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Posts tagged ‘Spiritual Pain’

14
Oct

on taking things for granted, and how we spiritually bypass…

In re-examining The Biographies of Rechungpa by Peter Alan Roberts for an earlier post, I came across  details surrounding the colophon from the Life and Songs of Milarepa that are quite illuminating.  Roberts suggests that the 14th century collection of songs, known as the Life and Songs Shepay Dorje,  the source for what is popularly known in translation as The Hundred Thousand Songs of Milarepa, was actually intended to be a secret text; a text with a limited readership- a special means through which one might receive instruction and inspiration from Jey Milarepa himself. I find it particularly fascinating that this book, which can commonly be found in any number of bookstores, was once intended to only be shared by repas who were undergoing training in a manner similar to that of Jetsun Milarepa and his cotton-clad disciples.  This piece of information illustrates, for me, how easily I have taken this book for granted as well the height of regard for which this particular set of teaching songs has been held.

Of course this is common with many books that one finds in any section of a bookstore that offers a selection of books on Tibetan Buddhism or Vajrayana.  One can easily purchase translations of The Six Yogas of Naropa, or texts on Mahamudra or Dzogchen, Yidam practice, Chöd and other topics whose surrounding lineages of practice are still kept secret and guarded out of respect for the efficacy of such practices.   Very few Tibetan monks, and unfortunately even fewer nuns, had access to these same texts that we now throw in the back of the car, fail to re-shelve at the bookstore, or even just casually leave out on a coffee table or the floor for that matter.  If we like, for not that much money, we can purchase a translation of the Chakrasamvara and Hevajra Tantras or commentaries of the Guhyasamaja Tantra.  You say you want a copy of the Karnatantra; the Bodyless Dakini teachings that Rechungpa brought from India to Tibet?  No problem- if you want, it can even be delivered right to your home.

It’s fair to say that the genesis of most of these works is unknown.  By this, I mean that while there may be a known attribution and transmission lineage specific to each text; a world completely unto itself;  it took an unknown process that lead to the spiritual experience which inspiried the composition/revelation of these texts.  Truly understanding what rests at the source of these works, and what they point out is difficult.  The experiences of Tilopa or Naropa, of Aryadeva, or Krishnacharya are difficult to fathom.  Yet we have their works in translation- manuals of liberation techniques, pages blessed by the buddha qualities embodied by each master who revealed them.  While the majority of tantric Buddhist texts haven’t been translated, those that have- core lineage texts- are readily available.

One might ask, “Well, if access to all of these wonderful meditation manuals is so easily obtained, this must truly be a boon for our practice, no?”  Indeed, this is a wonderful thing, we are very lucky to not have to risk our life to obtain access to the dharma as many in the past have had to.  And yet, every wonderful thing also has a potential shadow, and I wonder about how easy it is to become jaded by all this easy access.  Occasionally, I worry about easily we take for granted just one book which may represent the entire life experience, the great inner struggles and blissful insights, the fears of mediocrity, and the sense of grounding of such great teachers like Milarepa, and Machig Labdron, to name just two.  Just one book contains the realizations of an entire lifetime.  It contains an entire world.  Yet it is easy to find that one book is often replaced by another, consumed with an ease and sense of entitlement that may perhaps undermine the very sacred meaning behind the genesis of each book.  It is quite possible that before we know it, we have a personal library of the translated oral instructions of a variety of wisdom traditions while our inner spiritual flame, our interior process, struggles to maintain itself.  It’s easy to take all this wonderous access for granted; to become “spiritually engorged”.

Chögyam Trungpa Rinpoche treats this problem within his classic work Cutting Through Spiritual Materialism, and Robert Augustus Masters offers a wonderful honest treatment of this within his work Spiritual Bypassing: When Spirituality Disconnects Us from What Really Matters.  Spiritual bypassing a term for the way that we use our spirituality to separate us from honestly feeling our emotions and from using our spirituality to defend our own faults and shadows.   It is amazing how little growth and self-exploration we can allow ourselves through justifying our habits, our easy reactions and our shadows by chalking them up to “wrathful activity” (You know, I’m angry and that’s why I practice Mahakala), through the nature of ultimate reality (It’s all just an illusion anyway), or by being overly nice and compassionate as a means to feel better about ourselves and (sometimes to make us feel better than others).

