Prayer Handbook 2017Page of 1 47
1. The Practice of Taking Refuge 3 1.i. Remembering the Buddha, Dharma & Sangha 3
1.i.a. One Verse to Remember Buddha Shakyamuni - Pratyaksh Darshan 3 1.i.b. Verses of Buddha’s Auspicious Victory - Jaya Mangal Gatha 4 1.i.c. Mantra of Dependent Origination - Om Ye Dharma 6 1.i.d.Verses on Six Transcendental Perfections - Shataparamita Stotram 7 1.i.f. Praise to the 21 Taras 8
1.ii. Taking the Refuge, Bodhisattva Vows, Rejoicing & Bodhichitta 11 1.ii.a. Short Refuge & Bodhichitta 11 1.ii. b. Refuge, Bodhisattva Vow & Rejoicing 12 1.ii. c. The Four Immeasurables (Chaturbrahmavihara) 13
2. The Seven Branch Prayer 14 2.i. Seven Branch Arati (Bodhicharyavatara by Shantidev) 14 2.ii. Prostration, Offerings & Confession - Tacchittaratna… 16
3. Mandala Offerings 19 3.i. Long Mandala Offering - Mandala Arpan 19 3.ii. Short Mandala Offering - Mandala Arpan 21 3.iii. Food Offering Prayers - Bhojan Arpan 22
4. Sutra of the Heart of Transcendent Knowledge 23 5. Aspiration 25
5.i. Bodhisattva Shakyamuni’s Aspiration 25 5.ii. Aspiration Verses from Bodhicharyavatara Ch. 3 26 5.iii. Samantabhadra’s King of Aspiration Prayer 28
7. Dedication 42 7.i. Dedication Bhajan - Punya Paaya 43
8. SONGS OF SARAHA 45 8.i. Royal Song of Saraha 45 8.ii. Saraha Dohakosh Geeti (Hindi Translation by Mahapandit Rahul Sanskrityayana)
46
1.i. Remembering the Buddha, Dharma & Sangha 1
“…As we remember the qualities of the Triple Gem, what we’re actually doing is thinking about the reality and truth of all phenomena. Beginners like us can begin by thinking of Lord Buddha. Simply remembering as many of his different names as we can is a very powerful practice. We can also remind ourselves of the stories we’ve heard about him and the famous events that defined the course of his life, like the moment when, as Prince Siddhartha, he cut off his glorious mane of hair. By doing so, eventually we too will be able to understand the nature of reality and all phenomena. To remember the Buddha at the highest level is to accept that all sentient beings, not just human beings, have the inherent goodness that Buddhists call ‘buddha nature’; and this kind of remembrance is very similar to the ultimate practice of refuge. Relatively speaking, taking refuge could be: imagining the Buddha sitting beneath a tree in the lush gardens of Lumbini; or repeating his name in our minds; or repeating the names of anyone related to him, for example his mother Queen Maya, his aunt Prajapati (who raised him after his mother died and became the first ordained nun); or his father King Shuddodana. Imagine the forests and groves through which they must have walked, where the bejewelled feet of royal elephants crushed the scattered lotus petals that formed a soft carpet for the royal family to tread, the air overflowing with music from the strings of a tambura. Imagine the Buddha folding his robes neatly and washing his wooden begging bowl in cool, clear water, and continue to repeat his names in your mind, or this verse…” 1.i.a. One Verse to Remember Buddha Shakyamuni - Pratyaksh Darshan
, , ,
, ,
mein jab bhi chahoon dekhna unhe,
prashna chhota ho ya gehra,
pratyaksh mein dekhoon unhe,
Shakyamuni.
May I behold with unobstructed sight My own protector
Siddharth, Gautam Buddha, Tathagat,
Shakyamuni
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20101
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1.i.b. Verses of Buddha’s Auspicious Victory - Jaya Mangal Gatha Based on the Book of Protection (Paritta Sutta) from the Pali canon, the Jaya Mangala Gatha proclaims the 8 major victories of the Buddha which are: Victory over Mara, demon Alavaka, wild elephant Nalagiri, serial killer Angulimala, the evil intentions of Cinca who sought to defame, the arrogant brahmin Saccaka, the Naga king Nandopananda, and the false views of Brahma Baka
Jaya Mangal Gatha
Girimekhalam udita ghora sasena maram Danadidhamma vidhina jitava munindo Tarn tejasa bhavatu te jayamangalani
Creating thousand hands, with weapons armed was Mara seated on the
trumpeting, ferocious elephant Girimekhala. Him, together with his army, did the Lord of Sages subdue by means of
generosity and other virtues. By its grace may joyous victory be thine.
Maratirekam-abhiyuj jhita sabbarattim Ghorampanalavaka makkha mathaddha
yakkham Khanti sudanta vidhina jitava munindo Tam tejasa bhavatu te jayamangalani
More violent than Mara was the indocile, obstinate demon Alavaka, who battled with the Buddha throughout the
whole night. Him, did the Lord of Sages
subdue by means of His patience and self-control.
By its grace may joyous victory be thine. Nalagirim gajavaram
atimatta bhutan Davaggicakkam-asanlva sudarunantam Mettambuseka vidhina jitava munindo
Tarn tejasa bhavatu te jayamangalani
Nalagiri, the mighty elephant, highly intoxicated was raging like a forest-fire
and was terrible as thunder-bolt. Sprinkling the waters of loving-kindness,
this ferocious Beast, did the Lord of Sages subdue.
By its grace may joyous victory be thine. Ukkhitta khagga mati hattha sudarunantam Dhavarn tiyojana pathan gulimala vantarn
Iddhibhi sarikhatamano jitava munindo Tarn tejasa bhavatu te
jayamangalani
With uplifted sword, for a distance of three leagues, did wicked Angulimala
run. The Lord of Sages subdued him by His psychic powers.
By its grace may joyous victory be thine.
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Santena somavidhina jitava munindo Tarn tejasa bhavatu te
jayamangalani
Her belly bound with faggots, to simulate the bigness of pregnancy, Cinca, with
harsh words made foul accusation in the midst of an assemblage. Her, did the
Lord of Sages subdue by His serene and peaceful bearing.
By its grace may Joyous victory be thine.
Saccarn vihaya matisac caka vadaketum Vadabhiropitamanam atiandhabhutam
Pannapadlpajalito jitava munindo Tarn tejasa bhavatu te
jayamangalani
Haughty Saccaka, who ignored truth, was like a banner in controversy, and his
vision was blinded by his own disputation. Lighting the lamp of
wisdom, Him did the Lord of Sages subdue.
By its grace may Joyous victory be thine.
Nandopanandabhujagam vibudham mahiddhim Puttena therabhujagena
damapayanto Iddhupadesa vidhina jitava munindo
Tarn tejasa bhavatu te jayamangalani
The wise and powerful serpent Nandopananda, the Noble Sage caused to be subdued by the psychic power of his disciple son (Thero Moggallana).
By its grace may joyous victory be thine.
Duggahaditthi bhujajagena sudatthahattam
Nanagadena vidhina jitava munindo Tarn tejasa bhavatu te jayamangalani
The pure, radiant, majestic Brahma, named Baka, whose hand was grievously
bitten by the snake of tenacious false- views,
the Lord of Sages cured with His medicine of wisdom.
By its grace may joyous victory be thine.
Etapi Buddha jayamangala atthagatha Yavacako dinadine sarate matandi
Hitvana neka vividhani cupaddavani Mokkham sukham adhigameyya
narosapanfio.
The wise one, who daily recites and earnestly remembers these eight verses of joyous victory of the Budhha, will get rid of various misfortunes and gain the
bliss of Nirvana.
1.i.c. Mantra of Dependent Origination - Om Ye Dharma
The verses from the vinaya beginning "ye dharm hetuprabhava" are the words spoken by the Arahant Assaji (Sanskrit: Avajit) to Upatissa, later to become known as Sariputta (Sanskrit: ariputra). Sariputta along with his boyhood companion Kolita, later called Moggallna (Sanskrit: Maudgalyayana), was one of the two chief disciples of the Buddha. Upon meeting Assaji, Sariputta was impressed and asked after his teacher and the dhamma that he taught. Assaji demurred, being "only a beginner", but eventually responded with the now famous verse, and before he had finished Sariputta had a decisive break through.2


