but he sent him to this Dakini first, because this brings together favorable conditions, since they already lived over 500 years. His master than gave him the transmissions with the teachings and initiations.

Rechungpa then returned to Tibet. He wanted to give the transmission and teachings he received in India to everyone. He also offered to his teacher, Milarepa.  But Milarepa wasn't particularly interested in it, he threw the texts into the fire and said that what he brought with him, was just a waste of paper and ink that he doesn’t need any of that. However, Milarepa had shown keen interest to the longevity initiation and practice.

This is how Rechungpa passed these transmissions on to his teacher Milarepa. Here actually Rechungpa was student of Milarapa, but with this particular    Rechungpa was Milarepa’s teacher. So Rechungpa offered them to Milarepa, who later passed them on to Gampopa who entrusted them to Phagmo Drupa, who then passed them to Lord Jigten Sumgon. In this way they have continued to be preserved and passed from teacher to disciple in unbroken continuity up to the present day and all of the lineage lamas who have been holders of this profound practice achieved the powers of longevity and lived a long life.

Last night along with 82 Dharma friends we received the lung transmission from HE Khenpo Tsultrim Tenzin Rinpoche and we are totally blessed. 

Compilation by Phub Dorji wang

Achi Chökyi Drolma (འབྲི་གུང་པའི་སྲུང་མ། - ཨ་ཕྱི་ཆོས་ཀྱི་སྒྲོལ་མ།)

Achi Chökyi Drolma is a great protector of the Buddha’s teachings. She is an emanation of Vajrayogini, who embodies the wisdom and activities of all the buddhas. She is the divine mother of the buddhas who manifested out of compassion in the form of the dakinis of the five buddha families. To benefit the beings in samsara, she displays a limitless number of manifestations at different times and in various space dimensions.
In the country of Uddiyana, where Vajrayana originated, is the divine palace where Vajrayogini manifested in the form of Vajradakini and made a commitment to protect the Dharma. She made this vow to the five families of wisdom dakinis.

Later, in the 8th Century, when Guru Padmasambhava was invited to Tibet to spread the Dharma teachings, he blessed many places in Tibet and meditated in many caves. Among these caves was Tidro, a cave in the area of Drigung, where Guru Padmasambhava spent seven years. This is the longest time he spent in any one location in Tibet.
During this period, Vajrayogini manifested in the form of the chief karma-dakini and promised to protect the Vajrayana teachings. These are manifestations in jñanakaya (wisdom body), through which she benefited the precious teachings and all sentient beings.

According to prophesy in the Chakrasamvara tantra, it is said that the head of the karma-dakinis will come to the area of Tidro cave in Drigung. This will be a nirmanakaya manifestation of Vajrayogini. Nirmanakaya is the form body manifestation through which an enlightened being helps all sentient beings.

Achi’s Birth

Around the 11th Century, in Shotoe in the vicinity of Drigung in central Tibet, there lived a family who could not conceive a child. In order to bear a child, they made a pilgrimage to Swayambhunath in Nepal and prayed fervently for a child. One night the woman, named Driza Darzam, had a dream that a brightly shining sun appeared in the east and radiated light in the ten directions. The sun dissolved into her womb and radiated light that filled the whole universe, and especially illuminated the country of her birth. On the same night her husband, Nanam Chowopal, had a dream that a rosary of clear white light emanated from the Eastern Buddha field and entered the womb of his wife. In the morning, they discussed their dreams. He said, “A special son will be born to us and we should take much care until this child is born.” They performed a tsok offering and prayed strongly for the fulfillment of their wishes. Then they returned to their native land in Drigung.

The time came for the birth, and an extraordinary daughter was born in the place called Kyetrag Thang. There were numerous auspicious signs, and her body was of purest white, radiating rays of light. As a small child of three, she was teaching mantras to others. She grew quickly and was incredibly beautiful. Her parents died when she was quite young, and then she stayed with her uncle.