What happens when we become jaded?  When we say things like, “yeah, I know about all of the aspects of completion stage meditation from all the books that I have read”, what are we really saying?  It sounds to me as if we have cut ourselves off from intimately knowing ourselves.  It sounds as if we are hiding behind knowledge and not allowing the often messy and painful process of insight and wisdom about ourselves to occur.

I have come across a number of very well read Buddhists who have read and memorized great quantities of Buddhist texts who also seemed to lack basic concern for others- who would snap at those with lesser learning, and even refuse to offer support for those around them who were struggling.  As if hypnotized by the wonderful image of the inner cartography that they were studying, they had become separated from the awareness that in order to start a journey we must put the map down so that we can actually begin.  If we try to read a map and walk simultaneously we easily lose our orientation.

I’ve also seen many folks shun basic bodhicitta practice for practices that deal in a more head-on way with emptiness; more secret practices, higher ones, implying that loving kindness is basic.  Actually, it can be excruciating to try to be there for others.  Kindness in the face of adversity, or aversion for that matter, is not as easy as reading a book about it.  It can be much more convenient to rest in the thought that “my self-centeredness doesn’t exist, it’s empty of any self-nature”- therefore it’s unnecessary to really look at it in the face to see where it’s coming from.

There is also the phenomena where disciples of teachers maintain a sceptical eye and caustic attitude towards other fellow students, other dharma siblings, for whom being part of the inner-circle is something of an eddy that they become stuck in along the river of thier spiritual life.  They fail to realize that we have all of the most wonderful inner-circles within us.  Why exclude others?

In wondering about all of the ways that we fool ourselves as we take things for granted, my curiosity often moves towards my own spiritual bypassing; around my periodic naiveté, and the way I take for granted all of the easy access I have had to the Dharma over the past fifteen years.  I can acknowledge my hard work, my own personal insights and feel gratitude for my inner growth, but it is very humbling to notice how all of these wonderful sides of the spiritual path can be forgotten when I fall out of connection with others, or when I do not maintain a certain critical eye regarding my practice, or when I shy away from difficulty with unconscious ease.  I’m sure that many readers can identify with some aspect of my experience, we have all done these things and it often goes unnoticed.  When we apply the rosy light of spirituality to our behaviour that is rooted in hiding from others, hiding from our pain, and retreating into separation, we can very easily find wonderful defenses, wonderful ways to support us in not growing, in not changing (which is what growth is), and with not experiencing pain- a profound impetus for, and perhaps symptom of, growth.  Sometimes we take for granted that we know ourselves at all.

These days its possible to receive dozens of empowerments, many different specific instructions, meet with many different spiritual teachers, and read many books that in the past were kept concealed, hidden to be revealed at the right time for maximum effect in one’s spiritual practice.  That’s a lot of stuff.  It’s not all bad, but it also seems possible for one to inadvertently suffer from a form of “spiritual diabetes” for lack of a better term.  We have so much.  Need so much.  Often, we want so much.  Do all the extra things, the personal libraries of sutra and tantra, the mountains of blessed substances from our teachers, make our spirituality more honest, stronger, more humble?  Does that make it better?  Why do we need it?

In my own life, I know that when I am plagued by my feelings of inadequacy or lack, I sometimes think, “Hmm.  Maybe I should go back to India.  Maybe I should go see my lama and ask for a really wrathful practice to get rid of these feelings”.  To get rid of these feelings.  In essence to split with them, to create a subtle distinction between those hard feelings and what I have an idea about what I should be feeling.  I’m sure that others can identify with the feelings behind this kind of thinking.  It’s a form of running away, a way of not facing with what I am feeling right now, of not being with what is arising in the moment and trying to get to know what it means, to notice its origin, and it’s effect- of creating further duality.  Where does my feeling of lack and inadequacy come from?