,
ye dharm hetu prabhav hetun,
te tathgato hyavadat,
And this is their cessation”:
Thus the Great ramaa teaches.
Wikipedia - https://en.wikipedia.org/wiki/Ye_Dharma_Hetu retrieved on 10/10/20162
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This chapter is influenced by Hindu Philosophy, Neurology, Physics, Buddhist Psychology and studies in altered states of consciousness. Main Statements:A - OTHER: Besides our 'known' universe, there exist infinite multiverses, dimensions and worlds. B - SELF:a. All beings exist in multiple dimensions of space and time. NOTION OF SELF COMPRISES OF FIVE AGGREGATES1. Form2. Feeling3. Recognition4. Mental Formations5. Consciousnessb. Chakras: an observation and healing tool towards balancing the Self. This helps a practioner to question this idea of a “concrete/inherent self” that we call”me”.It is a good practice to dwell on this idea and really see where is this” independent me” 24
3. Multidimensionality
1.i.d.Verses on Six Transcendental Perfections - Shataparamita Stotram
“…On pilgrimage, visiting temples, there are many opportunities for practising each one of the Six Paramitas: 3 • Offering what you can afford is the practice of generosity; • Making offerings modestly, without attracting anyone’s attention, or showing off, or for
other worldly reasons, is the practice of discipline; • If the caretakers at the temple harass you into giving more than you intended,
harbouring no ill will towards them is the practice of patience; • Making offerings joyfully is the practice of diligence; • Not getting distracted by your own vanity, insecurity and pride, and so on, while you
make offerings is the practice of samadhi; and Considering everything you’ve offered, large or small, to be no more than a dream or an illusion is the practice of wisdom. …”

 
Dnabalena samudgatabuddho Dnabaldhipat narasimhe
Dnabalekaka ryati abdaha kruikena pure praviantam II 1 II
 


 
kntibalena samudgatabuddho kntibaldhipat narasimhe
kntibalekaka ryati abdaha kruikena pure praviantam II 3II


Vryabalekaka ryati abdaha kruikena pure praviantam II 4II
 


 
Prajnabalena samudgatabuddho Prajnabaldhipat narasimhe
Prajnabalekaka ryati abdaha kruikena pure praviantam II 6 II
r apramitstotram Samptam
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20103
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1.i.f. Praise to the 21 Taras The female Buddha Tara finds mention in almost any work on Buddhist history or culture in South Asia and the Himalayas, for one cannot ignore her presence in the religious and social landscape. Her worship includes devotional ritual and tantric practices. Tara is said to embody compassion and wisdom. As a saviouress, she helps to relieve the sufferings of the world. Motherhood being central to the conception of Tara, she is invoked in Sanskrit and Tibetan as the mother. No devotion to Tara is complete without reading, understanding and chanting the poetic text entitled Twenty-One Praises of Tara & Their Benefits. It is the most popular prayer to Tara, invoking 21 different manifestations of the saviouress
Bhagavaty rya Trdevy Namaskraikaviati Stotra
ÅWa ueks HkxoR;S vk;Z Jh ,dfo’kafr rkjk;S om namo bhagavatyai ryar-
ekaviatitryai
rkjk lgL=fudj izglfRdj.kksToys AA 2AA
nama ataaraccandrasapra patallane trsahasranikare prahasatkiraojjvale
ue% dud uhykCt ikf.kiùfoHkwf”krs A
nkuoh;Zri%’kkfUr frfr{kk /;kuxkspjs AA
3AA
v’ks”kikjferkizkIr ftuiq=fu”ksforsAA 4AA
namastathgatoa vijaynantacri aeapramitprpta jinaputranievite
lIryksddzekdzkUr fu%’ks”kkd”kZ.k{kes AA 5AA
namastutra hukra prit digantare saptaloka kramkrnta ni|eakaraakame
ue% ‘kdzkuy czãe#f}’os’~ojkfpZrsA
Hkwrosrky xU/koZ x.k;{kiqjLd`rs AA 6AA
nama akrnala brahmamarudvivevarrcite
bhtavetla gandharva gaayakapuraskte
izR;kyh<inU;kls f’kf[kTokykdqyksToysAA
7AA
ueLrqjs egk?kksjs ekjohjfoukf’kuh A
Hk`dqVhd`roD=kCtloZ’k=qfu”kwfnuh AA 8AA
namasture mahghore mravravinini bhkuktavaktrbja sarvaatrunidin
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Hkwf”krk’ks”kfnDpdzfudjLodjkdqys AA 9AA
nama strratnamudrka hdaygulivibhite
bhit eadikcakra nikarasvakarkule
nama pramuditodpta mukut kpta mlin hasat prahasat tuttre mralolavaakar
ue% leLrHkwiky iVykd”kZ.k{kesaA
pynHk`dqfVgwadkj lokZin foeksfpuh AA11AA
nama samastabhpla patalkaraa kame
ue% f’k[k.M[kMsUnq eqdqVkHkj.kksTToys A
vferkHk tVkHkkj HkkLoj fdj.k/kzqos AA 12AA
nama ikhaa khaendu muktbharao jjvale
amitbha jatbhra bhsvara kiraadhruve
lha muditbaddha ripucakravinin
14AA
ue% f’kos ‘kqHks ‘kkUrs ‘kkUrfuokZ.kxkspjs A
Lokgk iz.ko la;qDrs egkikrdukf’kuh AA
15AA
svh praava sayukte mahptaka nin
ue% izeqfnrkc} fjiqxk=izHksfnuh A
n’kk{kj inU;kls fo|kgwadkjnhfirsAA 16AA
nama pramuditbaddha ripugtra prabhedin
es#eU/kj foU/;’p Hkqou=;pkfyuh AA17AA
namas ture pdaghta hukrakra bjite meru mahara vindyaha
bhuvanatrayacli
rkjkf}#Dr QV~dkj v’ks”kfo”kukf’kuh AA
18AA
nama surearkra harika kara sthite tar dvirukta phakra aeavia ni
ue% lqjx.kk/;{k lqjfdUuj lsforsA
vko)eqfnrkHkksxdfj nq%LoIuukf’kuh AA
19AA
abaddha muditbhoga kari du svapnanin
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ue’pUnzkdZ laiw.kZu;u|qfrHkkLojsA
namacandrrka sampra nayana dyutibhsvare
uefL= rRofoU;kls f’ko’kfDr lefUorsA
xzgosrky ;{kx.kukf’kuh izojs rqjs AA 21AA
nama strtattvavinyse ivaakti samanvite graham vetla yakagaa nin pravare
ture
The Benefits of Reciting the Praise
ea= ewye~ bne~ Lrks=e~ ] ueLdkjSd
foa’kde~
lefUor% AA 22 AA
Lkk;e~ ok izkrj mRFkk; Lejsr~ lokZHk; izne~
loZ iki iz’keue~ loZ nqxZfr uk’kue~
AA23AA
sarva-ppa-praamana sarva-durgati- nanam
dksfVfHk%
iztsr~ AA24AA
asmin mahattvam padya so ’nte bauddha- pada prajeta
fo”ke~ rL; egk?kksje~ LFkkoje~ okSFk taxee~
Lej.kkr~ izy;e~ ;kfr [kkfnre~ ihre~ ,o o
AA25AA
smarat pralaya yti khdita ptam eva v ||
xzzg Toj fo”kkrhZuke~ ijekfrZ fouk’kuke~
vU;s”kka pSo lRokuke~ ]f} f=
lIrkfHkofrZuke~ AA26AA
graha jvara virtnõ paramrti vinanõ anyeõ caiva sattvnõ dvi tri
saptbhivartinõ
loZ dkeku~ vokIuksfr u fo?uS% izfrgU;rs
AA27AA
sarva kmn avpnoti na vighnai pratihanyate
iti rsaõyaksaõbuddha vairocanabhaitaõ bhagavaty rya trdevy namaskraikaviatistotraõ samptaõ
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1.ii. Taking the Refuge, Bodhisattva Vows, Rejoicing & Bodhichitta 4
“…The practice of taking refuge involves surrendering and gaining protection. For example, when it’s raining if you don’t want to get wet you take refuge beneath an umbrella. Similarly, if you’re afraid of feeling pain and don’t want endure the suffering of clinging to illusions, simply taking refuge in the truth will free you from all the disappointments caused by taking refuge in false truths. Traditionally, practitioners accompany the mental practice of taking refuge with the physical practice of making prostrations, which are particularly recommended as an antidote to pride. To do a prostration either throw yourself full length onto the floor, or touch the ground with all four limbs and the most precious part of your body, your forehead. By doing so you are symbolically surrendering yourself to the protection of the Buddha, Dharma and Sangha, and offering them your most treasured possessions, your body, speech and mind. To practise taking refuge at a holy site, start by doing three prostrations, then sit somewhere out of the way so you don’t block the path for others. Try to imagine all the buddhas and bodhisattvas in front of you, but if that’s too difficult (it’s quite rare for anyone to be able to see them physically) concentrate instead on picturing them in your mind’s eye and feel absolutely confident that they are not inanimate statues but vibrantly alive right there in front of you. All these enlightened beings are overflowing with wisdom and can see everything…”
1.ii.a. Short Refuge & Bodhichitta
“….Although the label ‘bodhisattva’ sounds impressive and difficult to achieve, it simply means the ‘child’ or ‘heir of the Buddha’, and it isn’t difficult to achieve; there are no exams to pass or impossible tasks to accomplish. All you have to do is invoke a heart-felt wish that you will bring all sentient beings to complete enlightenment. Where better to make such a vow than at one of Buddha’s holy places in the presence of holy representations and objects? So take full advantage of your time at each of these sites by making the Bodhisattva Vow….”
s

