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Praise to Shakyamuni Buddha

Tn pa chom dn d de zhin sheg pa dra chom pa yang dag par dzog pi sang gy rig pa dang zhab su dn pa / de war sheg pa / jig ten khyen pa / kye bu dl wi kha lo gyur wa la na me pa / lha dang mi nam kyi tn pa / sang gy chom dn d pl gyl wa sha kya thub pa la chhag tshl lo / chh do kyab su chhi wo (3x) Gang tshe kang nyi tso wo khy tam tsh Sa chhen di la gom pa dn por n Nga ni jig ten di na chhog che sung De tshe kh pa khy la chhag tshl lo Nam dag ku nga chhog tu zug zang wa Ye she gya tsho ser gyi lhn po dra Drag pa jig ten sum na lham me wa Gn po chhog nye khy la chhag tshl lo

Tshn chhog dn pa dri me da wi zhl Ser dog dra wa khy la chhag tshl lo Dl drl khy dra si pa sum ma chhi Nyam me khyen chen khy la chhag tshl lo Gn po thug je chhe dn pa Tham ch khyen pa tn pa po S nam yn tn gya tshi zhing De zhin sheg la chhag tshl lo Dag p d chhag drl war gyur Ge w ngn song l drl ching Chig tu dn dam chhog gyur pa Zhi gyur chh la chhag tshl lo Drl n drl wi lam yang tn Lab pa dag la rab tu n Zhing gi dam pa yn tn dn Ge dn la yang chhag tshl lo Sang gy tso la chhag tshl lo Kyob pa chh la chhag tshl lo Ge dn chhe la chhag tshl lo Sum la tag tu g chhag tshl Chhag jar pa tham ch la Zhing dl kn gyi drang nye kyi L t pa yi nam kn tu Chhog tu d p chhag tshl lo Dig pa mi ge chi yang mi ja zhing Ge wa phn sum tshog par b p ch Rang gi sem ni yong su dl wa te Sang gy tn pa di la tshn par ja Kar ma rab rib mar me dang Gyu ma zil pa chhu bur dang Mi lam log dang trin ta bur D j chh nam di tar ta S nam di yi tham ch zig pa yi Go phang thob n kyn gyi dra tl te Ga dang na dang chhi wi lab trug pi Si pi tsho l dro wa drl war shog

Praise to Shakyamuni Buddha

To the founder, the endowed transcendent destroyer, the one gone beyond, the foe destroyer, the completely perfected, fully awakened being, perfect in knowledge and in good conduct, Sugata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings; to you, the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shakya clan, I prostrate, make offerings, and go for refuge. (3x) When, O supreme amongst humans, you were born on this earth, You paced out seven strides, Then said, I am supreme in this world. To you, who were wise then, I prostrate. With pure bodies, form supremely pure; Wisdom ocean, like a golden mountain; Fame that blazes in the three worlds, Winner of the best Lord, to you I prostrate. With the supreme signs, face like spotless moon, Color like gold to you, I prostrate. Dust-free like you, the three worlds are not. Incomparably wise one to you, I prostrate. The savior having great compassion, The founder having all understanding, The field of merit with qualities like a vast ocean To you, the one gone to thusness, I prostrate. The purity that frees one from attachment, The virtue that frees one from the lower realms, The one path, the sublime pure reality To the Dharma that pacifies, I prostrate. Those who are liberated and who also show the path to liberation, The holy field qualified with realizations, Who are devoted to the moral precepts To you, the sublime community intending virtue, I prostrate. Homage to the supreme Buddha! Homage to the Dharma refuge! Homage to the great Sangha! To all three, ever-devout homage! To all worthy of respect, Bowing with bodies as many as All realms atoms, in all aspects, With supreme faith I pay homage.

