Chenrezig Tibetan Buddhist Center of ConnecticutWelcome This Prayer Book is for your use. Please take it home with you. Some suggestions regarding conduct and the care of your Prayer Book and other Teachings of the Buddha %& Please show respect to the Teacher by not pointing the feet towards him or her or sitting in a reclined position * When the Teacher enters the room, the students should be standing. After the Teacher takes his or her seat, the students can sit. This is done to show respect to the Teacher. s& When the Teacher finishes the teaching, the students get up before the Teacher. They remain standing out of respect until the Teacher has left the room. + Please put your Prayer Book & other Teachings in a high place when you are not using them x Dharma texts should never be laid on the floor or stepped over %& Dharma texts should be transported in a covering, such as a cloth, or a clean carrier or envelope +k Dharma should be disposed of respectfully. You do this by burning it. There are various visualizations that you can utilize while burning the dharma, you can also gift the texts to someone else who would benefit from it.Mantra for Multiplying the Virtue ‘Om sambhara sambhara bimana sara maha dzawa hum. ‘Om mara mara bimana kara maha dzawa hum (repeat 3 xs) BhagragaBagusageed Ryswatagqrageed (hiss tke making 30,000 offerings tothe Buthasin ther pure lands when we say the seven-bmbed payer) ‘Mala Blessing Mantra HBR AGYS Om rutsira mani trawa taya hum Repeat 3 x and then blow en your mala. Cupped in your hands. (This increases the virtue of saying the mantras one billion times) ‘he Praver of Refuge and Bodhicitta (x3) take refuge untill am enlightened in the Buddha, the Dharma and the Sangha ‘Through the merit | create by practicing giving and the other perfections, may | attain Buddhahood for the sake of all sentient beings. ‘The Four Immeasurables (x1) 1. May all sentient beings have happiness and the causes of happiness 2. May ail sentient beings be free from suffering and the causes of suffering 3, May all sentient beings never be separated from the happiness that knows no suffering 4, May all sentient beings live in equanimity, free from attachment, hatred and aversion. acarge Begg Sau Fakiyaneray Sang gyé ché dang tsok kyi chok nam la IRQTEN HERA YRS Jang chup bar du dak ni kyap su chi reser Ga RepreGiaRzeprasarGy Dak gi jin sok gyi pé tso nam gyi ppaferaaQeunergerageren i Dro la pen chir sang gyé drup par shok The Four Immeasurables: Lam Rim Mon Aaaregasernteneae gan gexgR ty 1. Sem chen tam ehé dé wa dang dé wé gyu dang den par gyur chik Rascsa narsy gee EES GARR ata 2. sem chen tam ché duk ngel dang duk ngel gyi gyu dang del war gyur chik Ranrasensrygnpartgetatenc Pangan ay 3. sem chen tam ché duk ngel mé pé dé wa dang mi drel war gyur chik Rawr sq RaersyFRCSINSL BNR EAHA Rorrarmgaree ga Say 4, sem chen tam ché nyé ring chak dang nyi dang drel wé dang nyom la né par gyur chikPurifying the Place Everywhere may the ground be pure Free of the roughness of pebbles and so forth May it be the nature of lapis and as smooth As the patm of one’s hand May offering substances human and divine ‘Those actual and those which are emanated. Unsurpassed Samantabhadra clouds of offerings Fill the entire space Mantra for multiplying the Offerings trepeat 3 times) (Allthe Budahas are recevinga ran of nectar offerings)! WeaRET om namo bhagavaté REWRYREAH ATE benza sara pramardane age segIEY tathagataya arhaté samyaksam buddhaya BegWiabad] agndy sgh ea tayatha om benza benza maha benza maha ti dza benza SBNITEQR TTA Tham ché du ni sa zhi dak paRaprenrdiaprdtgers sy ‘Sek pa la sok mé pa dang aepergeangsctsa Lak til tar nyam bai du rya’i RRR RaestFemgargey Rang zhin jam bor né gyur chik Rea REN Lha dang mi yi cho pé dzé Bergnapersn ds Sergey Ngé su sham dang yi kyi tril Psecnih Bags 5] Kun zang ché trin lana mé Heraypperryypegs8q Nam khé kham kiin khyap gyur chik aghgnd agUBigna] ay ‘maha vidya benza maha bodhicitta benza aghGagererypareg maha bodhi mando pasam tramana benza SNETRYTR ERG ARE YS sarva karma avarana visho dhana benza svahaThe Power of Truth (repeat three times) By the power of the truth of the Three Jewels ‘The power of the inspiration of all the Buddhas and bodhisattvas, ‘The power of the great might of the completed two collections, ‘And the power of the intrinsically pure and inconceivable sphere of reality, May these offerings become suchness. Rae Ssagess] Kénchog siim gyi denpa dang snergersngegrRaurseaeaerss ers Sereganessy Sangyé dang jangchup sempa tamché kyi jingyi labdang BawepeiearyiaprRanam 25255 ‘Tsoknyi yongsti dzokpé mangtang chenpo dang EeBaSeargaareag 8c] CChhikyi ying nampar dagching aarQuRigreheerGsF aga gyss ‘Samigyi mikhyabpé tobkyi dézhin dugyur chik*SEVEN LIMBS: ALSO KNOWN AS THE KING OF PRAYERS (Aspiration Prayer of Noble Conduct: Part One- The Preliminary Seven Limbed Prayer) ‘Translator’s Homage: I prostrate to the Youthful Manjusbri You lions among humans Gone to freedom