དཔལ་ལྡན་བླ་མའི་རྣལ་འབྱོར།
Prayer to Nyammed Sherab Gyaltsen (Guru Yoga)
བདེ་ཆེན་རྒྱལ་པོ་ཀུན་བཟང་རྒྱལ་བ་འདུས།
DÉ CHEN GYEL PO KÜN ZANG GYEL WA DÜ
O King of Great Bliss, embodiment of Küntu Zangpo, Gyalwa Dupa,
མི་བརྗེད་གཟུངས་ལྡན་ཤེས་རབ་སྨྲ་བའི་སེང་།
MI JÉ ZUNG DEN SHÉ RAB MA WÉ SENG
You are the wisdom deity, Mawé Sengé, Lion of Speech, endowed with a perfect memory.
འཛམ་གླིང་བོན་གྱི་གཙུག་རྒྱན་མཉམ་མེད་པ།
DZAM LING BÖN GYI TSUK GYEN NYAM MÉ PA
You are the matchless crown ornament of the Bön world.
ཤེས་རབ་རྒྱལ་མཚན་ཞབས་ལ་གསོལ་བ་འདེབས།
SHÉ RAB GYEL TSEN ZHAP LA SÖL WA DEB
I pray at the feet of Sherab Gyaltsen.
སྐྱབས་འགྲོ།
Taking Refuge (Kyab Dro)
གཤེན་རབ་བླ་མ་སྐུ་གསུམ་འབྱུང་གནས་དཔལ།
SHEN RAB LA MA KU SUM JUNG NÉ PEL
To the master Shenrab: the glorious source of the three enlightened bodies,
དུས་གསུམ་བདེར་གཤེགས་འགྲོ་བ་ཡོངས་ཀྱི་མགོན།
DÜ SUM DER SHEK DRO WA YONG KYI GÖN
To the Sugatas of the three times: the protectors of all sentient beings,
སྐུ་གཟུགས་ཞལ་སྐྱིན་སྐུ་གདུང་གསུང་རབ་རྟེན།
KU ZUK ZHEL KYIN KU DUNG SUNG RAP TEN
To the representations: images of their enlightened forms, relics, and the scriptures,
ཕྱོགས་བཅུའི་གཤེན་རབ་ཐར་ལམ་སྟོན་པའི་སྒྲོན།
CHOK CHÜ SHEN RAB TAR LAM TÖN PÉ DRÖN
And to the Shenrabs of the ten directions: the lamps who show the path of liberation,
གནས་བཞིར་ཕྱག་འཚལ་འགྲོ་ཀུན་སྐྱབས་སུ་མཆི།
NÉ ZHIR CHAK TSEL DRO KÜN KYAP SU CHI
Prostratting to these four objects of refuge, I and all beings go for refuge.
སེམས་བསྐྱེད།
Sem Kyed~Bodhicitta (Developing the Mind of Enlightenment)
ཇི་ལྟར་རྒྱལ་བ་འཕགས་པ་ཇི་བཞིན་དུ།
JI TAR GYEL WA PAK PA JI ZHIN DU
Just as the sublime Victors of the three times have done,
འདི་སོགས་དུས་གསུམ་དགེ་བའི་མཐུ་དཔལ་གྱིས།
DI SOK DÜ SUM GÉ WÉ TU PAL GYI
Likewise, by means of the power and glory of these virtues,
སེམས་ཅན་སངས་རྒྱས་ཐོབ་པར་བྱ་བའི་ཕྱིར།
SEM CHEN SANG GYÉ TOP PAR JA WÉ CHIR
In order for sentient beings to obtain Buddhahood,
བདག་ནི་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོ།
DAK NI JANG CHUP CHOK TU SEM KYÉ DO
I produce the thought of supreme awakening.