Do not commit any non-virtuous actions, Perform only perfect virtuous actions, Subdue your mind thoroughly This is the teaching of the Buddha. A star, a visual aberration, a flame of a lamp, An illusion, a drop of dew, or a bubble, A dream, a flash of lightning, a cloud See conditioned things as such! Through these merits may sentient beings Attain the rank of all seeing, subdue the foe of faults, And be delivered from samsaras ocean, Perturbed by the waves of aging, sickness, and death.

Ganden Lha Gyama


Invocation Gan-dan lha-gya gon-gyi thug-ka-ney. Rab-kar zho-sar pung-trin chu-dzin-tser. Cho-kyi gyal-po kun-khyen lo-zang-drag. Say-dang che-pa ney-dir sheg-su-sol. Requesting to seat on throne and have a stable life Dun-gyi nam-khar seng-thri pay-de-teng. Je-tsun la-ma jey-pey zum-kar-chen. Dag-lo dhe-pay so-nam zhing-chog-tu. Ten-pa gye-chir kal-gyar zhug-su-sol.

Prostration She-jay khyon-kun jel-way lo-dro-thug. Kal-sang na-way gyen-gyur leg-shey-sung. Drag-pay pel-gyi lham-mer ze-pay-ku. Thong-tho dren-pay don-den la-chag-tsel. Offerings Yi-wong cho-yon na-tsog me-tog-dang. Dri-zhim dug-po nang-sel dri-chab-sog. Ngo-sham yi-trul cho-trin gya-tso-di. So-nam shing-chog khye-la cho-pa-bul. Confession Gang-zhig thog-mey dhu-ney sak-pa-yi. Lu-ngag yi-sum me-gey chi-gyi-dang. Khye-par dom-pa sum-gyi me-thun-chog. Nying-ney gyo-pa drag-poi so-sor-shag. Rejoicing Nyig-may dhu-dir mang-tho drub-la-tson. Cho-gye pang-pay dhal-jor dhon-yo-jey. Gon-po cho-kyi lab-chen zed-pa-la. Dag-chag sam-pa thag-pay yi-rang-ngo. Requesting to turn the wheel of dharma Je-tsun la-ma dam-pa che-nam-kyi. Cho-kue kha-la khyen-tse trin-thrig-ney. Je-tar tsam-pay dul-jhe zin-ma-la . Zab-gye cho-kyi char-pa aab-tu-sol. Requesting to remain Nam-dag wo-sal ying-ley jing-pa yi Zung-jug ku-la char-nub mi-nga yang Tha-mal nang-ngor zug-ku rag-pa yi See-thee bar-du mi-nub tan-par shug Dedication Dag-gi je-nye sag-pay gye-wa-de. Ten-dang dro-wa kun-la gang-phen-dang. Che-par je-tsun lo-zang drag-pa-yi. Ten-pay nying-po ring-du sel-jey-shog.

Short request to Lama Tsong Khapa


Mig-me tse-way ter-chen chan-ray-zig. Dri-me chen-pay wang-po jam-pal-yang. Du-pung ma-lu jom-dzey sang-wey dag, Gang-chan khe-pay tsuk-gyen tsong-kha-pa. Lo-zang drag-pay zhab-la sol-wa-deb. (x 21)

Dissolving ones root Guru (in aspect of Je Rinpoche) into oneself. Requesting to come to crown of ones head. Pal-dan tsa-way la-ma rin-po-che. Dag-gi nying-khar pe-me teng-shug-la. Ka-drin chen-po go-ne je-zung-te. Ku-sung thug-kyi ngo-drub tsel-du-sol. Inviting Guru to stay at ones heart Pal-dan tsa-way la-ma rin-po-che Dag-sog nying-khar pe-me dan-jug-la Ka-drin chen-po go-ney je-zung te Cho-dang thun-mong ngo-drup tsal-du sol Requesting Guru to remain at ones heart. Pal-dan tsa-way la-ma rin-po-che Dag-sog nying-khar pe-me dan-jug-la Ka-drin chen-po go-ney je-zung te Jang-chub nying-po bar-du tan-par shung Tse-rab kun-tu gyal-wa tsong-kha-pay. Theg-chok she-nyen ngo-su ze-pay-thue. Gyal-way ngag-pay lam-zang de-nyi-ley. Ke-chig tsam-yang dok-par ma-gyur-chig.