in the present, past and future In the worlds of the ten directions, To all of you, with body, speech and sincere mind | bow down. With the energy of aspiration for the bodhisattva way, With a sense of deep respect, ‘And with as many bodies as atoms of the world, To all you Buddhas visualized as real, | bow down. RR Teg Jinyé sudak chok chu jikten na ISH Aare Re eg Diisum shekpa miyi sengé kiin FT aepaeersg Dak gi malu dédak tamché la rasyseenis greens x Litdang ngayi dangwé chak eyi'o PRR aa fewsmTsy Zangbo chépé manlam topdak gi iprresnrsg hak yey Gyelwa tamché yikyi ngénsiim du RES gaqyersaaggaday Thing gi diilnyé ldap tiipa yi Wgsrery rae ggeyaaardy Gyelwa kiinla rapt chaktseloOn every atom are Buddhas numberless as atoms, Each amidst a host of bodhisattvas ‘And | am confident the sphere of all phenomena Is entirely filled with Buddhas in this way. With infinite oceans of praise for you ‘And oceans of sound from the aspects of my Voice, | sing the breathtaking excellence of the Buddhas, And celebrate all of you Gone to Bliss. Beautiful flowers and regal garlands ‘Sweet music, scented oils and parasols Irae sage gy sewrgeraay diilchik tengna diilnyé sangyé nam peeegaruSaguangaay Sangyé sékyi tina zhikpa dang Rese QaQeargsurargargy Detar chdkyi yingnam malu pa weg gare sera Ree ‘Tamché gyelwa dak gi gangwar md Raspgsredtan gigs Dédak ngakpa mizé gyatso nam ResSaqamgadey RSs] Chang kyi yenlak gyatso’i drakiin gyi wperery BG yaa sea RC] Gyelwa kiingyi yénten rapjé ching, RR eapaprerenarsg apes Déwar shekpa tamché dak gi té RBA RrEBR ABER] Métok dampa trengwa dampa dang Ranga gpersrgaqeragyai55] Silnyen namdang jukpa dukché dangSparkling lights and sublime incense | offer to you Victorious Ones. Fine dress and fragrant perfumes ‘Sandalwood powder heaped high as Mount Meru All wonderous offerings in spectacular array, offer to you Victorious Ones. With transcendent offerings peerless and vast, With profound admiration for all the Buddhas, RRR ARagaperssra ay Marmé chok dang dukpé dampa yi Ween apr athe ‘Gyelwa dédak lani chépar gyi wrasqeegaergeRadiqgc] \Naza dampa namdang dri chok dang RargarRanagareys] Chéma purma rirap nyampa dang Rae easter Sy K6pé kyépar pagpa chok kiin gyi Wess R ge aangy Gyelwa dédak lani chépar gyi Rte gnergaggas| ‘Chopa gangnam lamé gyachéwa Rasigersearenorec iy Dédak gyelwa tamché layang moWith strength of conviction in the bodhisattva way, | offer and bow down to all Victorious Ones. Every harmful action | have done ‘With my body, speech and mind Overwhelmed by attachment, anger and Confusion, All these | openly lay bare before you. {lift up my heart and rejoice in all positive Potential Of the Buddhas and bodhisattvas in ten Directions, RRR HA ears Zangpé chdla dépa‘ tobdak gi Wpareargeyadaradsen8) ayelwa kiinla chagtsel chépar gyi RRS G RTH TAN) Déchak zhédang timiik wang gi ni Fassreerss sath Berae Liidang ngak dang dézhin yikyi kyang PBepesqaptereGereBaRerey Dikpa dak gi gyipa chi chipa Rapeaereg ca tireiaianqasy Dédak tamché dak gi sosor shak Rapeag gar BR RARA NE, Chok chu’i gyelwa kiindang sangyé sé RRBMERSRRR TERR Rang gyel namdang lopdang milop dangOf solitary realizers, hearers still training and Those beyond, And of all ordinary beings. You who are the bright lights of worlds in ten directions Who have attained a Buddha’s Omniscience Through the stages of awakening, All you who are my guides, Please turn the supreme wheel of Dharma, With palms together, | earnestly request: ‘You who may actualize parinirvana, RAYS MAAR raR] Drowa kiingyi zénam gangla yang, Raredeeyssghaay Dédak kiingyi jésu dakyi rang PR aaRRaprRGR ABBR Har] Gangnam chokchu’ jikten drénma dak gegaterexscengersramerniey Jangchub rimbar sangyé ma chag nyé Bea AR epee rasan sg] Génpo dédak dak gi tamché la EMAAR eng Khorlo lana mépa korwar kiil Tessas ass 3573] Nya ngen datén ganzhé dédak la pRaferyyares Genk Bs] Drowa kiinla penzhing déwa'i chirPlease stay with us for eons numberless as atoms of the world, For the happiness and well-being of all wanderers in samsara ‘Whatever slight positive potential | may have created By paying homage, offering, and acknowledging, my faults, Rejoicing and requesting that the Buddhas stay And teach, Inow dedicate this all for full awakening area garg Rg TERT Kalpa zhing gi dulnyé zhukpar yang saa earFanrgeivaranng Dag gi talmo rabchur sol war gyi Ieryaateras aie Ganga ‘Chaktsel wadang chéching shakpa dang deghengedanieeedy Jésu yirang kulzhing solwa yi Rage RTT S ace Géwa chungzé dak gi chi sak pa pseveg caer gn gant ‘Tamché dak gi jangchub chir ngo’oOuter Mandala ‘The fundamental ground is scented with incense and strewn with flowers Adomed with Mount Meru, the four continents, the sun and the moon, imagine this as a buddha-land and offer it. May all sentient beings enjoy this pure realm. In all my lives may I never live apart from my perfect lamas, May I bask in the glory of the Dharma. May I fulfill perfectly every good quality of every level and path, And reach then