Recent Posts By Jetsunma on February 4, 2012
The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”
Heart Nectar of the Saints: A Prayer of Aspiration That Condenses the Essence of the Oral Teachings:
by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje Sole unfailing and unchanging Refuge, Lord of the Mandala, Most [...]
Category: Heart Nectar of the Saints, His Holiness Dudjom Rinpoche, The Lamp of Liberation By Jetsunma on February 4, 2012 The following is a full length video teaching offered by Jetsunma Ahkon Lhamo in Sedona Arizona:
Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara [...]
Category: Jetsunma Ahkon Lhamo, Video By Norma on February 4, 2012 An emotional situation or a family matter captures your attention today. You are pulled away from outside matters, and you must deal with an internal situation. A powerful force opposes this and tries to force you outward. Do your best to balance both sides, giving each its due. An act of generosity can mediate between [...]
Category: Astrology |
The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations”
Heart Nectar of the Saints: A Prayer of Aspiration That Condenses the Essence of the Oral Teachings:
by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje
Sole unfailing and unchanging Refuge, Lord of the Mandala,
Most precious and kind Root Guru, hold me with compassion
When I squander the freedoms and endowments,
Ignoring death, providing only for this life.
The fleeting human life, like a dream,
If it’s happy that’s all right, if it’s unhappy that’s all right.
Without concern for happiness or sorrow,
May I constantly practice the Supreme Teaching.
This mortal existence, like a candle in the wind,
If it’s long that’s all right, if it’s short that’s all right.
Without intensifying the tight grip of the ego,
May I constantly practice the Supreme Teaching.
These intellectual judgements, like the lure of a mirage,
If they’re suitable that’s all right, if they’re not that’s all right.
Discarding, like hay, whatever carries the eight worldly concerns,
May I constantly practice the Supreme Teaching.
This entourage, like of flock of birds in a tree,
If it’s assembled that’s all right, if it’s scattered that’s all right.
Without letting others lead me by the nose,
May I constantly practice the Supreme Teaching.
This illusory body, like a hundred year old house,
If it survives that’s all right, if it collapses that’s all right.
Without becoming obsessed by food, clothes and medicine,
May I constantly practice the Supreme Teaching.
This religious position, like a child’s game,
If it’s kept up that’s all right, if it’s dropped that’s all right.
Without deceiving myself with numerous diversions,
May I constantly practice the Supreme Teaching.
These gods and demons, like reflections in a mirror,
If they’re helpful that’s all right, if they’re harmful that’s all right.
Without perceiving my own hallucinations as enemies,
May I constantly practice the Supreme Teaching.
This delusive talk, like a trackless echo,
If it’s pleasing that’s all right, if it’s unpleasant that’s all right.
Taking the Three Jewels and my own mind as witness,
May I constantly practice the Supreme Teaching.
That which is useless at the time of need, like the antlers of a deer,
If it’s known that’s all right, if it’s unknown that’s all right.
Without simply relying on various sciences,
May I constantly practice the Supreme Teaching.
These religious possessions, like virulent poisons,
If they come that’s all right, if they don’t that’s all right.
Without devoting my life to sinful, unwholesome means of survival,
May I constantly practice the Supreme Teaching.
This form of greatness, like dogshit wrapped in brocade,
If it’s obtained that’s all right, if it’s not that’s all right.
Having smelled the rot of my own head,
May I constantly practice the Supreme Teaching.
These relationships, like gatherings on a market day,
If they’re loving that’s all right, if they’re spiteful that’s all right.
Cutting the ties of passionate attachment from deep within the heart,
May I constantly practice the Supreme Teaching.
This material wealth, like what’s found in a dream,
If it’s acquired that’s all right, if it’s not that’s all right.
Without deceiving others by flattery and assent,
May I constantly practice the Supreme Teaching.
This rank, like a little bird perch on top of a tree,
If it’s high that’s all right, if it’s low that’s all right.
Without aspiring to that which actually brings sorrow,
May I constantly practice the Supreme Teaching.
This black magic, like a sharpened weapon,
If it’s successful that’s all right, if it’s not that’s all right.
Without buying the blade that will cut off my life,
May I constantly practice the Supreme Teaching.
These recitations, like parrot’s six syllables,
If they’re repeated that’s all right, if they’re not that’s all right.
