Dzogchen Ngondro, preliminary

དཔལ་ལྡན་བླ་མའི་རྣལ་འབྱོར།

Prayer to Nyammed Sherab Gyaltsen (Guru Yoga)

བདེ་ཆེན་རྒྱལ་པོ་ཀུན་བཟང་རྒྱལ་བ་འདུས། མི་བརྗེད་གཟུངས་ལྡན་ཤེས་རབ་སྨྲ་བའི་སེང་།

འཛམ་གླིང་བོན་གྱི་གཙུག་རྒྱན་མཉམ་མེད་པ། ཤེས་རབ་རྒྱལ་མཚན་ཞབས་ལ་གསོལ་བ་འདེབས།

DE-CHEN GYAL-PO KUN-ZANG GYAL-WA DU

MI-JE ZUNG-DEN SHE-RAB MA-WE SENG

DZAM-LING BÖN-GYI TSUG-GYEN NYAM-ME PA

SHE-RAB GYAL-TSEN ZHAB-LA  SOL-WA DEB

 Oh, king of great bliss who is in the form of Kun Zang Gyalwa Du pa, You are the wisdom deity, the lion of speech, endowed with omniscience. You are the matchless crown ornament of the Bön World, To Sherab Gyaltsen, I pray and pay homage.


སྐྱབས་འགྲོ།

Taking Refuge (Kyab Dro)

གཤེན་རབ་བླ་མ་སྐུ་གསུམ་འབྱུང་གནས་དཔལ། དུས་གསུམ་བདེར་གཤེགས་འགྲོ་བ་ཡོངས་ཀྱི་མགོན།

སྐུ་གཟུགས་ཞལ་སྐྱིན་སྐུ་གདུང་གསུང་རབ་རྟེན། ཕྱོགས་བཅུའི་གཤེན་རབ་ཐར་ལམ་སྟོན་པའི་སྒྲོན།

གནས་བཞིར་ཕྱག་འཚལ་འགྲོ་ཀུན་སྐྱབས་སུ་མཆི། 

SHEN-RAB LA-MA KU-SUM JUNG-NE PAL

DUE-SUM DER-SHEK  DRO-WA YONG-GYI GON

KU-ZUG ZHAL-KYIN KU-DUNG SUNG-RAB TEN

CHOG-CHU SHEN-RAB THAR-LAM TON-PAI DRON

NE-ZHIR CHAK-TSAL DRO-KUN KYAB-SU CHI

The supreme teacher is the source of the three bodies of enlightenment. All enlightened ones from the three times are the liberators of sentient beings. These three symbols of body, speech and mind are the reliable source of blessings of the Enlightened Ones.  The great spiritual warriors of the ten directions are the lamps on the path of enlightenment. All beings, prostrate and take refuge in the four supreme objects of refuge.

 སེམས་བསྐྱེད།

Bodhicitta (Developing the Mind of Enlightenment) (Sem Kyed)


ཇི་ལྟར་རྒྱལ་བ་འཕགས་པ་ཇི་བཞིན་དུ། འདི་སོགས་དུས་གསུམ་དགེ་བའི་མཐུ་དཔལ་གྱིས།

སེམས་ཅན་སངས་རྒྱས་ཐོབ་པར་བྱ་བའི་ཕྱིར། བདག་ནི་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་དོ།

JI-TAR GYAL-WA PHAK-PA CHI-ZHIN DU

DI-SOK DU-SUM GE-WI THU-PAL GYI

SEM-CHEN SANG-GYE THOP-PAR JA-WAE CHIR

DAK-NI JANG-CHUP CHOK-TU SEM-KYE DO

As do the enlightened ones and the spiritual warriors, By the blessings and power of these virtuous deeds of the three times, To attain enlightenment for all sentient beings I generate the mind of enlightenment

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)


ཨེ་མ། འབྱུང་ལྔའི་སྟེང་དུ་རི་རབ་རི་བདུན་དང་། གླིང་བཞི་གླིང་ཕྲན་ཕྱི་ནང་འདོད་ཡོན་བཅས།

ཉི་ཟླས་བརྒྱན་པ་བྱ་ེབ་ཕྲག་བརྒྱ་འདི། བདག་གིས་བློས་བླངས་འབུལ་ལོ་བཞེས་སུ་གསོལ།

E-MA JUNG-NGAI TENG-DU RI-RAB RI-DHUN DANG

LING-ZHI LING-TREN CHI-NANG DOE-YON CHE

NYI-DA’I GYEN-PA JE-WA TRAG-GYA DHI

DHAG-GI LOE-LANG BUL-LO ZHE-SU SOL

On the foundation of the five elements, Mount Meru and the seven golden Mountains, Including the external and internal precious objects of the four worlds and eight continents, And millions of universes, decorated with the sun and moon. Please accept and bless these offerings as I offer them from the core of my heart.

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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