Aspiration Prayer to be Reborn in Dewachen,

Realm of Great Bliss

The First Karma Chakme Rinpoche
This is my personal practice. Wishing to benefit many sentient beings, I
persevere in writing this down in spite of the pain in my hand. This text should
be lent to anyone who wishes to make a copy. The merit arising from this
practice cannot be surpassed. No other instruction is more profound. This is my
root practice, do not abandon it but apply yourself diligently. As this belongs to
the open (exoteric) category of teachings, one may recite it without having
received lineage transmission.

E MA HO

DI NE NYIMA NUB KYI CHOG ROL NA

From here, in the direction of the sunset,

DRANG MED JIG TEN MANG POI PHA ROL NA

beyond innumerable systems of universes,

CHUNG ZAD TENG DU PHAG PAY YUL SA NA

in an exalted region slightly higher up

NAM PAR DAG PAY ZHING KHAM DE WA CHEN

is the pure realm of Great Bliss (Dewachen).

DAG GI CHU WUR MIG GE MA TONG YANG

Although unseen by our physical eyes,

RANG SEM SAL WAY YID LA LAM MER SAL

we should clearly visualise it in our mind.

DE NA CHOM DAN GYAL WA OD PAG MED

In this realm, the Bhaghavan,Victorious One, Amitabha

PAD MA RA GE DOG CHAN ZI JID BAR

is ruby-red in colour, brilliant and resplendent,

WU LA TSUG TOR ZHAB LA KHOR LO SOG

with the Ushnisha1, wheels on the soles of his feet and so on -

TSHAN ZANG SO NYI PE JAD GYAD CHUI TRE

the thirty-two signs of perfection and eighty minor marks.

ZHAL CHIG CHAG NYI NYAM ZHAG LHUNG ZED DZIN

He has a single face, two arms in the mudra of equanimity, holds an alms
bowl,

CHOI GO NAM SUM SOL ZHING KYIL TRUNG GE

wears the three robes and sits in the vajra posture

1
A protuberance on the crown of a Buddha. It is one of the thirty-two major
signs of perfection of a Buddha.

1
PADMA TONG DAN DA WAY DAN TENG DU
upon a moon seat above a thousand-petalled lotus,

JANG CHUB SHING LA KU GYAB TEN DZAD DE

with his back supported by a Bodhi tree.

THUG JE CHAN GYI GYANG NE DAG LA ZIG

He gazes at me with his compassionate and wise eyes from afar.

YE SU JANG CHUB SEM PA CHAN RE ZIG

To his right is the bodhisattva Avalokiteshvara,

KU DOG KAR PO CHAG YON PAD KAR DZIN

who has a white body and holds a white lotus in his left hand.

YON DU JANG CHUB SEM PA THU CHEN THOB

To his left is the bodhisattva Vajrapani2,

NGON PO DORJE TSHAN PAY PADMA YON

who has a blue body and holds a vajra lotus3 in his left hand,

YE NYI KYAB JIN CHAG GYA DAG LA TAN

Both of them extend their right hands to me in the refuge giving mudra4.

TSO WO SUM PO RI GYAL LHUN PO ZHIN

The three main deities appear as huge as Mount Meru,

LHANG NGE LHAN NE LHAM MER ZHUG PAY KHOR

radiant, illuminating, clearly vivid and stable.

JANG CHUB SEM PAY GE LONG JE WA BUM

Accompanied by a trillion bodhisattva monks,

KUN KYANG SER DOG TSHAN DANG PE JAD GYAN

all with golden bodies, adorned with the signs and marks5,

CHO GO NAM SUM SOL ZHING SER TEM ME

donning the three dharma robes, dazzling with golden light.

MO GUI CHAG LA NYE RING KHYAD MED CHIR

Because, with devotion, to pay homage from near or faraway makes no
difference,

DAG GI GO SUM GUI PAI CHAG TSAL LO

I prostrate devotedly to you with my three doors (body, speech and
mind).

2
Otherwise called Mahasthamaprapta ()
3
The vajra is standing on the open blossom of the lotus at the level of his ear
according to one oral commentary.
4
The refuge giving mudra is the same mudra that one sees on deities like
Shakyamuni Buddha who is generally depicted with his right hand in this mudra.
5
The signs and marks refer to the thirty-two major signs of perfection and the
eighty minor marks.

2
CHO KU NANG WA THA YE RIG KYI DAG
Dharmakaya, Boundless Light, Lord of the Buddha family,

CHAG YE OD ZER LE TRUL CHAN RE ZIG

whose right hand gives out light rays that emanates Chenrezig,

YANG TRUL CHAN RE ZIG WANG JE WA GYA

who further multiplies into a billion6 Chenrezigs;

CHAG YON OD ZER LE TRUL DROL MA TE

whose left hand gives out light rays that emanates Tara,

YANG TRUL DROL MA JE WA THRAG GYA GYED

who further multiplies into a billion Taras;

THUG KYI OD ZER LE TRUL PADMA JUNG

whose heart gives out light rays that emanates Guru Rinpoche,

YANG TRUL ORGYAN JE WA THRAG GYA GYED

who further multiplies into a billion Guru Rinpoches,

CHO KU OD PAG MED LA CHAG TSAL LO

I prostrate to Dharmakaya Amitabha.

SANG GYE CHAN GYI NYIN TSHAN DU DRUG TU

During the six periods of the day and night, the Buddha

SEM CHAN KUN LA TSE WAY TAG TU ZIG

constantly regards all sentient beings with eyes of compassion,

SEM CHAN KUN GYI YID LA GANG DRAN PAY

all that arises in the minds of all sentient beings,

NAM TOG GANG GYU TAG TU THUG KYI KHYEN

all these thoughts are clearly known (to him);

SEM CHAN KUN GYI NGAG TU GANG ME TSHIG

the words said by every sentient being,

TAG TU MA DREY SO SOR NYAN LA SEN

without mixing it up, are distinctly heard (by him),

KUN KHYEN OD PAG MED LA CHAG TSAL LO

I prostrate to the omniscient Amitabha.

