#śākyamuni

[journeytothewestresearch]

What "Bodhisattva" even mean? Are they like a messager or middle man?

They are an enlightened being who foregoes nirvana in order to save countless people from the suffering that keeps man trapped in samsara.

This is the official entry in the Princeton Dictionary of Buddhism (2014):

Bodhisattva (P. bodhisatta; T. byang chub sems dpa’; C. pusa; J. bosatsu; K. posal 菩薩). In Sanskrit, lit. “enlightenment being.” The etymology is uncertain, but the term is typically glossed to mean a “being (SATTVA) intent on achieving enlightenment (BODHI),” viz., a being who has resolved to become a buddha. In the MAINSTREAM BUDDHIST SCHOOLS, the Buddha refers to himself in his many past lifetimes prior to his enlightenment as a bodhisattva; the word is thus generally reserved for the historical Buddha prior to his own enlightenment. In the MAHĀYĀNA traditions, by contrast, a bodhisattva can designate any being who resolves to generate BODHICITTA and follow the vehicle of the bodhisattvas (BODHISATTVAYĀNA) toward the achievement of buddhahood. The Mahāyāna denotation of the term first appears in the AS˙ T˙ ASĀHASRIKĀPRAJÑĀPĀRAMITĀ, considered one of the earliest Mahāyāna sūtras, suggesting that it was already in use in this sense by at least the first century BCE. Schools differ on the precise length and constituent stages of the bodhisattva path (MĀRGA), but generally agree that it encompasses a huge number of lifetimes—according to many presentations, three incalculable eons of time (ASAM˙ KHYEYAKALPA)—during which the bodhisattva develops specific virtues known as perfections (PĀRAMITĀ) and proceeds through a series of stages (BHŪMI). Although all traditions agree that the bodhisattva is motivated by “great compassion” (MAHĀKARUN˙ Ā) to achieve buddhahood as quickly as possible, Western literature often describes the bodhisattva as someone who postpones his enlightenment in order to save all beings from suffering. This description is primarily relevant to the mainstream schools, where an adherent is said to recognize his ability to achieve the enlightenment of an ARHAT more quickly by following the teachings of a buddha, but chooses instead to become a bodhisattva; by choosing this longer course, he perfects himself over many lifetimes in order to achieve the superior enlightenment of a buddha at a point in the far-distant future when the teachings of the preceding buddha have completely disappeared. In the Mahāyāna, the nirvān˙ a of the arhat is disparaged and is regarded as far inferior to buddhahood. Thus, the bodhisattva postpones nothing, instead striving to achieve buddhahood as quickly as possible. In both the mainstream and Mahāyana traditions, the bodhisattva, spending his penultimate lifetime in the TUS˙ ITA heaven, takes his final rebirth in order to become a buddha and restore the dharma to the world. MAITREYA is the bodhisattva who will succeed the dispensation (ŚĀSANA) of the current buddha, GAUTAMA or ŚĀKYAMUNI; he is said to be waiting in the tus˙ ita heaven, until the conditions are right for him to take his final rebirth and become the next buddha in the lineage. In the Mahāyāna tradition, many bodhisattvas are described as having powers that rival or even surpass those of the buddhas themselves, and come to symbolize specific spiritual qualities, such as AVALOKITEŚVARA (the bodhisattva of compassion), MAÑJUŚRĪ (the bodhisattva of wisdom), VAJRAPĀN˙ I (the bodhisattva of power), and SAMANTABHADRA (the bodhisattva of extensive practice). In Western literature, these figures are sometimes referred to as “celestial bodhisattvas.” In Korea, the term posal also designates laywomen residents of monasteries, who assist with the menial chores of cooking, preserving food, doing laundry, etc. These posal are often widows or divorcées, who work for the monastery in exchange for room and board for themselves and their children. The posal will often serve the monastery permanently and end up retiring there as well (Buswell & Lopez, 2014, p. 134).

Also check out the Wikipedia article:

Source:

Buswell, R. E., & Lopez, D. S. (2014). The Princeton Dictionary of Buddhism. Princeton, NJ: Princeton University Press.

[newmic]

This video makes you discover the landscapes of Tibet, I went there twice, including once to make the great Buddhist pilgrimage of Mount Kailash

Mount Kailash (6638 m) for many spiritual doctrines is a mythical and sacred high place. For Buddhism, it is considered Mount Sumeru, the axial and central mountain of the universe. Many pilgrims, especially Tibetans, go there to circumambulate it in order to eradicate bad karma. One of the famous great beings who went there is Milarepa the Yogi to demonstrate the power of Dharma. It is also said that Buddha Śākyamuni flew over this mountain before going to the heavens to teach the devas. In addition to the essential Buddhist pilgrimage in India in the footsteps of Buddha Śākyamuni, this pilgrimage deserves to be made when possible at least once in a lifetime, even if it is less easy to access for various reasons. the cost of which

[onenakedfarmer]

TSONGKHAPA Three Principal Aspects of the Path, Verse 11

For as long as the understanding of appearances —unfailing interdependence— And emptiness —the freedom from all assertions— Appear to be in conflict, for that long There can be no realization of Śākyamuni’s intent.

[minutosdapsicologia]

Frases impactantes de Buda que transformam vidas!!!

A mensagem de Buda para o mundo é clara e poderosa: pratique a autocompaixão. Ele nos ensina que ao sermos gentis e amorosos conosco, estaremos habilitados a estender essa gentileza aos outros.

Sidarta Gautama ou Sidarta Gáutama, também conhecido como Śākyamuni, Shakyamuni e Sakyamuni, popularmente chamado de Buda ou Buddha, foi um líder religioso criador do budismo.

[mantrapiece]

Tibetan Brass Sakyamuni Buddha statue for your sacred place of worship and peace. . In Theravadin, or Foundational Buddhism, Shakyamuni is considered to be the only Buddha. The Enlightened One, Sage of the Shakya Clan. . Made of antique brass. $221 @mantrapiece . #mantrapiece #sakyamuni #sakyamunibuddha #buddhasakyamuni #viharasakyamunibuddhaitbc #viharabuddhasakyamuni #śākyamuni #śakyamuni #sakyamunibuddhagayatemple #viharasakyamuni #buddhism #thebuddha #tinybuddha #holyplace #sacredplace #worship #peace #buddhadecor #buddhaart #buddhalife #siddhartha #prince #enlightenedone #statue #spiritualdecoration #decoration #ritual #prayer #meditation (at Los Angeles, California) https://www.instagram.com/p/Cd8H7gELwht/?igshid=NGJjMDIxMWI=

[crazyfox-archives]

Floating buddhas: a detail of the halo behind the gilt bronze image of Śākyamuni Buddha (釈迦如来 Shaka Nyorai) completed in 623 at Hōryūji Temple (法隆寺) in Ikaruga, Nara Prefecture

Image from the temple’s official website (see source)

[fishstickmonkey]

Head of Buddha Shakyamuni

India, Uttar Pradesh, Mathura, 150-200

Mottled red sandstone

LACMA

[quetzalpapalotl]

I love Katana To Saya as a megop song because, being about someone whose life meaning lies in battle enganging in a battle to the death with their fated rival as an act of love, is just fitting, you know? And there are many lines that suit these two, but right now I'm thinking about the song citing 天上天下唯我独尊

Tenjō tenge yuiga dokuson (Jap.). ‘Above heaven, under heaven, I alone am worthy of honour’, a statement which Zen Buddhists believe was made by the Buddha Śākyamuni after his enlightenment. Far from being self-aggrandizing, it is a subtle statement of the realization that all appearances in the universe share the same buddha-nature (busshō) and are equally empty of self (śunyatā).

And from another source

In Buddhist legend, the phrase that Shakyamuni uttered right after he was born and on his feet taking seven steps about, pointing at heaven with his right hand and at earth with his left. This phrase seems to be a more condensed translation of what the Buddha was supposed to say. Compare the Pali aggō hamasmi lōkassa, jeṭṭō hamasmi lōkassa, seṭṭhō hamasmi lōkassa, ayamantimā jāti, natthidāni punabbhavo from the Dīgha Nikāya. A slightly different form is 天上天下唯我為尊, from a Chinese translation of the Dīrgha Āgama. Although the phrase sounds extremely arrogant, especially given that the one who purportedly said it was the founder of Buddhism, and it is indeed used to describe hubris, the 我 (“I/me; self; ego”) could be interpreted as "humans" in general instead of the Buddha alone, expressing a human-centric attitude in a country dominated by Hinduism, a polytheistic religion.

This is quoted in many places in Japanese media (often translated as "On heaven and Earth, only I am the honored one"), sometimes with the intend to sound arrogant, and attributing it to the megops can come up with a variety of meanings. Starting with the conflicting meanings this phrase is portrayed with. Megatron is, of course, extremely arrogant, seeing himself as the only one who can save Cybertron and thinking all the Galaxy's resources are his for the talking. Whereas Optimus recognizes the worth of all sentient beigns as the same.

So there's that, but there's also the fact that Optimus is the choosen of the Matrix, the Honored One, whether he likes it or not, that's his claim to power. And he himself can be prone to arrogance thinking that he's the one with the right choices. And then we can compare the human-centric interpretation, to Megatron's own Cybetronian-centric worldview.

And that's not getting into the Buddhist parallelisms in "'Till all are one" which coul be interpreted as a nirvanic union.

[hokkeshinbutsushu]

Saijō-i Kyō-ō Dai-zenjin (Inari)

The deity Saijō-i Kyō-ō Dai-zenjin is commonly referred to as “O-Inari-san”, and is sometimes believed to have the form or appearance of a fox, however this is a misunderstanding. The Eternal Buddha, who is without form, appears for the sake of all sentient beings in the form of this bodhisattva who is a protector deity of the Lotus Sūtra.

“Saijō-i”, which means “highest ranked” indicates that this deity is ranked highest among all gods. “Kyō-ō” which means “Sūtra King” shows that among all the many Buddhist sūtras, the hidden truth that Śākyamuni Buddha is the Eternal Buddha, our Original Teacher, is only expounded in the Lotus Sūtra, or Myōhō Renge Kyō. “Dai-zenjin” means “great benevolent deity”.

In other words, Saijō-i Kyō-ō Dai-zenjin is a manifestation of the wonderful power, which is beyond human understanding, contained in the Lotus Sūtra which we receive and uphold.

Saijō-i Kyō-ō Dai-zenjin’s appearance is usually that of a beautiful woman with a bundle of rice on her left shoulder holding a sickle in her right hand, accompanied by a white fox holding a wish-fulfilling gem (Cintāmaṇi) in its mouth.

The bundle of rice symbolises the fact that the Venerable Saijō-i is a deity of the five grains, meaning she protects our lives with food. The sickle, taken together with the rice bundle, is a widely used set representing farming, and taking care of and dispersing evil. The wish-fulfilling gem in the fox’s mouth signifies the fulfilment of wishes and good luck. That Saijō-i Kyō-ō Dai-zenjin travels or rides on a white fox symbolises her purity, and white is also symbolic of her mysterious spiritual ability to appear and disappear like a phantom.

The misconception that Inari is a fox seems to be so widespread perhaps due to a common fear of the spiritual power of foxes in Japan.

As a deity representing the wisdom of the Lotus Sūtra, Inari is invoked in many Nichiren Shu temples. Especially famous are the Fushimi, Yūtoku and Toyokawa Inari shrines which are known as the “Three Great Inari of Japan”, as well as the Nichiren Shu temple called “Saijō Inari-san Myokyoji” in Okayama Prefecture.

You can find Inari-san enshrined in many people’s homes, along with Daikokuten, the god of happiness, wealth and longevity, and the water deities “Hachi Dai-ryū-ō” (the Eight Great Dragon Kings).

In: https://nichiren-shu.org.uk/shugojin-1

[jareckiworld]

Itō Jakuchū (1716–1800) — The Bodhisattva Samantabhadra (from Śākyamuni Triptych)  [ink and colors on silk, 1765]

[vajranam]

Giving Up On Meat

Song of Advice for Giving Up Meat Eating

by Nyala Pema Dündul

When I think of the suffering that meat eating brings,

I cannot bear the pain and anguish I feel within my heart.

Oṃ maṇi padme hūṃ hrīḥ!

From a state of emptiness and compassion, you guide beings — 

Noble Avalokiteśvara, to you I pay homage.

Without having trained in love and compassion myself,

I ate the flesh of my mothers while lecturing others about cause and effect.

Without realizing the absolute, I wandered along the path of empty words.

