Practice Book - KSOC
Practice BookKagyu Shenpen Ösel Chöling
KSOC Practice BookCopyright 2011ISBN-
Table of ContentsRefuge . 2Seven-line Prayer to Guru Rinpoche . 2Supplication to the Takpo Kagyus (Tibetan) . 3Supplication to the Takpo Kagyus . 5Refuge and Bodhicitta . 6The Seven Branch Prayer . 7Dalai Lama Refuge and Bodhisattva Prayer . 8Mahamudra Lineage Prayer . 8Supplication to the Root Lama Above One’s Head . 13The Four Contemplations Which Turn the Mind Towards Dharma . 13The Total Flowering of Activity to Help Others. 15Homage to Chenrezig . 18The Seven Branch Prayer . 19Patrul Rinpoche’s Verses on the Five Poisons Self-Liberated . 20Patrul Rinpoche’s Four Yogas of Mahamudra . 21Bodhisattva Vow . 22The Sutra of the Heart of Transcendent Knowledge . 23Exorcism Chant . 25Peace Is the Essence of Happiness. 26The Menla Meditation – Medicine Buddha (Short) . 27Supplication to the Root Lama Above One’s Head . 27Menla Meditation. 28A White Tara Sadhana (Short) .31A White Tara Sadhana (Long) . 32The Accomplishment of Deathlessness . 32The Daily Practice of the Noble Wish-Fulfilling Wheel. 32The Seven Line Prayer to Padmasambhava . 32
A Supplication to the Lineage of the Daily Practice of White Tara . 33Refuge and Bodhicitta . 35Gathering the Accumulation of Merit and Wisdom . 36The Creation and Recitation Yoga. 37The Creation Stage of Meditation . 38The Mantra Recitation . 41The Completion Stage . 43Vajra departure . 46Wishing Prayer and Dedication of Merit . 46Evening Chenrezig Service . 48Supplication to the Root Lama Above One’s Head . 48Droden Kachabma . 49The Seven Branch Prayer . 51Prayer to the All-Seeing One . 53Dedication . 58Seven Line Prayer to Guru Rinpoche . 60Prayer for Rebirth in Dewachen . 61Dedication of Merit. 62Dedication . 63In All My Births . 63In Post-meditation . 64The Auspicious Verses . 64Verses of Auspiciousness . 65May We Live Long . 65Ngöndro Aspiration Prayer . 66The King of Aspirations Prayers, The Aspiration forNoble Excellent Conduct . 68The Aspiration Prayer of Mahamudra: The Definitive Meaning . 77His Holiness the Dalai Lama . 82His Holiness the Karmapa . 824
Yangsi Kalu Rinpoche . 82Thrangu Rinpoche. 82Khenchen Tsultrim Gyamtso Rinpoche . 83Lama Tashi Namgyal . 83For all Lamas. 83All These Forms . 84All You Sentient Beings. 84The Anger Cooling Song. 85A Song of Meaningful Connections . 86Auspiciousness that Lights up the Universe . 88The Essence of Amrita . 90A Commentary on the Meaning of the Six Questions . 90Five Songs: . 93From Chandrakirti’s Entrance to the Middle Way: . 93From the King of Samadhi Sutra: . 93From Nagarjuna’s Fundamental Wisdom of the Middle Way: . 93From Shantideva’s Guide to the Bodhisattva’s Conduct: . 94From the Sutra of the Noble Collection: . 94Friends . 94The Profound Definitive Meaning . 95Selected Verses from Nagarjuna’s In Praise of the Dharmadhatu . 96Seven Delights . 98The Six Questions . 99Supplication to Guru Rinpoche . 100Three Kinds of Confidence in Genuine Reality . 102Two Verses on the Samadhi of Illusion from theJewel Ornament of Liberation. 102Know the Five Skandhas Are Like an Illusion . 102All the Images Conjured Up by a Magician . 102Ultimate View, Meditation, Conduct, and Fruition. 103Verses on the Illusion from the Three Texts on the Middle Way . 104Banana Tree Wanderers . 104Like a Dream . 1045