CHO PANG TSHAM MED JAY PA MA TOG PA

With the exception of having abandoned the dharma or committed the
five uninterrupted karmas,

6
The number should not be taken literally. The exact translation is hundred
koti. A koti is generally taken to be 10 million, however, in the context of this
text, it should be understood as incalculable, infinite emanations.

3
KHYED LA DAD CHING MON LAM TAB TSHAD KUN
those who sincerely possess faith in you and make aspirations,

DE WA CHAN DER KYE WAY MON LAM DRUB

will have their wishes to be reborn in Dewachen fulfilled,

BAR DOR JON NEY ZHING DER DREN PAR SUNG

in the bardo7, the Buddha will guide them to his realm,

DREN PA OD PAG MED LA CHAG TSAL LO

I prostrate to the guide and teacher Amitabha.

KHYED KYI KU TSHE KAL PA DRANG MED DU

Your life-span extends for incalculable kalpas8,

NYA NGAN MI DA DA TA NGON SUM ZHUG

you do not enter parinirvana but remain here,

KHYED LA TSE CHIG GUI PAY SOL TAB NA

by one-pointedly praying to you with devotion,

LEY KYI NAM PAR MIN PA MA TOG PAY

apart from the fully ripened effects of karma9,

TSHE ZAD PA YANG LO GYA THUB PA DANG

even if our life-span is depleted, we can still live to a hundred years,

DUI MIN CHI WA MA LUI LOG PAR SUNG

averting all types of untimely death.

GON PO TSHE PAG MED LA CHAG TSAL LO

I prostrate to the protector Amitayus.

TONG SUM JIG TEN RAB JAM DRANG MED PA

Countless, vast three thousandfold universes10

RIN CHEN GYI KANG JIN PA JIN PA WAY

filled to the brim with precious jewels and given away as charity,

OD PAG MED PAY TSHAN DANG DE WA CHEN

cannot be compared to the merit of hearing about Dewachen,

THOI NAY DAD PAY THAL MO JAR JEY NA

or the name of Amitabha

7
In this context, bardo refers generally to the intermediate states after death.
8
Kalpas are incalculable periods of time measured in terms of the birth and
destruction of a universe according to Buddhist cosmology.
9
Our actions creates repercussions that has 4 types of effects, this refers to the
first type of effect which is the moment when the karmic energy produced by an
action achieves its maximum effect. See Words of My Perfect Teacher.
10
Three thousandfold universes or trichiliocosm is about a billion universes.

4
DE NI DE WAY SOD NAM CHE WAR SUNG
then, with faith, joining ones palms together,

DE CHIR OD PAG MED LA GUI CHAG TSHAL

for this reason, I respectfully prostrate to Amitabha.

GANG ZHIG OD PAG MED PAY TSHAN THOI NE

Whoever hears Amitabhas name,

KHA ZHE MED PAR NYING KHONG RUI PAY TING

and without pretension, from the bottom of his heart,

LAN CHIG TSAM ZHIG DAD PA KYE PA NA

gives rise to sincere faith even just once,

DE NI JANG CHUB LAM LAY CHIR MI DOG

will never regress on the bodhi path,

GON PO OD PAG MED LA CHAG TSAL LO

I prostrate to the protector Amitabha.

SANG GYE OD PAG MED PAI TSHAN THOI NAY

Whoever hears Amitabhas name,

DE NI JANG CHUB NYING PO MA THOB PAR

from that time onwards until attaining Buddhahood,

BUD MED MI KYE RIG NI SANG POR KYE

will take rebirth in a good family and not be born as a woman,

TSHE RAB KUN TU TSHUL THRIM NAM DAG GYUR

holding pure vows in all his lives,

DE SHEG OD PAG MED LA CHAG TSHAL LO

I prostrate to the Sugata Amitabha.

DAG GI LUI DANG LONG CHOD GE TSAR CHE

My body and all my possessions, enjoyments, wealth and merits,

NGOI SU JOR WAY CHOD PA CHI CHI PA

all types of physically present offerings,

YID TRUL TRA SHI DZAY TAG RIN CHEN DUN

as well as visualised offerings of seven jewels11 and other auspicious
articles,

DOD NAY DRUB PA TONG SUM JIG TEN GYI

primordial three thousandfold universes,

LING ZHI RI RAB NYI DA JE WA GYA

billion (groups of) sun, moon, four continents and Mount Meru,
11
1) gold, 2) silver, 3) lapis lazuli, 4) crystal, 5) agate, 6) pearl, and 7)
carnelian. Varies in some texts.

5
LHA LU MI YI LONG CHOD THAM CHAD KUN
the possessions and enjoyments of gods, nagas and humans,

LO YI LANG TE OD PAG MED LA BUL

are mentally visualised and offered to Amitabha;

DAG LA PHAN CHIR THUG JE TOB KYI ZHEY

for my benefit, please accept this with compassion.

PHA MEY THOG DRANG DAG SOG DRO KUN GYI

My father, mother and I, including all sentient beings,

THOG MA MED PAY DUI NAY DA TAY BAR

from beginningless time till this present life,

SOG CHAD MA JIN LEN DANG MI TSHANG CHOD

have committed acts of killing, stealing and sexual misconduct,

LUI KYI MI GE SUM PO THOL LO SHAG

we openly12 confess and regret these three negative acts of body.