In the parlance of Chöd practice: can I let go of holding on to the demon of lack and inadequacy?  Rather than go on pilgrimage somewhere to accumulate merit when we feel terrible, what if we went on pilgrimage with ourselves?  Rather than hiding, or hoping that adding a new practice will solve our deeply rooted suffering, what if we stopped, and touched the earth, as the buddha did and experienced the torment, our maras, and begin to enter into relationship with them?  What would happen if we stopped buying books for a while, stopped seeking out the next teaching, and really sat with what we have.  I suspect that we would find that we are more full than we recognize at first glance- that we have all that we need already.

10
Sep

on making offerings to those who have passed: bearing witness to september 11th


It is not uncommon when I am working in the hospital for people to ask me why it is that they suffer.  Why, for example, is their loved one dying?  Why is their medical treatment not working as well as they would like? Why they have been put in this terrible position? How could any of this be possible?

These are all personal september 11ths.  They are intense moments of tragedy and fear, of worlds (and lives) imploding, of being touched in a way in which life will never be the same.

I was speaking with a friend recently about September 11th- she shared with me the fact that for her, the worst thing about September 11th was the sense of fear and uncertainty.  Of course, the massive loss of life and the ripples of pain that were caused on that day is tragic and truly difficult to fathom, yet there is something of importance and meaning in my friend’s admission. September 11th created a sense of vulnerability and profound uncertainty.   This uncertainty, and it’s attendant vulnerability, was so palpable and new that it seems to remain a confounding symbol of the fear, the shock, and the seemingly unreal nature of what occurred on that day.

Just as I cannot provide an answer to a patient who asks me why their cancer has metastasized, why a newborn baby dies, or why God created the depression or psychosis that a patient may experience and suffer from, I am not sure that we will ever know what September 11th means in an absolute and definitive way.  The meaning of such difficult and painful experiences seem to change as we do.  Indeed, perhaps the meaning is different from moment to moment- it may be that an absolute meaning is convenient in that it lets us off the hook from continuing to feel, and interact with, what arises.

In this spirit, I feel that spending a moment to consider what September 11th means for us right now can be of value.  How does it sit with us now?  How do we sit with it? What has our process of getting here been like?  Can we let ourselves sit with whatever comes up, with whatever feelings arise?

I would like to offer a prayer to Amitabha, written by the wonderful Karma Chagme (a 17th century Kagyu and Nyingma Buddhist master), for all of those who passed away on that terrible day, as well as for all of those who passed away afterwards, suffered afterwards, and to all who have suffered during the two wars that arose following September 11th. May they not be forgotten, may we remain witness to their stories, may their suffering be pacified, and may they experience expansive wholeness.  May it be auspicious!

Prayer for Rebirth in Sukhavati – The Blissful Land of Amitabha Buddha

E ma Ho!
In the direction of the setting sun, beyond a multitude of innumerable worlds, slightly raised, is the perfectly pure realm of Sukhavati, a land of the noble beings. Although invisible to our fleshy eyes, Sukhavati can appear clearly within our mind. There resides the Subduer and Victorious One of Measureless Light, Amitabha, ruby red and with blazing radiance.

He is adorned with the ushnisha top knot on his head, the chakra wheels on his feet, and all the 32 signs of perfection and the 80 minor marks. He has a single face, two arms in the mudra of equanimity, holding an alms bowl, and wears the three dharma robes. He sits in vajra posture on a thousand petalled lotus and moon disc, with a bodhi tree to his back. From afar, he looks to us with eyes of compassion.

To his right is the Bodhisattva, Avalokiteshvara, white in colour, his left hand holding a white lotus. To his left is the Bodhisattva Vajrapani, blue in colour, his left hand holding a lotus marked with a vajra. They both extend their right hands towards us in the mudra of bestowing refuge.
These three main deities appear like Mount Meru, the king of mountains.