Invocation (with burning incense)

From the heart of the Lord of Tushitas hundred gods, Floating on white clouds like a cluster of fresh curds, All-knowing Lobsang Dragpa, King of the Dharma, Please come here, together with your offspring.
Requesting to have a stable life

In the space before me on a lion throne, lotus and moon, Sits the holy lama smiling with delight. O supreme field of merit for my mind of faith, Please stay for a hundred eons to spread the teaching.
Offerings

Various delightful offerings of flowers and perfumes, Incense, bright lights and pure sweet waters: This ocean of offering-clouds presented and imagined, I offer to you, O highest field of merit.
Confession

Whatever non-virtues of body, speech and mind I have accumulated since time without beginning, especially transgressions of my three vows, I confess each one with fierce remorse from the depths of my heart.

Rejoicing

In this dark age, you strove for knowledge and realization, Abandoned the eight worldly concerns and realized the great value Of the human life with freedom and opportunity.
Requesting to turn the wheel of dharma

O Lord, we rejoice sincerely in your prodigious deeds. Pray, O holy perfect lamas, in the Truth Bodys sky, From the billowing clouds of wisdom and compassion, Pour down a rain of vast and profound Dharma Upon the deserving disciples of this world.
Requesting to remain

May the Vajra body of Lama Tsongkhapa created from the purity of clear light, Free of the rising and setting of cyclic existence but visible to the ordinary viewer Only in its unsubtle, physical form, stay on unchanging without waning until Samsara ends.
Dedication

By whatever virtue I have gathered here, May the teachings and all living beings receive every benefit, and especially may the essence of the teaching of holy Lobsang Dragpa shine forever.
Mantra of Lama Tsongkhapa

Je Tsongkhapa, crown jewels of the holy masters of the land of snows, You are Avalokiteshvara, great goldmine of Compassion untained by egos delusion You are Manjushri, great master of stainless wisdom You are Vajrapani, great subdue of all gatherings of demons At your feet, famed Lobsang Dragpa, I humbly bow and earnestly request that all sentient beings achieve enlightenment.
Dissolving ones root Guru (in aspect of Lama Tsongkapa) into oneself. Dear worthy root Guru, Please ascend the lotus seat atop of the head of myself and other beings, And in your great kindness please remain with us Please bestow upon us the blessings of your body, speech, and mind. Inviting Guru to stay at ones heart

Precious, noble, root Guru, Please occupy the lotus seat within our hearts

And in your great kindness remain with us Please grant us your blessings for our temporal success and for the supreme attainment
Requesting Guru to remain at ones heart. Beloved, noble, root Guru, Please occupy the lotus seat within our hearts And in your great kindness remain with us Please stay on until we achieve the great goal of Enlightenment.

Through following the supreme Mahayana lama, The Conqueror Tsong Khapa, in all my lifetimes, May I never turns away for even a second from the holy path admired by all the Buddhas.

The Heart of the Perfection of Wisdom Sutra (Maha Prajna Paramita Sutra)