Marriage
Many wanted to marry her, but she refused all, stating, “I will go to Kham in eastern Tibet. There lives a great yogi who is descended from the noble Kyura clan. This yogi I will marry. Our sons and grandsons, and future generations, will be extraordinary individuals who will benefit all sentient beings by spreading the essence of the Buddha’s teachings. 

Accompanying a merchant, she then traveled to Kham.  When they arrived at a place called Dentod Tsongur, she said to her companion, “This is the place I have to stay.” She departed and went to meet the great saint Ame Tsultrim Gyatso, to whom she said, “Although I have no attachment to worldly life, if we join together, our descendants will bear many enlightened beings who will accomplish great benefit for the teachings of the Buddha.”

On their wedding day, Ame Tsultrim Gyatso did not have any possessions to arrange for the ceremony. Drolma said, “Do not worry, I will take care of it.” So saying, she miraculously pulled a damaru from her right pocket and a kapala from her left. Beating the damaru while holding the kapala in her hand, she danced a mystic dance while gazing into the sky. Immediately, the house was filled with the finest food and drink, and the richest garments with which to clothe themselves, thus giving great satisfaction and pleasure to all the guests.

Activities
They lived together and in time she gave birth to four sons: Namkhe Wangchuk, Pekar Wangyal, Sonam Pal, and Kathung Trushi. These sons were exceptionally intelligent and became great learned scholars on both the temporal and spiritual levels. At a later time, Drolma said, “I have knowingly taken birth into samsara in order to fulfill my aspirations to protect the teachings of the Buddha, and for the welfare of all sentient beings. 
Because of this, I will grant the ordinary and the supreme siddhis to my followers.” She led her followers to a huge cave called Ting-ring. The cave was very sacred, containing many precious termas (hidden treasures) and many self-arising statues of the buddhas, bodhisattvas, yidams, dakinis, and Dharma protectors appeared on the rocks inside the cave. A human corpse was brought, and she transformed the corpse into a great tsog offering. Those who could partake of that tsog were granted the ordinary and supreme siddhis. 

Then she composed a text containing a sadhana of herself and promised to look after the teachings of the Buddha in general, and to protect the great essence of the Buddha’s teachings that will appear in the future. With that she said, “My activities through this body have come to an end.” She flew up to the buddha-field on her blue horse without leaving her body.

Legacy
Of her four sons, Pekar Wangyal gave birth to four sons named Kenpo Darma, Konchog Rinchen, Tsunpa Bar, and Naljor Dorje. Of these, Naljor Dorje became the father of the great Ratna Shri Jigten Sumgön, the great Drigungpa, who was the reincarnation of Nagarjuna.

Once when Jigten Sumgön was staying at Jangchub Ling in Drigung Thil, the sound of a damaru accompanied by beautiful celestial songs was heard. Drubthob Khamba Gyagarwa, a great yogi disciple, was there and asked Jigten Sumgön about the beautiful music. He replied, “These incomparable sounds are from Achi Chökyi Drolma, my grandmother.” Drubthob Khamba insisted that he be given a method or sadhana of Achi Chökyi Drolma. Thus, Jigten Sumgön composed a sadhana consisting of ten leaves which is contained in the Achi Pebum.

In the Meche Barwa Tantra, the Buddha says, “After limitless kalpas, in a world system called Pema Chan, she will become the perfectly enlightened bhagavan, Tathagata, arhat, samyaksam buddha,whose name will be Pema Dampepal.”

This is the life of the great Achi Chökyi Drolma, the peerless compassionate Dharma protector who committed herself to the service of the Buddha-dharma, and benefited all sentient beings. She promised Jigten Sumgön, Ratna Shri, the great Drigungpa, that she would protect the essence of the Buddha’s teachings which he brought to light and transmitted through the lineage of the Drigung Kagyu order. Because of this promise, whosoever will practice the sadhana of Achi Chökyi Drolma with full devotion and certainty will be freed from all kinds of unfavorable circumstances and obstacles in this life, and also obstacles connected with Dharma practice. Those who continue doing the practice with full faith and devotion will finally achieve the perfectly enlightened state, buddhahood.