DZUN DANG THRA MA TSHIG TSUB NGAG KHYAL PA

Lying, sowing discord, harsh speech and idle gossip,

NGAG GI MI GE ZHI PO THOL LO SHAG

we openly confess and regret these four negative acts of speech.

NAB SEM NOD SEM LOG PAR TA WA TE

Covetousness, intent to harm others and wrong views,

YID KYI MI GE SUM PO THOL LO SHAG

we openly confess and regret these three negative acts of mind.

PHA MA LOB PON DRA CHOM SAD PA DANG

Killing our father, mother, teacher or an arhat,

GYAL WAY KU LA NGAN SEM KYE PA DANG

maliciously causing harm to the body of a Victorious One13,

TSHAM MED NGA YI LAY SAG THOL LO SHAG

we openly confess and regret these uninterrupted karmas.

GE LONG GE TSHUL SAD DANG TSUN MA PHAB

Killing a fully ordained monk or novice,

KU ZUG CHOD TEN LHA KHANG SHIG PA SOG

defiling a nun, destroying a statue, stupa or temple and such,

12
Openly - the connotation here is that one confesses without hiding ones
faults out of hypocrisy or lack of sincerity.
13
Victorious One, epithet for Buddha

6
NYE WAY TSHAM MED DIG JE THOL LO SHAG
we openly confess and regret these acts of near-uninterrupted karma.

KON CHOG LHA KHANG SUNG RAB TEN SUM SOG

The Three Jewels, monasteries, buddhist scriptures, and other supports,

PANG ZHEY TSHAD TSUG NA ZOI LA SOG PA

breaking vows made in reliance upon these supports,

CHO PANG LEY NGAN SAG PA THOL LO SHAG

we openly confess and regret these acts of abandoning the dharma.

KHAM SUM SEM CHAN SAD LEY DIG CHE WA

The negativity of disparaging all bodhisattvas

JANG CHUB SEM PA NAM LA KUR WA TAB

exceeds the negativity of killing all sentient beings of the three realms,

DON MED DIG CHEN SAG PA THOL LO SHAG

we openly confess and regret this pointless negativity.

GE WAY PHAN YON DIG PAY NYE MIG DANG

Hearing that benefits arise from virtue, sufferings from non-virtue,

NYAL WAY DUG NGAL TSHE TSHAD LA SOG PA

and about the duration and extent of suffering in the hell realms,

THOI KYANG MI DEN SHAD TSHOD YIN SEM PA

but treating it as merely hearsay without any truth,

TSHAM MED NGA WAY THU WAY LEY NGAN PA

such a erroneous view is worse than the five uninterrupted karmas,

THAR MED LEY NGAN SAG PA THOL LO SHAG

we openly confess and regret this fault that destroys all possibility of
liberation.

PHAM PA ZHI DANG LHAG MA CHU SUM DANG

There are four root defeats, thirteen monastic partially defeating
offenses,

PANG TUNG SOR SHAG NYE JE DE TSHAN NGA

any transgressions and negative acts (of these) are confessed to you
(Amitabha),

SO THAR TSHUL THRIM CHAL WA THOL LO SHAG

we openly confess and regret the five categories of infractions of the
vows of individual liberation.

NAG POI CHO ZHI TUNG WA NGA NGA GYAD

Four black dharmas and eighteen downfalls (of bodhisattvas),

7
JANG SEM LAB PA NYAM PA THOL LO SHAG
we openly confess and regret all broken bodhisattva vows.

TSA TUNG CHU ZHI YAN LAG BOM PO GYAD

There are fourteen root tantric vows and eight secondary vows,

SANG NGAG DAM TSHIG NYAM PA THOL LO SHAG

we openly confess and regret the degenerated samayas of the vajrayana.

DOM PA MA ZHUI MI GE LE JAY PA

Negative actions, even if one has not received vows (to abstain from
them),

MI TSHANG CHOD DANG CHANG THUNG LA SOG PA

such as sexual misconduct and partaking of alcohol,

RANG ZHIN KHA NA MA THOI DIG PA TE

all actions that are, by their very nature, harmful,

DIG PA DIG TU MA SHEY THOL LO SHAG

we openly confess and regret all such wrongdoings committed due to our
ignorance.

KYAB DOM WANG KUR LA SOG THOB NA YANG

In spite of having taken refuge vows, initiations and such,

DE YI DOM PA DAM TSHIG SUNG MA SHEY

we do not know to keep the respective vows and commitments,

CHAY PAY TUNG WA PHOG PA THOL LO SHAG

we openly confess and regret breaking these Buddhist commitments.

GYOD PA MED NA SHAG PAY MI DAG PAY

Without sincere regret, full purification does not occur,

NGAR JAY DIG PA KHONG DU DUG SONG TAR

seeing that all past misdeeds are similar to taking poison,

NGO TSHA JIG TRAG GYOD PA CHEN POI SHAG

with great shame, fear and regret, we confess these faults.

CHIN CHAD DOM SEM MED NA MI DAG PAY

Without renouncing these negativities, purification does not occur,

CHIN CHAD SOG LA BAB KYANG MI GEI LAY

thus I vow hence-forth that even if my life is threatened,

DA NAY MI GYID SEM LA DAM CHA ZUNG

I will never commit non-virtuous acts again.

DE SHEG OD PAG MED PA SE CHE KYI

Bhagavan Amitabha and bodhisattvas,

8
DAG GYUD YONG SU DAG PAR JIN GYI LOB
please bless and purify my mental continuum.

ZHAN GYI GE WA JED PA THOI PAY TSHE

When hearing of others performing virtuous acts,

DE LA THRAG DOG MI GE SEM PANG NE

if one abandons all jealousy and dislike,

NYING NE GA WAY JE SU YI RANG NA

sincerely feels joy and rejoices,

DE YI SOD NAM NYAM DU THOB PAR SUNG

Buddha said that one will gain an equal merit.