I, the parrot-like beggar of White Rock,

Was practicing austerities and ‘extracting the essence’,[1]

When, one day, while meditating on Lord Avalokiteśvara,

According to the union of stages from Self-Liberation Equal to Space,[2]

My own body and everything around me suddenly disappeared

And transformed into a luminous body like that of the Great Compassionate One,

Seemingly floating in space.

As I looked around while experiencing luminous awareness,

I saw the inconceivable miseries of the lower realms.

And, in particular, the vast sufferings of the Reviving Hell.

One of its quarters, I saw, was completely filled

With men and women, naked and helpless, before each of whom

Stood throngs of evil-looking servants with heads

Like birds, wild and domesticated animals, and ferocious beasts.

Many of the servants held sharp weapons in their hands,

With which to slice apart and devour the flesh of their victims.

Time and again they cut, and time and again flesh grew back.

Victims did not expire until their karma was fully exhausted,

And habitual tendencies did not diminish, but only increased.

For those who had performed ‘red offerings’ it was even worse.

Loudly, they all screamed in terrible pain and agony.

When I had seen this external manifestation of my own perception,

I wondered what might be done to stop such suffering.

And, in that very instant, in the sky before me,

The Great Compassionate One appeared, and said:

“Ema! My son, who has been close to me throughout many lives,

Listen well now, you who are diligent and determined!

You have gained stability in the generation stage of deity yoga,

And have even developed a few qualities,

But the root of Dharma lies in loving kindness and compassion.

Do you have real love and compassion within yourself?

How could anyone trained in compassion ever eat flesh?

Just look at how eating meat brings such suffering!

The results of our own actions will ripen on us alone;

There is nothing the buddhas of the three times may do.

Eating meat has no virtue whatsoever but entails many faults.

It is the source of 400 forms of disease and 80,000 obstructing forces,

And it naturally brings about the 84,000 afflictive emotions.

Other than as part of the fearless conduct of benefitting all one encounters,

Or as a medicine or sacred substance of the supreme Secret Mantra,

Consumption of flesh involves not the tiniest trace of virtue.

Eating flesh is a sign of being either a māra or rākṣasa demon.

It causes discipline to degenerate and negative emotions to increase.

Without the cause, which is altruistic love and compassion,

You will find it hard to gain the fruit, the essence of awakening.

Meat eaters are not accompanied by the wisdom deities.

They lack blessings, accomplishment, auspiciousness and activity.

The substance of altruism does not develop in eaters of flesh,

Whom gods, nāgas and others regard as demons.

Meat eaters are plagued by gandharvas, rākṣasas, māras,

Yamas, ghosts, spirits, gyalpo, gongpo, and samaya-breaking demons.

The result of eating meat is rebirth in the hells,

Or as a bird, a jackal, a cannibal demon, or the like.

Meat eating thus brings suffering beyond measure.

But by renouncing it, you are freed from all these faults,

And will always be revered by non-human beings,

Who will see you as a pure, authentic brahmin or god.

All the buddhas and bodhisattvas, together with their retinues, throughout the ten directions,

Gurus, yidam deities and ḍākinīs will gather around you like clouds,

And you will be accompanied by male and female bodhisattvas.

Quite naturally, you will possess the cause of loving kindness and compassion,

And swiftly reach the fruit, which is the essence of awakening.

These are just some of the inconceivable virtues to be gained.”

Thus he spoke; and then, once my own perception had returned,

I felt as if I had awakened from a lucid dream.

My body and mind were tormented as if I had swallowed poison,

And I shook with fear and panic.

Just thinking of the terrible sufferings of the Reviving Hell,

I wished only to exchange my happiness for others’ pain.

So utterly overwhelmed was my mind, I wept profusely.

And I felt intense, unbearable compassion.

Then, to take upon myself the sufferings of others,

And to purify their faults and obscurations caused by eating meat,

For every mother sentient being, as infinite in number as space is vast,

I made the following vow, true according to the two levels of reality:

“Aho! Mighty sage Śākyamuni and all buddhas and bodhisattvas throughout the whole of space and time,

Have compassion for this child who knew nothing of cause and effect!

Hosts of gracious root and lineage masters, care for me!

Have compassion for this child who knew nothing of cause and effect!

Supreme yidam deity, mighty Avalokiteśvara, care for me!

Have compassion for this child who knew nothing of cause and effect!

Overwhelmed by ignorance and the two obscurations,

I have often spoken of how all infinite beings have been our parents,

And while living off their flesh, lectured about cause and effect.

I had no idea that the suffering involved was so great!

Often have I heard it said that eating meat with threefold purity[3]

Is sanctioned by the Buddha and does not count as sin.

But this applies only to saints who benefit all they encounter,

Like pure lotus flowers, unstained by negative emotions,

And to practitioners of the profound path of Secret Mantra.

For my part, I have no instruction more profound

Than altruistic love and compassion,

And the infallibility of cause and effect.

To purify all the faults and obscurations of eating flesh

Among all sentient beings, who extend throughout the whole of space,

From this moment on, I completely renounce the eating of flesh.

This is my unfailing commitment, which I shall never forsake.

Even if all the animals upon this earth were to be devoured,

There would still be no satisfaction; hunger would only continue to increase.

Deprived of food or drink for just a few days,

We feel as if we have never tasted even so much as a single morsel or drop before.

Now is the time to escape this demon, hunger.

What, after all, is the cause of this flesh?

It springs only from self-clinging and attachment.

Merely to think of it makes me weary, nauseated.

This utterly unappetizing mound of mess and filth,

Bound up with the thirty-six impure substances,

A body of habitual patterns and aggregates, is the basis for all suffering.

Each animal has its own negative actions,

And whoever eats the flesh of such beings will find it hard to win liberation.

Meat and alcohol are impure substances,

And to offer them does not count as generosity, the Buddha said.

Who, therefore, would eat this food of the afflictions?

Pretas must live for many thousands of human years

Without seeing food or drink, enduring only suffering.

But we human beings gladly drink even ice-cold water,

And have plenty to sustain us besides meat and alcohol.

If we are still not satisfied by such delights,

How could we repay past kindnesses so unfairly?

Throughout the course of countless aeons past

In every world within this universe so vast,[4]

There’s not a single being who has not been our mother.

And the milk we drank from maternal breasts would fill a billion seas.

I abandon all pretence; let the Three Jewels be my witness!

In the past, under the sway of ignorance and habit,

I ate my parents’ flesh and did not remorsefully confess.

Now with pure motivation and the four powers complete,

As in the saying, “I was not, am not, and will not be attached,”

Henceforth, may the thought of eating meat never even cross my mind.

Should I ever fail, let the Three Jewels send their punishment.

May the protectors and guardians constantly keep watch.

Were I now to eat the flesh of my past mothers,

There would be no greater transgressor in all the three realms!

The Buddha said that harming others even slightly impairs one's vows.

So what need is there to mention flesh eating which involves taking life?

In the Parinirvāṇa Sūtra, Laṅkāvatāra and elsewhere, it is said

That eating meat is tantamount to killing.

It is forbidden in both the greater and lesser vehicles,

But is particularly unacceptable for bodhisattvas.

Our Teacher himself, when he appeared as a partridge’s young,

And as a ferocious beast[5] in the wild, would not eat meat.

How then could we, his followers, ever do so?

In accordance with the guidance of the Victorious One,

There were many great masters in India and Tibet who gave up meat.

As all this shows, the faults of meat eating are unimaginably vast.

Not cultivating negativity is itself genuine Dharma.

So may I always comply with the authentic teaching!"

Having seen the boundless faults that come from eating meat,

Even the thought of it is as nauseating as poison.

And so, I, the great beggar with the name of Dündül,

Composed these words of advice to encourage my own renunciation

In the Sky Fortress hermitage of White Rock.

As a result of this virtue, may all sentient beings

Purify all the faults and obscurations that come from eating meat,

So that they may see the thousand buddhas face to face!

| Translated by Adam Pearcey, with many thanks to Ringu Tulku Rinpoche for his clarifications. Original translation 2004. Revised version 2017.

[mahayanapilgrim]

Teaching the Practice of a Bodhisattva | This sūtra takes place in the city of Vaiśālī, where the Buddha Śākyamuni and his retinue of monks have gone to gather alms. When the Buddha enters Vaiśālī a number of miracles occur in the city, and these draw the attention of a three-year-old boy named Ratnadatta. As the child encounters the Buddha, a dialogue ensues with the monks Maudgalyā­yana and Śāriputra and the bodhisattva Mañjuśrī, in which the boy delivers a teaching on the practice of bodhisattvas and a critique of those who fail to take up such practices.

[lamathanka]

According to Buddhist tradition, Maitreya is a bodhisattva who will appear on Earth in the future, achieve complete enlightenment, and teach the pure dharma. According to scriptures, Maitreya will be a successor to the present Buddha, Gautama Buddha (also known as Śākyamuni Buddha).

#bodhisattva #mahayana #buddhism #enlightenment #maitereya #buddha #buddhahood #thangka #thankapainting #lamathankapaintingschool #himalayan #art

[samma-sambodhi]

— SKILLFUL MEANS — (pt.23) . [The Lotus Sutra 🌸 - chapter 2] . Then I thought of the power of skillful means Practiced by past buddhas. THIS PATH THAT I HAVE ATTAINED SHOULD NOW ALSO BE TAUGHT AS THE THREE VEHICLES. When I thought this, The buddhas of the ten directions appeared And with beautiful voices praised me saying: . O Śākyamuni! Splendid! O Supreme Leader, YOU HAVE ATTAINED THE HIGHEST DHARMA, And yet still use the power of skillful means, Following all the other buddhas. We too have attained the best and utmost Dharma And with discretion have explained the three vehicles For the sake of sentient beings. Those with little wisdom Seek inferior teachings And do not believe that they will become buddhas. That is why we use skillful means And with discretion teach of various results. Although we teach the three vehicles It is just for the instruction of the bodhisattvas! . O Śāriputra! You should know That when I heard this profound And beautiful roar of the Noble Lions, I chanted with joy, “HOMAGE TO THE BUDDHAS!” And I thought: Since I have been born in this defiled world I will follow the other buddhas And expound what they have expounded. After contemplating this I set out for Vārāṇasī. ALL DHARMAS HAVE THE TRANQUIL CHARACTER OF THE DHARMA: THIS COULD NOT BE EXPRESSED IN WORDS, So I taught the five monks Through the power of skillful means. . #Buddha #Buddhism #Buddhist #Dhamma #wisdom #Knowledge #awakening #Spiritual #Consciousness #namaste #enlightenment #truth #power #blogger #lifeforce #alchemy #meditator #meditation #mindfulness #spiritualvibes #calm #Mastery #art #goodevening #illumination #photography #positvevibes #goodvibrations #supreme https://www.instagram.com/p/B736y4Ol7NV/?igshid=ek2t27h63tcg

[ngakpakonchokdorjetsondonmystic]

Refuge what make you Buddha student

An Essential Instruction on Refuge and Bodhicitta

by Patrul Rinpoche

In the Buddha, the Dharma and the Supreme Assembly I take refuge until I attain enlightenment. Through the merit of practising generosity and so on, May I attain buddhahood for the benefit of all beings.

Here I shall explain taking refuge, which is the foundation of the path to liberation, the basis of all vows, the source of all enlightened qualities and the point of differentiation between buddhists and non-buddhists, together with generating the mind of bodhicitta, which is the foundation for accomplishing the level of complete enlightenment and the source of all that is positive in existence and peace.

1. Taking Refuge

This has three sections: (i) the objects in which we take refuge, (ii) the duration of refuge and (iii) the actual practice of taking refuge.

i. The Objects of Refuge

There are three objects: the perfect Buddha who is the unsurpassable teacher, the sacred Dharma which is the unsurpassable protection and the supreme assembly of the noble sangha, who are the unsurpassable guides.

Buddha

The Buddha is the one endowed with the four kāyas and five wisdoms.

The four kāyas are:

The svābhāvikakāya, which is the nature of phenomenal reality devoid of any obscurations.

The dharmakāya, which is the unceasing aspect of wisdom.

The sambhogakāya, which is the self-appearing rūpakāya adorned with major and minor marks.

The nirmāṇakāya, which appears in order to tame disciples who are to be tamed.

The five wisdoms are:

The wisdom of dharmadhātu, which is the inherent purity of absolute space.

The mirror-like wisdom, which is wisdom’s unceasing clarity aspect.

The equalizing wisdom, which is the absence of attachment and aversion towards anyone or anything, near or far.

The wisdom of discernment, which knows objects without confusing or conflating them.

The all-accomplishing wisdom, which effortlessly brings about the welfare of others.

Dharma

The Dharma is identified as scripture and realization.