This abbreviated history is based on a text composed by HH the Drigung Kyabgon, Chetsang Rinpoche. It was translated and printed on the occasion of the opening of the Tibetan Meditation Center, Washington, DC, in October 1983.

Courtesy: Tibetan Meditation Center, Washington

A White Tara Meditation for Long Life (Composed by Lama Zopa Rinpoche)

Before the practice, generate the motivation that you are doing this practice not just for yourself but for the benefit of all sentient beings. 
Then, take refuge in Buddha, Dharma, and Sangha from the heart.

སངས་རྒྱས་ཆོས་དང་ཚོགས་ཀྱི་མཆོག་རྣམས་ལ། །བྱང་ཆུབ་བར་དུ་བདག་ནི་སྐྱབས་སུ་མཆི། །བདག་གི་སྦྱིན་སོགས་བགྱིས་པའི་བསོད་ནམས་ཀྱིས། །འགྲོ་ལ་ཕན་ཕྱིར་སངས་རྒྱས་འགྲུབ་པར་ཤོག །ལན་གསུམ།

In the Buddha, the Dharma and the Supreme Assembly, I take refuge until I attain enlightenment.Through the merit of practicing generosity and so on, May I attain buddhahood for the benefit of all beings. Recite this verse three times

ཚད་མེད་བཞི་བསྒོམ་པ་སྔོན་དུ་བཏང་སྟེ།

སེམས་ཅན་ཐམས་ཅད་བདེ་བ་དང་བདེ་བའི་རྒྱུ་དང་ལྡན་པར་གྱུར་ཅིག སྡུག་བསྔལ་དང་སྡུག་བསྔལ་གྱི་རྒྱུ་དང་བྲལ་བར་གྱུར་ཅིག སྡུག་བསྔལ་མེད་པའི་བདེ་བ་དང་མི་འབྲལ་བར་གྱུར་ཅིག ཉེ་རིང་ཆགས་སྡང་གཉིས་དང་བྲལ་བའི་བཏང་སྙོམ་ཚད་མེད་པ་ལ་གནས་པར་གྱུར་ཅིག །ལན་གསུམ།

Then cultivate the four immeasurable by saying:

May all sentient beings enjoy happiness and the causes of happiness! May they be free from suffering and the causes of suffering! May they never be separated from the sacred happiness devoid of suffering! And may they dwell in boundless equanimity that is free from attachment and aversion! Recite this verse three times

Visualization
Visualize White Tara above your head or in front of you at the level of your forehead. Visualize long life nectar coming from Tara’s heart. This blissful white light enters your crown and completely fills your body. Feel strongly and concentrate clearly that all your sicknesses, spirit harms, negative karmas, and obscurations are completely purified. 
Meditate on the above visualization in the following way: 

While reciting one mala of Tara’s mantra, concentrate on the nectar entering and filling your body. At the completion of one mala, feel strongly that your life has been increased, your merit developed, your scriptural understanding and wisdom increased, and that you have achieved realization of immortality. 

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

OṂ  TĀRE  TUTTĀRE  TURE  MAMA  ĀYUR  PUṆYE  JÑĀNA PUṢHṬIṂ KURUYE SVĀHĀ

At the end, dedicate the merit to achieving the state of buddhahood in order to benefit all sentient beings.

The Heart of Arya Vairochana

By reciting this Mantra one receives success and cannot be harmed by weapons, fire, water, poisons, substances mixed with poison, or black magic. Nor can one be harmed by kings, thieves, robbers, and so forth. Wherever this mantra is written and left, people do not receive sicknesses, harm, or contagious diseases, and one will achieve the concentration called “Stainless Light.” 