Di k dag gi th pi d chig na / chom dn d gyl pi khab ja g phung pi ri la ge long gi ge dn chhen po dang / jang chhub sem pi ge dn chhen po dang thab chig tu zhug te / dei tshe chom dn d zab mo nang wa zhe ja wi chh kyi nam drang kyi ting nge dzin la nyom par zhug so Yang dei tshe jang chhub sem pa sem pa chhen po phag pa chn r zig wang chhug she rab kyi pha rl tu chhin pa zab mo ch pa nyi la nam par ta zhing / phung po nga po de dag la yang rang zhin gyi tong par nam par ta o / de n sang gy kyi th tshe dang dn pa sha ri b / jang chhub sem pa sem pa chhen po phag pa chn r zig wang chhug la di k che m so / rig kyi bu gang la la / she rab kyi pha rol tu chhin pa zab mi ch pa ch par d pa de ji tar lab par ja / de k che m pa dang / jang chhub sem pa sem pa chhen po phag pa chn r zig wang chhug gi tshe dang dn pa sha ra dva ti bu la di k che m so / sha ri bu rig kyi bu am rig kyi bu mo gang la la she rab kyi pha rl tu chhin pa zab mi ch pa ch par d pa de di tar nam par ta war ja te / phung po nga po de dag la yang / rang zhin gyi tong par nam par yang dag par je su ta o

Zug tong pa o / tong pa nyi zug so / zug l kyang tong pa nyi zhn ma yin / tong pa nyi l kyang zug zhn ma yin no / de zhin du tshor wa dang / du she dang / du je nam dang / nam par she pa nam tong pa o Sha ri bu / de tar chh tham ch tong pa nyi de / tshn nyi me pa / ma kye pa / ma gag pa / dri ma me pa / dri ma dang drl wa / dri wa me pa / gang wa me pa o Sha ri bu / de ta w na / tong pa nyi la zug me / tshor wa me / du she me / du je nam me / nam par she pa me / mig me / na wa me / na me /che me / l me / yi me / zug me / dra me / dri me / ro me / reg ja me /chh me do / mig gi kham me pa n yi kyi nam par she pi kham kyi bardu yang me do / ma rig pa me / ma rig pa z pa me pa n / ga shi me / ga shi z pi bar du yang me do / de zhin du dug ngl wa dang / kn jung wa

dang / gog pa dang / lam me / ye she me / thob pa me / ma thob pa yang me do Sha ri bu / de ta w na / jang chhub sem pa nam thob pa me pi chhir / she rab kyi pha rl tu chhin pa la ten ching n te / sem la drib pa me ching trag pa me de / chhin chi log l shin tu d n / nya ngn l d pi thar chhin to / d sum du nam par zhug pi sang gy tham ch kyang she rab kyi pha rl tu chhin pa la ten n / la na me pa yang dag par dzog pi jang chhub tu ngn par dzg par sang gy so De ta w na / she rab kyi pha rl tu chhin pi ngag / rig pa chhen pi ngag / la na me pi ngag /mi nyam pa dang nyam pi ngag / dug ngl tham ch rab tu zhi war je pi nga g / mi dzn p na / den par she par ja te / she rab kyi pha rl tu chhin pi ngag m pa

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA Sha ri bu / jang chhub sem pa sem pa chhen p / de tar she rab kyi pha rl tu chhin pa zab mo la lab par ja o De n chom dn d ting nge dzin de l zheng te / jang chhub sem pa sem pa chhen po phag pa chn r zig wang chhug la leg so zhe ja wa jin n / leg so leg so rig kyi bu de de zhin no / de de zhin te / ji tar khy kyi tn pa de zhin du / she rab kyi pha rl tu chhin pa zab mo la ch par ja te / de zhin sheg pa nam kyang je su yi rang ngo Chom dn d kyi de k che ka tsl n / tshe dang dn pa sha ra dva ti bu dang / jang chhub sem pa sem pa chhen po chn r zig wang chhug dang / tham ch dang dn pi khor de dag dang / lha dang / mi dang / lha ma yin dang / dri zar ch pi jig ten yi rang te / chom dn d kyi sung pa la ngn par t do Verses to dispel hindrances to be recited at the beginning of teachings: Phag pa kon chhog sum gyi kai den pai tob khi chhir Log par gyur chig (1 x clap) Me par gyur chig (1 x clap) Zhi war gyur chig (1 x clap) Dra geg par chha mi thun pai chhog ri ngan pa tham cha shintim kuru ye svaha Geg rig ong thrag gya chu zhi wa dang Mi thun no pai kyin dang dral wa dang Thun par drub ching phun sum tshog gyur pai Trashi de kyang deng dir de leg shog The Heart of the Perfection of Wisdom Sutra Heart Sutra (rya Bhagavat Praj Paramita Hridaya Stra Prajna Paramita Hridaya Sutra)