Buddham ca dharmam ca gaottamam ca Yvadhi bodhim araam gatosmi
Dndi puyaihca kritairmamaibhir Buddho bhaveyam jagato hitya
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20104
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Refuge

Buddha gacchmi araa yvad bodhimaata
Dharma gacchmi araa bodhisattvagaa
go for refuge to the Buddhas.
Also I take refuge in the Dharma, And in all the host
of Bodhisattvas. [26]
Bodhisattva Vow


ikymnuprvy yath sthit
Just as all the Buddhas of the past, have brought forth
the awakened mind, And in the precepts of the
Bodhisattvas, Step-by-step abode and trained,


Tadvadutpdaymyea bodhicitta jagaddhite

Likewise, for the benefit of beings, I will bring to birth
the awakened mind, And in those precepts, step- by-step, I will abide and train
myself.
Rejoice

Adya me saphala janma sulabdho mnuo bhava
Adya buddhakule jto buddhaputro.asmi spratam
“Today my life has given fruit. This human state has now been well assumed. Today I take my birth in Buddha’s line, And have
become the Buddha’s child and heir.


Jagadadya nimantrita may sugatatvena sukhena
cntar Purata khalu
sarvatyinmabhinandantu sursurdaya
I summon beings, calling them to Buddhahood.
And, till that state is reached, to every earthly joy!
May gods and demigods and all the rest rejoice!”
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1.ii. c. The Four Immeasurables (Chaturbrahmavihara) “….In this practice you make the wish that all sentient beings will always be happy and free from suffering, and perhaps more importantly, that they will always enjoy the causes of happiness and freedom from suffering, and never be separate from happiness. Finally, you wish that all sentient beings will be free from judgement, for example, that they will no longer distinguish friends from enemies and instead practise complete equanimity….”5
: : :
Sarve satv skhaicaiva yukt syu
skhakraai
happiness
Bhavantu satata mukt dukhcca dukhakrat
May all beings be free from suffering and the causes of
suffering
:
Kadpi vacit na syurdukhahna
:
Drdra dvearga muktopeksthit hi syu
May they dwell in equanimity, free from anger & attachment towards those
near and far.
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20105
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2. The Seven Branch Prayer 2.i. Seven Branch Arati (Bodhicharyavatara by Shantidev)

Sarvaketrusakhyaic a pranmai
pranammyaha Sarvatryadhvagatn
budhn sahadharmagaottamn
To Buddhas of the past, the present and all future time, And to
the Dharma and Sublime Assembly,
With bodies many as the grains of dust upon the earth, I will
prostrate and bow.


Manjughos prabhrutaya pujayanti yath jinan
Tath tathgatnnathn saputran pujaymyaham
Just as Mañjughoha and the like made offering to all the
Conquerors, I do likewise to all the Buddhas our protectors, and to all their
Bodhisattva children.

May blena mdhena yatkinchitppamchita
prajñaptyvadhmév ca.
Therefore all the sins i have committed, Blinded in the dark of
ignorance, actions evil by their nature, or the
fault of broken vows

Tatsarva deymye nthnmgrata sthita Krutñjalirduk bhta
pranipatya puna puna.
Mindful of the suffering to come, I join my palms and ceaselessly
prostrate, And all my evils, I will now
confess, directly in the presence of the buddhas


Atyayam atyayatve pratiguhantu nyk
Na bhadramida nth na kartavyam punarmay
I pray you, guides and guardians of the world, To take me as I am, a
sinful man, And all these actions, evil as they
are, I promise I will never do again.


Apydukha vishrma sarvasatvai kuta
dukhit
With joy I celebrate the virtue that relieves all beings from the
sorrows of the states of loss, Exulting in the happy states
enjoyed by those who yet are suffering.
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Sansrdukh nirmokham anumode arrim
tyinm
I revel in the stores of virtue, Cause of gaining the enlightened
state, And celebrate the freedom won by
living beings from the round of pain.