Without counting numbers of the various practices,
May I constantly practice the Supreme Teaching.
Mere religious discourse, like a mountain cascade,
If it’s eloquent that’s all right, if it’s not that’s all right.
Without thinking of this glibness as Dharma,
May I constantly practice the Supreme Teaching.
The mind quick to judge, like a pig’s snout,
If it’s sharp that’s all right, if it’s dull that’s all right.
Without uselessly digging up the rubble of anger attachment,
May I constantly practice the Supreme Teaching.
The yogi’s experience, like a stream in summer,
If it expands that’s all right, if it recedes that’s all right.
Without chasing rainbows like a child,
May I constantly practice the Supreme Teaching.
These pure visions, like rain on a mountain top,
If they happen that’s all right, if they don’t that’s all right.
Without giving credence to illusory experiences,
May I constantly practice the Supreme Teaching.
The freedoms and endownments, like a wish-fulfilling gem,
If I do not obtain them, there is not way to accomplish Dharma.
When I have them in hand, without letting them spoil,
May I constantly practice the Supreme Teaching.
This glorious Guru, light on the path of liberation,
If I do not meet him, there is no way to realize the true nature.
When I know the way to go, without jumping into the precipice,
May I constantly practice the Supreme Teaching.
The holy Dharma, like a medicine that cures sickness,
If I have not heard it, there is no way to decide what to give and what to take up.
Distinguishing the beneficial from the harmful, without swallowing the poison,
May I constantly practice the Supreme Teaching.
The alternation of happiness and suffering, the changing of summer and winter,
If I do not recognize it, there is no way to develop renunciation.
Being certain I will suffer in turn,
May I constantly practice the Supreme Teaching.
This immersion in Samsara, like a stone in deep water,
If I do not get out of it now, I will not be free of it later.
Holding on to the lifeline of the compassionate Three Jewels,
May I constantly practice the Supreme Teaching.
The qualities of liberation, like an island of jewels,
If I am unaware of them, there is no way to develop diligence.
Seeing the unending benefits to be gained,
May I constantly practice the Supreme Teaching.
The life stories of the great saints, like the essence of nectar,
If I am unacquainted with them, there is no way to awaken faith.
When I recognize the real gains and losses,
May I constantly practice the Supreme Teaching.
The aspiration towards enlightenment, like a fertile field,
If I do not cultivate it, there is no way to attain Buddhahood.
Without becoming indifferent to the accomplishment of the great goal,
May I constantly practice the Supreme Teaching.
These thoughts of mine, like a monkey’s antics,
If I do not tame them, there is no way to eliminate my afflictive emotions.
Without falling into all kinds of crazy mimicry,
May I constantly practice the Supreme Teaching.
This attachment to ego, like an inherent shadow,
If I do not give it up, there is no way to reach a peaceful place.
When I recognize the enemy, without befriending it,
May I constantly practice the Supreme Teaching.
The five poisons, like embers glowing in the ash,
If I do not extinguish them, I cannot abide in the mind’s self-nature.
Without breeding venomous baby snakes in my bed,
May I constantly practice the Supreme Teaching.
This temperament of mine, like the stiff hide of a butter-bag,
If I do not soften it, the Dharma and my mind will never blend.
Without indulging the child that is born from my self,
May I constantly practice the Supreme Teaching.
These ingrained bad habits, like the course of a river,
If I do not eliminate them, I cannot part from the profane.
Without delivering weapons into the hands of the enemy,
May I constantly practice the Supreme Teaching.
These distractions, like the ceaseless rippling of water,
If I do not reject them, there is no way to become steadfast.
When I have the freedom of choice, without devoting myself to Samsara,
May I constantly practice the Supreme Teaching.
The Guru’s blessing, like the warming of earth and water,
If I do not receive it, there is no way to recognize my own true nature.
When I step on the short path, without turning in circles,
May I constantly practice the Supreme Teaching.
The solitary place, like a summer valley of medicine plants,
If I do not dwell there, there is no way for the good qualities to grow.
When I stay in the mountains, without wandering off to dark cities,
May I constantly practice the Supreme Teaching.
This desire for comfort, like a greedy ghost lodged at the hearth,
If I do not part from it, painful efforts will never cease.