ཡིག་བརྒྱ།
The Hundred Syllable Mantra. Shak-pa (yik gya)
བསྭོ་མུ་ཡེ་སྤྲོས་ཁྱུང་ཡེ་ལམ་ཏྲི་ཁྲི་ཏར་དར། གསལ་འབར་འོད་དཔག་རམ་སྭཧཱ། བསྭོ་དམུ་ར་ཏ་ཧན་ཝེར་ནི་བྲུཾ་ཧྲུན། མུ་ཏྲེ་མུ་ཏྲེ་དམུ་ར་མུ་ཏྲེ། མུ་ཡེ་མུ་ཡེ་ཧ་ར་མུ་ཡེ། མུ་སྤྲོས་མུ་སྤྲོས་ཝེར་རོ་མུ་སྤྲོས། མུ་ནི་གྱེར་ཏོ་ཡེ་ཁྱབ་ཁར་རོ། སྤྲོས་བདལ་ཧྲི་ཧྲོ་ཝེར་ནི་ཝེར་རོ། ཤུད་ལ་ཝེར་རོ་ན་ཧུ་ཏ་ཀ ཤུད་དྷོ་ཤུད་དྷོ་དུ་ཤུད་དྷོ་ཡ། སལེ་སལེ་ཏྲི་སལེ་ཡ། སང་ངེ་སང་ངེ་སུ་སང་ངེ་ཡ། དམུ་ར་ད་ཧན་ཁྲི་ཙེ་དྲུང་མུ། ཧ་ཧ་བྲུཾ་བྲུཾ་ཧོ་ཧོ་ལམ་ལམ་ཧཱུྃ་ཧཱུྃ་ཕཊ༔ཕཊ༔
SO MU YÉ TRÖ CHUNG YÉ LAM
TRI TRI TAR DAR
SEL WAR Ö PAK RAM SO HA
SO MU RA TA HEN WER NI DRUM HRUN
MU TRÉ MU TRÉ MU RA MU TRÈ
MU YÉ MU YÉ HA RA MU YÈ
MU TRÖ MU TRÖ WER RO MU TRÖ
MU NI GYER TO YÉ CHAP KHAR RO
TRÖ DAL HRI HRO WER NI WER RO
SHÜ LA WER RO NA HU TA KA
SHÜ DHO SHÜ DHO DU SHÜ DHO YA
SA LÉ SA LÉ TRI SA LÉ YA
SANG NGÉ SANG NGÉ SU SANG NGÉ YA
MU RA TA HEN TRI TSÉ DRUNG MU
HA HA DRUM DRUM
HO HO LAM LAM
HUNG HUNG PHET PHET
The Hundred Syllable Mantra Translation
SO – Nampar Gyalwa
MU – Bön ku (dharmakaya)
YÉ – Long ku (sambhogakaya)
TRÖ – Tül ku (nirmanakaya)
CHUNG – Khyung Se
YÉ – Drug Se
LAM – Seng Ge
TRI – Zowo
TRI – Zema
TAR – Rucho
DAR — Tumpo
May we receive the fire-like clear illumination.
I supplicate the nature of the victorious one, the palace of the Shenrap with the the three bodies, Nampar Gyalwe Khangzang:
Bön ku, bön ku, bön ku of space,
Long ku, long ku, long ku of wisdom,
Tül ku, tül ku, tül ku of victory.
May the Bon meditation teacher issue the illumination of the view to the disciples.
May the disciples attain the complete victory of knowledge.
May we achieve victory from all sin, hindrance, and obscuration.
Purify, purify, may we be purified (of anger)
Clear, clear, may we be cleared (of attachment)
Clean, clean, may we be cleaned (of ignorance)
By the grace of the wisdom of the one thousand shenraps,
May we attain the indestructible result of being born into the palace of purity for the benefit of beings.
མཎྡལ་འབུལ་བ།
Mandala Offering ( Mandal Bulwa)
ཨཱོྃ་ན་མ་ཨ་དཀར་གཤའ་ཡ་ནི་ཤག་སལེ་སང་ངེ་ཡེ་སྭཧཱ།
OM NA MA A KAR SHA YA NI SHAK SA LÉ SANG NGÉ YÉ SO HA
བྲུྃ་རི་ཏི་གར་མ་ལ་ཧོ།
DRUM RI TI GAR MA LA HO
ཨ་ཡཾ་རྃ་མཾ་ཁཾ་བྲུྃ་ཤག་སལེ་སང་ངེ་ཡེ་སྭཧཱ།
A YANG RAM MANG KHANG DRUM
SHAK SA LÉ SANG NGÉ YÉ SO HA
ཕྱོད་ཕུར་སལེ་ཧ་ལོ་སེང་།
CHÖ PHUR SA LÉ HA LO SENG
We prostrate and purify our mind, wiping our defilements away and becoming clear and clean,
Making it as great and delightful as the king mountain,
Sky, air, fire, water, and earth,
We wipe our mind clear and clean,
Like a castle of heaven, destroying obscurations,
Our mind is clear and clean as a flower.