There Are Two Ways of Seeing Everything. 104What it Means to be Lucky . 105The Excellent Path Laid with Precious Gems . 105Teachings . 108The Ultimate Subversive Activity for the Benefit ofAll Sentient Beings . 108Taking Refuge . 109The Cultivation of Bodhicitta and Taking and Sending . 124Cultivation of Bodhicitta and Taking and Sending . 1376
Friendly ReminderUsing your practice in this life to confront and remedy yourparticular makeup of kleshas is very helpful in the bardo and ingeneral. We see that some people practice meditation for a relativelyshort time and find that their minds are effectively pacified andtamed by their practice, whereas other people can practicemeditation for a much longer time without deriving much benefit.When we look at the difference between these two types ofpractitioners, we may say that the samadhi or meditation that theyare practicing is fundamentally the same. The difference betweenthem lies not so much in the technique of meditation used as it doesin the intention of focus with which the meditation is performed.In the case of a very effective practice of meditation, the personis applying the meditation to their actual kleshas, the actual problemswhich they face. If someone has that intention, the intention thattheir meditation practice serve as a remedy to particular kleshas, thenthe meditation practice will serve as that remedy and, or therefore,will be effective. If on the other hand, someone practices afundamentally similar meditation, but with a very vague motivation,without focusing on particular things that need to be workedthrough or relinquished, then the meditation itself will be lesseffective.It is important, therefore, to remember that meditation, andindeed all dharma practice, becomes most effective when youparticularly and consciously apply it as a remedy to particularproblems or particular kleshas. This is beneficial in general, andespecially when those kleshas arise in the bardo.The Very Venerable Khenchen Thrangu Rinpoche,Journey of the Mind7
If you sow a thought, you reap a deed.If you sow a deed, you reap a habit.If you sow a habit, you reap a character.If you sow a character, you reap a destiny.Indian proverb
RefugeLAMA A CHAP SU CHIOIn the lama I take refuge.SANGYE LA CHAP SU CHIOIn the Buddha I take refuge.CHO LA CHAP SU CHIOIn the dharma I take refuge.GENDUN LA CHAP SU CHIOIn the sangha I take refuge.Seven-line Prayer to Guru RinpocheHUM, ÖR GYEN YUL GYI NUP JANG TSHAMHUM In the northwest of the land of Orgyen,PE MA GE SAR DONG PO LAIn the center of an open lotus,YA TSHEN CHHOK GI NGÖ DRUP NYEHaving attained the wonderful and the most perfect siddhi,PE MA JUNG NE ZHE SU DRAK“The Lotus-born” of great renown,KHOR DU KHAN DRO MANG PÖ KORSurrounded by a host of dakinis--KHYE KYI JE SU DAK DRUP KYIThat we may follow your example,JIN GYI LAP CHHIR SHEK SU SOLPlease approach to grant your blessing.GURU PADMA SIDDHI HUM2
Supplication to the Takpo Kagyus (Tibetan)DOR JE CHANG CHEN TE LO NA RO DANGGreat Vajradhara, Tilopa, NaropaMAR PA MI LA CHÖ JE GAM PO PAMarpa, Milarepa, Lord of Dharma Gampopa,DÜ SUM SHE JA KÜN CHYEN KAR MA PAKnower of the three times, Omniscient Karmapa;CHE ZHI CHUNG GYE GYÜ PA DZIN NAM DANGLineage holders of the four great and eight lesser schools,DRI TAK TSAL SUM PAL DEN DRUK PA SOKDrikung, Taklung, Tsalpa, Glorious Drukpa, and others;ZAP LAM CHAK GYA CHE LA NGA NYE PAYYou who have mastered the profound path of mahamudra,NYAM ME DRO GÖN DAK PO KA GYÜ LAThe Takpo Kagyu, unrivaled protectors of sentient beings;SOL WA DEP SO KA GYÜ LA MA NAMI pray to you, Kagyu lamas;GYÜ PA DZIN NO NAM THAR JIN GYI LOPGrant your blessing that I may follow your tradition and example.ZHEN LOK GOM GYI KANG PAR SUNG PA ZHINAs is taught, detachment is the foot of meditation;ZE NOR KÜN LA CHAK ZHEN ME PA DANGAttachment to food and wealth disappears.TSHE DIR DÖ THAK CHO PAY GOM CHEN LATo the meditator who gives up the ties to this life,NYE KUR ZHEN PA ME PAR JIN GYI LOPGrant your blessing that attachment to ownership and honor cease.3