Cittotpdsamudrca sarvasattvasukhvahn
Sarvasattva hitdhnn anumode ca sin
And in the Buddhahood of the protectors I delight and in the grounds of realization of the
Buddhas’ heirs. Their enlightened attitude, an
ocean of great good, that seeks to place all beings in the state of
bliss, And every action for the benefit of
beings: Such is my delight and joy.



Sarvsu dikhu sabuddhn prrthymi
mohadukh praptinm
And so I joined hands and pray, The Buddhas who reside in every
quarter: Kindle now the Dharma’s light
For those who grope, bewildered, in the dark of pain!


Nirvtukmca jinn ychymi ktñjali
I join my hands beseeching the enlightened ones
Who wish to pass into nirva: Do not leave us wandering in blindness, Stay among us for
unnumbered ages!

Through these actions now performed, And all the virtues I
have gained, May all the pain of every living being, Be wholly scattered and
destroyed!
2.ii. Prostration, Offerings & Confession - Tacchittaratna… 6
“…We do Prostrations to crush one of our most stubborn shells, pride. If a person is proud there will be no space for enlightened qualities to grow, and without enlightened qualities the activities of a bodhisattva will be impeded. Besides that, pride is by nature insecure and precipitates many levels of hypocrisy. The antidote to miserliness is to make Offerings. Miserliness is rooted in an attitude of poverty that has nothing to do with being poor; there are many people in this world who are loaded with material wealth, yet constantly feel they lack something. One of the side effects of miserliness is pettiness, and a petty person can never develop the majestic qualities necessary to magnetize others Confession: in order to dismantle your ego’s hideout, confess and expose your negative actions; it’s one of the most effective ways of countering aggression. If you stow your faults away in some deep, dark hidden place, it’s like being seriously ill but not telling the doctor where it hurts; withholding such vital information will prevent the doctor from diagnosing your illness correctly, if at all….”
Select verses from Chapter 2 of Bodhicharyavatara by Shantidev


Taccittaratnagrahanya samyak puja karomyea
nirmalasya uddhatmajn ca gunodadhnam
To the Buddhas, those thus gone, And to the sacred Dharma, spotless and
supremely rare, And to the Buddha’s
offspring, oceans of good qualities, That I might gain
this precious attitude, I make a perfect offering.



(Contd…)
pujaymyaham (Contd…)
I do likewise to all the Buddhas our protectors,
And to all their Bodhisattva children. (Contd…)
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20106
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Swaragsgrai stotrai staumi caha gunodadhn
Stutisangtimeghaca sambhavantvevananyath
I offer praise, a sea of airs and harmonies.
May clouds of tuneful eulogy
Ascend unceasingly before them.

Sarvaketrusakhyaic pranmai
pranammyaha Sarvatryadhvagatn
budhn sahadharmagaottamn
To Buddhas of the past, the present and all future time,
And to the Dharma and Sublime Assembly,
With bodies many as the grains of dust
Upon the earth, I will prostrate and bow.



Sarvachaityni vandeha bodhisatvrayastath
Nama karomi updhyayn abhivandyn yatstath
To shrines and all supports Of bodhichitta I bow down; To abbots who transmit the
vows, to every learned master,
And to all sublime practitioners of Dharma.


Buddha gachmi arana yavda
bodhimandata Dharma gachmi arana


Vijñpayami sabuddhn sarvadiku vyavasthitn
In all directions where they may reside,
To them who are the sovereigns of great mercy, I press my palms together,
praying thus:

Andimati sasare janmanyatraiva v pun Yanmay paun ppa
kruta kritmeva ca
Blindly I have brought forth evil,
And incited others to commit the same.


Yacchnumodita kichit tmaghtya mohata Tadatyaya deshymi pachtpena tpita
“Deceived and overmastered by my
ignorance, I have taken pleasure in
such sin, And seeing now the blame
of it, O great protectors, I confess it earnestly!



Ratnatrayepakro yo matpitruu v may
Guruvanyeu v kept kayavgbuddhibhi kruta
“Whatever I have done against the Triple Gem,
Against my parents, teachers, and the rest, Through force of my
defilements, In my body, speech, and
mind,

Anekadoaduhtena may ppena nayk
Yatkta drna ppa tatsarva deshaymyaham
“All the evil I, a sinner, have committed, All the wicked
deeds that cling to me, The frightful things that I
contrived I openly declare to you, the
teachers of the world.
:


bhnme mtyu achir dakhine ppsacaye
“It may be that death will come to me
Before my evil has been cleansed.
How then can I be freed from it?
I pray you, quickly grant me your protection!"
Page of 18 47
3.i. Long Mandala Offering - Mandala Arpan
: Om vajrabhme h Om The Vajra-Ground, h
Hum
- -
dhre pariuddha mahbali kanakamay
The Base is the pure, very strong Golden Ground
: Om vajra-rekhe h Om the Vajra-Lines
(boundaries) h Hum
-
Bhye lauhagiri chakravlaparivta
tanmadhye h
The outer post is the Iron- Mountain encircling it and in
the center is Hum
,
The Lord of Mountains, Sumeru at the centre and in
the East the Videha continent, in the south the
Jambu continent, In the west the Aparagodani Continent.
, ,
Uttarekurudvpa, dehavidehau,
chmarparachmarau, ahottaramantriau
In the North the Kuru Continent, Likewise, Deha and Videha, Chamara and Apara Chamara, Satha and
Uttara mantrin

Kuravakauravau, ratnaparvata,
kalpavka kmadhenu g nvrn
And also Kurava and Kaurava as sub-continents. Then the Mountain-of- Gems, Wish-
Fulfilling Tree, Wish-Fulfilling Cow, Pure Unsown Grains,

Chakraratna mairatna strratna
Minister-Jewel
Hastiratna avaratna sennratna
The Great Treasure Vase
Page of 19 47
Lsy ml gt nty pup dhp dp gandh srya chandra ratnacchatra
vijayadhvajam
Dhupa, Deepa and Gandha. And, the Sun, the Moon, the
Jeweled- Parasol , the Victory Banner.


Daivrmnucha rsampattisampannat
All the prosperity and the wealth of the divine and
human world; I now offer to the Great Compassionate
:
Mlaparamparrmatsadg urubhya
iadevamaaladevagaeb hyo buddhabodhisattvebhya
root and lineage authentic gurus, to the Tutelary deities and the mandala-deities, to
the Buddhas and Bodhisattvas

Yakshas.I offer all these

Sattvahitya karay grihantu ghtv
adhihna kurvantu
For the benefit of sentient beings please take these and bless us out of compassion.


Machchittasantatau puyajñnasambhrap- rakam adhihna dehi
Grant my mental- continuum the blessing that fulfills the accumulation of merit and
wisdom

Sarvvaraadvayavsan odhakam adhihna dehi
obscurations.