ཨེ་མ་འབྱུང་ལྔའི་སྟེང་དུ་རི་རབ་རི་བདུན་དང་།
E MA JUNG NGÉ TENG DU RI RAP RI DÜN DANG
གླིང་བཞི་གླིང་ཕྲན་ཕྱི་ནང་འདོད་ཡོན་བཅས།
LING ZHI LING TREN CHI NANG DÖ YÖN CHÉ
ཉི་ཟླས་བརྒྱན་པ་བྱེ་བ་ཕྲག་བརྒྱ་འདི།
NYI DÉ GYEN PA JE WA TRAK GYA DI
བདག་གི་བློས་བླངས་འབུལ་ལོ་བཞེས་སུ་གསོལ།
DAK GI LÖ LANG BÜL LO ZHÉ SU SÖL
How wonderful! Based upon the five elements are the seven mountains and concentric mountain rings,
The four continents and sub-continents together with the external and internal pleasurable qualities,
And the billion universes ornamented with the sun and moon.
I offer this from my heart. Please accept this offering.
Mantra of Dissolution
ཨཱོྃ་ཨ་ད་ད་དེ་དེ་ཕྱོད་ཕྱོད་སལེ་ཧ་ལོ་སེང་།
OM A DA DA DÉ DÉ CHÖ CHÖ SA LÉ HA LO SENG
སྙིང་པོ་རྣམ་གསུམ།
The Three Heart Mantras (Nyingpo Namsum)
བོན་སྐུའི་སྙིང་པོ།
1. Nine clarity syllables of Truth body (or, Bon-sku)
ཨ་ཨཱོཾ་ཧཱུཾ། ཨཱ་ཨ་དཀར་སལེ་འོད་ཨ་ཡང་ཨཱོཾ་འདུ།
A-OM-HUNG, AH A-KAR SA-LE WOD A YANG OM DU
This mantra is an aspect of the Dharmakaya, the formless aspect of Buddha mind. Sometimes the A OM HUNG is not recited, leaving only the final nine syllables. The meaning of each of the nine syllables is as follows:
AH represents the primordial Buddha, the changeless Essence, the Void. A The second short A represents the ceaseless clarity. KAR means the purification of negative emotions, the two obscurations, and all karmas. SA-LE means beyond all limitations of words and concepts. WOD literally means light, but its significance here means beyond conceptual obscurations and grasping mind. A represents Buddha mind, the omni-consciousness that perceives all instantly. YANG normally represents the air element, but in this case it is associated with the wisdom prana—that which activates wisdom within oneself and removes obscurations. OM represents the Five Buddha Families, the Five Wisdoms, and the Five Embodiments. DU essentializes everything into oneness, the tigle nagchig, or single sphere.
Meaning
Though the meaning can be broken down syllable by syllable, one should understand that the ultimate meaning of the mantra is the essence of one’s own mind. The particular benefit of the mantra is to remove obstacles of meditation and develop clarity of the view. It is known as the mantra of the dharmakaya or Samantabhadra, or the mantra that develops the view. It is the essence of the actual deity Samantabhadra, so as you recite it you become more closely identified with this deity and all of his perfected qualities. When you recite the mantra, visualize that you transform yourself into Samantabhadra, Kuzang Gyalwa Dupa, or Shenla Odkar, who are all manifestations of pure Buddha mind. You should visualize that you are the umdze, or chant master, leading all sentient beings in reciting this mantra, and in this way benefiting not only yourself, but all beings.