DE CHIR PHAG PA NAM DANG SO KYE YI

Therefore, for both noble and ordinary beings

GE WA GANG DRUB KUN LA YI RANG NGO

in all their virtuous deeds I rejoice.

LA MED JANG CHUB CHOG TU SEM KYED NE

Generating the unsurpassed mind of bodhichitta

DRO DON GYA CHEN DZAD LA YI RANG NGO

in order to benefit sentient beings widely, in this I rejoice.

MI GE CHU PO PANG PA GE WA CHU

Abstaining from the ten non-virtues and performing the ten virtues,

ZHAN GYI SOG KYAB JIN PA TONG WA DANG

saving lives and giving charity,

DOM PA SUNG ZHING DEN PAR MA WA DANG

keeping precepts and speaking the truth,

KHON PA DUM DANG ZHI DUL DRANG POR MA

reconciling adversaries and speaking straight-forwardly in a gentle
manner,

DON DANG DAN PAY TAM JOD DOD PA CHUNG

having little desire, speaking meaningful words,

JAM PANG NYING JE GOM ZHING CHO LA CHOD

cultivating love and compassion, practising the genuine dharma,

GE WA DE NAM KUN LA YI RANG NGO

in all these virtuous acts, I rejoice.

CHOG CHUI JIG TEN RAB JAM THAM CHAD NA

In the ten directions of the vast universe,

9
DZOG SANG GYE NAY RING POR MA LON PAR
to those who have just accomplished perfect buddhahood,

DE DAG NAM LA CHO KYI KHOR LO NI

I go before you in supplication,

GYA CHEN NYUR DU KOR WAR DAG GE KUL

to turn the sublime wheel of dharma extensively without any delay,

NGON SHE THUG KYI DE DON KHYEN PAR SOL

The Buddhas are aware of my request through their omniscience.

SANG GYE JANG SEM TAN DZIN GE WAY SHE

To the Buddhas, Bodhisattvas, teachers upholding the dharma,

NYA NGAN DA WAR ZHED KUN DE DAG LA

those who wish to enter parinirvana, and others like that, before them,

NYA NGAN MI DA ZHUG PAR SOL WA DEB

I beseech and ask to remain, not entering parinirvana.

DI TSHON DAG GI DU SUM GE WA NAM

May this merit and all virtues accumulated in the past, present and future

DRO WA SEM CHAN KUN GYI DON DU NGO

be dedicated to all sentient beings

KUN KYANG LA MED JANG CHUB NYU THOB NE

so that they may swiftly attain the unsurpassed buddhahood,

KHAM SUM KHOR WA DONG NE TRUG GYUR CHIG

uprooting the three realms of samsara from its depth.

DE YI GE WA DAG LA NYUR MIN NE

May this merit swiftly ripen on me,

TSHE DIR DU MIN CHI WA CHO GYAD ZHI

removing the eighteen causes of untimely death,

NAD MED LANG TSHO GYE PAY LU THOB DAN

endowing me with good health and strength in the full bloom of youth,

PAL JOR DZAD MED YAR GYI GANG GA TAR

and inexhaustible material wealth like the Ganges river in summer,

DUD DREY TSHE WA MED CHING DAM CHO CHOD

may I enjoy the genuine dharma free from harm of maras or enemies,

SAM PAY DON KUN CHO DAN YID ZHIN DRUB

accomplishing all wishes in accordance with the dharma,

10
TAN DANG DRO LA PHAN THOG GYA CHEN DRUB
propagating the dharma and accomplishing extensive benefit for sentient
beings,

MI LU DON DANG DAN PA DRUB PAR SHOG

imbuing this human life with meaning and purpose.

DAG DANG DAG LA DREL THOG KUN

I and those who have any karmic connection with me,

DI NE TSHE PHO GYUR MA THAG

when we are at the moment of death,

THRUL PAY SANG GYE OD PAG MED

may the emanation body of Amitabha,

GE LONG GE DUN KHOR GYI KOR

surrounded by his retinue of monks,

DUN DU NGON SUM JON PAR SHOG

arrive personally before us,

DE THONG YID GA NANG WA KYID

on seeing them, may our hearts be filled with joy,

SHI WAY DUG NGAL MED PAR SHOG

without any suffering that usually accompanies death.

JANG CHUB SEM PA CHED GYAD NI

May the eight great bodhisattvas,

DZU THRUL TOB KYI NAM KHAR JON

through their miraculous powers, appear in the space before us,

DE WA CHEN DU DRO WA YI
showing the path to Dewachen,

LAM TON LAM NA DREN PAR SHOG

and lead us there to take rebirth.

NGAN SONG DUG NGAL ZOD LAG MED

The suffering in the lower realms are difficult to bear,

LHA MI DE KYID MI TAG GYUR

while the joys in the human or god realms are impermanent,

DE LA TRAG SEM KYE WAR SHOG

may we generate a mind of revulsion towards these states.

THOG MA MED NE DA TAY WAR

Since beginningless time until now,

11
KHOR WA DI NA YUN RE RING
we have been drifting in samsara for an immense length of time,

DE LA KYO WA KYE WAR SHOG

may we give rise to the mind of renunciation.

MI NE MI RU KYE CHOG KYANG

Even if we went from one human birth to another,

KYE GA NA CHI DRANG MED NYONG

we will still encounter birth, aging, sickness and death,

DU NGAN NYIG MAR BAR CHAD MANG

in these times of degeneration, there are many adverse situations,

MI DANG LHA YI DE KYID DI

the peace and joy of gods and men

DUG DANG DREY PAY ZE ZHIN DU

are like food mixed with poison,

DOD PA PU TSAM MED PAR SHOG

may there be no desire for these pleasures.