MÖ GÜ GOM GYI GO WOR SUNG PA ZHINAs is taught, devotion is the head of meditation;MEN NGAK TER GO JE PAY LA MA LAThe lama opens the door to the profound oral teachings.GYÜN DU SOL WA DEP PAY GOM CHEN LATo the meditator who always turns to the lama,CHÖ MIN MÖ GÜ KYE WAR JIN GYI LOPGrant your blessing that uncontrived devotion be bornwithin.YENG ME GOM GYI NGÖ ZHIR SUNG PA ZHINAs is taught, unwavering attention is the body of meditation;GANG SHAR TOK PAY NGO WO SO MA TEWhatever arises is the fresh nature of thought.MA CHÖ DE GAR JOK PAY GOM CHEN LATo the meditator who rests in naturalness,GOM JA LO DANG DRAL WAR JIN GYI LOPGrant your blessing that meditation be free fromintellectualization.NAM TOK NGO WO CHÖ KUR SUNG PA ZHINAs is taught, the essence of thoughts is dharmakaya;CHI YANG MA YIN CHIR YANG CHAR WA LAThey are nothing whatsoever and yet they arise.MA GAK ROL PAR CHAR WAY GOM CHEN LATo the meditator who reflects upon the unobstructed play of themind,KHOR DE YER ME TOK PAR JIN GYI LOPGrant your blessing that the inseparability of samsara and nirvanabe realized.KYE WA KÜN TU YANG DAK LA MA DANGThrough all my births, may I not be separated4
DRAL ME CHÖ KYI PAL LA LONG CHÖ CHINGFrom the perfect lama and so enjoy the glory of the dharma.SA DANG LAM GYI YÖN TEN RAP DZOK NEMay I completely accomplish the qualities of the paths and stages,DOR JE CHANG GI GO PHANG NYUR THOP SHOKAnd quickly attain the state of Vajradhara.Supplication to the Takpo KagyusGreat Vajradhara, Tilo, Naro,Marpa, Mila, Lord of Dharma Gampopa,Knower of the three times, omniscient Karmapa,Holders of the four great and eight lesser lineages—Drikung, Taklung, Tsalpa—these three, glorious Drukpa, and soon,Masters of the profound path of mahamudra,Incomparable protectors of beings, the Takpo Kagyu,I supplicate you, the Kagyu gurus.I hold your lineage; grant your blessings so that I will follow yourexample.Revulsion is the foot of meditation, as is taught.To this meditator who is not attached to food and wealth,Who cuts the ties to this life,Grant your blessings so that I have no desire for honor and gain.Devotion is the head of meditation, as is taught.The guru opens the gate to the treasury of oral instructions.To this meditator who continually supplicates the guruGrant your blessings so that genuine devotion is born in me.Awareness is the body of meditation, as is taught.Whatever arises is fresh—the essence of realization.To this meditator who rests simply without altering it;Grant your blessings so that my meditation is free from conception.The essence of thoughts is dharmakaya, as is taught.Nothing whatever but everything arises from it.5
To this meditator who arises in unceasing play;Grant your blessings so that I realize the inseparability of samsaraand nirvana.Through all my births may I not be separated from the perfect guruAnd so enjoy the splendor of dharma.Perfecting the qualities of the paths and bhumis,May I speedily attain the state of Vajradhara.Refuge and BodhicittaTo the buddha, the dharma, and the supreme assemblyI go for refuge until enlightenment is reached.B the merit of generosity and the other paramitas,May I attain buddhahood for the benefit of all sentient beings.May all beings have happiness and the root of happiness,Be free from suffering and the root of suffering.May they never be separate from the great happiness devoid ofsuffering.May they live in the great equanimity free from passion, aggressionand partiality.6