Kramadvayaviia samdhichittotpattaye
adhihna dehi
and completion)

Uttama dvikya padaprptinimittya adhihna dehi
Grant the blessing for the attainment of sublime two
kayas (body) !
Page of 20 47
“…..A mandala symbolizes the entire universe and the purest forms of everything in it. 7
We offer everything our minds can grasp or imagine, for example the earth, water, mountains, rivers, cities; all the wealth in this world, and of the gods and asuras; everything considered precious, like gold and diamonds; everything considered strong, like elephants; and everything considered auspicious, like kusha grass or yoghurt. Traditionally, the Tibetan ritual involves offering a mandala plate, rice and precious stones, etc, but it’s also possible to make offerings simply by sprinkling rice, or better still, flower petals. As you do so, recite whichever Mandala Offering prayer you like….”
3.ii. Short Mandala Offering - Mandala Arpan
Gandhajalapt pupayukt bhuva
This foundation of earth, strewn with flowers and
purified with scented water,
bhit
and moon
Buddha-ketra - tvenemmarpaymi
Visualized as a pure realm, is offered to the assembly of Buddhas
: :
Yata sarvasattv uddhaketre ramantm

Ida gururatnamadalaka
I offer this Ratnamandala to the gurus.
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20107
Page of 21 47
Ram Yam kham Ram Yam kham
: x Om ah hum x 3 Om ah hum x 3
Imam ganrchm jwaltm hi rochia
This ganapuja blessed with light
Dadé
varebhyochartamevya ewam
I offer to the excellent and those worthy of worship
--

patti-dosha-trutashya- bhrantim
Dwigrbhrantapratibhasar udram
illusions

Dishmi vakré cha dadmi Kha ram khhi (mantra)
and I offer the Rudra that appears due to grasping on duality to their mouth Kha ram khhi (mantra)
:
Om ah hum gurudevadkini niriti
ganachakrapuja khhi  (mantra)
ganachakrapuja khhi  (mantra)
Page of 22 47
4. Sutra of the Heart of Transcendent Knowledge Sanskrit: ( )

,
, ,
,

, , , ,
, ,
,


–

Page of 23 47
asamasamamantra sarvadukhapraamana satyam amithyatvt prajñpramitym ukto mantra,
tadyath- gate gate pragate prasagate bodhi svh iti prajñpramithdayastra samptam |
Page of 24 47
5. Aspiration
5.i. Bodhisattva Shakyamuni’s Aspiration “….In a previous life, when Buddha Shakyamuni was a Bodhisattva, He met Buddha Dipamkara. At that moment, Bodhisattva Shakyamuni made the following aspiration in the presence of Buddha Dipamkara….”
“…The practice of aspiration is particularly geared to those of us who don’t have the wisdom to understand the nature of emptiness and consequently are still subject to time, space, direction, quantity and quality. It’s a practice for limited beings who are only able to make believe that the enlightenment of all sentient beings is even a possibility; trying to help just one person on a worldly level quickly exhausts most of us, and so the idea of helping all sentient beings forever and ever seems so outlandish as to be a poetic fantasy. However, such a short-sighted view is simply the result of a lack of wisdom
We have yet to develop the wisdom to recognize the illusory nature of samsara, and so we imagine our world and the people in it are real, permanent and truly existing. As a result we are entirely overwhelmed, and find we are unable to summon up the courage to meet the challenge of even attempting to liberate all sentient beings. However, we do have enough merit to long to follow the path of a bodhisattva. So how do we begin? How do we find a way to set out on what we’re quite sure will prove to be an impossible mission? Like everything else on the Buddhist path, we start by arousing the right motivation, and then reinforce it with aspiration. This is why when you’re on a pilgrimage, if nothing else, you should try to recite prayers of aspiration over and over again…”8
, , , Hé Buddha, Hé Tathgata, Hé Mahmuni.
O Buddha, O Tathagata, O Mahamuni
, ,
Jaise, Aap ki karuna sab par Prerak anginat sankhya ke
just as how you care, and how many you inspire
,
Anant apaar aapka jeevan kitni dishaaye prabhavit kare !
How infinite you live how many directions you
influence
, ,
Hé Divya manjul Svarupi Buddha !
Hum bhi aapka anusaran karen,
How glorious and beautiful you are!
May we also emulate and
hum mein bhi ye saare gun jaage
May we too actualise that.
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20108
Page of 25 47
5.ii. Aspiration Verses from Bodhicharyavatara Ch. 3
,

jab tak peedha dr na ho jag ke sab beemaro ki mein hi unka vaid banu aushadhi va sevak bhi
For all those ailing in the world, Until their every sickness has
been healed, May I myself become for them
The doctor, nurse, the medicine itself.


anna jal ki nadi bahaa kar akaal pyaas ko dr karu
durlabhta aur abhaav kaal mé
jeevika ban aa jaaoon
Raining down a flood of food and drink, May I dispel the ills of thirst
and famine. And in the aeons marked by
scarcity and want, May I myself appear as drink and sustenance.

,
deen daridra sab ke hit mein prachur nidhi ban jaaoon unke paas sada hi rahkar jo chaahe vah de paaoon
For sentient beings, poor and destitute, May I become a
treasure ever-plentiful, And lie before them closely in
their reach, A varied source of all that they might need.

, ,
besaharon ka mein rakshak pathikon ka mein pathpradarshak
naav, beda, setu ban paaoon nadi-paar jaane jo ichhuka
May I be a guard for those who are protectorless, A guide for
those who journey on the road. For those who wish to cross the water, May I be a boat, a raft, a
bridge.
,

sharanarthi ka dveep banu aalok phailaata deep jaloon vishraam dene vaali shayya vyathit ka mein daas rahoon
May I be an isle for those who yearn for land, A lamp for those
who long for light; For all who need a resting place,
a bed; For those who need a servant, may I be their slave.
, -

chintamani, mein vipul kalash
siddhvidhya maha-aushadh kalpavriksh-saa chamatkaar kaamdhenu rupi bharmaar
May I be the wishing jewel, the vase of wealth, A word of power
and the supreme healing, May I be the tree of miracles, For every being the abundant
cow.
Page of 26 47
“….While aspiration is very important on the spiritual path. Perhaps even more important is to know what we should be aspiring for. Beginners tend to be a little ignorant about this because they don’t really know what’s good for them; fewer still know what’s bad for them; and as for what it is they really need, they’re utterly clueless. Fortunately, the great masters of the past have some very good advice on this subject. Many prayers of aspiration have been composed by sublime beings of the past. Among them is The King of Aspiration Prayers: Samantabhadra’s ‘Aspiration to Good Actions’, from the Avatamsaka Sutra, which is considered to be the supreme of all aspiration prayers…..” 9
,
,
jaise ye dharati va adhar aur saare ve mahaan tatva sabke jeevan ki neev banu aseem va asankhya sattva
Just like the earth and space itself
And all the other mighty elements, For boundless
multitudes of beings May I always be the ground of
life, the source of varied sustenance.


jahaan tak ho aakaash ye phaila,
jitne bhi jag mein jeev ho sabhi sattvon ki jeevika banu
jab tak sab nivrutt na ho
Thus for everything that lives, As far as are the limits of the sky, May I be constantly their source
of livelihood Until they pass beyond all sorrow.
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 20109
Page of 27 47
5.iii. Samantabhadra’s King of Aspiration Prayer
:
Yvat kechiddaadii loke sarvatriyadhvagat
reside in all the ten directions and all the three
times
:
Tnahu vandami sarvi aen kyatu vcha manena prasanna
I pay homage to all of them without exception with my
body, speech and mind, with pleasure
:
Kshétrarajopamakyapram ai sarvajinna karomi
With as many emanated bodies as the number of
particles in all the Buddha- fields, I pay homage to all
the victors
Sarvajinbhimukhena manena
bhadracharpraidhnabalen a 2
With my mind facing all the victors and using the power
of the Bhadrachari aspiration

madhye
At the tip of a particle are the Buddhas as many as
the number of particles who are seated at the centre of
many sons of Buddhas
:
Evamaeata dharmatadhtu
with the Victors
Teu cha akayavarasamudrn
letters (or syllables) and through all of the oceans of
melodies (Swaras) and languages