Thus did I hear at one time. The Bhagavan was dwelling on Mass of

Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called Profound Perception. Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature. Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom? He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature. Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty. Shariputra, likewise, all phenomena are emptiness ; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled. Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, noodor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no nonattainment. Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom. Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that. Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: Well said, well said, son of the lineage, it is like that. It is like that; one should practice of the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice. The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan.

(This completes the rya-bhagavat-prajpramit-hidaya-stra.)

Verses to dispel hindrances to be recited at the beginning of teachings: By the teachings of the three supreme jewels possessing the power of truth, May inner and outer hindrances be transformed (1 x clap) May they be dispelled (1 x clap) May they be pacified (1 x clap) May all negative forces opposed to Dharma be completely pacified. May the host of eighty thousand obstacles be pacified. May we be separated from problems and harmful conditions to Dharma May all enjoyments be in accord with the Dharma And may there be auspiciousness and perfect happiness here right now.

Praise to Manjushri La ma dang gn po je tsn jam pl yang la chhag tshl lo Gang gi lo dr drib nyi trin drl nyi tar nam dag rab sl w Ji nye dn kn ji zhin zig chhir nyi kyi thug kar leg bam dzin Gang dag si pi tsn rar ma rig mn thom dug ngl gyi zir wi Dro tsho kn la bu chig tar tse yn lag drug chi yang dn sung Drug tar chher drog nyn mong nyi long l kyi chag drog drl dz ching Ma rig mn sel dug ngl nyu gu ji nye ch dz rl dri nam D n dag ching sa chi thar sn yn tn l dzog gyl s thu wi ku Chu thrag chu dang chu nyi gyn tr dag li mn sel jam pl yang la d Tse dn khy kyi khyen rab zer gyi Dag li ti mug mn pa rab sl n Ka dang tn ch zhung lug tog pa yi Lo dr pob pi nang wa tsl du sl Obeisance to my guru and protector, Manjushri, Who holds to his heart a scriptural text symbolic of his seeing all things as they are;

Whose understanding shines forth as the sun, unclouded by defilements or traces of ignorance; Who teaches in sixty ways, with the patient love of a father for his only son, all creatures caught in the prison of samsara, confused in the darkness of their ignorance, overwhelmed by their suffering. You, whose dragon thunder proclamation of the Dharma arouses us from the stupor of our delusions, and frees us from the iron chains of our karma; Whose powerful sword of wisdom hews down suffering wherever its sprouts appear, clearing away the darkness of all ignorance; I entreat you, O Manjushri, Whose princely body is adorned with the one hundred and twelve marks of a buddha, Who has completed the ten stages achieving the highest perfection of a bodhisattva, Who has been pure from the beginning; O Manjushri, all-loving one, with the brilliance of your wisdom, Illuminate the darkness enclosing my mind. Enlighten my intelligence and wisdom so that I may gain insight into Buddhas words and the texts that explain them .