Radiant, pouring forth splendour and illuminating, – they dwell accompanied by their retinue of a thousand billion bodhisattva monks, all of whom are of golden colour, adorned with the marks and signs, wearing the three dharma robes, and of great resplendence. With devotion – free of discernment between near and far, – and through the 3 doors we prostrate with utmost respect.

From the right hand of the Dharmakaya Amitabha, of Limitless Radiance, Lord of the Buddha family, emanate light rays becoming Avalokiteshvara, and with a billion more emanations of the mighty Avalokiteshvara. From the left hand, emanate light rays that become Tara with a further billion emanations of Tara. From his heart, light radiates out manifesting as Padmasambhava together with a billion other emanations of Orgyen. We prostrate to you, Dharmakaya Measureless Light.

With the eyes of Buddha and throughout the six periods of the day and night, he constantly regards all sentient beings with love. His enlightened mind is ever aware of whatever thoughts and ideas arise in the minds of all sentient beings. He forever hears clearly and distinctly, whatever words are spoken by all sentient beings. We prostrate to the all-knowing Amitabha.

It is said that, – except for those who have abandoned the dharma, or committed the deeds of immediate retribution, – all who have faith in You and make wishing prayers to be born in Sukhavati; their prayers will be fulfilled: you will come to us in the bardo, and guide us into this land. We prostrate to you – the guide Amitabha.

To you whose life spans countless kalpas, who resides here without passing beyond suffering; to you we pray with one pointed respect, as is said that, apart from specific karmic ripening, and with the averting of all kinds of untimely death, so our life may last one hundred years. We prostrate to protector Amitayus.

It is said to join the palms with faith on hearing the name of Amitabha and about Dewachen is of greater merit than offering countless three thousandfold universes pervaded with jewels as gifts. And so with respect we prostrate to Amitabha, Measureless Light.

All who hear the name of Amitabha and develop true faith from the depths of their heart, just once, will never leave the path to enlightenment. We prostrate to the protector Amitabha of Measureless Light.

From the time of hearing the name of Buddha Amitabha until obtaining Enlightenment, we are freed of lower rebirths, only taking birth in a good family and having pure conduct in all lives to come. We prostrate to Amitabha, Boundless Light of bliss.

Our bodies and all our possessions, together with our roots of virtue, whatever offerings that are actually present or conceived in mind including the auspicious substances, the eight auspicious signs, the seven precious objects, all offerings within all time: billions of the three thousand fold universes with the central mountain, four continents, the sun and moon, the wealth of gods, nagas and humans – all this arising in our mind – and by offering to you, Amitabha, may we benefit through the power of your compassion.

We lay open and confess all the non-virtuous deeds which have been committed from beginningless time up to now, by ourselves – by all sentient beings, headed by our fathers and mothers. Through time without beginning, we and all beings, especially our mothers and fathers, now acknowledge and regret our wrongs:
We regret and confess the three physical non-virtuous actions, those of killing, stealing and impure conduct.
We acknowledge and confess the four verbal non-virtuous actions: lying, slandering, harsh words, and loose talk.
We confess with remorse the three non-virtuous actions of mind: covetousness, malice, and erroneous views.

We confess with regret committing and accumulating the five immeasurably evil deeds of killing our father, our mother, our teacher, an arhat, and intending to harm the body of a Victorious One.
We admit and confess the evil deeds similar to these immeasurably evil deeds: killing a fully ordained monk or a novice, causing a nun to fall, destroying a statue, stupa or temple, and the like.

We openly confess the evil acts of abandoning the dharma, like abandoning the three supports: the Three Jewels, temples, and the Holy Scriptures, blaspheming and such similar deeds.
We confess with deep regret all these extremely negative and meaningless actions like abusing bodhisattvas – an evil greater than killing all sentient beings of the three world spheres.
We confess with remorse, all previous disbelief on hearing of the benefits that virtue produces, and how evil deeds bring one the intense sufferings of hell,– this making liberation so difficult to attain, and so is worse than the five immeasurably evil deeds.