quickly the place where I become myself the One who Holds the Diamond. Sa-zhi po-kyi jug shing me-tog-tram ‘ab ling-zhi nyi-day gen-pa-di Sang-gyay zhing-du mig-te ul-war-gyi Dro-kun nam-dag zhing-la cho par-shog, Gye wa kun tu yang dag lama dang Drel me chi kyi bel Ja long jod ching Sa dang lam gyi yon den rab dzog ne Dor je Chang gi go pang myur tob shog I send forth this jewelled mandala to you, precious guru. IDAM GURU RATNA MANDALAKAM NIRYATA YAMIHerein is a praise to seventeen Nalanda masters entitled “A Sun Illuminating the Threefoid Faith.” Born from great compassion aspiring to help all beings, god of gods, you have attained the savior's state of abandonment and realization and you guide beings through the discourse of dependent origination. ‘O able one, the sun of speech, | bow my head to you. | bow at your feet, O Nagarjuna, most skilled in elucidating suchness free of elaborations-—-the essence of the Mother of Conquerors sutras— through the reasoning of dependent origination. In accord with Conqueror’s prophecy, you initiated the supreme Middle Way. | bow to your principal son, bodhisattva Aryadeva, most leamed and realized, Who has crossed the ocean of Buddhist and non-Buddhist philosophies, and is the crown jewel among those who uphold Nagarjuna’s treatises. | bow to you, O Buddhapalita, who has reached the supreme adept's state and who has clearly elucidated Noble [Nagarjuna’s] intent, the final meaning of dependent origination, the profound point of existence as mere designation and as mere name. | bow to you, O Master Bhavaviveka, most accomplished pandita, you initiated the philosophical tradition wherein while negating Such extremes as the arising of truly existing things, one upholds commonly verified knowledge as well as external reality. bow to you, © Chandrakirti, who disseminated all the paths of sutra and tantra, You are most skilled in teaching the profound and the vast aspects of the Middle Way-—- the union of appearance and emptiness dispelling the two extremes— by means of dependent origination that is mere conditionality, | bow to you, O bodhisattva Shantideva, most skilled at revealing to the assembly of most fortunate spiritual trainees the excellent path of compassion that is most wondrous through lines of reasoning most profound and vast. | bow to you, O master abbot Shantarakshita, who initiated the tradition of Nondual Middle Way in accordance with trainee’s mental disposition. You're versed in the reasoning modes of both Middle Way and valid cognition, ‘and you disseminated the Conqueror’s teaching in the Land of Snows. qmh 9. | bow at your feet, O Kamalashila, you who, having explained excellently the stages of meditation of the Middle Way view free of elaborations and the union of tranquility and insight in accordance with sutra and tantra, flawlessly elucidated the Conqueror's teaching in the Land of Snows. 10.1 bow at your feet, © Asanga, you who, sustained by Maitreya, were versed in disseminating excellently all Mahayana scriptures and taught the vast path and who, in accord with the Conqueror's prophecy, initiated the tradition of Mind Only. 11. | bow at your feet, O Master Vasubhandhu, you who, while upholding the systems of the seven Abidharma treatises as well as Nonduality, clarified the tenets of Vaibhashika, Sautrantika, and Mind Only. Foremost among leamed ones, you're renowned as a second Omniscient One. 12, | bow at your feet, © Dignaga, the logician, you who, in order to present the Buddha's way through evidenced-based reasoning, opened hundredfold gateways of valid cognition and offered as a gift to the world the eyes of critical intelligence. 13. | bow at your feet, © Dharmakirt, you who, understanding all the essential points of both Buddhist and non-Buddhist epistemology, brought conviction in all the profound and vast paths of Sautrantika and Mind Only by means of reasoning; you were most versed in teaching the excellent Dharma 14. | bow at your feet, O Vimuktisena, you who lit the lamp that illuminates the meaning of the Omament treatise wherein the themes of Perfection of Wisdom ‘stemming from Asanga and his brother were expounded in accord with Middle Way view free of existence and nonexistence. 15. | bow to you, O master Haribhadra, who were prophesized by the Conqueror as expounder of the meaning of the Mother, the perfection of wisdom. You elucidated the excellent treatise on the perfection of wisdom, the three mothers, in perfect accord with the instruction of the savior Maitreya. 16. | bow at your feet, O Gunaprabha, most excellent in both integrity and scholarship, who having excellently distilled the intent of one hundred thousand disciplinary teachings, expounded the individual liberation vows flawlessly according to the tradition of Sarvastivada school.17.1 bow at your feet, © Shakyaprabha, supreme upholder of discipline, who reigned over the treasury of jewels of the three trainings. In order to disseminate the stainless discipline teachings for a long time, you excellently expounded the meaning of the vast [discipline] treatises. 