Long Mandala Offering to Request the Teachings OM vajra bhumi AH HUM / wang chhen ser gyi sa zhi OM vajra rekhe AH HUM / chhi chag ri khor yug gi kor wi su / rii gyl po ri rab / shar l phag po / lho dzam bu ling / nub ba lang ch / jang dra mi nyn / l dang l phag / nga yab dang nga yab zhn / yo dn dang lam chhog dro / dra mi nyn dang dra mi nyn gyi da Rin po chhei ri wo / pag sam gyi shing / d ji ba / ma m pai lo tog / khor lo rin po chhe / nor bu rin po chhe / tsn mo rin po chhe / ln po rin po chhe / lang po rin po chhe / ta chog rin po chhe / mag pn rin po chhe / ter chen pi bum pa Geg ma / threng wa ma / lu ma / gar ma / me tog ma / dug p ma / nang sl ma / dri chhab ma / nyi ma / da wa / rin po chhei dug chhog l nam par gyl wi gyn tshn / su lha dang mii yi pl jor phn sum tshog pa ma tshang wa me pa tsang zhing yi du ong wa di dag drin chen tsa wa dang gy par che pi pl dn la ma dam pa nam dang (khy par d yang yong dzog tn pi nga dag je tsn Thubten Zopa Rinpoche pl sang pi zhl nga n theg pa chhen p sung ch zab mo zhu wi yn du zhing kham l war gyi wo . . ) .khy par d yang la ma lo zang thub wang dor je chang / chen p lha tshog kor dang ch pi nam la zhing kham l war gyi wo For the thanksgiving mandala offering at the end of the very last session of the teaching series, replace the above highlighted section with the lines below. Insert the correct name of the actual teacher in place of the underlined name. After the long mandala, return to pp. 22 23 to continue.. . .( khy par d yang yong dzog tn pi nga dag je tsn Thubten Zopa

Rinpoche pl sang pi zhl nga n theg pa chhen p sung ch zab mo leg par thob pi ka drin tang rag gi yn du zhing kham l war gyi wo) . . . Thug je dro wi dn du zhe su sl / zhe ne kyang dag sog dro wa ma gyur nam khi tha dang nyam pi sem chen tham ch la thug tse wa chhen p go n jin gyi lab tu sl Short Mandala Sa zhi p kyi jug shing me tog tram Ri rab ling zhi nyi d gyn pa di Sang gy zhing du mig te l wa yi Dro kn nam dag zhing la ch par shog

[Optional] Inner Mandala] Dag gi chhag dang mong sum kye wi yl Dra nyen bar sum l dang long ch ch Phang pa me par bl gyi leg zhe n Dug sum rang sar drl war jin gyi lob Request to Turn the Wheel of Dharma Je tsn la ma dam pa khye nam kyi Chh ki kha la khyen tsei chhu dzin thrig Ji tar tsham pi dl ji dzin ma la Zab gy chh kyi chhar pa wab tu sl IDAM GURU RATNA MANDALAKAM NIRYATAYAMI Refuge and Bodhichitta Before the Teaching Sang gy ch dang sog kyi chog nam la Jang chub bar du dag ni kyab su chi Dag gi ch nyen gyi pe s nam gyi Dro la pen chir sang gye drub par shog Mantra Recitation From the heart of the principal field of merit, Buddha Shakyamuni, infinite light rays emanate, reaching all environments and all beings. They dissolve into light and gradually gather into all the other objects in the field of merit. These dissolve into Buddha Shakyamuni who then dissolves into your root guru at the crown of your head, instantly transforming your root guru into the aspect of Guru Shakyamuni Buddha. He diminishes in size and descends from your crown to your heart. His mind and your mind become one nature. TADYATHA OM MUNI MUNI MAHA MUNIYE SVAHA Recite 3 times, 21 times, or as many times as possible.

At the conclusion of the teachings Brief Dedication Dag gi ji nye sag pi ge wa di Tn dang dro wa kn la gang phn dang Khy par je tsn lo zang drag pa yi Tn pi nying po ring du sl je shog

Jam pl pa w ji tar khyen pa dang Kn tu zang po de yang de zhin te De dag kn gyi je su dag lob chhir Ge wa di dag tham ch rab tu ngo