The Seven Branch PrayerTo great Vajradhara, Vajrasattva, Arya Tara, and the noble andmighty Avalokitesvara,To all the Victorious Ones and their heirs,Who abide in the ten directions and three times,With complete faith I pay homage.Flowers, incense, light, fragrance,Elegant food, music, and all other desirable things,Both real and imagined:All of these offerings may the noble assembly please accept.From beginningless time until now,The ten unvirtuous actions and the five that ripen immediately,Committed while the mind has been under the power of the klesas,All evil deeds I confess.Whatever virtue shravakas, pratyekabuddhas,Bodhisattvas, buddhas and ordinary beingsGather throughout the three times,In all this merit I rejoice.In ways suitable to the different aptitudesAnd wishes of sentient beings,And in accordance with the mahayana, hinayana, and ordinaryvehicles,May the wheel of the holy dharma be turned.Until samsara is completely empty,May the buddhas not pass into nirvana, but with great compassionLook upon all sentient beingsWho are sinking in this ocean of suffering.May whatever merit I have accumulatedBecome a cause for the enlightenment of all sentient beings.And without delay may I becomeA splendid leader of sentient beings.7
Note: The Sanskrit names Vajradhara, Vajrasattva, and Avalokitesvara arerespectively Dorje Chang, Dorje Sempa, and Chenrezig in Tibetan.Dalai Lama Refuge and Bodhisattva PrayerWith the wish to free all beingsI shall always go for refugeeTo the lama, the buddha, the dharma and the sanghaEnthused by wisdom and compassionToday in the buddha’s presenceI generate the mind for full awakeningFor the benefit of all sentient beingsAs long as space remainsAs long as sentient beings remainUntil then may I too remainAnd dispel the miseries of the worldMahamudra Lineage PrayerKYAB DAK DORJE CHANG CHEN KYEN NODorje ChangTE LO SHE RAB ZANG PO KYEN NOTilopaNA RO JNANA SIDDHI KYEN NONaropaMAR PA CHÖ KYI LO DRÖ KYEN NOMarpaMILA ZHE PA DOR JE KYEN NOMilerapaDAK PO DA Ö ZHÖN NU KYEN NOGampopaPAL DEN DU SUM KYEN PA KYEN NODusum Kyenpa, Karmapa I8
SI TU DRO GÖN RE CHEN KYEN NODrogen Rechen, Situ IPOM DRAK SÖ NAM DOR JE KYEN NOPomdrakpaDRUB CHEN KAR MA PAK SHI KYEN NOKarma Pakshi, Karmapa IIKE DRUB ÖR GYEN CHEN PO KYEN NOMahasiddha OrgenpaSEM PA RANG JUNG DOR JE KYEN NORangjung Dorje, Karmapa IIIGYAL WA YUNG TÖN CHEN PO KYEN NOYungton ChenpoDZAM LING CHÖ KYI DRAK PA KYEN NOChokyi Drakpa, Karmapa IVTOK DEN KA CHÖ WANG PO KYEN NOKacho Wangpo, Shamar IICHÖ JE DE ZHIN SHEK PA KYEN NODezhin Shekpa, Karmapa VJE TSUN RAT NA BA DRA KYEN NORatnabadraTRUL KU TONG WA DÖN DEN KYEN NOTongwa Donden, Karmapa VIKÜN KYEN JAM PAL ZANG PO KYEN NOJampal ZangpoJANG SEM PAL JOR DÖN DRUB KYEN NOPaljor Dondrup, Gyaltsap IGWAL WANG CHÖ DRAK GYAM TSO KYEN NOChodrak Gyamtso, Karmapa VII9