18.1 bow to you, O Master Atisha, you who, having taught all the profound and vast traditions related to the words of the Buddha within the framework of the path of the persons of three capacities, were the most kind master disseminating the Buddha's teaching in the Land of Snows. 19. Having thus praised these most learned ornaments of the world, the excellent sources of wondrous and insightful teachings, may |, with a mind unwavering and pure, be blessed so that my mind becomes ripened and free. 20. By understanding the two truths, the way things exist, | will ascertain how, through the four truths, we enter and exit samsara; | will make firm the faith in the Three Jewels that is born of valid reason. May | be blessed so that the root of the liberating path is firmly established within me. 21, May | be blessed to perfect the training in renunciation— an aspiration for liberation, the total pacification of suffering and its origin— ‘as well as in an uncontrived awakening mind that is rooted in an infinite compassion that wishes to protect all sentient beings. 22. May | be blessed so that | may easily develop conviction in all the paths Pertaining to the profound points of the Perfection and Vajra Vehicles, by engaging in study, reflection, and meditation on the meaning of the treatises of the great trailblazers. 23. May |, in life afterlife, obtain excellent embodiments that support the three trainings and make contributions to the teaching that equal the great trailblazers in upholding and disseminating the teaching of scripture and realization through engaging in exposition and meditative practice. 24, May the members of all spiritual communities spend their time in learning, reflection, and meditation. Through the proliferation of sublime masters who shun wrong livelihood, ‘may the great face of the earth be beautified throughout all time. 25. Through their power, may | traverse all the paths of sutra and tantra and attain the conquerors’ omniscience, characterized by spontaneous realization of the two purposes. May | work for the welfare of sentient beings as long as space remains. IsI COLOPHON ‘Thus, with respect to the profound and vast aspects of the excellent Dharma taught by the Blessed Buddha's, these great masters of India, the land of the noble ones, referred to in the above lines composed excellent treatises that opened the eyes of intelligence of numerous discerning individuals. These writings survive without degeneration to this day—now approaching 2,550 years [following the Buddha's Passing]—still serving as treatises for study, critical reflection, and meditation. Therefore, remembering the kindness of these learned masters, | aspire with unwavering devotion to follow in their footsteps. Today, in an age when science and technology have reached a most advanced stage, we are incessantly preoccupied with mundane concems. In such an age, itis crucial that we who follow the Buddha acquire faith in his teaching on the basis of genuine understanding. It is with an objective mind endowed with a curious skepticism that we should engage in careful analysis and seek reasons. Then, on the basis of seeing the reasons, we engender a faith that is accompanied by wisdom. For this, the excellent treatises on the profound and vast aspects [of the path] by the great masters, such as the well-known six ormaments and two supreme masters, as well as Buddhapalita, Vimuktisena, and so on, remain indispensable. Even in the past there was a tradition to have paintings of the six ornaments and the two supreme masters made on thangka scrolls. To these | have added nine more lineage masters of the profound and vast aspects of the path, commissioning a thangka painting of seventeen great panditas of the glorious Nalanda Monastery. In conjunction with this, | wanted to compose a prayer that expresses my heartfelt reverence for these most excellent learned beings, and in addition, some interested individuals and spiritual colleagues also encouraged me to write such a piece. Thus this supplication to seventeen masters of glorious Nalanda entitled “Sun tlluminating the Threefold Faith" was written by the Buddhist monk Tenzin Gyatso, someone who has found an uncontrived faith in the excellent writings of these great masters and sits among the last rows of individuals ‘engaged in the study of these excellent works. This was composed and completed at Thekchen Choeling, Dharamsala, Kangara District, Himachal Pradesh, India, in the 2548" year of Buddha's parinirvana according to the Theravada system, on the first day of the eleventh month of the Iron-Snake year in the seventeenth Rabjung cycle of the Tibetan cycle of the Tibetan calendar, that is December 15”, 2001, of the Common Era May goodness prevail! 