The Dharma of scripture consists of the three collections (piṭakas):

The Vinaya collection, which tames ('dul ba) the disturbing emotions in one’s mindstream.

The Sūtra collection of summarizing (mdo) texts in which points are arranged in categories.

The Abhidharma collection for generating the wisdom that clearly (mngon par) realizes the way things are.

The Dharma of realization is the threefold higher training:

The training in higher discipline, which is the subject matter of the vinaya collection.

The training in higher meditation, which is the subject matter of the sūtra collection.

The training in higher wisdom, which is the subject matter of the abhidharma collection.

The two truths [of cessation and the path] come from taking these three trainings into one’s experience, as abandonment and realization develop on the five paths and ten bhūmis. The truth of cessation is the perfect abandonment and the truth of the path is the perfect realization.

Sangha

The sangha is the irreversible sangha of bodhisattvas. These are the bodhisattvas on the ten bhūmis, who can not revert to saṃsāra, because they have realized emptiness directly through their wisdom, and who do not fall into the extreme of quiescence, because in their compassion they care for beings with the love of a mother for her only child.

ii. The Duration of Taking Refuge

The verse says “…until I attain enlightenment.” In this context, the mahāyāna level of taking refuge is distinguished by three features.

Difference in terms of Objects

The followers of the hīnayāna take as their refuge the supreme nirmāṇakāya Śākyamuni, who is “The Buddha, the supreme of all humans (literally ‘those on two legs’).” They do not accept the dharmakāya and sambhogakāya, and they believe that even the nirmāṇakāya stops benefitting beings once it has passed beyond this world. They believe that the Dharma jewel refers only to the state of nirvāṇa, which is the truth of cessation. They refer to this as “peace and supreme freedom from passions.” For them, the “sangha, which is the supreme of all assemblies” consists of the noble śrāvakas and pratyekabuddhas, the stream-enterers, once-returners, non-returners and arhats.

In the mahāyāna, on the other hand, it is as I have explained above.

Difference in terms of Duration

The followers of the hīnayāna take refuge temporarily for as long as they live, and ultimately until they attain their own particular fruition.

Difference in terms of Attitude

The followers of the hīnayāna take refuge with an attitude of renunciation, wishing to find freedom from all the sufferings of saṃsāra for themselves alone. The followers of the mahāyāna take refuge with bodhicitta, in the wish that all sentient beings might attain buddhahood.

iii. The Actual Practice of Taking Refuge

When taking refuge with the words “I take refuge…” and so on, consider that in every atom appear buddhas as numerous as all the atoms in existence, each surrounded by an assembly of their bodhisattva heirs, reaching to the very limits of phenomenal reality. Consider that the enlightened minds of all these victorious buddhas and their bodhisattva sons and daughters are filled with the sacred Dharma of scripture and realization, and they all remain before you as great leaders, ready to care for and guide you and all sentient beings with their vast qualities of wisdom, love and power. As you remain before them, together with all other sentient beings, all clasping your palms together, you think the following, “From this moment on, until the essence of enlightenment is reached, we rely on you, Three Jewels, as our objects of refuge. We make offerings to you. You are our only practice. We have no other refuge or hope but you.” Then with total trust and heartfelt conviction, take refuge.

The Precepts of Taking Refuge

In this, there are six specific precepts and five general ones.

Six Specific Precepts

In the specific precepts, there are three things to avoid and three things to do.

Three Things to Avoid

Having taken refuge in the Buddha, you should not worship any gods who are still bound within the cycle of saṃsāra.

Having taken refuge in the Dharma, you should not inflict harm upon any sentient being.

Having taken refuge in the Saṅgha, you should not associate with friends who hold extreme views.

Three Things to Do

Practise according to the words of the Buddha and then, without forgetting them, generate faith and devotion. Show respect even for broken fragments of statues and images of the Buddha.

Exert yourself in studying, reflecting and meditating on the sacred Dharma. Show respect even for torn scriptures that represent the Dharma.

Respect the saṅgha who are followers of the Buddha, associate with virtuous friends, and treat even tiny pieces of yellow cloth as objects worthy of reverence.

Five General Precepts

Do not forsake the Three Jewels, even at the cost of your life.

Even in important ventures, do not seek other methods.

Do not interrupt your regular practice.

Encourage yourself and others to take refuge.

Pay homage to the buddha of whichever direction you travel.

2. Generating Bodhicitta

Generally there are said to be two levels to bodhicitta, the relative and the ultimate. Relative bodhicitta is the mind that is intent upon attaining perfect enlightenment for the sake of others, and ultimate bodhicitta is the wisdom that directly realizes emptiness.

Relative bodhicitta itself can be further divided into aspirational bodhicitta, which is like the wish to go somewhere, and the bodhicitta of application, which is like actually making the journey. In both cases, bodhicitta is generated through formal practice, and so it is known as ‘coarse bodhicitta arising from signs’.

Ultimate bodhicitta only arises through the power of meditating on the path, and is therefore known as ‘subtle bodhicitta, which is gained through reality itself’.

Relative bodhicitta has two points or aspects: compassion, which is focused on sentient beings, and wisdom, which is directed towards perfect enlightenment. If either of these two aspects is lacking, then it will not be the bodhicitta of the Mahāyāna, so it is important that they are both complete.

Here in the present context, the generation of aspirational bodhicitta alone has two aspects: focusing on merit which is the cause and aspiring towards perfect enlightenment which is the result.

The first of these is covered in the phrase “practising generosity and so on.” When all sources of virtue are categorized, they may be included within what are called ‘the three bases for creating merit’. These are the creation of merit through generosity, the creation of merit through discipline and the creation of merit through meditation. When we relate these to the six pāramitās, the first two relate to the pāramitās of the same name, and the creation of merit through meditation relates to patience, concentration and wisdom. Diligence assists them all.

These six pāramitās are also based on specific states of mind:

Generosity is an attitude of giving.

Discipline is an attitude of renunciation.

Patience is an attitude of imperturbability.

Diligence is an attitude of enthusiasm.

Concentration is non-distraction.

Wisdom is the precise discernment of phenomena.

The second aspect of aspiring towards the result of perfect enlightenment is covered in the phrase, “May I attain buddhahood for the benefit of all beings.” This is the actual bodhicitta endowed with the two points or aspects. “For the benefit of all beings” is the thought of who we are practising for, and is focusing on sentient beings with compassion. “May I attain buddhahood” is longing for what we are practising towards, and is wisdom directed towards complete enlightenment. It is therefore the aspirational bodhicitta, which is to think, “Through all these sources of virtue of mine, may I attain buddhahood for the benefit of all sentient beings who are as infinite as space!”

The Precepts of Aspirational Bodhicitta

In addition, there are the five precepts of aspirational bodhicitta, which are as follows:

Never giving up on sentient beings.

Continually reflecting on the benefits of bodhicitta.

Exerting yourself in the methods for accumulating merit and wisdom.

Applying yourself to the training in bodhicitta.

Adopting and abandoning the eight wholesome and unwholesome dharmas.

Giving up on just a single sentient being causes you to lose your bodhicitta of aspiration completely, so develop a wish to benefit all beings.

Reflecting on its benefits causes you to develop enthusiasm and apply yourself to arousing bodhicitta, so reflect continually on the benefits to be gained from the generation of bodhicitta.

Gathering the accumulations increases the strength of your bodhicitta, so accumulate merit and wisdom in various ways, such as the seven branch practice.

The training in bodhicitta has three elements:

training in the cause by meditating on the four immeasurables,

the actual training, which is to practise taking the vow of bodhicitta three times during the day and three times at night,

and the training in the precepts, the meditations on equalizing and exchanging yourself and others, and consider others as more important than yourself.

The four immeasurables are as follows:

Love, which is the wish that all beings who are unhappy may find happiness.

Compassion, which is the wish that all who are suffering may be freed from suffering.

Sympathetic joy, which is the wish that those who are happy and free from suffering may never be separated from their happiness.

Equanimity, which is the wish that those who feel attachment and aversion towards anyone, close or distant, may pacify their attachment and aversion.

The actual training in bodhicitta is to take the vow of bodhicitta by means of any formal practice—whether elaborate, medium or short—at the six times of the day and night, i.e., at dawn, mid-morning, midday, afternoon, dusk and midnight.

‘Equalizing self and others’ means recognizing the equality of yourself and others in wishing to find happiness and wishing to avoid suffering.

‘Exchanging self and others’ means giving your own happiness to other sentient beings, and taking their suffering upon yourself.

‘Considering others as more important than yourself’ means setting aside your own benefit and accomplishing the benefit of others.

The eight wholesome and unwholesome dharmas consist of four wholesome dharmas to be adopted and four unwholesome dharmas to be abandoned.

The four unwholesome dharmas are as follows:

Deceiving anyone worthy of veneration.

Feeling misplaced regret.

Abusing a holy person.

Cheating others.

The four wholesome dharmas are as follows:

Being careful never to lie, even at the cost of your life.

Setting everyone on the path to enlightenment.

Showing similar respect to bodhisattvas as you would to the Buddha.

Being honest to all beings.

If you apply yourself to these practices, then you will never forget the mind of bodhicitta in all your future lives, and all the qualities of the bhūmis and paths will develop and increase like the waxing moon.

Virtue!

| Translated by Adam Pearcey, 2004.

Namo GuruBhe Namo Buddhaya Namo Dharmaya Namo Sanghaya,

Taking refuge is realizing that our life is suffering, today some of us take refuge like we get batasie in church for luck what is wrong.

The real meaning of refuge is we understood the four noble truth, meaning that we had hard look to ourselves our life and others that yes life is suffering.

After understood this we saw that yes life is impermanent that body, that wealth , all of that well is there now but for how long ? Do we know what is our expiration date is ?

Third not the least well we see that we suffer we are here in time limits maybe time to give some real meaning to our life !

To my personal experience I took refuge many times, with many different Lamas till found Garchen Rinpoche who I took refuge two times with him so much I comit myself to free myself and other from samsara.

Taking Refuge is the start of the path we not just tsking refuge with a Lama, we take refuge with a lineage who liberated beings for centuries.

From my personal experience been Kagyu for long time from karma to Drikung because teachings of Drikung kagyu resonates better with me. That also what one needs to reflect when one take refuge, do the teacher resonates with me or not, do the teachings resonates with me or not.

Garchen Rinpoche and I share the same devotion for Lama Milarepa, same view on lot if things and yes some views I had for long time some I learned from him. That the power of refuge we commit on understood our world is suffering and we commit like the Buddha did to free ourselves from samsara and we understand that Maya illusion and disillusion are great.

One of my teacher say samsara show you a rose garden, but forgot to tell you all the torns on it, meaning we go for finding love in relationships for example forgetting that yes love is sweet but arguments are soar, or we aim for career well yes reputation good till someone decides to put your reputation to pieces.

All of that are the wake up call of samsara some stay a sleep forever some decides to awaken no matter what .

Now is your turn

[mindfulthrapy]

Vajraṇakhī Dhāraṇī

༄༅། །དཔལ་རྡོ་རྗེ་སྡེར་མོའི་གཟུངས་བཞུགས་སོ། །

The Dhāraṇī of Glorious Vajraṇakhī

from the Words of the Buddha

 རྒྱ་གར་སྐད་དུ། ཤྲཱི་བཛྲ་ར་ཏི་རུ་ནཱ་མ་དྷཱ་ར་ཎཱི།

gyagar ké du shri benza ra ti ru nama dharani

In the language of India: Śrī-vajra-ratiru-nāma dhāraṇī1

བོད་སྐད་དུ། དཔལ་རྡོ་རྗེ་སྡེར་མོ་ཞེས་བྱ་བའི་གཟུངས།

böké du pal dorjé dermo shyejawé zung

In the language of Tibet: pal dorjé dermo shé cha wé zung

In the English language: The Incantation of Glorious Vajra Claw

 སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ལ་ཕྱག་འཚལ་ལོ། །

sangye dang changchub sempa tamché la chaktsal lo

Homage to all the buddhas and bodhisattvas!

དཀོན་མཆོག་གསུམ་ལ་ཕྱག་འཚལ་ལོ། །

könchok sum la chaktsal lo

Homage to the Three Jewels!