DRUB CHEN TRA SHI PAL JOR KYEN NOTrashi PaljorTSUNG ME MI KYÖ DOR JE KYEN NOMikyo Dorje, Karmapa VIIIGYAL WA KÖN CHOK YEN LAK KYEN NOKunchok Yenlak, Shamar VJE TSUN WANG CHUK DOR JE KYEN NOWangchuk Dorje. Karmapa IXKAR WANG CHÖ KYI WANG CHUK KYEN NOChokyi Wangchuk, Shamar VIGYAL CHOK CHÖ YING DOR JE KYEN NOChoying Dorje, Karmapa XPAL DEN YE SHE NYING PO KYEN NOYeshe Nyingpo, Shamar VIITSUNG ME YESHE DOR JE KYEN NOYeshe Dorje, Karmapa XIPAL CHEN CHÖ KYI DON DRUB KYEN NOChokyi Dondrup, Shamar VIIIGYAL WANG JANG CHUB DOR JE KYEN NOJangchub Dorje, KarmapaXIISI TU CHÖ KYI JUNG NE KYEN NOChokyi Jungne, Situ VIIIJE TSUN DÜ DUL DOR JE KYEN NODudul Dorje, Karmapa XIIIMI PAM CHO DRUB GYAM TSO KYEN NOChodrup Gyamtso, Shamar XPAY MA NYIN JE WANG PO KYEN NOPema Nyinje, Situ IX10
TEK PA CHOK GI DOR JE KYEN NOTekchok Dorje, Karmapa XIVGYAL SAY LO DRÖ TA YE KYEN NOLodro Taye, Jamgon Kongrul IKÜN ZANG KA KYAB DOR JE KYEN NOKakyab Dorje, Karmapa XVPAY MA WANG CHOK GYAL PO KYEN NOPema Wangchuk, Situ XIPAL DEN KYEN TSEI Ö ZER KYEN NOKyentse Ozer, Jamgon KongtrulRANG JUNG RIK PAI DOR JE KYEN NORangjung Dorje, Karmapa XVI of PalpungDRUB WANG NOR BU DÖN DRUB KYEN NONorbu Dundrup, Kalu Rinpoche’s root lamaKYAB DAK RANG JUNG KÜN KYAB KYEN NOKalu RinpocheÖR GYEN TRIN LE DOR JE KYEN NOOrgyen Trinle, Karmapa XVIIDRIN CHEN TSA WAI LA MA KYEN NOKind root lama, hear meYI DAM KYIL KOR LHA TSOK KYEN NOThe assembly of deities of the yidam mandala, hear me,CHÖ KYONG MA GON CHAM DREL KYEN NO(Mahakalas and Mahakalis)DAK SOK DRO DRUK SEM CHEN KÜN LAWith all your great compassion and wisdom,TUK TSE YE SHE CHEN PÖ ZIK NELook upon all beings of the six realms of samsara,11
CHAK CHEN NE LUK TOK PAR DZÖ CHIKAnd grant the realization of mahamudra as it is.The first part of the morning service begins with a contemplation on each of thefour thoughts that turn the mind. As you repeat these verses, think about theprecious human birth, death and impermanence, karma, and the shortcomingsof samsara. In the contemplation of death and impermanence, reference is madeto the four ends:The end of gathering is dispersion.The end of building is ruin.The end of meeting is parting.The end of birth is death.The second part of the service begins with your imagining the sources of refuge.Your root guru appears in the form of Chenrezig surrounded by buddhas andbodhisattvas. You go to the guru for refuge, repeat the refuge prayer given here asmany times as you wish. Then you imagine yourself in the form of Chenrezigwith your lama sitting above your head on a lotus-moon seat. On his/herforehead there is a white letter OM, at the throat a red letter AH, and at theheart a blue letter HUM. From these letters, lights of the respective colors shine,inviting all the source and transmission gurus, the yidams, the buddhas andbodhisattvas, the dakinis and protectors. All of them are absorbed into yourroot guru so that the guru embodies all of them. Then pray to your guru forhis/her blessing and inspiration, particularly for the blessing in engenderingbodhicitta and being able to work for the welfare of others. This prayer shouldbe repeated as often as possible.After this prayer, your guru dissolves into light. As this light is absorbed intoyou, you are filled with your guru’s blessings. Meditate on compassion as yourepeat the next section of prayers.Say Chenrezig’s mantra 100 times or as many more as you wish; then meditateon compassion by thinking of all sentient beings as being your parents, of howthey come to suffer, and so forth. With this basis, you can meditate on takingand sending. (The instructions are to be found in Direct Path toEnlightenment.) This meditation involves imagining that all the sufferings of allsentient beings take the form of black light, which enters your right nostril asyou breathe in. Thus all sentient beings are free of suffering. When you breatheout, imagine that white light shines from your left nostril distributing your ownhappiness to all sentient beings. Or, you can meditate on ultimate bodhicitta asdescribed in the text. At the end of the meditation period, repeat the prayers,which reflect a compassionate concern for others and conclude with the dedicationof merit.12