རྫོགས་སྐུའི་སྙིང་པོ།
2. Mantra of complete body (or, rdzogs-sku)
The liberation from the depth of samsara
ཨཱོཾ་མ་ཏྲི་མུ་ཡེ་སལེ་འདུ།
OM MA-TRI MU-YE SA-LE DU
OM is for Tonpa Shenrab who represents method and compassion. MA is for Sherab Chamma who represents wisdom and vast space. TRI is for Mucho Demdrug who transforms anger and hatred by means of love and friendliness thus purifying the hell realm. MU is for Sang wa Ngang Ring who transforms greed and desire by means of total generosity, thus purifying the realms of the pretas (hungry ghosts). YE is for Tisang Rangzhi who transforms ignorance and confusion by means of total knowledge and wisdom thus purifying the animal realm. SA is for Sangwa Duspa who transforms envy and jealousy by means of total expansion thus purifying the human realm. LE is for Chegyal Parti who transforms pride and arrogance by means of total peacefulness, thus purifying the realms of the Asuras of Titans (demigods). DU is for Yeshen Tsugphud who transforms indolence and self-absorption into diligence and vigor, thus purifying the God realm.
Meaning
Seen in this light and understanding these meanings, reciting this mantra is a way of helping all the beings of the six realms of existence. Reciting this mantra invokes the guide Buddhas of the six realms and their sources, Tonpa Shenrab and Sherab Chamma. Through their enlightened power, our negative emotions are dissolved and all the positive, pure, and virtuous qualities of love, generosity, wisdom, openness, peacefulness and compassion are invoked in us. Reciting this mantra helps us to connect with and reinforce those qualities within ourselves. It is not necessary to know all the legends of the various realms to gain benefit from this great mantra, but it is important to make a connection within ourselves to the virtuous qualities held by these seed syllables and come to embody those qualities.
སྤྲུལ་སྐུའི་སྙིང་པོ།
3. Mantra for of emanation body (or, sprul-sku)
for purification of karmic imprints and negative emotion
ཨ་དཀར་ཨ་རྨད་དུ་ཏྲི་སུ་ནག་པོ་ཞི་ཞི་མལ་མལ་སྭཧཱ།
AH-KAR A-ME DU-TRI-SU NAG-PO ZHI-ZHI MAL-MAL SO HA
AKAR represents the pure state of mind. A ME represents the wisdom of mind. DU TRI SU represents the three negative emotions: ignorance, hatred and attachment. NAG PO represents negativity. ZHI ZHI means to purify. MAL MAL means to obtain a blissful state of mind. SO HA means to remove all the negativities and lack of understanding.
Meaning
This mantra is associated with the Nirmanakaya, or physically manifest body of the Buddha, and is known as the purification mantra, or the mantra that offers protection from negative energies. The mantra can be broken into four groups of seed syllables: If you are repeating this mantra rapidly you can recite the SO HA every hundredth repetition, but there are many variations depending on the situation. If you are using the mantra for purification you need not recite SO HA. But if you are trying to cut through a negative influence you would always use SO AH at the end of each repetition.
བསྔོ་བ་དང་སྨོན་ལམ།
Dedication
སྒོ་གསུམ་དག་པའི་དགེ་བ་གང་བགྱིས་པ། ཁམས་གསུམ་སེམས་ཅན་རྣམས་ཀྱི་དོན་དུ་བསྔོ།
དུས་གསུམ་བསགས་པའི་ལས་སྒྲིབ་ཀུན་སྦྱང་ནས། སྐུ་གསུམ་རྫོགས་པའི་སངས་རྒྱས་མྱུར་ཐོབ་ཤོག
GO-SUM DAK-PA’I GE-WA GANG-GYI PA
KHAM-SUM SEM-CHEN NAM-GYI DON-DU NGO
DU-SUM SAK-PA’I LE-DRIP KUN-JANG NE
KU-SUM DZOK-PA’I SANG-GYE NYUR-THOP SHOK
All pure virtue done through the three doors of body, speech and mind, I dedicate for the welfare of all sentient beings throughout the three realms of desire, form and formlessness. After having purified all the karmic obscurations of the three times, may we swiftly achieve complete Buddhahood of the three bodies.
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