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Supplication for the Long Life of His Holiness the 14th Dalai Lama, by Sakya Trichen Gongma Rinpoché, Ngawang Künga Tekchen Pelbar (the 41st Sakya Trizin)

United embodiment of the compassion of all Victorious Ones,
Manifesting here and now as a Sublime One diligent in the vows;
Ensuring the establishment of the world in the splendor of peace and happiness:

I pray that the noble feet of the Sovereign of the Teachings, in their thorough completeness, remain firm.

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The Innermost Heart-Essence of the Noble Mayūri, the Queen of Knowledge Mantras

“When one finds oneself among any illnesses, whether arising from Vāta (wind, rlung), arising from Pitta (bile, mkhris pa), arising from Kapha (phlegm, bad kan), arising from Combined Illnesses (formed by a combination of Vāta, Pitta and/or Kapha, ‘dus pa), from possession by evil spirits, from affliction by contagions, or from drinking poison, for all of them, one should keep this in mind:

༑ན་མོ་བྷ་ག་བ་ཏེ། ཨིཊྚ་ཡ། ཨིནྡྲ་གོ་མི་སི་ཀཱ་ཡ། ཨཱ་ཤ་ནེ། པཱ་ཤ་ནེ། པཱ་པ་ནི་ཀུ་ལེ། ཀ་པི་ལ་མིཏྟེ། ཨི་ལི་ མི་ཏྟེ་སྭཱཧཱ།

NAMO BHAGAVATE/ IṬṬAYA/ INDRA GOMI SIKĀYA/ ĀŚANE/ PĀŚANE/ PĀPA NIKULE/ KAPILA MITTE/ ILI MITTE SVĀHĀ

The Dhāraṇī of the Yakṣa Jambhala Śrī

“Lord of Secrets, Bhagavān,
So as to cure the suffering of sentient beings,
I shall teach a Knowledge Mantra;
Through it, suffering is eliminated and happiness is gained.

If one wishes to complete the Two Great Collections [of merit and wisdom],
For the sake of guarding one’s own body, this Knowledge Mantra
Should be recited and thoroughly retained.”

The Innermost Essence of the Noble Mañjuśrī’s Tantra (Mañjuśrī-nāma-saṃgīti), A Treasure Teaching (gTerma) of Guru Chöwang, Chökyi Wangchuk

The Innermost Essence of the Noble Mañjuśrī’s Tantra (Mañjuśrī-nāma-saṃgīti), A Treasure Teaching (gTerma) of Guru Chöwang, Chökyi Wangchuk

Mirror-like Deep Wisdom (ādarśa-jñāna): A Prayer of Praise to Ḍākinī Rigdzin Yangchen Lhamo, by Tsangpa Tulku Rigchok Rinpoché

་ལྟར་མ་བཅོས་སྒེག་ལྡན་མཛེས་མའི་ཚུལ།།
Outwardly, you are one with the beautiful manner of unfabricated grace,
ནང་དུ་མ་བཅོས་ཤེས་རབ་འཕགས་མའི་ལྷ།།
Inwardly, you are a Noble Goddess of unfabricated Discerning Insight,
གསང་བ་མ་བཅོས་རིག་འཛིན་ཌཀྐིའི་རྗེ།།
Secretly, you are the Queen of the Ḍākinīs, an unfabricated Vidyādhara:
གསུམ་ལྡན་མཁའ་འགྲོ་དབྱངས་ཅན་ལྷ་མོར་འདུད།།
To the Threefold Ḍākinī, Yangchen Lhamo, I deeply bow.

The Prajñā-pāramitā Sūtra of Candragarbha

“Good son, as all phenomena are of equal nature, the Transcendental Practice of Discerning Insight is of equal nature. As all phenomena are of ceaseless nature, the Transcendental Practice of Discerning Insight is of ceaseless nature. As all phenomena are devoid of definitive characteristics [‘signless’], the Transcendental Practice of Discerning Insight is devoid of definitive characteristics. As all phenomena are devoid of arising, the Transcendental Practice of Discerning Insight is devoid of arising. As all phenomena are devoid of ending, the Transcendental Practice of Discerning Insight is devoid of ending. As all phenomena are devoid of coming, the Transcendental Practice of Discerning Insight is devoid of coming. As all phenomena are of the nature of being devoid of going, the Transcendental Practice of Discerning Insight is of the nature of being devoid of going. As all phenomena are devoid of permanence, the Transcendental Practice of Discerning Insight is of the nature of being devoid of permanence. As all phenomena are of the nature of being devoid of separation [or inherent distinction], the Transcendental Practice of Discerning Insight is of the nature of being devoid of separation. As all phenomena are of the nature of singular significance [or ontological equivalence], the Transcendental Practice of Discerning Insight is of the nature of singular significance. As all phenomena are of the essential nature of insubtantiality [lacking substantial entity], the Transcendental Practice of Discerning Insight is of the essential nature of insubstantiality. In brief, as everything is beyond definitive characteristics, inherent existence, and the nature of identity, so is, to wit, the Transcendental Practice of Discerning Insight.”

The Prajñā-pāramitā Sūtra of Samantabhadra

Then, the Bodhisattva Samantabhadra was resting evenly in the Samādhi known as ‘Demonstrating the Non-Conceptuality of All Phenomena’. Through the power of that Samādhi, all the world-systems throughout the universe, equal [in number] to the number of subtle particles in all Buddha Fields, trembled. Thereupon, the Bhagavān touched his head with his hands toward the Bodhisattva Samantabhadra.