The Root Text of the Seven Points of Mind Training

The Root Text of the

Seven Points of Mind Training

The Seven Points of Mind

Training in the Mahayana

***

I. Preliminaries: A Basis for Dharma Practice

1. First, train in the preliminaries

II. The Main Practice, Training in Bodhichitta

A. Ultimate Bodhichitta

2. Regard all phenomena as dreams.

3. Investigate the nature of unborn awareness.

4. Even the antidote is released in its ground.

5. Rest within the all-basis, the essential nature.

6. In post-meditation, regard all beings as illusions.

B. Relative Bodhichitta

7. Alternately practice sending and taking; these two should ride the breath.

8. Three objects, three poisons, and three roots of virtue.

9. In all your activities, train with these words.

10. Begin the sequence of sending and taking with yourself.

III. Transforming Adverse Conditions into the

Path of Awakening

11. When the world is filled with negativity, transform adverse conditions into the path of awakening.

A. Relative Bodhichitta

12. Drive all blame into one.

13. Be grateful to everyone and everything.

B. Ultimate Bodhichitta

14. Seeing delusive appearances as the four kayas is the unexcelled protection emptiness gives.

C. Special Practices

15. The best method entails four practices.

16. Whatever you meet, instantly join it with meditation.

IV. Blending Mind with the Practice throughout Your Life

A. What to Do during Your Daily Life

17. Practice the five powers, the condensed heart instructions.

B. What To Do at Death

18. The Mahayana instructions for transferring consciousness at death are the five powers; the way you behave matters.

V. How to Evaluate Your Mind Training

19. All the Buddha’s dharma converges on a single point.

20. Of the two witnesses, attend to the principal one.

21. At all times, rely only on a joyful mind.

22. If you can practice even when distracted, you are well trained.

VI. The Commitments of Mind Training

23. Always train in the three basic principles.

24. Change your attitude and be natural.

25. Don’t speak ill of others’ shortcomings.

26. Don’t ponder the affairs of others.

27. Work with the stronger afflictions first.

28. Send away any hope for results.

29. Avoid poisonous food.

30. Don’t be so constant.

31. Don’t get riled by critical remarks.

32. Don’t lie in ambush.

33. Don’t strike at weak points.

34. Don’t transfer a dzo’s burden onto an ox.

35. Don’t aim to be the fastest.

36. Don’t act with a twist.

37. Don’t turn gods into demons.

38. Don’t seek others’ pain as the limbs of your happiness.

VII. Guidelines for Mind Training

39. All practices should be done with one intention.

40. One practice corrects everything.

41. At the start and finish, an activity to be done.

42. Whichever of the two occurs, be patient.

43. Maintain these two, even at the risk of your life.

44. Train in the three difficult points.

45. Take up the three main causes.

46. Pay attention that these three things do not diminish.

47. Keep the three inseparable.

48. Train impartially in all areas; deep, pervasive, and constant training is crucial.

49. Always meditate on what aggravates you.

50. Don’t be swayed by outer circumstances.

51. This time practice is central.

52. Don’t make mistakes.

53. Don’t fluctuate.

54. Train with your whole heart.

55. Free yourself through examination and analysis.

56. Don’t make a big deal about it.

57. Don’t let being irritated tie you up.

58. Don’t overreact.

59. Don’t expect a standing ovation.

This essential elixir of instruction,

Transforming the five kinds of degeneration

Into the path of awakening,

Is a transmission from Serlingpa.

Having awakened the karmic energy of previous training

I was moved by deep devotion;

Therefore, ignoring suffering and criticism,

I sought out instruction on how to subdue ego-fixation.

Now when I die, I’ll have no regret.

These concluding verses are from Geshe Chekawa Yeshe Dorje, who wrote this text.

Translated by Michele Martin

A Spontaneous Note from a Tibetan Lama in Rome

Master "Immigrati e rifugiati. Formazione, comunicazione e integrazione sociale"
Dipartimento di Sociologia e Comunicazione
Università degli Studi di Roma "La Sapienza" 

“Laboratorio di dialogo Oriente - Occidente: l'esempio del Tibet",

19 maggio 2007

presso il Centro Congressi de "La Sapienza" di Roma

stata organizzata dal

Master "Immigrati e Rifugiati" dell'Università di Roma "La Sapienza" e dalla Fondazione Maitreya

*****

A Spontaneous Note from a Tibetan Lama in Rome

It is my pleasure to take part in this event: 'Laboratorio di Dialogo Oriente-Occidente: L'Esempio del Tibet', which is being held in this hall of Rome University and is being jointly organized by the master's program 'Immigrati e Rifugiati' of the University of Rome 'La Sapienza' and the Maitreya Foundation. 