Supplication to the Root Lama Above One’s HeadPAL DEN TSA WAY LA MA RINPOCHEGlorious and precious Root GuruDAK GI CHI WOR PAY DAY DEN SHU LASitting on the lotus and moon seat on the crown of my head,KA TIN CHEN PÖY GO NAY JAY ZUNG TAYIn your great kindness hold meKU SUNG TUK KYI NGÖ DRUP TSAL TU SÖLAnd bestow the accomplishment of body, speech, and mind.The Four Contemplations Which Turn the MindTowards DharmaHaving eight opportunitiesAnd ten blessings in this human formIs so much better than being a god;It is just like a pauper finding a jewel.For so many reasons—cause and number,Example and so forth, it is difficultTo find it but for this moment.It is impermanent too, like a bubble of froth,Certain to perish soon.At that time, since nothing but the dharmaIs even a hair tip’s help,Meditate on the profound path,The very heart of the supreme dharma.The universe, the external world,Is destroyed by fire and water.The four seasons are mere moments that come and go.Everything is impermanent,Bound in the four ends.There never is a person born who doesn’t die.Life and breath are like lightning and dew.It is not even certain which will come first,13
Tomorrow or the next world.If I just think about dharma but don’t practice it,The demons of distraction and laziness will carry me away.Since I must go empty-handed and naked,I should practice the supreme dharma without delay.At death, even the universal monarchLeaves his/her power and influence behind.I’ll wander alone in the bardo.The ripening of black and white karma followsLike a body and its shadow.Action done is never without result.But action not done is never met.Development is part of all action.The results of virtue and evilAre happiness and sufferingInevitably ripening for the doer.This world is but a moment.Samsara is long without end.So, if I am not to achieve my own destructionI should as a matter of principle believe in action and result.In particular, I should observeThe commitments of ordination.No fault should stainMy stream of consciousness.From the pinnacle of existenceDown to the depth of torment,All the regions of samsara,From top to bottom,Are like a trench of fire,A thicket of razors;No chance for happiness ever appears.Up to now, I have wandered in samsara.Ignorance, bewilderment, and samsaraAre not exhausted.Now knowledge of this intolerable unhappinessAnd fierce determination arouse my stream of being.I enter the path to freedom and permanent bliss14
And pursue the successes of the forebears of the lineageTo obtain Buddhahood in a single lifetime.The Total Flowering of Activity to Help OthersThis series of prayers and meditations is concerned with mind training andconstitutes the basis of the teaching of the forebears of the lineage. These are pithinstructions of the transcending awareness dakinis, Nigume, and will createconditions such that it is impossible for others not to benefit.First, imagine your guru as Chenrezig in front of you surrounded by an ocean ofsources of refuge.In the sky in front of me is a jeweled throne.On this throne is a lotus and moon seatOn which sits my root guru in essence,In form, the Lord Chenrezig,Surrounded