We confess and lay bare all falls and infringements of the discipline of individual liberation including the five kinds of faults: the four root downfalls, the thirteen remainder downfalls, the transgressions, the defeats, the individually confessed damages, and the faults.
We openly declare with sorrow all the transgressions against the developing of bodhicitta: the four negative dharmas and the fifty eight downfalls.
We confess with deep remorse spoiling the samaya of the secret mantra: transgressions of the 14 root downfalls and the 8 branch vows.

We admit and confess the non-virtuous deeds gathered by not requesting vows, impure conduct, taking intoxicants and the like, indeed all harmful actions which I was not aware of and unable to voice.
We regret and confess any and all of the transgressions and downfalls of the vows of refuge, empowerments and so on that we received, – with or without knowing how to keep the respective samaya commitments.

Since confession without regret will not fully purify, we confess our previous harmful deeds with deep remorse and shame, with the fear as if our bodies were filled with poison. By not keeping to our vows from now on, there will be no purification. So, even at the cost of our life, we must now determine to refrain from all further non-virtuous actions. Through the blessings of the Sugata Amitabha and all his heirs, may our mind streams be completely cleansed.

When hearing about others who have accomplished wholesome acts, may we abandon all unwholesome thoughts of jealousy and rejoice in their virtuous deeds with heartfelt joy, so accumulating merit equalling theirs, as it is said.
For this reason, let us rejoice in whatever virtuous deeds are accomplished by both realised and ordinary beings.
We also may rejoice in the vast activity accomplished by developing the mind of supreme and unsurpassed enlightenment for the benefit of all.
Let us rejoice in abandoning the ten unwholesome deeds and performing the ten wholesome acts: protecting others’ lives; making offerings; keeping our vows; speaking the truth, reconciling adversaries; speaking calmly, gently and sincerely; maintaining meaningful conversations; reducing desires; developing loving kindness with compassion; and practising the Dharma with understanding – in all these virtuous acts we rejoice.

Let us exhort all the perfect Buddhas, dwelling in all the myriads of worlds of the ten directions, to quickly and extensively turn the wheel of dharma right away. Please hear our prayers through the power of your perception.

We entreat all the Buddhas, bodhisattvas, holders of the dharma, and spiritual friends who are planning to enter nirvana, to remain here and not pass beyond suffering.

May we appropriately dedicate all virtue of the three times to be of benefit to all sentient beings.
May all of us quickly obtain unsurpassable enlightenment and stir the three realms of samsara from their depth.

May these virtuous actions quickly ripen for us and so pacify the eighteen causes of untimely death in this life.
May our bodies be free from illness and blossoming with the vitality of youth.
May our material wealth ever increase as the Ganges in the monsoon.
May we practise the sacred dharma free from the dangers of demons or enemies.
May all wishes in accordance with the dharma be fulfilled.
May we accomplish great benefits for the Doctrine and for beings.
May we make this human existence meaningful.

At the moment when we, and all who have connections with us, pass beyond this life, may emanations of Buddha Amitabha surrounded by his sangha monks actually appear before us.
On seeing him, may our minds be happy and joyful, – free from the sufferings of death.
Through their miraculous powers, may the eight bodhisattva brothers appear in the sky to guide us and show the path to Dewachen.

The torment in the lower realms is unbearable; the happiness and joy of gods and humans is impermanent – may our minds develop a fear of this. May we be concerned about the enduring nature of beginningless samsara.

If we are born as humans again, still countless are our experiences of birth, old age, sickness and death.
In this difficult and degenerating time when obstacles abound, the happiness of humans and gods is like eating poisonous food, may we abandon even our tiniest desires.
Relatives, food, wealth and friends are but like a dream, impermanent – illusory. May we be free from even the slightest of desire and clinging.