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You who are his emanation, A guru for each and every being in the three realms: may you be victorious! Wondrous and without equal in the three worlds, Omniscient and as unique as the udumbara flower, Great crown jewel for the teachings and all beings on earth: ‘Supreme victorious one, Holder of the Lotus-—I pray for your long life! Always and forever enlightened, yet in this age of conflict You gather living beings within your embrace, Your resolve and your commitment unshakeable like a vajra: Great lord on the tenth bhumi--I pray for your long life! All the realizations of the stages of the path to enlightenment. Are merged as one with your secret body, speech and mind, Your qualities of knowledge and love inconceivable: Second Buddha of the north—I pray for your long life! Of teaching, debate and composition, your mastery is unimpaired, In you the eight great treasures of brilliance have opened wide, With “specific perfect understanding,” you teach the Dharma: You who are victorious in every direction—-| pray for your long life! Through your explanation, accomplishment and activity, you spread The enlightened Tsong Khapa’s precious teaching in a hundred directions, Annihilating the deluded arguments of malicious opponents, Fearless Lion of Speech, Manjushri—I pray for your long life! On the secret mantra’s gradual path of the Triple Vision and Triple Tantra, As the four mandalas are absorbed through the profound yogas of the four empowerments, You realize directly the wisdom of the four kayas: All-pervading lord Vajradhara-~| pray for your long life! iq1 Mahamudra is the natural state of all things, Profound emptiness and clarity, indivisible: With the sunlight of its innate wisdom you dispel the darkness of samsara and nirvana: Great lord of yogins, Milarepa--I pray for your long life! From the treasury of all the mysteries in the ocean of tantras You make the exquisite water of the four rivers that mature and liberate Flow into the fields of fortunate disciples: Vajrapani, Lord of Secrets-~I pray for your long life! Everything in samsara and nirvana occurs as the play of interdependence, Arising yet primordially unborn, a state of utter peace: Wise teacher of this profound Madhyamaka that is free from all conceptual elaboration, Lord of Nagas-—-Nagarjuna—t pray for your long life! Kulika Pundarika, skilled and perfect exponent of the Kalachakra, its inseparable outer, inner and alternative cycles, Has appeared in the land of Tibet in the form of a spiritual friend: You who are in essence the original Buddha, Kalachakra---| pray for your long life! All phenomena of samsara and nirvana are the expanse of the sphere of luminosity-— Unfluctuating, spontaneously Great Perfection: In setf-liberation, beyond all action, you attain the kingdom of fruition, Primordial lord Samantabhadra—I pray for your long life! Fearless, and without mixing or confusing them, You steer onwards the great chariot of all the Buddha's teachings; Sole refuge for the teachings and for all beings: Lord Tenzin Gyatso—I pray for your long life! A hundred times with reverence and awe, The jeweled heads of the mighty ones of the three worlds, Bow to the auspicious wheels of your lotus feet: Great sover of Dharma--| pray for your long life! As the lord of the gods, annihilating the demonic forces of the asuras With the hundred-pointed vajra of power, energy and strength, Destroying the rocky mountains of wrong and perverted views, Fearsome Shri Heruka-—-I pray for your long life!As long as this earth, Mount Meru, sun and moon endure, May you remain secure, invincible, on your vajra throne In the celestial mansion of Potala, Avalokiteshvara's delight, Your secret body, speech and mind forever changeless Through the grace of the three supreme deities of Long Life, And the power of the truth of masters, yidams, buddhas and bodhisattvas, May all that we have prayed for be blessed And so be accomplished without any obstacle! Paying reverence with his body, his speech and his mind, the one who bears the name of the incarnation of Jamyang Khyentse, Jamyang Chokyi Lodro from the realm of Dokham in the east wrote this as he prayed with fervent devotion, at the Samdrup family house, to the south of the great temple of Rasa Trulnang (the Jokhang), in Lhasa in Central Tibet. He then offered this prayer to the great omniscient one himself. May it become a cause for his life to be secure for countless aeons! Sarwada kalyanam sushreyo bhavatu: Allis perfectly complete!W “X29 | HoraSaysar sq aga Ba Mya Agaa sR aA REA NATAS ARTES SAR TRN RANTING S| a9) aR] geragReBaqaaory sbqg syrah RTA] [seeraSeyeRT FART T ety [RaSraQaradliae gargerga da earqysr ARRAS] GTERRSAR CRUE ABS] PReBR SHAT S TANS, [ETRE TTT ABR qasrsga aay aq asrakasna gs aR FAS GA] AigserarTs wera gq RBakR GAA TG] [Agana gaa Ta aersgs afiay igrgeaarS Rare Fagg [ITNT FRAGA ARN [BASRASAATS HaAWATe BA] [SRSA gIgsaersRqaersgg aay [25 BFavaq qd anasny [AaasAapndaagy Hoary Hay [Raum Ra Rar Fares [Sasvasr argraataaqasaga aay [Asaxgesiogg RaW3y aR gra Soha ter Saraga day ae RANT ARAB