This is in fact the third time I have taken part in meetings held in this hall; the previous two were the 'Convegno Internazionale sul Sutra del Loto: un invito alla lettura' on 15 May 1998, and the 'International Congress on Decisions to End Life: Real Social-Cultural Confrontation' on 22 September 2003. 

Today, I would like to share with you some insights into my life, particularly how a Tibetan monk can integrate into city life in Rome. I am Tibetan and was born in exile to parents who escaped from Tibet to Nepal in 1959 during the People's Republic of China's invasion of Tibet. They have lived in Nepal ever since and still hold refugee status. In 1970, they settled in the Tashiling Tibetan Camp in Pokhara, which was established jointly by the Nepal Red Cross Society and the Central Tibetan Administration of His Holiness the Dalai Lama in Dharamsala, India. 

The Tibetan people experienced a very dramatic tragedy in the middle of the 20th century. Mary Craig, author of Kundun, a biography of the Dalai Lama's family (the most well-documented account of Tibet I have ever read), wondered how they coped with losing everything and becoming refugees. How did people steeped in the isolation of one of the most mysterious lands on earth adapt to life in a modern, bustling country like India? How easily did they survive the culture shock of swapping their medieval world, unchanged for centuries, for the disjointed postmodern societies of the West? Were they able to reinvent themselves and find a place in these very different societies? Or did they themselves experience a certain dislocation?' 

Nobody knows what Tibet's actual political status was at the international level before 1959. In her book Kundun, Mary Craig reminds us of a speech on Tibet to the Indian parliament by Mr Nehru, then Prime Minister of India, on 27 April 1959, in which he commented: 'Now, where a society has existed for hundreds and hundreds of years, it may have outlasted its usefulness, but the fact is that uprooting it is a terribly painful process. It can be uprooted slowly, or even changed rapidly, but with a measure of co-operation. However, any kind of forcible uprooting must necessarily be painful, whether the society is good or bad”. 

I spent most of my early life in Pokhara, Nepal, where I attended a local Tibetan school run by the Department of Education of the Central Tibetan Administration (CTA) in Dharamsala. I finished Class Six at the age of thirteen, and in the same year (1976) I travelled to Dharamsala in India to seek better educational opportunities. I was then sent to a Tibetan monastery called Gaden in Mundgod, Southern India. This is a re-established monastery where there are 350 monks in exile, compared to 4,000 in the original Gaden monastery in Tibet. 

At that time, the living conditions in the monastery were terrible. Established only six years previously, the monks earned their livelihood through farming. The annual crop yield was barely enough to feed the monks. I found life at the monastery very difficult at that time, but I was attracted by the education offered there: the higher Buddhist studies system adopted from Nalanda University in India. I had to live with the conflicting situation of an extremely difficult lifestyle and the enjoyment of the most rare and precious studies. I could not visit home for the first three years due to a lack of funds and the thousands of kilometres between Pokhara and Mundgod. 

When I was seventeen, I had been ill for several months, which had caused great concern among my teachers and friends that I might be dying. My parents didn't know I was ill, and it took more than two months to arrive. There was no telephone, fax or email available. However, I was taught that this was simply an obstacle to my studies and that the illness was a kind of purification. I strongly believed in this theory, which helped me to cope with the pain. 

I completed the traditional tenth-year exams in 1985 with excellent results. In the same year, I was elected to oversee secretarial work in the monastery. I held this position continuously in various offices, including Gaden Lachi, Gaden Jangtse, Gajang Gyalrong Khangstsen, and the Gelukpa University Examination Controllers Board, for six years. During this time, the conditions became more favourable for my studies. As well as doing office work, I was able to dedicate lots of time to studying, and I completed the two-year KARAM (B.A.) degree course and the two-year LOPON (Master's) degree. I also wrote my doctoral thesis, 'The Gateway to Abhidharma', for the Lharampa Geshe degree. This thesis has recently been published in India and distributed to major Tibetan study centres. 