Sarvajinna gun bhaamnastn sugatn sta-
vam ahu sarvn 4
By proclaiming the qualities of all the Buddhas I offer
praises to all those Sugatas
Page of 28 47
Pupavarebhi cha mlyavarebhirvdyavilepanac
hatravarebhi
With the best of flowers, best of garlands, best of music, best of ointment (Vilepana) and best of
parasols
:
Dpavarebhi cha dhpavarebhi pjana tea
jinna karomi 5
With the best of lamps , best of incenses I worship
all those Victors
Vastravarebhi cha gandhavarebhichrapuebh
i cha merusamebhi
With the best of cloths, the best of scents, the best of
powders as large as mount Sumeru
:
Sarvaviiaviyhavarebhip -jana tea jinna karomi 6
All displayed in the best of ways, I worship all these
Victors

Y cha anuttarapja udr tnadhimuchyami
sarvajinnm |
mentally generate all those offerings for all the Victors

Bhadrachar adhimuktibalena vandami pjayam jinasarvn
7
From the power of the belief in this aspiration I pay
homage and worship all the Victors


mohavaena
Whatever negative karmas I have accumulated from the power of desire, hatred and
ignorance

Kyatu vcha manena tathaiva ta pratideayam
ahu sarvam 8
Through body, speech and mind I confess all of those
karmas

Yachchadaadii puya jagasya aika
aaikapratyekajinnm
Whatever merits do exist in the world in the ten directions be they of
learners or non-learners, or of solitary realizers


Buddhasutnatha sarvajinn ta
anumodayam ahu sarvam
Or of Buddhas’ sons or of all the Buddhas I rejoice upon
all of these merits
Page of 29 47
:
Ye cha daadii lokapradp bodhivibuddha
asagataprpt
Whoever there are like the Lights of world, in all the ten
directions, who passing through the stages of awakening attained Buddhahood beyond
attachment

Tnahu sarvi adhyeami nthn chakra anuttara varta-
natyai 10
I request all of these Lords to turn the supramundane
wheel (of Dharma)

:
prñjalibhta
Whoever wish to display the passing away into nirvana I supplichate all of them with the hands folded together

Ketrarajopamakalpa sthihetum sarvajagasya
hitya sukhya 11
To remain for Kalpas (aeons) equal to the number
of particles in all the Buddha-fields for the benefit and happiness of the world)

Vandanapjanadeanatya modan
teaching) and supplicating (to stay


nmayam ahu sarvam 12
accumulated by me I dedicate all this towards the
enlightenment ( off all sentient) beings.

pjita bhontu attaka buddh ye ca
dhriyanti daadii loke
And all who now dwell throughout the ten
directions of this universe!
:
ye ca angata te laghu bhontu pramanoratha bodhi vibuddh:
Let all who are yet to come swiftly ful l their wishes And attain the stages of
enlightenment and buddhahood!
Page of 30 47
:
yvat keciddaadii ketrste pariuddha bhavantu udr:
Let as many worlds as there are in all the ten directions Transform into realms that are vast and utterly pure

:
bodhidrumendragatebhi jinebhi rbuddhasutebhi ca
bhontu prapr:
Filled with buddhas who have sat before the mighty bodhi tree, Around them all their bodhisattva sons and
daughters!
: :
yvat keciddaadii sattvste sukhit: sada bhontu arog:
Let as many sentient beings as there are in all the ten
directions Live always and forever in happiness and
health!

sarvajagasya ca dharmiku artho bhontu pradakiu ddhatu
Let all beings meet the Dharma
That befits them best! And so may all they hope for be
fulfilled!

:
bodhicari ca aha caramo bhavi jtismara
sarva gatu
nityu bhaveyy:
And in my successive lives, through death and through
rebirth, May I always renounce the worldly life!
:


May I bring Good Actions to perfection,
And my moral conduct be taintless and pure,
Never lapsing, and always free from fault!
Page of 31 47


devarutebhi ca ngarutebhiryakakubha
tevarutevahu deayi dharmam
In the language of the gods, nagas, and yakshas, In the language of demons and of
humans too, In however many kinds of speech there may be— I
shall proclaim the Dharma in the language of all!


ye khalu pramitsvabhiyukto bodhiyi cittu na jtu vimuhyet
ye.api ca ppaka varaysteu parikayu
bhotu aeam
I will never forget the bodhicitta;
May all my harmful actions and the obscurations they cause Be completely puri
ed, every single one!

: :
karmatu kleatu mrapathto lokagatu vimukta careyam
padma yath salilena alipta: sryaa gaganeva asakta:

May I be freed from karma, harmful emotions, and the work of negativity, And act for all beings in the world, Just like the lotus flower to
which mud and water cannot cling,
Or sun and moon that course unhindered through
the sky.
:
:
sarvi apyadu:kh praamanto sarva jagat sukhi
sthpayamna: sarvajagasya hitya careya yvata ketrapath diatsu

Throughout the reach and range of the entire universe I shall pacify completely the
suffering of all the lower realms,
I shall lead all beings to happiness, And work for the ultimate benefit of each and
every one!
:
:
sattvacari anuvartayamno bodhicari pariprayama:
Serve beings so as to suit their needs,
Teach them to accomplish
throughout all the aeons to come!


ye ca samgata mama caryye tebhi samgamu
nityu bhaveyy

whose actions accord with mine;
And in body, speech and mind as well,
May our actions and aspirations always be one!
:


ye.api ca mitr mama hitakm bhadracarya
nidarayitra: tebhi samgamu nityu
bhaveyy tca aha na virgayi jtu
May I always meet spiritual friends Who long to be of
true help to me, And who teach me the
Good Actions; Never will I disappoint them!
:
:
samukha nityamaha jina paye buddhasutebhi:
parivtu nthn

May I always behold the buddhas, here before my eyes, And around them all their bodhisattva sons and
daughters. Without ever tiring,
May the offerings I make them be endless and vast!
Page of 33 47
:
:
dhrayamu jinna saddharma bodhicari
And cause enlightened action to appear;
May I train to perfection in Good Actions,
And practise these in every age to come!
: : :
:
sarvabhaveu ca sasarama: puyatu jñnatu akayaprpta:
prajñaupyasamdhivimokai : sarvaguairbhavi akayakoa:
existence, May I gather inexhaustible
merit and wisdom, And so become an
inexhaustible treasury of noble qualities— Of skill
and discernment, samadhi and liberation!