NYE DU ZE NOR THUN DROG NAM

Food, wealth, relatives and friends

MI TAG GYU MA MI LAM ZHIN

are transient like a dream,

CHAG ZHEN PU TSAM MED PAR SHOG

may there be no attachment to them.

SA CHA YUL RI KHANG KHYIM NAM

Ones hometown or abode,

MI LAM YUL GYI KHANG KHYIM TAR

are like residences in dreams,

DEN PAR MA DRUB SHE PAR SHOG

may we understand that they are not really existent.

THAR MED KHOR WAY GYA TSHO NE

From this ocean of samsara without freedom,

NYE CHEN TSON NE THAR WA ZHIN

like a wrong-doer escaping from prison,

DE WA CHAN GYI ZHING KHAM SU

may we go, without looking back,

CHI TE MED PAR DROI WAR SHOG

to the pure realm of Dewachen.

12
CHAG ZHEN THRI WA KUN CHAD NE
May we cut through all desires and attachments

JA GOD NYI NE THAR WA ZHIN

like a vulture escaping from a net,

NUB KYI CHOG KYI NAM KHA LA

journeying in an instant,

JIG TEN KHAM NI DRANG MED PA

through the sky in the western direction,

KAD CHIG YID LA DROD JE NE

past countless universes,

DE WA CHEN DU CHIN PAR SHOG

until Dewachen is reached.

DE RU SANG GYE OD PAG MED

May I see face-to-face in that realm

NGON SUM ZHUG PAI ZHAL THONG NE

Buddha Amitabha who is present there,

DRIB PA THAM CHAD DAG PAR SHOG

purifying all obscurations.

KYE NE ZHI YI CHOG GYUR PA

The superior among four types of births14

ME TOG PAD ME NYING PO LA

is birth from the heart of a lotus flower;

DZU TE KYE WA LEN PAR SHOG

may I be born by emanation

KAD CHIG NYID LA LU DZOG NE

appearing instantly with a perfect body,

TSHAN PE DAN PAY LU THOB SHOG

endowed with all the signs and marks.

MI KYE DOG PAY THE TSHOM GYI

A doubting mind will obstruct rebirth;

LO DRANG NGA GYAI WAR DAG TU

for a duration of five hundred years,

NANG DER DE KYID LONG CHOD DAN

although one will have ones needs and enjoyments fulfilled

14
Birth by moisture, egg, womb and emanation.

13
SANG GYE SUNG NI THO NA YANG
and listen to the Buddhas speech,

ME TOG KHA NI MI CHE WAY

but the lotus flower (in which one is reborn) will not blossom,

SANG GYE ZHAL JAL CHI WAY KYON

delaying the sight of Buddhas face,

DE DRA DAG LA MI JUNG SHOG

may I not commit this fault (of doubt).

KYE MA THAG TU ME TOG CHE

Upon rebirth, may the flower immediately open,

OD PAG MED PAY ZHAL THONG SHOG

may I behold Amitabha.

SOD NAM TOB DANG DZU THRUL GYI

Through merit and spiritual transformations,

LAG PAY THIL NE CHOD PAY TRIN

from the palm of my hand issues forth

SAM MI KHYAB PAR TROI JE NE

inconceivable clouds of offerings

SANG GYE KHOR CHE CHOD PAR SHOG

presented to Buddha and his retinue.

DE TSHE DE ZHIN SHEG PA DE

At that time, may the Tathagata

CHAG YE KYANG NE GO LA ZHAG

place his right hand on my crown,

JANG CHUB LUNG TAN THOB PAR SHOG

prophesizing my enlightenment.

ZAB DANG GYA CHE CHOI THOI NE

After listening to the vast and profound dharma,

RANG GYUR MIN CHING DROL WAR SHOG

may my mindstream be ripened and liberated.

CHAN RE ZIG DANG THU CHEN THOB

May the Buddhas two elder sons,

GYAL SE THU WO NAM NYI KYI

Chenrezig and Vajrapani,

JIN GYI LAB SHING JE ZUNG SHOG

bless and take me under their care.

14
NYIN RE ZHIN DU CHOG CHU YI
Every day, from the ten directions,

SANG GYE JANG SEM PAG MED PA

countless Buddhas and Bodhisattvas

OD PAG MED PA CHOD PA DANG

make offerings to Amitabha,

ZHING DER TA CHIR JON PAY TSHE

when they visit this realm,

DE DAG KUN LA NYEN KUR ZHING

may I venerate and serve them,

CHO KYI DUD TSI THOB PAR SHOG

and receive the nectar-like dharma.

DZU THRUL THOG PA MED PA YI

By my unimpeded spiritual powers,

NGON GE ZHING DANG PAL DAN ZHING

may I go in the morning towards

LEY RAB DZOG DANG TUG PO KOD

the realms Abhirati, Shrimat;

NGA DRO DE DAG NAM SU DRO

Prakuta and Ghanavyuha.

MI KYOD RIN JUNG DON YOD DRUB

Buddha Akshobhya, Ratnasambhava

NAM NANG LA SOG SANG GYE LA

Amoghasiddhi and Vairochana,

WANG DANG JIN LAB DOM PA ZHU

may I receive initiations and blessings from them,

CHOD PA DU ME CHOD JE NE
accept vows and make vast offerings,

GONG MO DE WA CHAN NYID DU

then in the evening, without any difficulty,

KA TSHEG MED PAR LEB PAR SHOG

return to Dewachen.