༄༅། ། འཕགས་པ་རྣམ་པར་སྣང་མཛད་ཀྱི་སྙིང་པོ་ཞེས་བྱ་བའི་གཟུངས །།
The Dharani Called The Heart of Arya Vairochana

༄༅། ། དཀོན་མཆོག་གསམ་ལ་ཕྱག་འཚལ་ལོ།

KÖN CHHOG SUM LA CHHAG TSHÄL LO
I prostrate to the Three Rare Sublime Ones.

དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་འཕགས་པ་རྣམ་པར་སྣང་མཛད་འོད་ཀྱི་རྒྱལ་པོ་ལ་ཕྱག་འཚལ་ལོ།

DE ZHIN SHEG PA DRA CHOM PA YANG DAG PAR DZOG PÄI SANG GYÄ PHAG PA NAM PAR NANG DZÄ Ö KYI GYÄL PO LA CHHAG TSHÄL LO
I prostrate to the Tathagata, Foe Destroyer, Fully completed Buddha Arya Vairochana, King of Light. .

བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་ནམ་མཁའི་སྙིང་པོ་ལ་ཕྱག་འཚལ་ལོ།

JANG CHHUB SEM PA SEM PA CHHEN PO NAM KHÄI NYING PO LA CHHAG TSHÄL LO
I prostrate to the bodhisattva, great being Akashagharba.

ཏདྱཐཱ། ཀ་ལ་ཀ་ལ། ཀི་ལི་ཀི་ལི། བི་རི་བི་རི། ཧུ་རུ་ཧུ་རུ།

TADYATHA / KALA KALA / KILI KILI / BIRI BIRI / HURU HURU /

བཻ་་རོ་ཙ་ན་ར་སྨི་སཉྩོ་དི་ཏེ་ཨཱ་གཙྪ་ཨཱརྱ་ཨཱ་ཀཱ་ཤ་གརྦྷ་མ་ཧཱ་ཀཱ་རུ་ཎི་ཀཱ་

VAIROCHANA RASMI SANCHODITE AGACCHA ARYA AKASHAGARBHA MAHA KARUNIKA

པཱུ་ར་ཡ་ཧ་ཤཱ་ན། དྷ་ར་ཡ་བུདྡྷེ་བི་ཤྩ་ཡ་ན། ཙ་ར་ཙ་ར། ཙི་རི་ཙི་རི་སྭཱཧཱ།

PURAYA HASHANA / DHARAYA BUDDHE VISHCHAYANA / TSARA TSARA / TSIRI TSIRI SVAHA

༄༅། །བཏོན་པས་འགྲུབ་སྟེ། མཚོན་ཆ་དང་། མེ་དང་། ཆུ་དང༌། དུག་དང་། དུག་སྦྱར་མ་དང༌། བྱད་སྟེམས་རྣམས་ཀྱིས་མི་ཚུགས་སོ། །རྒྱལ་པོ་དང་ཆོམ་རྐུན་ལ་སོགས་པ་ཐམས་ཅད་ཀྱིས་གླགས་མི་རྙེད་དོ། །གང་དུ་བྲིས་ཏེ་བཞག་པ་དེར་ཡམས་ཀྱི་ནད་དང་། གནོད་པ་དང་། འགོ་བའི་ནད་ཐམས་ཅད་མི་འབྱུང་བར་འགྱུར་རོ། །དྲི་མ་མེད་པའི་འོད་ཅེས་བྱ་བའི་ཏིང་ངེ་འཛིན་ཀྱང་འཐོབ་པར་འགྱུར་རོ། །འཕགས་པ་རྣམ་པར་སྣང་མཛད་ཀྱི་སྙིང་པོ་ཞེས་བྱ་བའི་གཟུངས་རྫོགས་སོ།།

Just by reciting this mantra, one receives success and cannot be harmed by weapons, fire, water, poisons, substances mixed with poison, or black magic. Nor can one be harmed by kings, thieves, robbers, and so forth. Wherever this mantra is written and left, people do not receive sicknesses, harm, or contagious diseases, and one will achieve the concentration called “Stainless Light.” The dharani called “The Heart of Arya Vairochana" is complete.