 བཅོམ་ལྡན་འདས་རྡོ་རྗེ་ཟོམ་གྱི་ཁང་པ་ན། དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་དང་།  རིག་པ་འཛིན་པའི་དགེ་འདུན་གྲངས་མེད་པ་རྣམས་དང་ཐབས་གཅིག་ཏུ་བཞུགས་ཏེ།  དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་རིག་པ་འཛིན་པ་རྣམས་ལ་བཀའ་སྩལ་པ།

chomdendé dorjé zom gyi khangpa na gelong gi gendün chenpo dang rigpa dzinpé gendün drangmepa nam dang tab chik tu shyuk té dené chomdendé kyi rigpa dzinpa nam la katsal pa

The Blessed One was dwelling within the Vajra Palace2 surrounded by a great assembly of monks and an assembly of innumerable vidyādharas. Just then, the Blessed One addressed the vidyādharas:

རིག་པ་འཛིན་པ་རྣམས་ཉོན་ཅིག །

rigpa dzinpa nam nyön chik

“Listen vidyādharas!

དཔལ་རྡོ་རྗེ་སྡེར་མོ་ཞེས་བྱ་བ་ཞིག་ཡོད་དེ།

pal dorjé dermo shyejawa shyik yö dé

There is a deity called Vajraṇakhī.

དེ་ནི་བདེ་བར་གཤེགས་པ་རྣམས་ཀྱི་སྲས་མོ།

dé ni dewar shekpa nam kyi semo

She is the daughter of the sugatas,

བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་ལྕམ་མོ།

changchub sempa nam kyi chammo

Sister of the bodhisattvas,

ཁྲོ་བོ་རྣམས་ཀྱི་ཡུམ།

trowo nam kyi yum

Mother of the wrathful ones,

མཁའ་འགྲོ་མ་རྣམས་ཀྱི་གཙོ་མོ།

khandroma nam kyi tsomo

Foremost of ḍākinīs,

རིག་པ་འཛིན་པ་རྣམས་ཀྱི་གྲོགས་མོ།

rigpa dzinpa nam kyi drokmo

Ally of the vidyādharas,

བསྟན་པ་སྲུང་བའི་མངའ་བདག

tenpa sungwé ngadak

Sovereign guardian of the teaching,

དཀོན་མཆོག་གསུམ་གྱི་སྲུང་མ།

könchok sum gyi sungma

Protectress of the Three Jewels,

དངོས་གྲུབ་ཐམས་ཅད་ཀྱི་འབྱུང་གནས།

ngödrub tamché kyi jungné

Source of all siddhis,

བདུད་དང་མུ་སྟེགས་ཐམས་ཅད་སྒྲོལ་བར་བྱེད་པའི་མངའ་བདག་ཡིན་ནོ། །

dü dang mutek tamché drolwar jepé ngadak yin no

And queen who liberates demons and heretics.

རིག་པ་འཛིན་པ་གང་གིས་རྡོ་རྗེ་མཁའ་འགྲོ་མའི་གཟུངས་སྔགས་འདི་རྗེས་སུ་བཟུང་ནས་བཟླས་བརྗོད་བགྱིས་ན། ལེགས་པའི་ཡོན་ཏན་བཅོ་ལྔ་དང་ལྡན་པར་འགྱུར་ཏེ། བཅོ་ལྔ་པོ་གང་ཞེ་ན།

rigpa dzinpa gang gi dorjé khandromé zung ngak di jesu zung né dejö gyi na lekpé yönten cho nga dang denpar gyur té cho ngapo gang shyé na

Any vidyādhara who recites the dhāraṇī of this vajraḍākinī from memory will attain these fifteen qualities of excellence:

གནས་གང་དང་གང་དུ་སྐྱེས་ཀྱང་ཆོས་སྐྱོང་བའི་རྒྱལ་པོ་དང་ཕྲད་པ་དང་།

né gang dang gangdu kyé kyang chökyongwé gyalpo dang trepa dang

Wherever they take birth, they will meet a king who guards the Dharma.

སྡིག་པ་མི་བྱེད་པའི་ཡུལ་དུ་སྐྱེ་བ་དང།

dikpa mi jepé yul du kyewa dang

They will be born in a place where negative actions are not committed.

རྟག་ཏུ་དུས་བཟང་པོ་དང་ཕྲད་པ་དང་།

taktu dü zangpo dang trepa dang

They will always meet favourable times.

རྟག་ཏུ་དགེ་བའི་གྲོགས་པོ་རྣམས་དང་འགྲོགས་པ་དང་།

taktu gewé drokpo nam dang drokpa dang

They will always be befriended by the virtuous.

དབང་པོ་དང་ཡན་ལག་ཚང་བ་དང་།

wangpo dang yenlak tsangwa dang

Their faculties and limbs will be intact.

སྤྱོད་ལམ་རྣམ་པ་བཞི་དུལ་བ་དང་།

chölam nampa shyi dulwa dang

They will keep discipline during the four activities.3

ཚུལ་ཁྲིམས་དང་དམ་ཚིག་ཉམས་པ་མེད་པར་འགྱུར་བ་དང་།

tsultrim dang damtsik nyampa mepar gyurwa dang

Their vows and samayas will never decline.

མཆོད་རྫས་དང་འཚོ་བའི་ཡོ་བྱད་རྣམས་གཞན་གྱིས་མི་འཕྲོག་པར་འགྱུར་བ་དང་།

chödzé dang tsowé yojé nam shyen gyi mi trokpar gyurwa dang

Their offerings and necessities will not be stolen.

རྟག་ཏུ་མི་གཞན་རྣམས་ཀྱིས་བཀུར་སྟི་དང་ཕུ་དུད་དུ་བྱེད་པར་འགྱུར་བ་དང་།

taktu mi shyen nam kyi kurti dang pu dü du jepar gyurwa dang

They will always be respected and honoured by others.

ནོར་རྫས་དང་ལོངས་སྤྱོད་ཕུན་སུམ་ཚོགས་པ��་འགྱུར་བ་དང་།

nordzé dang longchö pünsum tsokpar gyurwa dang

They will have abundant wealth and enjoyments.

འདོད་པའི་དོན་ཐམས་ཅད་འགྲུབ་པར་འགྱུར་བ་དང་།

döpé dön tamché drubpar gyurwa dang

They will accomplish whatever they wish for.

ཆོས་སྐྱོང་བའི་སྲུང་མ་རྣམས་ཀྱིས་མགོན་སྐྱབས་བྱེད་པར་འགྱུར་བ་དང་།

chökyongwé sungma nam kyi gön kyab jepar gyurwa dang

They will be protected by the guardians of the Dharma.

རྟག་ཏུ་དགེ་བའི་བཤེས་དང་ཕྲད་པར་འགྱུར་བ་དང་།

taktu geweshé dang trepar gyurwa dang

They will always be guided by spiritual friends.

ཆོས་ཐོས་ནས་སྒྲུབ་པ་ཉམས་སུ་ལེན་པར་འགྱུར་བ་སྟེ།

chö tö né drubpa nyam su lenpar gyurwa té

They will listen to the Dharma, practise and accomplish it.

ལེགས་པའི་ཡོན་ཏན་རྣམ་པ་བཅོ་ལྔ་དང་ལྡན་པར་འགྱུར་རོ། །

lekpé yönten nampa cho nga dang denpar gyur ro

These are the fifteen qualities of excellence they will obtain.

གཞན་ཡང་གཤིས་ངན་དུ་འཆི་བ་རྣམ་པ་བཅོ་ལྔ་མྱོང་བར་མི་འགྱུར་ཏེ། དེ་གང་ཞེ་ན།

shyenyang shi ngen du chiwa nampa cho nga nyongwar mingyur té dé gang shyé na

Moreover, they will never experience the fifteen ways of dying in terrible circumstances:

མུ་གེ་བྱུང་ནས་ལྟོགས་ཏེ་མི་འཆི།

mugé jung né tok té mi chi

They will not die of starvation.

མཚོན་ཆ་དང་ལྕགས་ཀྱུ་རྒྱབ་ནས་མི་འཆི།

tsöncha dang chakkyu gyab né mi chi

They will not die by weapons or blades.

དམག་དྲངས་པའི་གཡུལ་དུ་མི་འཆི།

mak drangpé yul du mi chi

They will not die in battle.

སྟག་དང་གཅན་གཟན་རྣམས་ཀྱིས་མི་གསོད།

tak dang chenzen nam kyi mi sö

They will not be killed by tigers or wild beasts.

ཆུས་ཁྱེར་ནས་མི་འཆི།

chü khyer né mi chi

They will not be drowned in water.

མེས་ཚིག་ནས་མི་འཆི།

mé tsik né mi chi

They will not be immolated in fire.

དུག་བླུད་ནས་མི་འཆི།

duk lü né mi chi

They will not die from poison.

འབྱུང་པོ་རྣམས་ཀྱིས་མི་གསོད།

jungpo nam kyi mi sö

They will not be killed by spirits.

སེམས་སྟོར་ཞིང་སྙིང་མྱོས་པས་མི་འཆི།

sem tor shying nying nyöpé mi chi

They will not die in a coma or of insanity.

རིའམ་ཤིང་ངམ་གད་པ་ལྷུང་ནས་མི་འཆི།

ri’am shing ngam gepa lhung né mi chi

They will not die falling from a mountain, tree or cliff.

ཕ་རོལ་པོའི་བྱད་སྟེམས་ཀྱིས་མི་འཆི།

parol pö jetem kyi mi chi

They will not die from an opponent’s sorcery.

རིམས་ནད་ངན་པས་མི་འཆི།

rimné ngenpé mi chi

They will not die from infectious disease.

རང་གིས་ལྕེབས་ཏེ་མི་འཆི།

rang gi cheb té mi chi

They will not commit suicide.

ཁ་འོག་ཏུ་བལྟས་ཏེ་མི་འཆི།

kha oktu té té mi chi

They will not die facing downwards.

ཐོག་བབས་ཏེ་མི་འཆི།

tok bab té mi chi

They will not be killed by lightning.

འཐབ་པ་དང་འཁྲུལ་པ་མེད་ཅིང་ལག་པ་གཡའ་མོ་བྱེད་ཅིང་འཆི་བར་མི་འགྱུར་རོ། །

tabpa dang trulpamé ching lakpa yamo jé ching chiwar mingyur ro

They will not die struggling, bewildered, or in great agony.

གཞན་ཡང་ཕན་ཡོན་འདི་རྣམས་དང་ལྡན་པར་འགྱུར་ཏེ།

shyenyang penyön dinam dang denpar gyur té

Moreover, they will receive these benefits:

ལུས་ལ་ནད་མི་འབྱུང་ཞིང་གལ་ཏེ་ལས་ཀྱི་དབང་གིས་ནད་བྱུང་ན་ཡང་མྱུར་དུ་ཞི་བར་འགྱུར་བ་དང་།

lü la né minjung shying galté lé kyi wang gi né jung na yang nyurdu shyiwar gyurwa dang

Sickness will not befall them. If, through the power of karma, sickness should arise, they will recover swiftly.

སྐྱེ་བོ་མང་པོའི་ཡིད་དུ་འོང་བ་དང་།

kyewo mangpö yi du ongwa dang

Many will consider them attractive.

ནོར་རྙེད་ཅིང་ནོར་ཡོད་པ་ཡང་རྐུན་མས་ཁྱེར་བར་མི་འགྱུར་བ་དང་།

nor nyé ching nor yöpa yang künmé kyerwar migyurwa dang

Their wealth and possessions will not be stolen.

དགྲའི་འཇིགས་པ་འབྱུང་བར་མི་འགྱུར་བ་དང།

dré jikpa jungwar migyurwa dang

They will never have to fear enemies.

རིགས་བརྒྱུད་འཕེལ་བར་འགྱུར་བ་དང་།

rikgyü pelwar gyurwa dang

Their progeny will be prosperous.

ཚེ་རིང་བར་འགྱུར་བ་དང་།

tsé ringwar gyurwa dang

They will live long.

མཐུ་རྩལ་དང་ལྡན་པར་འགྱུར་བ་དང་།

tutsal dang denpar gyurwa dang

They will be powerful and strong.

བླ་མ་དམ་པ་རྣམས་ལ་གུས་ཤིང་ཆོས་ལ་ལོངས་སྤྱོད་པར་འགྱུར་བ་དང་།

lama dampa nam la gü shing chö la longchö par gyurwa dang

They will have faith in noble teachers and practise the Dharma,

སྲི་དང་མཐུ་དང་མི་ཁ་ཟུག་པ་ཐམས་ཅད་ཕྱིར་བཟློག་པར་འགྱུར་བའི་ཕྱིར།

si dang tu dang mikha zukpa tamché chir dokpar gyurwé chir

And they will ward off all evil ‘si-spirits’,4 black magic and malicious speech.