PO TA LA DANG CHANG LO CHAN

In Potalaka, Alakavati,

15
NGA YAB LING DANG O GYAN YUL
Chamara and Oddiyana

TRUL KUI ZHING KHAM JE WA GYAR

and one billion other emanated realms,

CHAN RE ZIG DANG DROL MA DANG

may I meet Chenrezig, Tara

CHAG DOR PAD JUNG JE WA GYA

Vajrapani, Guru Rinpoche

JAL ZHING CHOD PA GYA TSHOI CHOD

and a billion other deities,

WANG DANG DAM NGAG ZAB MO ZHU

make an ocean of offerings,

NYUR DU RANG NE DE CHEN ZHING

request initiations and profound teachings

THOG PA MED PAR CHIN PAR SHOG

then return swiftly to my own realm.

SHUL GYI NYE DU DRWA LOB SOG

May I see clearly with divine eyes

LHA YI MIG GI SAL WAR THONG

all friends, attendants and disciples of my previous life,

SUNG KYOB JIN GYI LOB JED CHING

bless, protect and

CHI DU ZHING DER THRID PAR SHOG

guide them to this realm upon their death.

KAL ZANG DI YI KAL WAY YUN

One kalpa in the Fortunate Aeon15

DE WA CHAN GYI ZHAG CHIG TE

is equivalent to one day in Dewachen,

KAL PA DRANG MED CHI WA MED

for countless aeons without dying,

TAG TU ZHING DE DZIN PAR SHOG

may I stay perpetually in this realm.

JAM PA NE ZUNG MO PAY WAR

From Maitreya onwards to Mopa16

15
Fortunate Aeon (Bhadrakalpika, Skt) refers to this particular aeon when 1,002
Buddhas will appear.

16
KAL ZANG DI YI SANG GYE NAM
when all the Buddhas of the Fortunate Aeon

JIG TEN DI NA NAM JON TSHE

come to this (human) world,

DZU THRUL TOB KYI DIR ONG NE

may I go there by miraculous powers,

SANG GYE CHOD CHING DAM CHO NYAN

make offerings and listen to the genuine dharma,

LAR YANG DE CHEN ZHING KHAM SU

afterwards, may I, without any obstacles,

THOG PA MED PAR DRO WAR SHOG

return to Dewachen.

SANG GYE JE WA THRAG THRIG GYA TONG THRAG

Eight million one hundred thousand koti-niyuta 17 of

GYAD CHU TSA CHIG SANG GYE ZHING KUN GYI

myriad Buddha realms

YON TAN KOD PA THAM CHAD CHIG DOM PA

qualities and features are entirely united in this realm,

ZHING KHAM KUN LE KHYAD PHAG LA NA MED

may I take rebirth in this realm which surpasses all others --

DE WA CHAN GYI ZHING DER KYE WAR SHOG

the incomparable sublime Dewachen.

RIN CHEN SA ZHI KHOD NYOM LAG THIL TAR

Expansive jewelled grounds, even as the palm of ones hand,

YANG SHING GYA CHE SAL ZHING OD ZER BAR

vast, spacious and radiant, glittering and sparkling,

NAN NA NEM ZHING TEG NA PAR JED PA

elastic in nature- forming a depression when pressed, springing back
when released;

DE JAM YANG PAY ZHING DER KYE WAR SHOG

may I take rebirth in this gentle, smooth and comfortable realm.

16
Mopa (Tib) is the name of the last of the 1,002 Buddhas in this Fortunate
Aeon.
17
This refers to an astronomical number in an old numerical system, the number
translated should not be taken literally but seems to suggest infinity, beyond
our conception. The Sanskrit equivalent is koti-niyuta-zatasahasra.

17
RIN CHEN DU MA LE DRUB PAG SAM SHING
There are wish fulfilling tree formed from various kinds of gems and
jewels,

LO MA DAR ZAB DREY WU RIN CHEN GYAN

leaves decorated by fine brocades and various precious fruits,

DE TENG TRUL PAY JA TSHOG KAD NYAN DREY

above these trees, emanated birds trilling sweet melodies,

ZAB DANG GYA CHEI CHOI KYI DRA NAM DROG

singing the deep and vast song of the sublime dharma.

NGO TSHAR CHEN POI ZHING DER KYE WAR SHOG

May I be reborn in this extraordinarily rare realm.

POI CHUI CHU LUNG YAN LAG GYAD DAN MANG

There are many rivers flowing with fragrant water possessing the eight
attributes18,

DE ZHIN DUD TSI THRUI KYI DZING WU NAM

all bathing ponds are filled with nectar of self nature

RIN CHEN NA DUN THEM KE PHA GU KOR

with stairs made of the seven kinds of gems, surrounded by jewelled
bricks;

ME TOG PAD MA DRI ZHIM DREY WUR DAN

there are fragrant lotus flowers bearing fruits,

PAD MAY OD ZER PAG TU MED PA THRO

lotus flowers giving out countless rays of lights,

OD ZER TSE LA TRUL PAI SANG GYE GYAN

the tip of each light-ray is ornamented by an emanation-Buddha,

YA TSAN CHEN POI ZHING DER KYE WAR SHOG

may I take rebirth in this greatly amazing, wondrous land.

MI KHOM GYAD DANG NGAN SONG DRA MI DRAG

Where one does not come across the eight restricting conditions19,
where the three lower realms are unheard of,

NYON MONG DUG NGA DUG SUM NAD DANG DON

where there are no sicknesses, afflictive emotions, three or five poisons,
18
According to the commentary, the eight attributes are cooling, pleasing taste,
light or frothy, gentle to the touch, pure or uncontaminated, clear, soothing to
the stomach and does not hurt ones throat.
19
Eight restricting conditions refer to situations without the freedom to practice
the dharma. Being born in the hells, in the preta realm, as an animal, a long-
lived god or a barbarian, having wrong views, being born where there is no
Buddha or being born deaf and mute; these are the eight states without
freedom. There are 16 more factors that restrict a practitioner according to
Longchenpa, refer to Words of my Perfect Teacher

18
DRA DANG WUL PHONG THAB TSOD LA SOG PA
where there are no enemies, poverty or war and such,

DUG NGAL THAM CHAD ZHING DER THOI MA NYONG

all such sufferings are unheard of in this realm,

DE WA CHAN POI ZHING DER KYE WAR SHOG

may I take rebirth in this realm of tremendous peace and joy.