Without making, as to a god, offerings to a hungry demon,
May I constantly practice the Supreme Teaching.
This alert mindfulness, like the key to a fortress,
If it is not relied upon, the movements of delusion will never stop.
At the time the thief arrives, without leaving the latch unfastened,
May I constantly practice the Supreme Teaching.
The true nature, like unchanging space,
If I do not realize it, the ground of the view will not be established.
Without chaining myself in iron fetters,
May I constantly practice the Supreme Teaching.
This awareness, like a stainless crystal,
If I do not see it, the clinging and effort of meditation cannot dissolve.
When I have this inseparable companion, without searching for another,
May I constantly practice the Supreme Teaching.
The natural mind, like an old friend,
If I do not recognize it, all my activities will be deluded.
Without fumbling around with my eyes closed,
May I constantly practice the Supreme Teaching.
In short, if I do not abandon the concerns of this life,
There is no way to apply the teachings for the benefit of the next life,
Having resolved to be kind to myself,
May whatever I do become the Supreme Teaching.
To doubt the Guru’s instructions that accord with the Dharma,
To feel bitterness toward the deity when bad karma emerges,
To discontinue the sadhana and so forth when adverse circumstances arise,
May such obstacles not occur as accomplishment approaches.
All this doing has no more meaning than walking around a desert,
All these efforts make my character rigid.
All this thinking just reinforces my delusions,
What worldly beings consider to be Dharma is the cause of binding myself.
All this exertion produces no result,
All these ideas bring not a single actualization,
All the numerous wants will never be fulfilled,
Abandoning activities, may I be able to meditate on the oral instructions.
If you think you want to do it, take the Victorious One’s words as witness,
If you think you can really do it, blend your mind with Dharma,
If you think you will practice, follow the example of the past saints.
You spoiled ones, is there any other way?
Taking a humble position, rich with the treasure of contentment,
Free from the binds of eight worldly concerns, firm and strong-hearted in practice,
Receiving the Guru’s blessing, realization becomes equal to space.
May we inherit the Kingdom of Kuntuzangpo.
Thus having united the meaning of the diamond words of the past saints, I have written this as my own prayer.
Jigdral Yeshe Dorje
[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. ---Ed.]
Of all worldly phenomena, whether great or small, nothing is permanent and nothing endures. Therefore, when you find yourself attracted to or attached to the happiness of existence, you must bring to mind the faults of existence. Consider that not even a single phenomenon is permanent, no matter how great, wonderful, or powerful it may seem. Consider especially how once that phenomenon [you associate with a happy existence] changes, you will experience nothing but suffering as the result. That way you can move your mind away from having strong attachment to impermanent phenomena and begin to change your habit of always following apparent phenomena based on [experiencing] temporary pleasure and attachment.
Think, for instance, about sentient beings that, due to anger and aggression, have accumulated the negative karma to fall to the hell realm. Those beings have accumulated tremendous negative karma that will keep them in the hell realm indefinitely. In that realm, unable to establish any positive causes at all, they will experience nothing but intense suffering. Think about the eight hot hells, the eight cold hells, as well as the peripheral hells surrounding them. Although it is inconceivable, think about the suffering that sentient beings in those hells must endure.
Then consider the deprived spirit realm. Think about the beings that accumulate an abundance of negative karma through the passions of avarice and strong desire. The result of such accumulation is rebirth as a deprived spirit. There are different categories of deprived spirits, such as outer and inner ones, but essentially they all endure inconceivable hunger and thirst that is insatiable. Furthermore, they never die from that; they just continue to suffer indefinitely, without ever being satisfied.
Next, consider the animal realm. Negative karma accumulated through the passion of delusion produces the result of animal rebirth. Animals suffer from basic delusion and ignorance, mistreatment by humans, and being preyed upon by one another. From the largest to the smallest, those who are as large as mountains to those smaller than the tip of a needle, all suffer from basic stupidity and ignorance, so they are unable to escape and are unable to do much more than just endure the karma in that rebirth until it is eventually exhausted.
Then consider the rebirth that is so difficult to obtain: that of a human being. Compared with the three lower realms of existence, human life seems very blissful; nevertheless, there is great suffering in the human realm. Human beings suffer from confinement in the womb and from the processes of birth, illness, disease, and growing old and the decline in their faculties, until eventually they experience the suffering of death and of leaving everything behind. Humans are subject to all kinds of indefinite circumstances and situations throughout the course of their life. Some die at birth, some die as infants, some as adolescents, and some as adults. Some die alone and unwanted or in an untimely manner.
