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།

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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