BUD MED MED CHING NGAL NE KYE WA MED

There are no women or birth from the womb,

KUN KYANG ME TOG PAD MAY BUB NE THRUNG

everyone is born in a lotus bud,

THAM CHAD KU LUI KHYAD MED SER GYI DOG

their bodies are golden in color, with no distinction20,

WU LA TSUG TOR LA SOG TSHAN PE GYAN

they have ushnishas on their heads, are adorned with the marks and
signs,

NGON SHE NGA DANG CHAN NGA KUN LA NGA

and are fully endowed with the five divine eyes and five clairvoyances,

YON TAN PAG MED ZHING DER KYE WAR SHOG

may I take rebirth in this realm of infinite qualities.

RANG JUNG RIN CHEN NA TSHOG ZHAL YE KHANG

Spontaneously occurring bejewelled immeasurable palaces

CHI DOD LONG CHOD YID LA DRAN PE JUNG

Whatever one needs or wishes to have

TSOL DRUB MI GOI GOI DOD LHUN GYI DRUB

is accomplished or obtained effortlessly and spontaneously just by
thinking of it,

NGA KHYOD MED CHING DAG TU DZIN PA MED

there is no concept of you and me, no self-grasping,

GANG DOD CHOD TRIN LAG PAY THIL NE JUNG

clouds of offerings materialises from ones palm according to our wishes

THAM CHAD LA MED THEG CHEN CHOI LA CHOD

practising the unsurpassed Mahayana teachings,

DE KYID KUN JUNG ZHING DER KYE WAR SHOG

may I be born in this realm, source of all joy and happiness.

20
With no distinction means that everyone is equal in appearance, unlike our
present world where ones appearance is determined by karma and conditions.

19
DRI ZHIM LUNG GI ME TOG CHAR CHEN BEB
Fragrant breezes bring widespread showers of delightful flowers,

SHING DANG CHU LUNG PAD MO THAM CHAD LE

all trees, rivers and lotus flowers are always producing

YID DU ONG WAI ZUG DRA DRI RO REG

forms, sounds, smells, tastes and sensations pleasing to the mind,

LONG CHOD CHOD PAI TRIN PHUNG TAG TU JUNG

riches, enjoyments, comforts and gatherings of clouds of offerings.

BUD MED MED KYANG TRUL PAI LHA MOI TSHOG

even though no women appears here,

CHOD PAI LHA MO DU ME TAG TU CHOD

offering goddesses are constantly presenting offerings.

DUG PAR DOD TSHE RIN CHEN ZHAL YE KHANG

When one wishes to rest, immeasurable mansions appear,

NYAL WAR DOD TSHE RIN CHEN THRI ZANG TENG

when one wishes to sleep, marvelous jewel seats appear,

DAR ZAB DU MAI MAL TAN NGE DANG CHE

bedecked with brocade blankets, cushions and pillows.

JA DANG JON SHING CHU LUNG ROL MO SOG

Birds, trees, flowing rivers, musical instruments and such

THO PAR DOD TSHE NYAN PAY CHOI DRA DROG

produce the sublime sound of dharma when one wishes to listen to it,

MI DOD TSHE NA NA WAR DRA MI DRAG

but when one does not wish to listen, one will not hear it.

DUD TSI DZING WU CHU LUNG DE NAM KYANG

The nectar ponds and flowing streams

DRO DRANG GANG DOD DE LA DE TAR JUNG

are cold or warm, at a suitable temperature according to ones wish,

YID ZHIN DRUB PAI ZHING DER KYE WAR SHOG

may I take rebirth in this realm where all wishes are fulfilled.

ZHING DER DZOG PAY SANG GYE OD PAG MED

In this realm, Buddha Amitabha

KAL PA DRANG MED NYA NGAN MI DA ZHUG

stays for countless aeons without going into parinirvana,

DE SID DE YI ZHAB DRING JED PAR SHOG

may I serve him during this time.

20
NAM ZHIG OD PAG MED DE ZHI WAR SHEG
But after Amitabha Buddha goes into parinirvana,

KAL PA GANG GE LUNG GI JE MA NYED

for twice the number of aeons as there are sand particles in Ganges river,

NYI KYI BAR DU TAN PA NE PE TSHE

while the Buddhadharma still carries on,

GYAL TSHAB CHAN RE ZIG DANG MI DRAL ZHING

not being apart from regent Chenrezig,

DE YI YUN LA DAM CHOI DZIN PAR SHOG

may I uphold the genuine dharma during this period.

SOD LA DAM CHOI NUB PAI THO RANG LA

(One day will come when) at dusk, the buddhadharma has vanished, but
the very next morning,

CHAN RE ZIG DE NGON PAR SANG GYE NE

Chenrezig will appear as an enlightened Buddha,

SANG GYE OD ZER KUN NE PHAG PA YI

and thereafter have the name,

PAL TSEG GYAL PO ZHE JAR GYUR PAY TSHE

King Whose Glorious Light Rays Manifest the Combined Splendor of All
Noble Ones,

ZHAL TA CHOD CHING DAM CHOI NYAN PAR SHOG

may I make offerings to him and listen to the genuine dharma,

KU TSHE KAL PA JE WA THRAG THRIG NI

his lifespan is sixty six million

BUM THRAG GU CHU TSA DRUG ZHUG PAI TSHE

koti-niyuta aeons,

TAG TU ZHAB DRING NYEN KUR JED PA DANG

may I always serve him with respect

MI JED ZUNG KYI DAM CHOI DZIN PAR SHOG

upholding the dharma with samadhi of unfailing memory.