རྡོ་རྗེ་མཁའ་འགྲོ་མས་རྒྱུན་དུ་སྲུང་བ་དང་། སྐྱོབ་པ་དང་།

dorjé khandromé gyündu sungwa dang kyobpa dang

Thus, so that the Vajraḍākinī may continuously guard, protect and conceal you,

སྦེད་པར་བྱེད་པ་དེའི་ཕྱིར་རིག་པ་འཛིན་པ་རྣམས་ཀྱིས་གཟུངས་སྔགས་འདི་བྲི་བར་བྱའོ། །བཅང་བར་བྱའོ། །བཀླག་པར་བྱའོ། །ཀུན་ཆུབ་པར་བྱའོ། །ཚུལ་བཞིན་དུ་ཡིད་ལ་བྱའོ། །

bepar jepa dé chir rigpa dzinpa nam kyi zung ngak di driwar ja o changwar ja o lakpar ja o kün chubpar ja o tsulshyin du yi la ja o

Vidyādharas, you should write down this dhāraṇī, wear it, read it, fully understand it, and correctly memorize it.”

 དཀོན་མཆོག་གསུམ་ལ་ཕྱག་འཚལ་ལོ། །

könchok sum la chaktsal lo

Homage to the Three Jewels!

བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་ཤཱཀྱ་ཐུབ་པ་ལ་ཕྱག་འཚལ་ལོ། །

chomdendé deshyin shekpa drachompa yangdakpar dzokpé sangye shakya tubpa la chaktsal lo

Homage to the Bhagavan, the Tathāgata, the Arhat, the complete and perfect Buddha Śākyamuni!

སྟོང་ཆེན་མོ་རབ་ཏུ་འཇོམས་པ་ལ་ཕྱག་འཚལ་ལོ། །

tongchen mo rabtu jompa la chaktsal lo

Homage to Mahāsahasrapramardanī!

རྨ་བྱ་ཆེན་མོ་ལ་ཕྱག་འཚལ་ལོ། །

maja chenmo la chaktsal lo

Homage to Mahāmāyūrī!

སོ་སོ་འབྲང་པ་ཆེན་མོ་ལ་ཕྱག་འཚལ་ལོ། །

soso drangpa chenmo la chaktsal lo

Homage to Mahāpratisarā!

བསིལ་བའི་ཚལ་ཆེན་མོ་ལ་ཕྱག་འཚལ་ལོ། །

silwé tsal chenmo la chaktsal lo

Homage to Mahāśītavatī!

གསང་སྔགས་རྗེས་སུ་འཛིན་པ་ལ་ཕྱག་འཚལ་ལོ། །

sang ngak jesu dzinpa la chaktsal lo

Homage to Mahāmantrānusāriṇī!5

རྡོ་རྗེ་མཁའ་འགྲོ་མ་རྣམས་ལ་ཕྱག་འཚལ་ལོ། །

dorjé khandroma nam la chaktsal lo

Homage to the vajraḍākinīs!

 བདག་རྒྱལ་པོའི་འཇིགས་པ་དང་། ཆོམ་རྐུན་གྱི་འཇིགས་པ་དང་། མེའི་འཇིགས་པ་དང་། ཆུའི་འཇིགས་པ་དང་། དུག་གི་འཇིགས་པ་དང་། མཚོན་གྱི་འཇིགས་པ་དང་། ཕ་རོལ་གྱི་དམག་ཚོགས་ཀྱི་འཇིགས་པ་དང་། མུ་གེའི་འཇིགས་པ་དང་། དགྲའི་འཇིགས་པ་དང་། ལྕེ་འབབ་པའི་འཇིགས་པ་དང་། དུས་མ་ཡིན་པར་འཆི་བའི་འཇིགས་པ་དང་། ས་གཡོ་བའི་འཇིགས་པ་དང་། སྐར་མདའ་ལྟུང་བའི་འཇིགས་པ་དང་། རྒྱལ་པོའི་ཆད་པའི་འཇིགས་པ་དང་། ལྷའི་འཇིགས་པ་དང་། ཀླུའི་འཇིགས་པ་དང་། གློག་གི་འཇིགས་པ་དང་། ནམ་མཁའ་ལྡིང་གི་འཇིགས་པ་དང་། གཅན་གཟན་ཁྲོ་བོའི་འཇིགས་པ་དང་། འཇིགས་པ་དེ་དག་ཐམས་ཅད་ལས་བདག་རྒྱལ་བར་གྱུར་ཅིག །

dak gyalpö jikpa dang chomkün gyi jikpa dang mé jikpa dang chü jikpa dang duk gi jikpa dang tsön gyi jikpa dang parol gyi mak tsok kyi jikpa dang mugé jikpa dang dré jikpa dang ché babpé jikpa dang dü mayinpar chiwé jikpa dang sa yowé jikpa dang karda lhungwé jikpa dang gyalpö chepé jikpa dang lhé jikpa dang lü jikpa dang lok gi jikpa dang namkha ding gi jikpa dang chenzen trowö jikpa dang jikpa dedak tamché lé dak gyalwar gyur chik

All dangers of rulers, thieves, fire, water, poison, weaponry, opposing armies, heretics, enemies, storms, untimely death, earthquakes, meteors, royal punishment, gods, nāgas, lightning, garuḍas and ferocious beasts shall be overcome!

འཇིགས་པ་དེ་དག་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

jikpa dedak tamché rik ngak di ché do

All are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ནམཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾགྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུ་ཥྚཾ་མཱ་ར་ཡ།

om gha gha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་གི་འཇིགས་པ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak gi jikpa tamché maraya pé pé

all that is dangerous māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་ཕཊ་སརྦ་པཱ་པཾཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya pé sarva papam hung hung hung

kīli kīlaya phaṭ | sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀམུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ཧ་ན་ད་ཧ་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཤྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana hana daha daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana hana daha daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་ལྷའི་གདོན་དང་། ཀླུའི་གདོན་དང་། ལྷ་མ་ཡིན་གྱི་གདོན་དང་། རླུང་ལྷའི་གདོན་དང་། ནམ་མཁའ་ལྡིང་གི་གདོན་དང་། དྲི་ཟའི་གདོན་དང་། མིའམ་ཅིའི་གདོན་དང་། ལྟོ་འཕྱེ་ཆེན་པོའི་གདོན་དང་། གནོད་སྦྱིན་དང་། སྲིན་པོའི་གདོན་དང་། ཡི་དྭགས་ཀྱི་གདོན་དང་། ཤ་ཟའི་གདོན་དང་། འབྱུང་པོའི་གདོན་དང་། གྲུལ་བུམ་གྱི་གདོན་དང་། སྲུལ་པོའི་གདོན་དང་། ལུས་སྲུལ་པོའི་གདོན་དང་། སྐེམ་བྱེད་ཀྱི་གདོན་དང་། བརྗེད་བྱེད་ཀྱི་གདོན་དང་། སྨྱོ་བྱེད་ཀྱི་གདོན་དང་། གྲིབ་གནོན་གྱི་གདོན་དང་། གནོན་པོའི་གདོན་དང་། མཁའ་འགྲོ་མའི་གདོན་དང་། ནམ་གྲུའི་གདོན་དང་། གཤིན་རྗེའི་གདོན་དང་། བྱའི་གདོན་དང་། མ་མོ་དགའ་བར་བྱེད་པའི་གདོན་དང་། ཀུན་ཏུ་འགྲོ་བའི་གདོན་དང་། ཚེར་མ་འདོན་པའི་གདོན་རྣམས་ལས་བདག་རྒྱལ་བར་གྱུར་ཅིག །

dak la lhé dön dang lü dön dang lha mayin gyi dön dang lunglhé dön dang namkha ding gi dön dang drizé dön dang mi'amchi dön dang to ché chenpö dön dang nöjin dang sinpö dön dang yidak kyi dön dang shazé dön dang jungpö dön dang drulbum gyi dön dang sulpö dön dang lü sulpö dön dang kem jé kyi dön dang jé jé kyi dön dang nyo jé kyi dön dang drib nön gyi dön dang nönpö dön dang khandromé dön dang namdrü dön dang shinjé dön dang jé dön dang mamo gawar jepé dön dang küntu drowé dön dang tserma dönpé dön nam lé dak gyalwar gyur chik

All you evil6 devas, nāgas, asuras, maruts, garuḍas, gandharavas, kiṃnaras, yakṣas, rākṣasas, pretas, piśācas, bhūtas, kumbhāṇḍas, pūtanas, kaṭapūtanas, skandhas, apasmāras, unmādas, chāyās, ostārakas, ḍākinīs, revatīs, yāmakas, śakunis, mātṛnandīs, śamikās,7 and kaṇṭakamālinīs shall be conquered!

གདོན་དེ་དག་ཐམས་ཅད་ཀྱི་ངན་སེམས་དང་། གནོད་སེམས་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dön dedak tamché kyi ngen sem dang nösem tamché rik ngak di ché do

Your evil schemes and harmful intentions are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུ་ཥྚཾ་མཱ་ར་ཡ་ཕཊ་ཕཊ།

om gha gha ghataya ghataya sarva dushtam maraya pé pé

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མཧཱ་པ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya a ucchuṣma krodha hūṃ phaṭ ||

 བདག་གི་མདངས་དང་གཟི་བརྗིད་འཕྲོག་པ་དང་། ཟས་སུ་མངལ་ཟ་བ་དང་། ཟས་སུ་ཁྲག་འཐུང་བ་དང་། ཟས་སུ་ཞག་ཟ་བ་དང་། ཟས་སུ་ཤ་ཟ་བ་དང་། ཟས་སུ་ཚིལ་ཟ་བ་དང་། ཟས་སུ་རྐང་ཟ་བ་དང་། ཟས་སུ་བཙས་པ་ཟ་བ་དང་། སྲོག་འཕྲོག་པ་དང་། ཟས་སུ་སྐྱུགས་པ་ཟ་བ་དང་། ཟས་སུ་མི་གཙང་བ་ཟ་བ་དང་། ཟས་སུ་སྟོར་ཁུང་ནས་འབབ་པ་འཐུང་བ་དང་། ཟས་སུ་ལྷག་མ་ཟ་བ་དང་། ཟས་སུ་མཆིལ་མ་འཐུང་བ་དང་། ཟས་སུ་ངར་སྣབས་ཟ་བ་དང་། ཟས་སུ་རྣག་ཟ་བ་དང་། ཟས་སུ་གཏོར་མ་ཟ་བ་དང་། ཟས་སུ་འཕྲེང་བ་ཟ་བ་དང་། ཟས་སུ་དྲི་ཟ་བ་དང་། ཟས་སུ་བདུག་པ་ཟ་བ་དང་། སེམས་འཕྲོག་པ་དང་། ཟས་སུ་མེ་ཏོག་ཟ་བ་དང་། ཟས་སུ་འབྲས་བུ་ཟ་བ་དང་། ཟས་སུ་ལོ་ཏོག་ཟ་བ་དང་། ཟས་སུ་སྦྱིན་སྲེག་ཟ་བ་དེ་དག་ཐམས་ཅད་ལས་བདག་རྒྱལ་བར་གྱུར་ཅིག །

dak gi dang dang ziji trokpa dang zé su ngal zawa dang zé su traktung ba dang zé su shyak zawa dang zé su shaza ba dang zé su tsil zawa dang zé su kang zawa dang zé su tsepa zawa dang sok trokpa dang zé su kyukpa zawa dang zé su mi tsangwa zawa dang zé su tor khung né babpa tungwa dang zé su lhakma zawa dang zé su chilma tungwa dang zé su ngarnab zawa dang zé su nak zawa dang zé su torma zawa dang zé su trengwa zawa dang zé su driza ba dang zé su dukpa zawa dang sem trokpa dang zé su metok zawa dang zé su drebu zawa dang zé su lotok zawa dang zé su jinsek zawa dedak tamché lé dak gyalwar gyur chik

All you evil spirits who sap radiance and feed upon vitality8 and fetuses; drink and feed on fat, flesh, grease, marrow and offspring; steal life force and feed on vomit and feces; drink from cesspools; devour leftovers; drink saliva; consume phlegm and pus, oblations, flower garlands, perfumes and incense; prey on people’s minds; and who consume flowers, fruits, grains and burnt offerings—all shall be conquered!