D sum sheg pi gyl wa tham ch kyi Ngo wa gang la chhog tu ngag pa de Dag gi ge wi tsa wa di kn kyang Zang po ch chhir rab tu ngo war gyi Long Life Prayer for His Holiness the Dalai Lama Gang ri ra w kor wi zhing kham dir Phn dang de wa ma l jung wi n Chn r zig wang tn dzin gya tsho yi Zhab p si thi bar du tn gyur chig Long Life Prayer for Lama Zopa Rinpoche Thub tshl chhang zhing jam gn gyl wi tn Dzin ky pel w kn z dog por dz Chhog sum kur wi leg mn thu drub pa Dag sog dl ji gn du zhab tn shog

Long Mandala Offering OM vajra ground AH HUM, mighty golden ground. OM vajra fence AH HUM. Outside it is encircled by the surrounding wall, in the center of which are Sumeru, King of Mountains; the eastern continent, Videha (Tall-body Land), the southern, Jambudvipa (Rose-apple Land), the western, Godaniya (Cattle-gift Land), the northern, Kuru; [the eastern minor continents] Deha and Videha, [the southern], Camara and Apara-camara (Chowrieland and western Chowrie-land), [the western], Satha and Uttara-mantrin (Lands of the Deceitful and the Skilled in Mantra), [and the northern], Kuru and Kaurava. [In the four continents are:] [E] the precious mountain, [S] the wish-granting tree, [W] the wish-fulfilling cow, [N] the unploughed harvest. [On the first level are:] The precious wheel, the precious jewel, the precious queen, the precious minister, the precious elephant, the precious horse, the precious general, and the great treasure vase.

[On the second level, the eight goddesses:] Lady of grace, lady of garlands, lady of song, lady of dance, lady of flowers, lady of incense, lady of lamps, lady of perfume. [On the third level:] The sun and the moon; the precious parasol, and the banner of victory in all quarters. In the center, the most perfect riches of gods and human beings, with nothing missing, pure and delightful. To my glorious, holy and most kind root and lineage gurus, and in particular to the deity host of Lama Tsong Khapa, King of Sages, Maha-Vajradhara, and their divine retinue, I shall offer these as a buddhafield. When requesting teachings, insert the lines below in place of the above. Also, insert the name of the actual teacher who is giving the teaching in place of the underlined name. . . .and in particular to the venerable, gloriously good Thubten Zopa Rinpoche, the possessor of the complete teachings, in order to receive from your mouth the great profound Mahayana teachings, . . . For the thanksgiving mandala offering at the end of the very last session of the teaching series, replace the above highlighted section with the lines below. Insert the correct name of the actual teacher in place of the underlined name. After the long mandala, return to pp. 22 23 to continue. . . . and in particular to the venerable, gloriously good Thubten Zopa Rinpoche as a thanks offering for your kindness in that we have received a profound discourse on the great profound Mahayana teachings from you . . . Please accept them with compassion for the sake of migrating beings. Having accepted them, to me and all migrating mother sentient beings as far as the limits of space, out of your great compassion, please grant your inspiration!

For teaching sessions where only a brief mandala offering is called for at the beginning of the session, continue from here:

Short Mandala This ground, anointed with perfume, strewn with flowers, Adorned with Mount Meru, four continents, the sun and the moon. I imagine this as a buddha-field and offer it. May all living beings enjoy this pure land! [Optional] Inner Mandala The objects of my attachment, aversion and ignorance friends, enemies and strangers and my body, wealth, and enjoyments; without any sense of loss, I offer this collection. Please accept it with pleasure and bless me with freedom from the three poisons. Request to Turn the Wheel of Dharma O holy and venerable lama, from the clouds of compassion That form in the skies of your dharmakaya wisdom, Please release a rain of vast and profound Dharma, Precisely in accordance with the needs of those to be trained. IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