In addition to the four great rivers of suffering, human beings experience—birth, old age, sickness, and death—humans experience compounded suffering. For example, humans suffer mistreatment at the hands of their enemies, and they suffer when they lose their loved ones. In fact, they suffer from fear that precedes the actual events themselves. Humans also suffer from not getting what they want and from having to accept what is not desired. They even suffer from acquiring what is desired, because then they have the fear of losing that. Against their will, humans endure all these unexpected consequences.
Many people think that after they die and leave this life they will easily return as a human being. Many believe they will just be able to return to a happy state of existence, such as the one they might now be accustomed to. That is a mistake. I can guarantee that unless you have the specific karma to do so, you will not take another rebirth as a human being. Without the karma that creates the causes for it, the result of human rebirth is impossible. Make no mistake about it.
Next, consider the god realm. Gods remain in their realm where they experience immeasurable bliss and happiness for long periods of time. They all have their own palace and gardens, wish-granting trees, and celestial food; everything in their external environment is inconceivably wonderful. Internally they experience only happiness and bliss throughout the entire course of their life. Eventually they exhaust their karma for that rebirth. Prior to that, the dying clairvoyant gods see the place of their future rebirth, which in most cases happens in the hell realm. They take such a rebirth due to having exhausted all tainted virtue that brought them rebirth in the god realm, and then nothing remains for them except an abundance of weighty negative karma. The vast storehouse of merit they once possessed is spent, and they have nowhere to go but to the lowest hell realm. Seeing the irreversible fate that awaits them, and knowing it is too late to reverse that, they experience tremendous suffering. They are powerless to reverse their karma of having to fall from the celestial realm of the gods to the lowest realms in existence.
Buddha therefore taught that there is not even a needle point’s worth of true happiness in samsara. Now you can understand the meaning of that teaching. Even if there is happiness, it always changes because it is impermanent. Happiness in samsara occurs as the result of the karma produced to cause it. Once that cause and result are exhausted, that happiness becomes something else, which is why the term cyclic existence is used to express the nature of life in the six realms. Sentient beings pass from rebirth to rebirth, revolving on this endless wheel of changing realms in dependence on their own karmic accumulations.
If your hair were to suddenly catch fire, you would immediately, without hesitation, try to put out that fire. Likewise, by understanding that cyclic existence is by nature permeated with suffering, and by understanding that it can never be anything other than that, you should immediately, without hesitation, focus on putting out the fire of cyclic existence. Focus totally on effort to extract yourself from this endless suffering of cyclic existence, so that you can achieve the state of permanent bliss and happiness, the state of fully enlightened buddhahood.
Thus it is taught that in order to be successful in reversing strong attraction and attachment to cyclic existence, we must practice dharma. Through the practice of dharma we can reverse attachment to existence and gain more momentum toward liberation, to the point where we realize the state of permanent bliss and cease to return to samsara.
From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct
Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008
The following is a full length video teaching offered by Jetsunma Ahkon Lhamo in Sedona Arizona:
Shown 9/20/09. Given just after the 9/11 tragedy, Jetsunma encourages us to look within and reinvigorate our practice within. She also explains the imbalance at this time between the male and female. As women are defiled, so Tara is defiled and it’s up to us to uphold her.
Copyright © Jetsunma Ahkon Lhamo. All rights reserved
An emotional situation or a family matter captures your attention today. You are pulled away from outside matters, and you must deal with an internal situation. A powerful force opposes this and tries to force you outward. Do your best to balance both sides, giving each its due. An act of generosity can mediate between two opposing forces. Avoid the temptation to take sides. It’s important to see everyone kindly. A powerful, entrenched force feels that support is waning and needs encouragement. Deal with everyone in a sensitive way, and be aware that you’ll think some are more deserving of your sensitivity. On a different front, a subtle shift has occurred. Groups no longer have the same sentimental appeal for you; you’re more touched by those who are suffering. A whole new way of seeing things has appeared. Pay attention, it’s very subtle, but the game has changed for good. Orson Welles said “I passionately hate the idea of being with it. I think an artist has always to be out of step with his time.” You’re suddenly out of step with your time.