:
ekarajgri rajopamaketr tatra ca ketri
acintiyabuddhn
carama:
In a single atom may I see as many pure realms as
atoms in the universe: And in each realm, buddhas beyond all imagining, Encircled by all their
bodhisattva heirs. Along with them, may I perform the actions of
enlightenment!
evamaeata sarvadisu blapatheu
And so, in each direction, everywhere,
Even on the tip of a hair, may I see an ocean of
buddhas— All to come in past, present and future—in an ocean of
pure realms, And throughout an ocean of
aeons, may I enter into enlightened action in each
and every one!
:

ekasvargasamudrarutebhi: sarvajinna
nityam
Each single word of a buddha’s speech, that voice with its ocean of qualities, Bears all the purity of the
speech of all the buddhas, Sounds that harmonize with
the minds of all living beings:
May I always be engaged with the speech of the
buddhas!


teu ca akayaghoaruteu sarvatriyadhvagatna
pravieyam
With all the power of my mind, may I hear and
realize The inexhaustible melody of the teachings
spoken by All the buddhas of past, present and future, As they turn the wheels of
Dharma!

ekakaena angatasarvn kalpapravea aha
And in each fraction of an instant may I know
All that will ever be, in past, present and future!



ekakaena

In an instant, may I behold all those who are the lions of the human race— The buddhas of past, present
and future! May I always be engaged in the buddhas’ way of life and action, Through the power of liberation, where all is
realized as like an illusion!
Page of 35 47


ye ca triyadhvasuketraviyhstna

The entire array of pure realms of past, of present
and future; And then enter into those
pure buddha realms In each atom, and in each
and every direction



ye ca angata lokapradpsteu vibudhyana
cakrapravttim
Gradually attain buddhahood, turn the
Wheel of Dharma, And demonstrate the final, profound peace of nirvana:
May I be always in their presence!


:
The power of the vehicle, like a doorway,
The power of conduct that possesses all virtuous qualities, The power of
loving kindness, all- pervasive,
The power of merit that is totally virtuous,
The power of wisdom free from attachment, and
The powers of knowledge, skilful means and samadhi, May I perfectly accomplish the power of enlightenment!
Page of 36 47
: :
:
karmabala pariodhayamna:
bhadracarbala sarvn
May I purify the power of karma; Destroy the power of
harmful emotions; Render negativity utterly
powerless; And perfect the power of Good Actions!
: :
:
: :
:
careyamakhinna:
sentient beings; Understand oceans of
Dharma; Realize oceans of wisdom;
Perfect oceans of actions; Fulfil oceans of aspirations; Serve oceans of buddhas! And perform these, without ever growing weary, through
oceans of aeons!
:

ye ca triyadhvagatna jinn
bodhim
enlightenment through Good Actions,
and Their prayers and aspirations for enlightened action: May I fulfil them all
completely!
:
:

samantatabhadra: tasya viduya sabhgacarye
nmayam kuala imu sarvam
The eldest of the sons of all the buddhas Is called
Samantabhadra: ‘All-good’: So that I may act with a skill
like his, I dedicate fully all these
merits!

:
kyatu vca manasya viuddhicaryaviuddhatha
ketraviuddhi:
sama mama tena
To purify my body, my speech and my mind as
well, To purify my actions, and all realms,
May I be the equal of Samantabhadra
In his skill in good dedication!

:

bhadracarya samantaubhye
mañjuiripraidhna careyam
kriya sarvi aem
In order to perform the full virtue of Good Actions, I shall act according to Mañjushri’s prayers of
aspiration, And without ever growing weary, in all the aeons to come, I shall perfectly ful l
every one of his aims!



no ca pramu bhaveyya carye no ca pramu bhaveyya gunm
apramu cariyya sthihitv jnami sarvi vikurvitu tem

Keeping to this immeasurable activity,
May I accomplish all the miraculous powers of
enlightenment!


yvata niha nabhasya bhaveyy sattva aeata
niha tathaiva
Sentient beings are as limitless
As the boundless expanse of space;
So shall my prayers of aspiration for them
Be as limitless as their karma and harmful
emotions!
Page of 38 47


ye ca daadii ketra anant ratna alakta dadyu jinnm
divya ca mnua saukhyavii
ketrarajopama kalpa dadeyam
yearns for supreme enlightenment,
Will gain true merit greater still


yaca ima parimanarja rutva sakjjanayedadhimuktim
bodhivarmanuprrthayamn o agru viia bhavedimu
puyam
Infinite pure realms in every directions, all ornamented
with jewels, Or offering them all the highest joys of gods
and humans For as many aeons as there are atoms in those realms.
:

varjita tena bhavanti apy varjita tena bhavanti kumitr:
kipru sa payati ta amitbha yasyimu
bhadracari praidhnam
Whoever truly makes this Aspiration to Good Actions, Will be never again be born
in lower realms; They will be free from
harmful companions, and Soon behold the Buddha of
Boundless Light



lbha sulabdha sujvitu te svgata te imu
mnuajanma
nacirea bhavanti
They will acquire all kind of benefits, and live in
happiness; Even in this present life all
will go well, And before long,
They will become just like Samantabhadra.

:
ppaka pañca anantariyi yena ajñnavaena ktni
so imu bhadracari bhaamna: kipru parikayu
neti aeam
All negative acts—even the five of immediate retribution
— Whatever they have committed in the grip of ignorance, Will soon be
completely purified, If they recite this Aspiration
to Good Actions.
:
:
jñnatu rpatu lakaataca varatu gotratu bhotirupeta:
trthikamragaebhiradhya: pjita bhoti sa sarvatriloke

They will possess perfect wisdom, beauty, and
excellent signs, Be born in a good family, and with a
radiant appearance. Demons and heretics will
never harm them, And all three worlds will
honour them with offerings.



kipru sa gacchati bodhidrumendra gatva
nidati sattvahitya
sasainyaku sarvam
And there, they will sit, to benefit all sentient beings,
then Awaken into enlightenment, turn the
wheel of Dharma, And tame Mara with all his hordes.


yo imu bhadracaripraidhna
janetha
This Prayer of Aspiration to Good Actions
Is known to the buddhas alone:
Have no doubt: supreme enlightenment will be yours!
:


tathaiva
sarvam
Samantabhadra too All these merits now I
dedicate To train and follow in their footsteps,



sarvatriyadhvagatebhi jinebhiry parimana varita
bhadracarye
and future Praise dedication as supreme,
So now I dedicate all these roots of virtue
For all beings to perfect Good Actions.
Page of 40 47


klakriy ca aha karamo varan vinivartiya sarvn
samukha payiya ta amitbha ta ca
sukhvatiketra vrajeyam
I look on Amitabha, there in person,
And go at once to his pure land of Sukhavati.
:


tatra gatasya imi praidhn mukhi sarvi bhaveyu
samagr: tca aha pariprya aen sattvahita kari
yvata loke
In that pure land, may I actualise every single one Of all these aspirations!
May I fulfil them, each and every one, And bring help to
beings for as long as the universe remains!