ARS aRN] aRargerge Nes gasragg sa ISIN ET IANS gg Tsed: Ray FRASSAR gare aaeadfarsa Ray yaaa Farag qaragarsigy sy [BT AR ER aan gaR ans SBA RST HS Hea STs) [Aq Pergagrga ged RAshawrRyGrgq era] SAR GT EA ARaaesga aa] [GAR geegreets, gtermenrgn siege eact JAW RAR ATER AR ARs sR 5 [Rag aaa TN [OFAN EAR RAAT Sey RRR AAAS legs aa ing aaasy Faaperga sata qaeraga say BaRsaysernssaggeeeagy arene apne RF] FRdevggaagay % RRBs gn Rix gaan aaa [RRaqs BoryQaaarrSpAA HR AaRag sass 8 [SRARART asa gens] YRS TR ahaa eqasrsga yay [RaRG aT RATES Harding a] psrRargy drag oratearergey yg saat ga DS ysera8og] yAkeaasaqacie aavseg ay Reged e Feqe Ards] [9K Agrees sarap aia qr Gaaqn aes aEX aggeasy [BrP gaTdqRaqaaragaqTay gay RARBG] Re GURERT AG AN] [ERRATA RAR SeraRH | ARIAS Ser gesrsg ay RR AB aT TY IISRAIRNARGAGATAT TA pga ceeysrasiay saaRqarages] RAR ss aga afiay BAR gasp QD IAG] (ga As—r Nea gs'gR Aas] [RASA Gan GaR gages wAraqaax Qa sraaq sais usages teaesaneg aQandh ye denRaragan gen Sa} FHeasrqars SC eregS aa gag awagerynd Sui ag BF HpracarageTaadaergy gteagasdg 35 sasvaq aga yaw 84h gaye ger eqarsy ayregnteagqectgrgrtq sagnghyaerysg] vUt “The Lamp for the Path to Enlightenment (Sansksit, Bodhipathapradipam) By Atisha Dipamkarashrijnana (982-1054) Homage to the Bodhisattva, the youthful Manjushti. 1 pay homage with great respect ‘To the Conquetors of the three times, To their teaching and to those who aspire to virtue. Urged by the good disciple Jangchup W6 I shall illuminate the lamp For the path to enlightenment. 2 Understand there ate three kinds of persons Because of their small, middling and supreme capacities. I shall write clearly distinguishing ‘Their individual chaacteristics. 3 Know that those who by whatever means Seek for themselves no more ‘Than the pleasures of cyclic existence Are persons of the least capacity 4 Those who seek peace for themselves alone, Turning away from worldly pleasures And avoiding destructive actions “ Ate said to’be of middling capacity. 5 Those who, through their personal suffering, ‘Truly want to end completely All the suffering of others ‘Are persons of supreme capacity. 6 For those excellent living beings, Who desire supreme enlightenment, I shall explain the perfect methods Taught by the spiritual teachers. 7 Facing paintings, statues and so forth OF the completely enlightened one, Reliquaries and the excellent teaching, Offer flowers, incense—whatever you have.10 WW 12 13, 4 15 16 With the seven-part offering From the [Prayer off Noble Conduct, With the thought never to turn back "Till you gain ultimate enlightenment, And with strong faith in the Three Jewels, Kneeling with one knee on the ground ‘And your hands pressed together, First of all take refuge three times. Next, beginning with an attitude Of love for all living creatures, Consider beings, excluding none, Suffering in the three bad rebirths, Suffering bitth, death and so forth. Then, since you want to free these beings From the suffering of pain, From suffering and the cause of suffering, ‘Arouse immutably the resolve To attain enlightenment. ‘The qualities of developing Such an aspiration are Fully explained by Maitreya In the Array of Trans Sutra. Having learned about the infinite benefits Of the intention to gain full enlightenment By reading this sutra or listening to a teacher, Arouse it repeatedly to make it steadfast. The Sutra Requested by Viradatta Fully explains the merit therein. Ac this point, in sammary, Twill cite just three verses. If it possessed physical form, "The merit of the altruistic intention Would completely Sil the whole of space And exceed even that. If someone were to fill with jewels ‘As many Buddba fields as there are grains Of sand in the Ganges ‘To offer to the Protector of the World, aS2 18 20 21 23 24 25 This would be surpassed by The gift of folding one's hands ‘And inclining one’s mind to enlightenment, For such is limitless, Having developed the aspiration for enlightenment Constantly enhance it through concerted effort. To temembet it in this and also in other lives, Keep the precepts properly as explained. Without the vow of the engaged intention, Perfect aspiration will not grow. Make effort definitely to take it, Since you want the wish for enlightenment to grow. ‘Those who maintain any of the seven kinds Of individual liberation vow Have the ideal [prerequisite] for The Bodhisattva vow, not others. ‘The Tathagata spoke of seven kinds Of individual liberation vow. ‘The best of these is glorious pure conduct, Said to be the vow of a fully ordained person. According to the ritual described in The chapter on discipline in the Bodbisattoa Stages, Take the vow froma good And well-qualified spiritual teacher. Understand that a good spiritual teacher Is one skilled in the vow ceremony, Who lives by the vow and has The confidence and compassion to bestow it. However, in case you try but cannot Find such a spiritual teacher, I shall explain another Corect procedure for taking the vow. I shall