The daily astrology post affects everyone. Because individual charts vary, the circumstances outlined in the post will affect people differently. Some will feel this energy in the personal arena, some in finances, some with children or family, some in work and so forth. There are many departments of life. Look to see where the dynamic affects you!
The following is from a series of tweets by Jetsunma Ahkon Lhamo:
The Dharma is as vast as samsara, and is also as stable, as long as there is samsara there will also be Dharma.
As long as there is Dharma there will also be Samsara, because the Dharma is natural, uncontrived and would not exist without Samsara.
Copyright © Jetsunma Ahkon Lhamo. All rights reserved
The following is a full length video teaching offered by Jetsunma Ahkon Lhamo at Kunzang Palyul Choling:
In order to practice Spiritual Fidelity – being true to your own nature you need to understand what that nature is. Also, understand what it isn’t. This involves studying the faults of cyclic existence, so we can avoid those faults and stay directly focused on enlightenment to benefit all beings.
Copyright © Jetsunma Ahkon Lhamo. All rights reserved
The following is respectfully excerpted from “How to Follow a Spiritual Master” edited by the Ngagyur Nyingma Institute:
We have tried above to show the deeper meaning and role of a Spiritual Master, as well as the way in which he should be sought and followed, by first looking at what dharma means, how it came into this world and further in Tibet; we also looked at a summary of the extensive teachings given in both sutras and tantras about the Master and disciple relationship.
We saw that we do not only have to carefully examine a prospective Master, but we also have to fundamentally alter our outer and inner behavior to be able to benefit from his presence, Teachings and Blessings.
Today, moreover, we are living in what is known as the degenerate times, presenting us with additional challenges, as well as making the rare opportunities to meet and be guided by an authentic Teacher even more exceptional and precious.
Why is this period we live in called degenerate times? Prophecies abound about the particularity of our times and its struggles, yet it is very difficult for us to recognize or acknowledge this, because this degeneration of times is rooted in the thickening of our own obscuration and deepening of ignorance with the inevitably correlated narrowing of our mind’s horizon.
How can it be so, we may ask, when most people are talking about a general progress and improvement? Well, if we examine the nature of the so-called progress and the apparent increase in personal freedom, we will soon realize that these, indeed, only relate to the pursuit of external goals. By this we count on an increase of material wealth, improvement of facilities- albiet for some part of the world only; people are becoming more eager to speak their mind, believe in their own ability and strive for the betterment of their physical surroundings. This however does not occur without a cost, that we are not prepared to examine.
Improving material wealth happens at the cost of the environment both physical and social, whereby those in pursuit of this goal will sacrifice anything to achieve success, family, values and traditions which are reminding us of the impermanence of people and things, the need to remind ourselves of the cycle of suffering and death. Instead they put these considerations to the side and engage in a frenzied chase without ever seeing a satisfaction to their desires and perceived needs.
Young people are demanding more freedom and responsibility, refusing to listen to older generations experiences, believing they know better than their parents or teachers and thereby unleashing an unrestrained flow of conflict, suffering and quarrels among families and social groups. As such generations succeed each other, less moral values, understanding and compassion are to be found, since they are systematically uprooted from the children both at home and in school.
It is therefore very difficult for us these days, even if we have the fortunate karma to meet with an authentic Spiritual Master, to be able to follow him according to the advice we are hearing. The values of respect and service are alien to our western society and appear old fashioned and obsolete. The habits we have acquired from our social surroundings are so strong yet subtle that they reflect the narrowing of our ability to reflect on the benefit of such advice and form layers of obstacles we have to work hard to recognize and eliminate.
Furthermore, we have the innate tendency to want to see results there and then, even before understanding what the situation really is and what is needed to remedy to it. We listen superficially to a little bit of advice, may be, if we have time try to apply it over breakfast, and by lunch time complain that we have seen no improvement; by evening time we are demoralized and go to the pictures to console ourselves.
This certainly cannot work and does not reflect any understanding of how long habits have taken to form. Like ruts, we now unconsciously follow them and Masters warn us over again that overturning them is not an easy matter, which can be accomplished overnight. Methods to do so exist, but what we lack is the sustained determination to apply them at any cost and the real concentration to do so. This sustained determination, this unfailing courage we are exhorted to develop are the fruits of both inner reflections on the Teachings we receive from our Masters as well as the unshakable confidence in their validity, born out of faith and devotion.