May we recognize countries, places and dwellings as unreal – like a ghost town in a dream.
May we escape from the ocean of samsara – like convicts released from prison without even a backward glance – and attain to the pure realm of Dewachen.
May we cut all ties of attachment and desire, and like a vulture released from a net, may we traverse innumerable universes to the West and at once reach the pure realm of Dewachen.
May we see the face of Amitabha Buddha and, in his presence there, purify all our veils.
May we take miraculous birth within the heart of a lotus blossom, the supreme of the four modes.
So may we instantly attain a perfect form complete with all the marks and signs.

Those, who have doubt of being born there, will remain five hundred years, happy and joyfully contented within the unopened blossom, still hearing the words of the Buddha though not seeing his face. May we be free from this uncertainty. May the lotus flower open so that we see the face of Amitabha as we are born.

Through the force of our virtue and refined powers, may we emanate inconceivable clouds of offerings through the palms of our hands as offerings to the Buddha and those attending.
May the Tathagata at that moment place his right hand on our heads and bestow prophecy of enlightenment.
On listening to the profound and expansive Dharma, may our minds ripen and so be liberated.
May the principal bodhisattvas, Avalokiteshvara and Vajrapani, bless and guide us.

With every day, as myriad buddhas and bodhisattvas of the ten directions come to make offerings and behold Amitabha and his pure realm, so may we at that time offer reverence to them and attain the nectar of the dharma.

Through our infinite miraculous powers, may we in the morning go to the sphere of True Happiness, to the Glorious Land, to the realms of Perfected Activity and Abundant Array. On offering profusely to the Buddhas Akshobya, Ratnasambhava, Amoghasiddhi, Vairocana and more, may we request empowerments, blessings and vows. Then may we return effortlessly to Sukhavati in the evening.

May we travel to the Potala, Alakavati, Kurava, Orgyen and the billion fold pure realms of Avalokiteshvara, Tara, Vajrapani, Padmasambhava and the billions of pure emanations. Once there, may we make oceans of offerings and request empowerments and profound essential instructions. So may we return swiftly and freely to our own places within Sukhavati.

May we guard, protect and impart blessings to our previous friends, monks, students and others, clearly seeing them with our celestial eye. May we thus, at their time of death, lead them to this land.

A single day within Sukhavati continues for the complete Fortunate Aeon in which we reside.  May we remain in Sukhavati constant and free of dying for countless aeons. From Maitreya through to Möpa, may we see all the Buddhas of this Fortunate Aeon, as they appear in our world.
With magical powers, may we proceed there, make offerings to the buddhas and listening to the noble dharma. Finally, may we return unhindered to the pure land of Sukhavati.

May we be reborn in this especially sublime pure land of Sukhavati that manifests all the qualities of the buddha realms of myriads of buddhas.
May we be reborn in this gentle, peaceful land of bliss, where the ground is of jewel, even like the palm of one’s hand, vast, spacious, radiant and sparkling with light rays, cushioning pressure and then returning level.

May we be reborn in this wondrous land where wish fulfilling trees are arrayed with numerous gems, with leaves of finest silk and fruits as jewel ornaments. On them appear flocks of birds, harmoniously intoning and proclaiming the sounds of the profound and expansive dharma.

May we be reborn in this most astonishing of lands where the many rivers are of scented water with the eight pure qualities as is the water of nectar in the bathing pools. The surrounding stairs and ornaments are adorned with the seven kinds of jewels. Fragrant lotus blossoms bearing fruit are radiating innumerable light rays, the tips of which are adorned with emanations of the Buddha.

May we be reborn in this Land of Great Bliss, where talk of the eight adverse conditions or hell is never heard. Where no form of suffering is experienced, be it the three or five emotional poisons, physical or mental disease, enemies, poverty, discord, and the like.

May we be reborn in this land of boundless pure qualities where, not having lower forms or births from a womb, all are born from lotus flowers. All bodies are of golden colour and equally endowed with the excellent marks and signs, like the ushnisha, and so on; all possessing the five precognitions and the five clairvoyances.