write here very clearly, as explained In the Ornament of Manjushri’s Buddha Land Sutra, How, long ago, when Manjusbii was Ambaraja, He aroused the intention to become enlightened.27 28 30 31 32 33 34 Ta the presence of the protectors, [arouse the intention to gain full enlightenment. invite all beings as my guests And shall free them from cyclic existence. "From this moment onwards Until [ attain enlightenment, I shall not harbor harmful thoughts, Anger, avarice or envy. "[ shall cultivate pure conduct, Give up wrong-doing and desire And with joy in the vow of discipline ‘Train myself to follow the Buddhas. "I shall not be eager to reach Enlightenment in the quickest way, But shall stay behind till the very end, For the sake of a single being. "[ shall purify limitless Inconceivable lands And remain in the ten directions For all those who call my name. "I shall purify all my bodily And my verbal forms of activity. My mental activities, too, I shall purify And do nothing that is non-virtuous.” When those observing the vow Of the active altruistic intention have trained well In the three forms of discipline, their respect For these three forms of discipline grows, Which causes purity of body, speech and mind. ‘Therefore, through effort in the vow made by Bodhisattvas for pute, full enlightenment, The collections for complete enlightenment Will be thoroughly accomplished. All Buddhas say the cause for the completion Of the collections, whose nature is Merit and exalted wisdom, Is the development of higher perception. 718 36 37 38 39 40 4 42 43, Just as a bird with undeveloped Wings cannot fly in the sky, “Those without the power of higher perception Cannot work for the good of living beings. ‘The merit gained in a single day By one who possess higher perception Cannot be gained even in a hundred lifetimes By one without such higher perception. ‘Those who want swiftly to complete ‘The collections for full enlightenment Will accomplish higher perception “Through effort, not through laziness. Without the attainment of calm abiding, Higher perception will not occur. “Therefore make repeated effort To accomplish calm abiding. While the conditions for calm abiding Are incomplete, meditative stabilization Will not be accomplished, even if one meditates Strenuously for thousands of years. ‘Thus maintaining well the conditions mentioned in the Collestion of Meditative Stabilization Chapter, place the mind on any one Virtuous focal object. When the practitioner has gained calm abiding, Higher perception will also be gained, But without practice of the perfection of wisdom, ‘The obstructions will not come to an end. ‘Thus, to eliminate all obstructions To liberation and omniscience, the practitioner should continually cultivate ‘The perfection of wisdom of skillful means. Wisdom without skillful means ‘And skillfal means, too, without wisdom Are referred to as bondage. Therefore do not give up either.45 47 49 50 51 52 ‘To climinate doubts concerning What is called wisdom and what skillful means, I shall make clear the difference Between skillful means and wisdom. ‘Apart from the perfection of wisdom, All virtuous practices such as “The perfection of giving are described As skillful means by the Victorious Ones. Whoever, under the influence of familiarity With skillfal means, cultivates wisdom Will quickly attain enlightenment— Not just by meditating on selflessness. Understanding emptiness of inherent existence ‘Through realizing that the aggregates, constituents And sources are not produced Is described as wisdom. Something existent cannot be produced, Nor something non-existent, like a sky flower. ‘These errors are both absurd and thus Both of the two will not occur either. A thing is not produced from itself, Nor from another, also not from both, Nor causelessly either, thus it does not Exist inherently by way of its own entity. Moreover, when all phenomena are examined As to whether they are one or many, ‘They are not seen to exist by way of their own entity, And thus are ascertained as not inherently existent. The reasoning of the Seventy Stanzas on Emptiness, ‘The Treatise on the Middle Way and so forth Explain that the nature of all things Is established as emptiness. Since. . there are a great many passages, I have not cited them here, But have explained just their conclusions For the purpose of meditation. af30 54 55 56 57 58 59 60 61 ‘Thus, whatever is meditation On selfessness, in that it does not observe An inherent nature of phenomena, Is the cultivation of wisdom. Just as wisdom does not see ‘An inherent nature in phenomena, Having analyzed wisdom itself by reasoning, Non-conceptually meditate on that. ‘The nature of this worldly existence, Which has come from conceptualization, Is conceptuality. Thus the elimination of Conceptuality is the highest state of nirvana. ‘The great ignorance of conceptuality Makes us fall into the ocean of cyclic existence. Resting in non-conceptual stabilization, Space-like