May it bring happiness to all.

The Mantra Promised by the Arya Mother Liberator Herself for Dispelling Obstacles and Achieving Success.

In Sanskrit: ārya tārā sva prati jñānā ma dhāranī In Tibetan: phag ma dröl ma rang gi dam chä pa zhe ja wäi zung1 In English: The Mantra Promised by the Arya Mother Liberator Herself I prostrate to the Arya Mother Liberator. 

Then recite the mantra promised by Mother Liberator herself: 

༄༅། །སྒྲོལ་མ་རང་གིས་དམ་བཅས་པའི་སྔགས།
ཏདྱ་ཐཱ། ཨོཾ་ཏཱ་རེ་ཏཱ་ར་ཡ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ས་མ་ཡ་སྠི་ཏེ་བྷ་ར་བྷ་ར་སརྦ་བྷ་ར་ཎ་བི་བྷུ་ཥི་ཏེ་པདྨ་ནི་པདྨ་མ་ཧཱ་པདྨ་སཱ་ས་ན་ སྠི་ཏེ་ཧ་ས་ཧ་ས་ཏྲཻ་ལོ་ཀྱཾ་བ་ར་དེ་སརྦ་དེ་བ་ད་ན་བ། པཱུ་ཛི་ཏེ་སྨ་ར་ཧི་བྷ་ག་བ་ཏེ་ཏ་རེ། སྨ་ར་ཧཱི་བྷ་ག་བཱ་ན་ཏ་ཏ་ཐཱ་ག་ཏ་སྱ་པུ་ར་ཏཱ:ས་མ་ཡཾ་དྷ་ར་དྷ་ར་མ་ཧཱ་སཏྭ་ཨ་བ་ལོ་ཀི་ཏེ་མ་ཎི་ཀ་ནི་ཀ་བི་ཙི་ཏྲ་བྷ་ར་ཎེ་ཨོཾ་བི་ལོ་ཀ་ཡ་བྷ་ག་བ་ཏེ་ཏཱ་ར་ཧྲཱིཾ་ཧྲཱིཾ་ཧྲཱིཾ ་ཕཊ་སྭཧཱ།།

TADYATHĀ / OṂ TĀRE TĀRĀYAI / HŪṂ HŪṂ HŪṂ / SAMAYA STHITE / BHARA BHARA / SARVĀ BHARAṆA / VIBHŪ ṢHITE / PADMANI PADMA / MAHĀ PADMA / ĀSANA STHITE / HASA HASA / TRAILOKYA VARADE / SARVA DEVA DĀNAPA / PŪJITE SMADĀHI / BHAGAVATI TĀRE / SMARĀHĪ / BHAGAVĀNTA / TATHĀGATA SYA / PURATAḤ / SAMAYAṂ / DHARA DHARA / MAHĀSATVA AVALOKITE / MAṆI KANIKA / VICHI TRĀBHARAṆE / OṂ VILOKĀYA (insert the name of the person who needs success) BHAGAVATE / TĀRE / HRĪṂ HRĪṂ HRĪṂ PHAṬ SVĀHĀ.

Just by remembering this mantra all fears and dangers are dispelled, one will achieve all the realizations and have control over all sentient beings. By making extensive offerings to Arya Tara on the white dates (Tibetan lunar 8th and 15th), recite this mantra until you see Tara directly. Then whatever you wish for will be granted and all the sublime realizations will be granted. If this doesn’t happen, it means that I (Tara) have committed the five heavy negative karmas without break. In addition, you will also receive inconceivable benefits. This came from the Tantra of the Sublime Vajra. Now here “The Mantra Promised by Arya Mother Liberator Herself” is completed.

May it brings auspiciousness.