May we be reborn in this realm of all arising bliss and joy; where bejewelled celestial palaces appear of themselves; where enjoyments effortlessly arise at their very thought, and all ones needs are spontaneously fulfilled; where cherishing a self and differences of you or I no longer exist. All wishes arise as offering clouds from the palms of one’s hand, and everyone practices in accordance to the dharma of the unsurpassable Mahayana.

Fragrant breezes bring great showers of flowers, and heaps of offering clouds of pleasing forms, sounds, fragrances, tastes and touches – all that one may enjoy  arises  from the trees, rivers and lotus flowers. With concepts free of femininity, hosts of goddesses appear. These offering goddesses of various forms forever present offerings.

Jewel palaces arise through ones mere wish to rest; and on wishing to sleep, there appear magnificent jewel thrones adorned with various cushions and pillows of delicate silk, surrounded with birds and wish fulfilling trees, rivers, music, and more. At ones wish, the sound of Dharma resounds; when one no longer wishes to hear, there is silence. As for the soothing bathing pools and streams, they become hot or cold to ones wishes. May we be reborn in this realm of accomplishing all wishes.

The perfect buddha Amitabha will remain in this pure land for myriads of aeons, before passing into Nirvana. May we serve him until then. On passing into peace his teaching will remain for aeons as numerous as the grains of sand in two Ganges rivers. At that time may we uphold the noble dharma, not being separated from his regent Avalokiteshvara.

As the sun of the dharma sets in the West, so will manifest the dawn of the enlightenment of Avalokiteshvara. Renowned as “the Buddha, the utterly sublime sovereign, glorious and radiant”, may we behold him, make offerings and listen to the noble dharma.
For the sixty-six trillions of myriad aeons that he manifests, may we continue to serve and venerate him; and ever mindful, may we maintain the holy dharma.

After his passing into nirvana, his teaching will remain for thrice six billions of myriad aeons. For all this time, may we maintain the dharma and be inseparable from Vajrapani.  With life span and teaching equalling Avalokiteshvara, so shall Vajrapani become the buddha “The utterly stable Tathagata, Sovereign with arrays of precious good qualities”. May we present our offerings and serve this Buddha continuously by upholding all the noble dharma.

When one’s life is over, at that moment may we obtain unsurpassed perfect Enlightenment in this pure land or in another pure realm.
On the attainment of perfect Buddhahood and in the same way as Amitayus, may all beings be ripened and liberated through the hearing of our name. With limitless skill and countless emanations, may we guide sentient beings, spontaneously accomplishing their welfare.

The life span of the buddha, his virtue and qualities, his pristine awareness, his splendour are infinite. So is it said that whoever recalls the names – Amitabha Dharmakaya of Boundless Brilliance, Immeasurable Radiance, or Amitayus Lord of Immeasurable Life and Primordial Wisdom – will be protected from all dangers of fire, water, poisons, weapons, harmful and demonic forces, and more besides, the only exception being fully ripened previous karma.

We prostrate and beseech you by name, protect us from all fear and suffering and grant your blessing of abundance and auspiciousness.

Through the blessing of attaining to the three bodies of the Buddha, through the blessing of the truth of unchanging dharmata, and through the blessing of the unceasing aspirations of the sangha, may all our prayers be also accomplished.

We prostrate to the Three Jewels. Teyata Pentsan Driya Awa Bhodhanaye Soha.
We prostrate to the three jewels. Namo Manjushriye. Namo Sushriye. Namo Utama Shriye Soha.

This prayer was composed by the renowned buddhist teacher Karma Chagme. Since this original composition was drawn from the sutras of the Buddha Sakyamuni, no transmission for reading this prayer is required.

[This rough translation to English of this magnificent prayer is offered as a basis for others to read, take to heart, copy and distribute with their glorious intention to benefit others; and specifically that all – wishing to make connections to buddha Amitabha and aspiring to be reborn in Sukhavati – may make the efforts to gather the 4 causes and so reap the experience and joy of rebirth in this wondrous land of bliss.  With apologies for imperfections!  Karma Zhisil Drayang.]