non-conceptuality manifests clearly. ‘When Bodhisattvas non-conceptually contemplate This excellent teaching, they will transcend Conceptuality, so hard to overcome, And eventually reach the non-conceptual state. Having ascertained through scripture And through reasoning that phenomena Axe not produced nor inherently existent, Meditate without conceptuality. Having thus meditated on suchness, Eventually, after reaching "heat" and so forth, The "very joyful" and the others are attained And, before long, the enlightened state of Buddhahood. Ifyou wish to create with ease The collections for enlightenment ‘Through activities of pacification, increase and so forth, gained by the power of mantra, And also through the force of the cight And other great attainments like the "good pot"— Tf you want to practice secret mantra, ‘As explained in the action and performance tantras,62 63 64 65 66 o7 68 Then, to receive the preceptor initiation, ‘You must please an excellent spiritual teacher ‘Through service, valuable gifts and the like As well as through obedience. ‘Through the full bestowing of the preceptor initiation, By a spiritual teacher who is pleased, You are purified of all wrong-doing And become fit to gain powerful attainments. Because the Great Tantra of the Primordial Buddba Forbids it emphatically, Those observing pure conduct should not Take the secret and wisdom initiations. IE those observing the austere practice of pure conduct Were to hold these initiations, Theit vow of austerity would be impaired ‘Through doing that which is proscribed. This creates transgressions which are a defeat For those observing discipline. Since they are certain to fall to a bad rebirth, ‘They will never gain accomplishments. ‘There is no fault if one who has received ‘The preceptor initiation and has knowledge Of suchness listens to or explains the tantras And performs burnt offering rituals, Or makes offering of gifts and so forth. I, the Elder Dipamkarashri, having seen it Explained in sutra and in other teachings, have made this concise explanation At the request of Jangchup Wé. This concludes the Lamp for the Path to Enlightenment by the Acharya Dipamkarashrijnana. It was translated, revised and finalized by the eminent Indian abbot himself and by the great revises, translatot and fully ordained monk Geway Lodré. This teaching was written in the temple of Tholing in Zhang Zhung. Translated by Ruth Sonam, Dharamsala, Jannary 1997. © 1997 Ruth Sonam.Bh Woy ERATUY RAGA | Wee] [SRETRSRTIRSI SPAR RATTAN | PIVgrsenrsy yy] ARGS Nag erg ONG] Rrarmanting aay Ey grerrehgeray wry Re peeygaey Seqwyrsg Aaeraala ep WAgQeharg SRA TRANS RRR aR TY OFTHE RagreTORay Setsireiyryy Sarees 157 RAMA SAA) HA Rarg SAGE KATATE G SPRUE Bevigeen ayy AanreqR AT QRGTSET | SP args SKATER ANAT RG eqreaaiegeerey SEAR IRENA EH Sriessiqeg NTE0 ”» 9A, SRA T| set ongrr Agama Saateqepren yoy] QUsTeR MR ANANy seidigaTgTaNg] RR grey Raw darreqnsnres sy ganetiad Fgrifey RTGS] Hanoy afoweqenagRF seedterery RTSETETANN TEST raja HAN Sragayranct Raggy g ARIA aes q Sep RRA aan VARNRTES dA Ts Hm ols RRR Fra gerranay Ranstgnga anh para} seen due guataugasyy SreR pene Sey RRR Garg ORR RANT TNSY sixaganiaheg KEAN GKR pI] Aprapspagqadeg arena TNR AR IR TAT EOHY seargyBagaraigRany BTN rea Rat rTyTINy seeing SRSA A RANGA] SARE Reraandarasve SRE INA GN aar 20 ao aa ERROR TTR R TSAR] RAT RAT Ragaagetqgrorneuygags| SEAN RRA] eaeiiuRerenrgs ary Rasatgngaiaerteragasy Serreqrgnensyy WRawkqnagy RET aR wearer see GA RRA] Raa aiap aes] sea HG STAG FRSA renter FreawAquagensqay SPAT ASTERRNEST GS] Reekeaqrrarngg HTD NA TEIN ae a ae a ReerRaueg ig Aarsanta Auer: 3 Fpmayoui aga PHI Arse Baynes RSG] Anirortyry WER IRTANT } Raregrarsgs] ears RII gTaS] oO Rata sAaaqnedy RRND GAT Eepetngrianggyss] RVs PA yess PRR weary SRaNTRRGN GRE TON WIR _agy sen iRrgy ses]30 aD aa AEN ERRY Frew Borrersq Tay sRnguRygagTR yg] PAG RP IG SRQatn AYR] AasaqaBqhighe37 | Qevtqgamnagrensg sRARANANA EAI Basan gg ARINTRRTGU EY | BagyypsenRy STR SNTTTRSY ASQAwARH TSA Aaatongand gy aafiqunaioniggoryg] rgaataasr BAT RNG] arrflonragereeryererpraaNaN| gerRawrggeeraQaerNsAngR) Arar Ranraa Kors tKergqg] ae A ae x as ATR GENE IT Fang Reng Haney ARR gow ANAR TARR Sangre qwedy arg | RANA Rgangaaaqar gae8 SHaprrerrgnagyy SSAA NAN RawesgA GIT] aR Ra Rou RR GaN IA IAAT) FRGTHRTY Gangnen thar Heraqay Regan Qay Ante gwakq uy AFRR AIRY AAT Bogarqaaartigasy SRG ANTGRR AERA Ardagegtyy36 eo 4 4 BREROR TRG] Bap geTGSRIN] RapTaR TST] SRT TIA] Santigageendiagay Fa RRR Age aeetogeeqr peggy SPT SRA BTR ANSTEY areRAHNIT S| FRI GEOG] apc HR] gerquferrag dt AIR Ran RRRTANgAy §avaryngnst 35) asain Qagrrry iapSeorynny RANAR IAT ANTS] AssagrrataansapgR] RGRAY Raxqpeongnatg, & ww ASRSIR SRR] RERTAggtRs| Seer HRT] BRATS TINNY AnarearQaaawa SavtekaQarriqy PRE aassy grragasPaasrysay SearegarraNTTDM antag sa Rees SHERRIE HTN] aRtipansn fod 9350) ge ACARI IAA SaaS ANSG Assadadteugeryy RE Garqwdayy ARR RGAE T AR Breage eraga gy) SPT TIARA) FetFexow GAG]