by throngsOf buddhas and bodhisattvas.Everything becomes so very real.I and all sentient beings, my mothers,Go for refuge to the guru, precious Buddha.We go for refuge to the Buddha, dharma, and sangha.We go for refuge to the guru, yidams andThrongs of dakinis and protectors.We go for refuge to mind itself,Clear, empty dharmakaya.Repeat this refuge prayer 3, 7, 21, 108 times and rest free of conceptualization.All sentient beings are to attain the citadelOf completely perfected buddhahood.For this reason and to this end, I now enter the stagesOf honest virtuous action.Repeat this prayer 3 times.I appear clearly as the deity.On a lotus-moon seat above my head,Sits my root guru,15
Clear, white, radiant with light,With a loving expression andClothed in jewels and silk.Light shines from the three lettersAt the three points,Inviting a throng of source andTransmission gurus, yidams,Peaceful and wrathful deities,Buddhas, bodhisattvas, dakinis, and protectorsWho all dissolve into the guru.The guru becomes their embodiment.When your mind is filled with intense devotion in the following prayer, yourguru will definitely appear.To you, my guru, completely pure andUniversal spiritual friend, I pray for blessing.I pray for the blessings of loving-kindness,Compassion and bodhicitta.Repeat this 3 , 7, 21, 108 times.I pray that through you, my guru, precious Buddha,Only the welfare of others will be accomplishedIn this and other lives of mine.Repeat this 3 times and then meditate on compassion, which encompasses allspace.Sentient beings fill all that space fills.Everyone, without a single exception,Has been my parent.Each and every one has helped me in countless lives.All of them, though wishing happiness,Accomplish suffering.Oh pitiable ones,Wandering endlessly in samsara . . .Through the power of immense compassionMy guru is absorbed into me.Instantly I become in formThe Great Compassionate OneWho tames beings.16
And with loving heartIs mindful of every sentient being.Imagining yourself to be Chenrezig, repeat the six syllables OM MANIPADME HUM and meditate on taking and sending. Then:Alas my kindly parents,The six kinds of beingsIn beginningless and endless samsaraAre broken by intolerable suffering.In this ocean of existence and sufferingEver wander all sentient beings.Alas, alas, oh pitiable ones,All my parents are come to this.How can I forsake and let them fall?I must, right now, and all the time,Work diligently for theWelfare of all beings.Now pray as follows:Both in this and other livesMay this basic virtue of mineAccomplish only that which benefits others.May my body ripen all sentient beingsAnd set them free.May my speech ripen all sentient beingsAnd set them free.May my mind ripen all sentient beingsAnd set them free.Until this ocean of suffering is emptied,May all three,My body, speech, and mind,Ripen all sentient beingsAnd set them free.Repeat 3 times.17
May I become not only a lord protectorOf all sentient beings in all situations,But also, fulfill every wishOf each and every sentient being.Repeat 3 times.This service is practiced regularly at The Venerable Kalu Rinpoche’s m
Seven-line Prayer to Guru Rinpoche HUM, ÖR GYEN YUL GYI NUP JANG TSHAM HUM In the northwest of the land of Orgyen, PE MA GE SAR DONG PO LA In the center of an open lotus, YA TSHEN CHHOK GI NGÖ DRUP NYE Having attained the wonderful and the most perfect siddhi, PE MA JUNG NE ZHE SU DRAK “The Lotus-born” of great renown,
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