Prayers of Dedication Due to the merits of these virtuous actions May I quickly attain the state of a guru-buddha And lead all living beings, without exception, Into that enlightened state. May the supreme jewel bodhichitta That has not arisen, arise and grow; And may that which has arisen not diminish But increase more and more. Just as the brave Manjushri, and Samantabhadra too, Realized things as they are, Also I dedicate all these merits in the best way, That I may follow their perfect example. I dedicate all these roots of virtue With the dedication praised as the best By the victorious ones thus-gone of the three times, So that I might perform the noble bodhisattvas deeds. Long Life Prayer for His Holiness the Dalai Lama In the land encircled by snow mountains You are the source of all happiness and good; All-powerful Chenrezig, Tenzin Gyatso, Please remain until samsara ends. Long Life Prayer for Lama Zopa Rinpoche You who uphold the Subduers moral way; Who serve as the bountiful bearer of-all, Sustaining, preserving, and spreading Manjunaths victorious doctrine; Who masterfully accomplish magnificent prayers honoring the Three Jewels, Protector of myself and others, your disciples: please, please live long!

Homage to the Lineage Masters: Namo Arya Shakyamuni - Nagarjuna - Ashwagosha - Aryadeva - Chandrakirti - Chandragomin - Atisha Lama Tsong Khapa - His Holiness the Dalai Lama - Lama Zopa Rinpoche - Avalokiteshvara Namaha.

Please meditate on this: Guide to the Lama Chpa Merit Field:

Namo Lama Losang Thubwang Dorje Chang, ones own root guru appearing in the outer form of Je Tsong Khapa, the inner form of Shakyamuni Buddha, and the secret form of Vajradhara. Namo Lama Losang Thubwang Dorje Changs -- right (our left) is the Method Lineage, indicated by Namo Maitreya -- in the center, flanked by Namo Asanga -- above and on our right, and Namo Vasubandhu -- above and on our left, and encircled by the other lamas of this lineage. To the right (Lama Losang Thubwang Dorje Changs left) is the Wisdom Lineage, indicated by Namo Manjughosha -- in the center, who appears with Namo Nagarjuna -- left and above, and Namo Aryadeva -- right and above, and is encircled by the other lamas of this lineage. Below both the Namo Method and Wisdom Lineages appear the Kadam Lamrim Lineage (encircling Namo Gonpawa Wangchug), the Namo Kadam Treatise Lineage (encircling Namo Geshe Potowa Rinchen Sl), and the Namo Kadam Instruction Lineage (encircling Namo Chen-nga Tsultrim Bar). Below these, on both the Method and Wisdom sides appear the Namo Gelug Lineage lamas, encircling Namo Je Tsong Khapa. Above Lama Losang Thubwang Dorje Chang are the various practice lineages: Namo Guhyasamaja Lineage -- below Guhyasamaja; the Namo Vajrabhairava Lineage -- below Namo Vajrabhairava; the Namo Ganden Oral Transmission Lineage -- below Namo Vajradhara; Namo the Kadam Lineage of Sixteen Drops below Namo Atisha; and Namo the Chakrasamvara Lineage below Namo Heruka Chakrasamvara. Directly below Lama Losang Thubwang Dorje Chang appear Namo ones own root guru flanked by Namo ones own other direct Dharma teachers. Below them appear: Namo Maha-Anuttara Yoga Tantra Deities; Namo Yoga Tantra Deities Namo Charya Tantra Deities Namo Kriya Tantra Deities Namo all Sutrayana Buddhas Namo all Bodhisattvas Namo all Solitary Realizers (Pratayeka Buddhas) Namo all Shravaka Arhats (Hearers) Namo all Dakas and Dakinis Namo all Ten Direction Dharma protectors (Dasha Drika Loka Pala Dharma Pala Sangha Pala) Namo all the Guardians of the Four Directions. "From these Gurus and the Three Precious Gems I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom I present you with offerings. Upholding the teachings of Sutra and Mantra, I restrain myself from a wide variety of faulty deeds. Amassing within all constructive measures, I benefit beings through the four types of giving - Dharma (wisdom-compassion teachings), Pala (protection), Maitri (universal loving kindness), Artha (resources: food, clothing, shelter, medicines, money, relationships)." (6x)