NYA NGAN DE NE DE YI TAN PA NI

After passing into parinirvana, his dharma teachings

KAL PA DUNG CHUR DRUG DANG JE WA THRAG

will remain for six hundred million three hundred thousand

BUM THRAG SUM NE DE TSHE CHOI DZIN CHING

koti-niyuta aeons during which genuine dharma will be upheld,

21
THU CHEN THOB DANG TAG TU MI DRAL SHOG
may I never be apart from Vajrapani during this time.

DE NE THU CHEN THOB DE SANG GYE NE

Vajrapani will attain enlightenment,

DE ZHIN SHEG PA RAB TU TAN PA NI

and thereafter have the name

YON TAN NOR BU TSEG PAI GYAL POR GYUR

Completely Reliable Tathagata King of Abundant Jewel-like Qualities,

KU TSHE TAN PA CHAN RE ZIG DANG NYAM

his lifespan and (the length of time) his teachings (will last) are same as
Chenrezigs,

SANG GYE DE YI TAG TU ZHAB DRING JED

may I be able to serve him always during this period,

CHOD PE CHOD CHING DAM CHOI KUN DZIN SHOG

making offerings and upholding all the teachings.

DE NE DAG GI TSHE DE JE MA THAG

When my life comes to its end,

ZHING KHAM DE AM DAG PAI ZHING ZHAN DU

may I, whether in this or other pure lands,

LA MED DZOG PAY SANG GYE THOB PAR SHOG

attain unsurpassed perfect enlightenment.

DZOG SANG GYE NE TSHE PAG MED PA TAR

Upon attaining perfect buddhahood, may beings be matured and
liberated

TSHAN THOI TSAM GYI DRO KUN MIN CHING DROL

through merely hearing my name, in the same way as Amitabha,

TRUL PA DRANG MED DRO WA DREN PA SOG

may countless emanations be sent out to guide beings,

BAD MED LHUN DRUB DRO DON PAG MED SHOG

benefitting them effortlessly and spontaneously.

DE ZHIN SHEG PAY TSHE DANG SOD NAM DANG

The Tathagatas life-span and merit,

YON TAN YE SHE ZI JID TSHAD MED PA

qualities, wisdom and brilliance are beyond measure,

CHOI KU NANG WA THA YE OD PAG MED

Dharmakaya Limitless Light, Amitabha Buddha

22
TSHE DANG YE SHE PAG MED CHOM DAN DE
Bhagavan of Limitless Life-Span and Wisdom (Amitayus).

GANG ZHIG CHOD KYI TSHAN NI SUI DZIN PA

Anyone who recites your name,

NGON GYI LE KYI NAM MIN MA TOG PA

with the exception of those whose former karma has fully ripened,

ME CHU DUG TSHON NOD JIN SIN PO SOG

all dangers such as those from water, fire, poison, weapons, rakshasas,

JIG PA KUN LE KYOB PAR THUB PAY SUNG

The Buddha has said that one will be liberated from all such fears

DAG NI KHYED KYI TSHAN DZIN CHAG TSHOL WAY

I recite your name and prostrate to you,

ZIG DANG DUG NGAL KUN LE KYAB DZAD SOL

praying for release from all fears, dangers and sufferings.

TRA SHI PHUN SUM TSHOG PAR JIN GYI LOB

Please grant your blessing so that all may be perfect and auspicious!

SANG GYE KU SUM NYE PAY JIN LAB DANG

By the Buddhas attainment of the three kayas,

CHOI NYID MI GYUR DEN PAY JIN LAB DANG

by the truth of unchanging dharmata,

GE DUN MI CHED DUI PAY JIN LAB KYI

by the indestructible force of the sanghas blessings,

JI TAR MON LAM TAB ZHIN DRUB PAR SHOG

may all my vast aspirations be accomplished.

KON CHOG SUM LA CHAG TSHAL LO

Homage to the three jewels!

TA-YA-THA PEN-TSA DRI-YA AH-WA BO-DHA NA-YE SO-HA21

KON CHOG SUM LA CHAG TSHAL LO

Homage to the three jewels!

NA-MO MAN-JU-SHRI-YE, NA-MO SU-SHRI-YE, NA-MO UT-TA-MA SHRI-YE

SO-HA22

According to the sutras, If one recites this mantra and does three prostrations,
this is equivalent to a hundred thousand prostrations. Those of the best faculty
should prostrate a hundred times, the middling is to prostrate as much as one
can, those of the lower faculty should at least prostrate seven times. The best
21
Mantra for fulfillment of aspirations
22
Mantra for multiplication of merits

23
is to continue prostrations everyday for ones whole life without break, the
middling is to prostrate for several years or months without break, the
practitioner of the lower faculty should prostrate for any duration possible.

Facing the western direction towards the pureland, with pure faith and palms
joined, visualising and remembering the Buddha of Limitless Light and Lifespan,
Amitabha, one should recite the text with mindful attention, this will dissolve
all obstacles to ones natural lifespan in this life and one will take rebirth in
Dewachen without any obstacles when one dies.

This is the meaning as taken from the Amitabha Sutra, Ornament Sutra, White
Lotus- Amitabhas Drum Sound Sutra and various others by me, Raga Asya (the
First Karma Chakme) for the purpose of enabling sentient beings to create the
causes for being reborn in Dewachen.

24