So although the texts describe in great details the preciousness of our human life, the only form of existence, which allows us to free ourselves from the cycle of Samsara, through meeting with the dharma and authentic Masters, we act as if we could waste this life in trivial pursuits with impunity. Although we do not know when the moment of death will occur, we act as if eons are in front of us to enjoy, and when death strikes, we are just as helpless and lost as any other, wandering without realization in the bardo and rushing indiscriminately into the next samsaric rebirth.
To benefit from having sought, found and to follow an authentic Master correctly, we must therefore unfold vigilance and courage as never before.
A significant difference of opinion can surface in the morning. A hard working person will be irritated by a ‘sit-around-ski’ who wants to tell others what to do. Work is appreciated more than ideas today. If you aren’t planning to roll up your sleeves and pitch in, don’t stand around and waste people’s time. There’s too much to do. Even the cheer leader will be annoyed by a persistent talker. And yet, talk is exactly what everyone wants to do. If you have a good idea, write it down and bring it up later. People are tired. Later, love is in bloom, and some major creativity can occur in the evening. Music and relaxation open doors to a different realm. Pablo Picasso said “I am always doing that which I can not do, in order that I may learn how to do it.”
The daily astrology post affects everyone. Because individual charts vary, the circumstances outlined in the post will affect people differently. Some will feel this energy in the personal arena, some in finances, some with children or family, some in work and so forth. There are many departments of life. Look to see where the dynamic affects you!
The following prayer is from the Great Perfection Buddha in the Palm of the Hand: The Lama’s Oral Instructions Upon the Recitation and Visualization of the Preliminary Practices of Ngondro revealed by Terton Migyur Dorje
If the following prayer is recited daily with faith, it will assure an auspicious rebirth:
EH MA HO The wondrous Buddha Amitabha and
The Lord Avalokiteshvara to your right and
The Bodhisattva of power, Vajrapani, to your left,
Surrounded by a boundless retinue of Buddhas and Bodhisattvas,
Into the wondrous, immeasurably blissful
Pure Realm of Great Bliss (Dewachen),
May I, at the moment that I must transfer from this life,
Without any other births intervening,
Be reborn, to behold the face of Amitabha,
And through the force of this prayer I am making,
May the Buddhas and Bodhisattvas of the ten directions
Grant blessings to accomplish this prayer without interruption.
TA DYA THA PENTSA DRI YA AH WA BHO DHA NI SWAHA
Thus through this generation and completion stage meditation and mantra recitation, and
Whatever virtue I have and will accumulate in the three times,
May I enjoy a long life, without illness, and an increase of understanding and realization.
When the time comes to transfer from this life, by taking rebirth in the Realm of Great Bliss,
And seeing the precious face of Dharmakaya Buddha, Amitabha,
I shall obtain the ten stages, and from all the pure realms of the ten directions,
May I send forth manifestations to guide beings without exception!
The following is a prayer from the Bodhisattva Vow Ceremony as translated in the Nam Cho Daily Practice book from Palyul Ling International:
Prostrate to all the Tathagatas!
Prostrate to Bodhisattva Mahasattva Avalokiteshvara!
OM AH MO GHA SHI LA SAMBHARA SAMBHARA BHARA BHARA MAHASHUD DHA SATO PEMA BHI BHU KHE TE BU DZA DARA DARA SAMANTA AVALOKETE HUNG PHET SOHA (repeat 21 times)
May the Dharma of the perfection of moral self-discipline be thoroughly complete in my and all sentient being’s mind streams!
May all non-virtuous deeds and obstructions arising from discipline broken because of defilements be cleansed and purified!
May there be the fortune of discipline pleasing to the Aryas!
May I be placed in contact with the bliss of liberation not oppressed by defilement.
May proper moral self-discipline be without faults.
May moral self-discipline be possessed purely.
And the perfection of moral self-discipline without hypocrisy be completed!
May I be trained as a follower of all the Jinas,
Completing the conduct of Samantabhadra.
May my conduct of discipline be completely immaculate!
May my moral self-discipline have the sweet essence of being well-kept!
May my conduct always be without damage and without faults!
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