དེ་དག་ཐམས་ཅད་ཀྱི་ངན་སེམས་དང་གནོད་སེམས་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dedak tamché kyi ngen sem dang nösem tamché rik ngak di ché do

Your evil schemes and harmful intentions are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་གི་མདངས་འཕྲོག་པ་དང་། གཟི་བརྗིད་འཕྲོག་པ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak gi dang trokpa dang ziji trokpa tamché maraya pé pé

all of you spirits who sap my radiance and vitality māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པཙ་བིདྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་ཕུར་བུས་དབལ་བསྒྲིལ་བ་དང་། མ་མོའི་ཐུན་ཟོར་འཕེན་པ་དང་། གཤིན་རྗེའི་འཁོར་ལོ་བསྐོར་བ་དང་། མུ་སྟེགས་ཀྱིས་སྔགས་རྒོད་བཟློས་པ་དང་། ཀླུའི་བྱད་སྟེམས་སུ་འཇུག་པ་དང་། གནོད་སྦྱིན་གྱིས་རྦོད་གཏོང་གཏོང་བ་དང་། བདུད་ཀྱི་དྲག་སྔགས་རྦོད་པ་དང་། མཚེ་ཟོར་དང་ཉུང་ཟོར་འཕེན་པ་དང་། མདའ་ཟོར་དང་། ཀོང་ཟོར་དང་། ཁྲག་ཟོར་དང་། ཐུན་ཟོར་དང་། ཆོས་ཟོར་དང་། བོན་ཟོར་དང་། བུད་མེད་ཀྱི་དམོད་ཟོར་དང་། སྐྱེས་པའི་མདའ་ཟོར་ལ་སོགས་པ་དེ་དག་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak la purbü wal drilwa dang mamö tün zor penpa dang shinjé khorlo korwa dang mutek kyi ngak gö döpa dang lü jetem su jukpa dang nöjin gyi bötong tongwa dang dü kyi drakngak böpa dang tsé zor dang nyung zor penpa dang da zor dang kong zor dang trak zor dang tün zor dang chö zor dang bön zor dang bümé kyi mö zor dang kyepé da zor lasokpa dedak tamché rik ngak di ché do

All who use magical rituals, such as hurling the kīlas, enacting the mātṛkās’ witchcraft, turning Yamāntaka’s wheel, uttering the maledictory mantras of heretics, sending nāga curses, performing yakṣa sorcery, proclaiming māras’ wrathful mantras; all who employ zors,9 such as throwing tsé zors, mustard seed zors,10 arrow zors,11 cup zors,12 blood zors, and thün zors13 dharma and bön zors,14 employ zors curses cast by women and shoot real arrows15 are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ། །

om gha gha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་རིགས་སྔགས་ཀྱི་མཐུ་གཏོང་བ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak la rik ngak kyi tu tongwa tamché maraya pé pé

all spells directed against me māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པཙ་བིདྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་རིམས་ཉིན་གཅིག་པ་དང་། ཉིན་གཉིས་པ་དང་། ཉིན་གསུམ་པ་དང་། ཉིན་བཞི་པ་དང་། ཉིན་ལྔ་པ་དང་། ཉིན་དྲུག་པ་དང་། ཉིན་བདུན་པ་དང་། ཟླ་བ་ཕྱེད་པ་དང་། ཡུད་ཙམ་པ་དང་། རྟག་པའི་རིམས་རྣམས་དང་། རིམས་ལྡང་དུབ་པ་རྣམས་དང་། རིམས་མི་བཟད་པ་རྣམས་དང་། རིམས་དྲག་པོ་རྣམས་དང་། འབྱུང་པོའི་རིམས་རྣམས་དང་། ཁྲག་ལས་གྱུར་པ་དང་། རླུང་ལས་གྱུར་པ་དང་། མཁྲིས་པ་ལས་གྱུར་པ་དང་། བད་ཀན་ལས་གྱུར་པ་དང་། འདུས་པ་ལས་གྱུར་པ་རྣམས་དང་། རིམས་ནད་ཐམས་ཅད་དང་། ཀླད་པ་ན་བའི་རིམས་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak la rim nyin chikpa dang nyin nyipa dang nyin sumpa dang nyin shyipa dang nyin ngapa dang nyin drukpa dang nyin dünpa dang dawa chepa dang yütsam pa dang takpé rim nam dang rim dang dubpa nam dang rim mizepa nam dang rim drakpo nam dang jungpö rim nam dang trak lé gyurpa dang lung lé gyurpa dang tripa lé gyurpa dang beken lé gyurpa dang düpa lé gyurpa nam dang rimné tamché dang lepa nawé rim tamché rik ngak di ché do

All infectious diseases, whether they last a day, two days, three days, four days, five days, six days, a week, half a month, or just a brief moment, whether they are chronic, incessant, intolerable or severe, whether they are caused by spirits, arise from disturbances in the blood, wind, bile, phlegm, or their combination, all intractable diseases and all diseases of the brain, are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om gha gha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་གི་རིམས་ནད་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak gi rimné tamché maraya pé pé

all infectious diseases affecting me māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བིདྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཤྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་གི་ལུས་ཐམས་ཅད་ན་བ་དང་། གཞོགས་ཕྱེད་ན་བ་དང་། ཡི་ག་འཆུས་པ་དང་། མིག་ནད་དང་། སྣ་ནད་དང་། ཁ་ནད་དང་། མགུལ་ནད་དང་། སྙིང་ནད་དང་། ལྐོག་མའི་ལྷ་གོར་ན་བ་དང་། རྣ་བ་ན་བ་དང་། སོ་ན་བ་དང་། སྙིང་ན་བ་དང་། ཀླད་པ་ན་བ་དང་། རྩི་བ་ལོགས་ན་བ་དང་། རྒྱབ་ན་བ་དང་། ལྟོ་བ་ན་བ་དང་། རྐེད་པ་ན་བ་དང་། ཆུ་སོ་ན་བ་དང་། བརླན་པ་དང་། རྗེ་ངར་ན་བ་དང་། ལག་པ་ན་བ་དང་། རྐང་པ་ན་བ་དང་། ཡན་ལག་ན་བ་དང་། ཉིང་ལག་ན་བ་དང་། བདག་གི་ནད་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak gi lü tamché nawa dang shyok ché nawa dang yi ga chüpa dang mik né dang na né dang kha né dang gul né dang nying né dang kokmé lha gor nawa dang nawa nawa dang so nawa dang nying nawa dang lepa nawa dang tsiwa lok nawa dang gyab nawa dang towa nawa dang kepa nawa dang chuso nawa dang lenpa dang jé ngar nawa dang lakpa nawa dang kangpa nawa dang yenlak nawa dang nying lak nawa dang dak gi né tamché rik ngak di ché do

All illnesses whether they affect the body entirely or partially,16 all loss of appetite, illnesses of the eyes, nose, mouth, throat, or heart, pain in the larynx, ears, teeth, heart, brain,17 side, back, stomach, waist, urinary tract, thigh, calf, hands, feet, and all the major and minor parts of the body—all are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་གི་ལུས་ཀྱི་ནད་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak gi lü kyi né tamché maraya pé pé

all my illnesses māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་ཡུལ་མིའི་དགྲ་བདོ་བ་དང་། ཕ་ཚན་སྤུན་ཟླ་དང་། ཞང་ཉེ་དང་། མག་སྐུད་དང་། གྲོགས་པོ་དང་། བྲན་ཁོལ་དང་ཡཾ་སྐུད་དང་། བུ་སྲིང་དང་། ཁྱིམ་མཚེས་ཀྱི་དགྲ་ལྡང་བ་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak la yulmi dra dowa dang patsen pünda dang shyangnyé dang mak kü dang drokpo dang drenkhol dang yam kü dang busing dang khyimtsé kyi dra dangwa tamché rik ngak di ché do

All enemies amongst the people of this land, our paternal relatives and siblings, maternal relatives and siblings, siblings-in-law, friends, servants, nephews and nieces, and neighbours are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་སྔ་དགྲ་ལག་ལ་བརྡར་བ་དང་། ཕྱི་དགྲ་ཡིད་ལ་སེམས་པ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak la nga dra lak la darwa dang chi dra yi la sempa tamché maraya pé pé

all evil contrived by enemies of the past or plotted by enemies of the future māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་��་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལེགས་ན་མི་དགའ་ཉེས་ན་དགའ་བ་དང་། བདག་བཟང་ན་མི་དགའ་ངན་ན་དགའ་བ་དང་། མཐོ་ན་མི་དགའ་དམའ་ན་དགའ་བ་དང་། གྲགས་ན་མི་དགའ་མ་གྲགས་ན་དགའ་བ་དང་། རྙེད་པ་དང་ལྡན་ན་མི་དགའ་མི་ལྡན་ན་དགའ་བ་དང་། བསྟོད་ན་མི་དགའ་སྨད་ན་དགའ་བ་དང་། ཡོད་ན་མི་དགའ་མེད་ན་དགའ་བ་དང་། བདེ་ན་མི་དགའ་སྡུག་བསྔལ་ན་དགའ་བ་དང་། གཞན་གྱིས་བཀུར་སྟི་བྱས་ན་མི་དགའ་མ་བྱས་ན་དགའ་བ་དང་། མཐུ་རྩལ་དང་ལྡན་ན་མི་དགའ་མི་ལྡན་ན་དགའ་བ་དང་། བྱམས་པ་མང་ན་མི་དགའ་མི་བྱམས་པ་མང་ན་དགའ་བ་དང་། འཁོར་ཕུན་སུམ་ཚོགས་ན་མི་དགའ་འཁོར་མེད་ན་དགའ་བ་དང་། བདག་ལ་ཆགས་སྡང་དང་། ཞེ་སྡང་དང་། མཐོ་གནོན་བྱེད་པ་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak lek na mi ga nyé na gawa dang dak zang na mi ga ngen na gawa dang to na mi ga ma na gawa dang drak na mi ga ma drak na gawa dang nyepa dangden na mi ga miden na gawa dang tö na mi ga mé na gawa dang yö na mi gamé na gawa dang dé na mi ga dukngal na gawa dang shyen gyi kurti jé na mi ga ma jé na gawa dang tutsal dangden na mi ga miden na gawa dang jampa mang na mi ga mi jampa mang na gawa dang khor pün sum tsok na mi ga khormé na gawa dang dak la chakdang dang shyedang dang to nön jepa tamché rik ngak di ché do

All who are upset when I am well, pleased when I am in distress, upset when I am content, pleased when I am sad, upset when I am high, pleased when I am low, upset when I am famous, pleased when I am disgraced, upset when I win, pleased when I lose, upset when I am praised, pleased when I am blamed, upset when I am wealthy, pleased when I am poor, upset when I am happy, pleased when I am in distress, upset when I am respected, pleased when I am disrespected, upset when I am strong, pleased when I am weak, upset when I am loved, pleased when I am hated, upset when I am admired, pleased when I am disliked—all of you who harbour such likes, dislikes, aggression and hostility towards me are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་མཐོ་གནོན་དང་། ངན་སེམས་དང་། གནོད་སེམས་འཛིན་པ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ།

dak la to nön dang ngen sem dang nösem dzinpa tamché maraya pé

all hostility, evil schemes and harmful intentions towards me māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་པ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་རྨི་ལམ་ངན་པ་དང་། མཚན་མ་ངན་པ་དང་། ལྟས་ངན་པ་དང་། ཡས་ཀྱི་བདུད་གཡོས་པ་དང་། མས་ཀྱི་སྲི་ལངས་པ་དང་། བར་གྱི་བཙན་ཁྲོས་པ་དང་། ཚེ་ལ་གནོད་པ་དང་། དཔལ་ལ་འཇབ་པ་དང་། རྒྱགས་ལ་རྐུ་བ་དང་། འཁོར་ལ་འཚེ་བ་དང་། ལོངས་སྤྱོད་དང་བསོད་ནམས་ལ་གནོད་པར་བྱེད་པ་དང་། སེམས་ལ་སྡུག་བསྔལ་སྐྱེད་པར་བྱེད་པ་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak la milam ngenpa dang tsenma ngenpa dang té ngenpa dang yé kyi dü yöpa dang mé kyi si langpa dang bar gyi tsen tröpa dang tsé la nöpa dang pal la jabpa dang gyak la kuwa dang khor la tsewa dang longchö dang sönam la nöpar jepa dang sem la dukngal kyepar jepa tamché rik ngak di ché do