:

tahi jinamaali obhani ramye padmavare rucire
upapanna:
May the Buddha Amitabha himself grant me the
prophecy foretelling my enlightenment!
:

vykaraa pratilabhya ca tasmin
buddhibalena
Sent out through the power of my mind,
May I bring enormous benefit to sentient beings, in
all the ten directions!



bhadracaripraidhna pahitv yatkuala mayi
praidhnam
May the virtuous wishes of all beings’ prayers and
aspirations All be instantly accomplished!
Page of 41 47
7. Dedication “….Finally, we must always dedicate our practice and positive actions quickly so that we don’t waste any of the merit we accumulate. By dedicating our merit towards the ultimate happiness and enlightenment of all sentient beings, we not only keep that merit safe, but ensure that it will continue to accumulate—like interest on money in the bank—so that our positive actions become our path to enlightenment. If we don’t dedicate immediately, the merit could be burned away by a sudden flash of anger, or any of the other extreme negative actions or thoughts to which we are prey….” 10


bhadracari parimya yadpta
Through the true and boundless merit
Attained by dedicating this Aspiration to Good Actions, May all those now drowning
in the ocean of suffering, Reach the supreme realm
of Amitabha!
)
This completes Samantabhadra’s
‘Aspiration to Good Actions.’
Excerpted from “What to do at Indian Buddhist Holy Sites” by DJKN. (c) Siddhartha’s Intent 201010
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,
,
-
Khule dvaar is raaha ka, Chale sab Buddha-rah pe
By all the virtue I have now amassed
By composition of this book, which speaks
Of entry to the Bodhisattva way,
May every being tread the path to Buddhahood. [1]
,
,
,

,
Yah prarthna hain meri, Bheet ho jaaye nir-bheet
Sarva Quaydee ab ho aazaad,
Nirbal janata ho balvaan Kare seva ek duje ki,
har avsar man mein ho pyar,
Kshan mein mukt ho rog se sabhi,
Vyaadhiyon se mukt sansaar.
May those who go in dread have no more fear.
May captives be unchained and now set free.
And may the weak receive their strength. May living beings help each other in
kindness. May every being ailing with disease Be freed at once from every malady.
May every sickness that afflicts the living Be wholly
and forever absent from the world. [22]
,
,

Raahi paaye khushiyaan, Jaayein woh, jo bhi disha
Sahaj mile unhe saari manzilein,
sahaj mile unhe woh manzil.
May travelers upon the road
Find happiness no matter where they go,
And may they gain, without the need of toil,
The goals on which they set their hearts. [23]
- Kare Shantidev yeh prarthna ki - Shantidev prays that -
- ,
,

anusaar Jisse phasal ho sampan,
aur anna ho apaar
For harvests to be rich and plentiful.
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,
raajya-shaasan ho dharm- anusaar,
Sukhi samruddh ho sansaar
May princes rule according to the Dharma;
May the world be blessed with all prosperity. [39]
May medicines be full of strength;
May secret words of power be chanted with success.
, -

Sarva daakini Rakshas aadi, jo sukh-shaanti nasht
karein Unke man mein sab ke prati karuna aur daya
jaagein.
Be kind, their minds imbued with pity. [40]
, , ,


,
mere punya ka laabh ho, har jeev-jan ko, anginat hain sankhya jinki, apaar
aakaash samaan. har ek jan tyaage,
vinaashak karma sadaa sarva chalein bodhicharya path par, na ho kabhi path
se juda.
May every being, leaving none aside,
Abandon all their evil ways Embracing goodness now
and ever more. From bodhichitta may they
never separate, And constantly engage in
Bodhisattva actions.
- ,
,
Buddha-saare sarva jan ko shishya roop sveekar
karein sarva jan ki sadhana, vighno se mukt rahein
May they be accepted as disciples by the Buddhas, Drawing back from what is
demons’ work. [32]
- Shantidev kahe - Says Shantidev -
,
, ,
, ,
mein jab bhi chahoon dekhna unhe, prashna
chhota ho ya gehra, pratyaksh mein dekhoon
unhe, mere rakshak, manjughosh manjushree, manjunath, manjughosh.
Whenever I desire to gaze on him Or put to him the
slightest question, May I behold with unobstructed sight My own protector
Mañjughoha. [53]
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8. SONGS OF SARAHA Saraha , was known as the first Sahajiya and one of the 84 Mahasiddhas. His 11
spontaneous songs of realisation are called Dohas and Vajra Geetis. He is also often referred to as The Great Brahmin. Saraha was originally known as Rhula or Rhulbhadra. Born in eastern India, into a Brahmin family, He studied at the Buddhist monastic university Nalanda. Saraha is known for being a wandering yogi and avadhuta (Tib: nyönpa) engaging in behaviours that overturned the social norms of caste, social class, and the oppressive normative gender roles and hierarchies of the time. Two of Saraha’s important teachers and consorts were women who were technically lower than him from the stand point of caste, class. and gender. Yet, each of these nameless women met Saraha as an equal on the path of spiritual practice and each of them had realization that led Saraha further in his own spiritual development
8.i. Royal Song of Saraha
:
namo manjuriyai namo mrbalavidhvasine
Mara and his Powers.
,

jaise pavan sthir jal mein anek lahare bane,
vaise rj k man use aneka sarha dikhe
Just as when the wind blows,
and still water is turned into moving waves,
So the appearing Saraha is just one,
Yet the king creates diverse aspects.
Above example show how the ground, though utterly pure, appears as delusion.
- ,
- ,
()
jyon mha vilom-netra ko, eka h dpaka do bhsai
tyon dya-daraka do nahn, (par) buddhi mein do
vastu dikhai
The ignorant press their eyes
and see one lamp as two. Like this, in (Mind’s nature) where seer and seen are
not two, Alas! The mind appears as
two things.
The example of double appearance of lamps caused by delusion shows how subject & object appear to be separate
Wikipedia - https://en.wikipedia.org/wiki/Saraha retrieved on 10/10/201611
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,
- ,
ghare bahut dpaka jalai, par nayanahn ko andhr
rahe
dr lage
Those with no eyes to see remain in darkness.
Like this, though spontaneous wisdom is all-
pervasive and nearby, for the ignorant it is far, far
away.
example of lamp & darkness shows how we do not realise that primordial wisdom pervades the outside (world).
,
,
nad anek par samudra ek, ek satya sre jhh vine
andhere jitane bh gahare, ek sraj unhen dhvast kare
Though diverse, rivers are one in the ocean.
Though myriad, lies are overcome by a single truth.
Though darkness is manifold,
The rising of a single sun clears it away.
When we are on the path, wisdom that realises emptiness purifies all forms of ignorance completely



,
karurahit jo nyhin lg nahn so pvai uttama
mrg
pv
By entering into emptiness but devoid of compassion,
One will not find the supreme path.
By meditating upon compassion alone,
One will not attain liberation, but remain in samsara.
The one capable of apprehending the unity of the
two, will not remain in samsara nor
abide in (personal) nirvana.
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?
?
je le upajai so le nai so le paramamahsukha
sidadhyai
saraha bhanai mein k kara ? pa loka bjhai na k
kara?
That with which one is born, is same as that with which one
dies. It is with that, one attains
supreme bliss.
Saraha says,” what do i do?” The world of brutes do not
understand this.
, -
-
-
so cintmairpa praamahu icchphala devai
Mind is one, Mind is the seed from which Samsara & Nirvana
bloom. Take care of the mind, and Like
a Wish-Fulfilling Jewel it will produce the fruit of all desires.
,
,

bandho dhvai dasa disahi, mukto nical sthy
aisai kar n sakhi, vivariya mohin pratibhy
Tied down, one runs in the ten directions, Free, one remains
immovable. Friend! look at the camel; this
paradox appears evident to me. * Camel is a conventional
metaphor for the mind.



viay ramant na viayahin lippai
utpala haranta na pn chuvai eva yog mla sagtro viaya na bandhai viaya
ramanto
In engaging with the world, one does not get entangled in it.
take the lotus without touching murky water.
So, the Yogi who takes refuge in the root,
he is not bound by the world, even while enjoying it.
,
,

ekahi range rangiy, tribhuvan sakal ae
(Rough Translation) I dont differentiate ‘One’ or ‘Two’ or make a big deal of ‘Duality’. I paint with one colour, the
three worlds in entirety.
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