All nightmares, evil portents, inauspicious omens, māras stirring above, spirits rising below, and demons raging in between, who endanger my life, rob me of my glory, ambush my wealth, harm my family and friends, destroy my prosperity and merit, and afflict my mind—all are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། །ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་རྣམ་པར་ཚེ་བ་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak la nampar tsewa tamché maraya pé pé

all that harms me māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་པ་ལ་ཧ་ན་ཧ་ན་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 བདག་ལ་མི་ཁ་ངན་པ་སྨྲ་བ་དང་། ཕྲ་མ་ངན་པ་འཇུག་པ་དང་། བྱུར་དང་སྐལ་ཡུག་འགེལ་པ་དང་། མཐོ་གོང་དུ་སྒྲལ་བ་དང་། དམའ་བབ་པར་འབེབས་པ་དང་། སྡེ་ཆེན་ལ་སྙེག་པ་དང་། འཕྲང་ཆེན་ལ་སྒུག་པ་དང་། ཕྱིའི་ཞིང་ལ་གནོད་པ་དང་། ཕུགས་ཀྱི་ནོར་ལ་རྐུ་བ་དང་། སྒོའི་ཕྱུགས་ལ་གནོད་པ། མཆན་གྱི་བུ་ལ་གནོད་པ། གཏན་གྱི་གྲོགས་ལ་གནོད་པར་བྱེད་པ་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

dak la mikha ngenpa mawa dang trama ngenpa jukpa dang jur dang kal yuk gelpa dang to gong du dralwa dang ma babpar bebpa dang dé chen la nyekpa dang trang chen la gukpa dang chi shying la nöpa dang puk kyi nor la kuwa dang gö chuk la nöpa chen gyi bu la nöpa ten gyi drok la nöpar jepa tamché rik ngak di ché do

All who slander or gossip about me, who bring misery and misfortune, prevent me from taking higher positions, force me to take lower positions, plot against me to increase territory, ambush me, destroy my property, steal my wealth, harm my livestock, hurt my children and life-partner are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་སྡང་བའི་དགྲ་དང་། གནོད་པའི་བགེགས་ཐམས་ཅད་མཱ་ར་ཡ་ཕཊ་ཕཊ།

dak la dangwé dra dang nöpé gek tamché maraya pé pé

all spiteful enemies and harmful forces māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 དཀོན་མཆོག་གི་དབུ་འཕང་སྨད་པ་དང་། སངས་རྒྱས་ཀྱི་བསྟན་པ་བཤིག་པ་དང་། རྡོ་རྗེ་སློབ་དཔོན་གྱི་སྐུ་ལ་སྡོ་བ་དང་། མཆེད་ལྕམ་དྲལ་ཡོངས་ལ་འཚེ་བ་དང་། བདག་གི་ལུས་ལ་སྡོ་ཞིང་རིགས་ལ་སྙེག་པ་དང་། ལུས་ལ་སྦྲུལ་ལྟར་འཁྲིལ་བ་དང་། མགོ་ལ་སྐྲ་ལྟར་དུ་ཟ་བ་དང་། མིག་ངན་གྱི་ཅེ་རེ་བལྟ་པ་དང་། ཁ་ངན་དུ་སྨྲ་བ་དང་། བསམ་པ་ངན་པ་དུང་ངེ་སེམས་པ་དང་། སྒྲལ་བའི་ཞིང་བཅུ་ལ་གཏོགས་པ་ཐམས་ཅད་རིག་སྔགས་འདིས་བཅད་དོ། །

könchok gi upang mepa dang sangye kyi tenpa shikpa dang dorjé lobpön gyi ku la dowa dang checham dral yong la tsewa dang dak gi lü la do shying rik la nyekpa dang lü la drul tar trilwa dang go la tra tar du zawa dang mik ngen gyi ché ré tapa dang khangen du mawa dang sampa ngenpa dung ngé sempa dang dralwé shying chu la tokpa tamché rik ngak di ché do

All who disgrace the Three Jewels, destroy the teachings of the Buddha, endanger the life of the vajra-master, harm my dharma siblings, endanger my life and attack my family, coil like snakes around their prey, itch like hairs on the body, stare at me with wicked eyes, speak to me in vulgar ways, or harbour bad intention and evil schemes, and those who show the ten reasons for liberation18—all are eliminated through this vidyā-mantra!

ཕུར་བུས་གདབ་བོ། །

purbü dab bo

They are struck with the kīla!

ཐོ་བས་བརྡུང་ངོ་། །

towé dung ngo

Pounded with the hammer!

ཕྱག་རྒྱས་མནན་ནོ། །

chakgyé nen no

And suppressed beneath the seal!

 ན་མཿས་མནྟ་བུདྡྷཱ་ནཱཾ། ཀཱ་ཡ་ཝཱཀྩིཏྟ་བཛྲ་ཎཱཾ།

nama samenta buddha nam kaya waka tsitta benza nam

namaḥ samanta buddhānāṃ kāya vāk citta vajrāṇāṃ |

ཨོཾ་གྷ་གྷ་གྷཱ་ཏཱ་ཡ་གྷཱ་ཏཱ་ཡ། སརྦ་དུཥྚཾ་མཱ་ར་ཡ།

om ghagha ghataya ghataya sarva dushtam maraya

oṃ gha gha ghātaya ghātaya sarva duṣṭān māraya |

བདག་ལ་སྔ་དགྲ་སྡང་བ་དང་། ཕྱི་དགྲར་སེམས་པ་ཐམས་ཅད་མཱ་ར་ཕཊ་ཕཊ།

dak la nga dra dangwa dang chi drar sempa tamché maraya pé pé

all the anger of enemies of the past and harmful intentions of enemies of the future māraya phaṭ phaṭ |

ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་པཱ་པཾ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ།

kili kilaya sarva papam hung hung hung

kīli kīlaya sarvapāpān hūṃ hūṃ hūṃ |

བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་བཛྲ་དྷ་རོད་ཨཱཛྙཱ་པ་ཡ་ཏི་ཀཱ་ཡ་ཝཱ་ཀྩིཏྟ་བཛྲ་ཀཱི་ལ་ཡ་ཧཱུཾ་ཕཊ།

benza kili kilaya benza dharo ajnya payati kaya waka tsitta benza kili kilaya hung pé

vajrakīli kīlaya vajradharodājñāpayati kāya vāk cittaṃ kīli kīlaya hūṃ phaṭ |

ཨོཾ་ཨ་ཀྲོ་དྷེ་ཀ་མུདྒ་ར་ཧཱུཾ་ཕཊ།

om a krodhé kamudgara hung pé

oṃ akrodhe kamudgara hūṃ phaṭ |

ཨོཾ་བཛྲ་ཀྲོ་དྷ་མ་ཧཱ་བ་ལ་ཧ་ན་ད་ཧ་པ་ཙ་བི་དྷྭཾ་ས་ཡ་ཛ་ཊི་ལམྦོ་དྷ་རི་ཨུ་ཙུཥྨ་ཀྲོ་དྷ་ཧཱུཾ་ཕཊ།

om benza krodha maha bala hana daha patsa bidham saya dzati lambo dhari utsushma krodha hung pé

oṃ vajrakrodha mahābala hana daha paca vidhvaṃsaya jaṭilambodari ucchuṣma krodha hūṃ phaṭ ||

 གཟུངས་འདིའི་ཡོན་ཏན་བསམ་གྱིས་མི་ཁྱབ་སྟེ།

zung di yönten sam gyi mi khyab té

The qualities of this dhāraṇī are inconceivable:

ས་ལ་བཏབ་ནས་འགས།

sa la tab né gé

Direct it at the ground and the ground will crack,

བྲག་ལ་བཏབ་ན་བྲག་སྙིལ།

drak la tab na drak nyil

Direct it at a rock and the rock will crumble,

ཤིང་ལ་བཏབ་ན་ཤིང་སྐེམ།

shing la tab na shing kem

Direct it at a tree and the tree will wither,

ཆུ་ལ་བཏབ་ན་ཆུ་འཆད།

chu la tab na chu ché

Direct it at a stream and the stream will halt,

མེ་ལ་བཏབ་ན་མེ་འཆི།

mé la tab na mé chi

Direct it at a fire and the fire will perish,

རླུང་ལ་བཏབ་ན་རླུང་འཆད།

lung la tab na lung ché

Direct it at wind and the wind will stop.

རྣམ་པར་ཤེས་པའི་ལུས་ཅན་རྣམས་ལ་སྨོས་ཅི་དགོས།

nampar shepé lüchen nam la möchi gö

What need then to mention the effect on conscious beings?”

 དེ་ནས་རྡོ་རྗེ་སྡེར་མོས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

dené dorjé der mö chomdendé la diké ché sol to

Then Vajraṇakhī said to the Blessed One:

བདག་སྔོན་བྱུང་བའི་དུས་ན་བསྐལ་པ་གྲངས་མེད་པའི་ཕ་རོལ་ཏུ་བུད་མེད་ཀྱི་བླངས་དུས་སུ་བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་དཔའ་བརྟན་པའི་སྡེ་མཚོན་ཆའི་རྒྱལ་པོ་ཞེས་བྱ་བ་འཇིག་རྟེན་དུ་བྱོན་ཏེ། ཕྱག་གསེར་གྱི་མདོག་ཅན་བདག་གི་སྤྱི་བོར་བཞག་ནས་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །རིགས་ཀྱི་བུ་མོ་ཁྱེད་ཀྱིས་གསང་སྔགས་ཀྱི་སྙིང་པོ་འདི་གཟུངས་སུ་བཟུང་ལ་ཡིད་ལ་གྱིས་ཤིག །དེ་ལྟར་བྱས་ན་ཕྱིས་མ་འོངས་པའི་དུས་དྲན་པ་ན་རྡོ་རྗེ་སྡེར་མོ་ཞེས་བྱ་བར་ལུས་བླངས་ནས། སེམས་ཅན་ཐམས་ཅད་ལ་ཕན་པ་དང་བདེ་བ་ཆེན་པོ་བྱེད་དོ། །རིག་པ་འཛིན་པ་རྣམས་ཀྱི་མཐུ་དང་། དཔུང་གཉེན་དང་། དངོས་གྲུབ་སྟེར་བར་བྱེད་དོ། །རིག་པ་འཛིན་པ་དག་གཟུངས་སྔགས་འདི་དང་ཕྲད་པ་རྣམས་སྔོན་སངས་རྒྱས་གྲངས་མེད་པ་ལ་མཆོད་པ་ཕུལ་ཞིང་། དགེ་བའི་རྩ་བ་རྒྱ་ཆེར་བྱས་པ་ཡིན་ནོ། །སྨོན་ལམ་བཏབ་པའི་དགེ་བའི་བཤེས་གཉེན་དང་ཕྲད་པར་འགྱུར་རོ། །གཟུངས་སྔགས་འདི་ཟུངས་སུ་བཟུང་ཞིང་། བཟླས་བརྗོད་བྱས་པ་ནི་འཇིག་རྟེན་གསུམ་ན་རྣམ་པར་རྒྱལ་བར་འགྱུར་རོ། །རིང་པོར་མི་ཐོགས་པར་སངས་རྒྱས་ཀྱི་ཞིང་བདེ་བ་ཅན་གྱི་འཇིག་རྟེན་གྱི་ཁམས་སུ་པདྨ་ལ་བརྫུས་ཏེ་སྐྱེ་བར་འགྱུར་རོ། །རིག་པ་འཛིན་པ་རྣམས་གཟུངས་སྔགས་འདི་ཉིན་ལན་གསུམ་མཚན་ལན་གསུམ་དུ་འདོན་པར་བྱའོ། །སེམས་ཅན་ཐམས་ཅད་བདེ་བ་དང་ལྡན་པས་སྤྱོད་པ་བག་ཡོད་པ་དང་ལྡན་པར་གྱིས་ཤིག །ང་དང་དགེ་བའི་བཤེས་གཉེན་ལ་བཀུར་བར་��ྱིས་ཤིག །ཅེས་བཀའ་སྩལ་ཏོ། །

dak ngön jungwé dü na kalpa drangmepé parol tu bümé kyi lang dü su chomdendé deshyin shekpa drachompa yangdakpar dzokpé sangye pa tenpé dé tsönché gyalpo shyejawa jikten du jön té chak ser gyi dokchen dak gi chiwor shyak né diké ché katsal to rik kyi bumo khyé kyi sang ngak kyi nyingpo di zung su zung la yi la gyi shik detar jé na chi ma ongpé dü drenpa na dorjé dermo shyejawar lü lang né semchen tamché la penpa dang dewa chenpo jé do rigpa dzinpa nam kyi tu dang pungnyen dang ngödrub terwar jé do rigpa dzinpa dak zung ngak di dang trepa nam ngön sangye drangmepa la chöpa pul shying gewé tsawa gyacher jepa yin no mönlam tabpé geweshé nyen dang trepar gyur ro zung ngak di zung su zung shying dejö jepa ni jikten sum na nampar gyalwar gyur ro ringpor mi tokpar sangye kyi shying dewachen gyi jikten gyi kham su pema la dzü té kyewar gyur ro rigpa dzinpa nam zung ngak di nyin len sum tsen len sum du dönpar ja o semchen tamché dewa dang denpé chöpa bakyö ba dang denpar gyi shik nga dang geweshé nyen la kurwar gyi shik ché katsal to

“In former times, countless eons ago, when I took the form of a woman, the Blessed One, the Tathāgata, the Arhat, the complete and perfect Buddha named Dṛḍhaśūraraṇasenapraharaṇarāja19 came to the world. He placed his golden hand on my head and said: ‘Noble daughter, take this dhāraṇī, the essence of the Secret Mantra, and memorize it! If you do, in the future, you shall become renowned as Vajraṇakhī. In this form you will bring great benefit and happiness to all sentient beings. This dhāraṇī will grant you the power of the vidyādharas, allegiance and siddhis. Vidyādharas who encounter this dhāraṇī have formerly made offerings to countless buddhas and nurtured the roots of virtue extensively. Thus they meet a spiritual friend according to their aspirations. Once they memorize and recite this dhāraṇī, they rise victorious over the three worlds. It will not be long before they take miraculous birth within a lotus in the realm of the buddhafield Sukhāvatī. Vidyādharas, recite this dhāraṇī three times during the day and three times at night. Thus all sentient beings will be fulfilled and act conscientiously in all actions. Have faith in me and your spiritual friends.’”

 དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་རྡོ་རྗེ་མཁའ་འགྲོ་མ་ལ་བསྟོད་པ།

dené chomdendé kyi dorjé khandroma la töpa

The Blessed One then commended the Vajraḍākinī:

དཔལ་དང་ལྡན་པའི་རྡོ་རྗེ་སྡེར་མོ་ཁྱོད། །

pal dang denpé dorjé dermo khyö

“Awesome Vajraṇakhī, Vajra Claw,

མཁའ་མཉམ་བདེ་ལ་རོལ་མཛད་ཁྲོ་མོའི་སྐུ། །

khanyam dé la rol dzé tromö ku

In your wrathful form, you revel in infinite bliss,

ཆགས་པའི་མདངས་ཀྱིས་ཁྲོ་བོའི་སྐུ་ལ་འཁྲིལ། །

chakpé dang kyi trowö ku la tril

And passionately embrace your wrathful consort.

དཔལ་ལྡན་མཁའ་འགྲོ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ། །

palden khandro khyö la chaktsal lo

Glorious ḍākinī in all your splendour: homage to you!”

 དེ་ནས་མཁའ་འགྲོ་མ་དེས་གཟུངས་འདིའི་དམ་ཚིག་གསུངས་པ།

dené khandroma dé zung di damtsik sungpa

The ḍākinī then pronounced the samayas for this dhāraṇī:

སློབ་དཔོན་སྤྱི་བོར་འཁུར་ཞིང་དབང་དང་དམ་ཚིག་བསྲུང་། །

lobpön chiwor khur shying wang dang damtsik sung

“Respect your master and guard your empowerments and samayas.

མན་ངག་ཀུན་ལ་མི་སྤེལ་དགོན་པར་གསངས་ལ་སྒྲུབ། །

mengak kün la mi pel gönpar sang la drub

Do not disseminate the pith instructions, but accomplish them secretly in solitude.

ཚོགས་ནང་མི་འགྲོ་དམ་ཚིག་ཉམས་དང་ཁ་མི་སྲེ། །

tsok nangmi dro damtsik nyam dang kha mi sé

Do not wander among crowds or mingle with those of degenerated samaya.

མཆོད་དང་གཏོར་ཚོགས་འཁོར་འདས་དུས་བཞིར་བྱ། །

chö dang tor tsokkhor dé dü shyirja

Make offerings, oblations and feast offerings to the beings of saṃsāra and nirvāṇa during the four times.

ལྟ་བས་ཐག་བཅད་སྒོམ་བསྒྲུབ་དད་པར་བྱ། །

tawé takché gom drub depar ja

Resolve through the view, practise meditation, and be faithful.

སྤྱོད་པ་མ་དོར་དམ་ཚིག་ལྡན་ན་དངོས་གྲུབ་ཐོབ། །

chöpa ma dor damtsik den na ngödrub tob

By maintaining the samayas, without rejecting the secret conduct, you will receive the siddhis.

ཚེ་འདིའི་རང་དོན་མ་བྱེད་གདམ་ངག་ལོངས། །

tsé di rangdön ma jé dam ngak long

Follow the oral instructions without prioritizing the pleasures of this life.

རང་སེམས་དབང་དུ་ཚུགས་ལ་དངོས་གྲུབ་དོན་དུ་གཉེར། ཞེས་སྨྲས་པ་དང་།

rangsem wang du tsuk la ngödrub döndu nyer shyé mepa dang

Learn to control your mind and pursue accomplishment.”

 དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་རྡོ་རྗེ་མཁའ་འགྲོ་མ་དེ་ལ་ལེགས་སོ་ཞེས་བྱ་བ་བྱིན་ཏེ།

dené chomdendé kyi dorjé khandroma dé la lek so shyejawa jin té

Thereupon the Blessed One approved the words of the Vajraḍākinī:

ལེགས་སོ་ལེགས་སོ། །རིག་བ་འཛིན་པ་རྣམས་དེ་བཞིན་དུ་དད་པར་གྱིས་ཤིག །

lek so lek so rikwa dzinpa nam deshyindu depar gyi shik

“Excellent, excellent indeed! Vidyādharas, you should faithfully apply yourself!”

བཅོམ་ལྡན་འདས་ཀྱིས་དེ་སྐད་ཅེས་བཀའ་ཅེས་བཀའ་སྩལ་ནས། དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་རྣམས་དང་། དཔལ་རྡོ་རྗེ་སྡེར་མོ་དང་། རིག་པ་འཛིན་པའི་དགེ་འདུན་ཆེན་པོ་དང་། ལྷ་དང་མི་དང་གནོད་སྦྱིན་དང་། སྲིན་པོ་དང་དྲི་ཟ་དང་། ལྷ་མ་ཡིན་དང་། ནམ་མཁའ་ལྡིང་དང་། མིའམ་ཅི་དང་། ལྟོ་འཕྱེ་ཆེན་པོ་དང་། མི་དང་མི་མ་ཡིན་དེ་དག་དང་། ཐམས་ཅད་དང་ལྡན་པའི་འཁོར་དེ་དག་ཡི་རང་སྟེ། བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ་ལ་མངོན་པར་བསྟོད་དོ། །

chomdendé kyi deké ché ka ché katsal né gelong gi gendün chenpo nam dang pal dorjé dermo dang rigpa dzinpé gendün chenpo dang lha dang mi dang nöjin dang sinpo dang driza dang lha mayin dang namkha ding dang mi'amchi dang to ché chenpo dang mi dang mi mayin dedak dang tamché dang denpé khor dedak yi rang té chomdendé kyi sungpa la ngönpar tö do

When the Blessed One had said this, the great gathering of monks, glorious Vajraṇakhī and the great gathering of vidyādharas together with the whole assembly of gods, humans, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, kinnaras, mahoragas—all human beings and spirits—rejoiced and praised the speech of the Blessed One.

དཔལ་རྡོ་རྗེ་སྡེར་མོ་ཞེས་བྱ་བའི་གཟུངས་རྫོགས་སོ།། །།

pal dorjé dermo shyejawé zung dzok so

Thus concludes the Dhāraṇī of Glorious Vajraṇakhī.

མངྒ་ལཾ།།

Maṅgalaṃ!

 | Translated by Stefan Mang, 2019. Many thanks to Wiesiek Mical for checking the Sanskrit mantra.

↑ The relation between the Sanskrit and the Tibetan title is unclear. The Sanskrit title suggests that the name of the goddess is Vajraratī. The Tibetan name of the goddess, Dorjé Dermo (rdo rje sder mo), could be reconstructed in Sanskrit as *Vajraṇakhī, but not as Vajraratī. It is possible that *Vajraṇakhī is a form of Vajraratī. Vajraratī is a goddess which figures in a number of highest yoga tantras (niruttara-yoga tantra, rnal ‘byor bla na med pa’i rgyud). She is the consort of Amoghasiddhi and one of the five Ratīs (the other four being Dveṣaratī, Moharatī, Rāgaratī, and Īrṣyāratī).

↑ The Tibetan literally states Vajra House (rdo rje’i zom gyi khang pa). This most likely refers to an indestructible palace made of vajra. (Oral clarification by Lama Öpak.)

↑ The four activities (spyod lam rnam pa bzhi) are walking, moving about, sitting and lying down.

↑ ‘Si spirits’ (sri) are a particular type of evil spirits.

↑ In the Mahāyāna tradition these are the five dhāraṇī goddesses collectively known as the Pañcarakṣā, or the “Five Protectresses.” In the Tibetan tradition their dhāraṇīs are collectively known as The Five Great Dhāraṇīs (gzungs chen grwa lnga).

↑ Evil here and throughout this translation renders the Sanskrit word “graha” (“gdon” in Tibetan) into English. Grahas are understood to be both evil spirits and evil influences that are contained within or connected with a particular spirit or deity. They are also closely associated with the planets and other astronomical bodies. Grahas can inflict great harm on the human body and mind. The following list of various demons (graha, gdon) closely resembles one in the dhāraṇī literature dedicated to the deity Sitātapatrā (Tōh. 590-593). For more information on graphas, see: Gail Hinich Sutherland, The Disguises of the Demon: The Development of the Yakṣa in Hinduism and Buddhism, (Albany: State University of New York Press, 1992), 166–167.

↑ In this text the demon is called ‘going everywhere’ (kun tu ‘gro ba). In the list of demons of given in the dhāraṇī literature dedicated to the deity Sitātapatrā it is called ‘following everywhere’ (kun tu ‘breng ba). Pandey’s Sanskrit edition calls the demon śamikā. See: Ngawang Samten and Janardan Pandey, In Dhih Journal, vol. 33, (Sarnath: Central Institute of Higher Tibetan Studies 2002): 145-154.

↑ The following list of demons named after the sustenance they consume again resembles one found in Tōh. 592 and other ḍhāraṇīs.

↑ Zors (zor) are substances or objects that, through ritual and mantra recitation, are charged with magical powers. In most cases these zors are small pyramids made of dough. These are placed around the main torma (gtor ma) and through the ritual charged with magical power. By throwing the zors the magical power is released and directed at an enemy. In this case, the practitioner invokes Vajraṇakhī in order to stop the misuse of zors, magic rituals, substances and objects etc. For more information on zor, see: René de Nebesky-Wojkowitz, Oracles and Demons of Tibet, (Kathmandu, Nepal: Book Faith India, 1996), 354-358.

↑ A tsé zor (mtshe zor) resemble leaves made of dough. Thorns are inserted into the tips of the leaves. A mustard seed zor (nyung zor) is small dough pyramid bearing a mustard seed on top.

↑ In this case the zor made of dough resembles an arrow.

↑ A cup zor is a cup that is filled with butter or other substances.

↑ This term refers to the ritual casting away of iron filings (lcags phye), stone powder (rdo phye), or mustard seeds (yungs dkar).

↑ These are zors inscribed with either Buddhist or non-Buddhist mantras.

↑ In this case real arrows are shot at an effigy or in the direction of an enemy or obstacles.

↑ The Tibetan term gzhogs phyed, here translated as ‘partially’ appears to be a translation of the Sanskrit word avabhedaka which seems to reference to hemiplegia.

↑ While the Tibetan text here reads klad, ‘brain’, following the Sitātapatrā dhāraṇī (Tōh. 591), the term is more likely gnad, ‘joints’.

↑ The ten reasons for liberation (bsgral ba'i zhing bcu) refer to the ten evil deeds which, when all enacted by a single enemy, make that enemy suitable for liberation. According to the Nyingma School these are: 1) a general enemy of the Three Jewels (dkon mchog spyi dgra), 2) the personal enemy of the vajra-master (rdo rje slob dpon gyi sgos dgra), 3) a samaya corruptor (dam nyams pa), 4) one who has contravened samaya (dam las log pa); 5) one who has shared secret samayas with those who are improper vessels for the path of secret mantra (dam la 'khus pa ste gsang ba snod ngan la spel ba), 6) one who arrives at a congregation of practitioners and berates them (sgrub pa'i 'du bar 'ong nas gshe ba), 7) one who, like the chief of a band of armed robbers, harms everyone (yongs la gnod pa'i jag dpon lta bu), 8) one called ‘hostile to samaya’ – who is the sort who needs to be exorcised (dam dgra zhes bya ba ste bzlog pa mkhan lta bu); 9) one whose style of negative conduct is non-virtuous through-and-through (mi dge ba kho na longs spyod pa ngan pa'i ngang tshul can) and 10) beings of the three lower realms (ngan song gsum).

↑ Lit. the king who has an army and weapons and is heroic and steadfast in battle.