In 1993, I completed all the exams required for Tibetan classical studies at Gaden, after which I undertook a one-year Vajrayana master training course at Gyumed in 1994. Ultimately, I was satisfied with the results of my spiritual training, and I now feel confident and resourceful. This enables me to live independently and help others. 

In 1995, I received an invitation to study Western philosophy and religion in Rome. After seeking His Holiness the Dalai Lama's advice, he encouraged me to accept. I arrived in Rome on 15 September 1995, residing at Sant’Anselmo College for one academic year and attending courses at Beda College in Rome. During my time at Sant'Anselmo, I had the honour of welcoming His Holiness the Dalai Lama to my college during his three-day visit to Rome. Acting as the main intermediary between his secretaries and the college staff, it was a unique experience for me to be close to His Holiness the Dalai Lama. 

It was during this time that I met Lama Lodro at Sant'Anselmo. He is a Kagyupa Lama who teaches Buddhist meditation to his group, Dharmaling, in Rome. He introduced me to Maria Angela Falà, and they invited me to their home for an interview about my life and work in Rome. The interview was later published in the magazine Occidente Buddhista, issue no. 9, under the title “Fra le antiche mura”. It's a beautiful article about me and my thoughts — the first article about me in Italy! 

Lama Lodro is a French lay Buddhist teacher who was trained in the Tibetan Kagyupa tradition, which is a different school of Tibetan Buddhism to the one I belong to. However, we have remained very good spiritual friends and still share many Buddhist approaches and practices together. 

Maria Angela Falà specialises in Theravada Buddhism and has held many positions of responsibility at UBI, EBU and Fondazione Maitreya for many years. She is also the editor of the journal Dharma and a contributor to many other Buddhist publications in Italy. We also share many views on the future development of Buddhism in Italy, including its integration and collaboration with established religions and traditions. 

In 1997, I was awarded a scholarship to study in the US for one year, but I turned it down and decided to stay in Rome as a guest of a local family. Within a year, I had become known to many people in Italy, and I realised that the Roman climate suited me well. I began teaching Dharma in various parts of Italy. I taught the Tibetan language at IsMEO for a year and occasionally worked at the IsMEO library, assisting with the cataloguing of the Tucci collection of Tibetan texts. However, I then chose to devote myself entirely to teaching Dharma, because of its noble principles and ideals, which I feel are the most meaningful things to be involved with. 

In 1999, I won scholarships to attend a three-month English language course at Cambridge and was invited to spend two months as a visiting teacher at the Chung Hwa Buddhist Institute in Taipei. I successfully took up both opportunities. In the following years, I continued to attend courses in Western philosophy and religion at the Angelicum University, receiving some financial support from a trust in the UK. 

In 2000, I moved to the Fondazione Maitreya as a guest monk. Since then, I have been living at the foundation, carrying out my daily meditation practice in the foundation's small shrine and giving Dharma lessons to the people of Rome, while continuing my studies and writing. I have received many gestures of appreciation from my Italian friends. I have also been delivering courses and participating in conferences in various locations across Italy, as well as in Switzerland and England. In 2003, my first Italian book, La Via del Nirvana, was published, and some of my articles and talks have been published in Italy and abroad. 

I came to know an English Theravada monk, Ajahn Chandapalo, the abbot of the Santacittarama monastery, through Maria Angela Falà in 1996 during a Vesak event organised by the UBI. We became very good friends, and he is my closest Buddhist monk friend in Italy. Through our friendship, I have learned a great deal about Theravada Buddhism. 

A few months ago, I attended a meeting with him at the Ministry of the Interior in Rome as a participant in a drafting committee for the 'Carta dei Valori della Cittadinanza e dell’Integrazione'. During the meeting, we discussed various topics, including interreligious dialogue, mixed marriages, educational materials for Italian schools, bioethics, abortion, euthanasia and gender equality. This meeting was significant in raising awareness of Buddhism in Italy, and of how Italian Buddhists, both native and adopted, can practise Buddhist principles while respecting local religions and the constitution of the country, without losing the values of their own cultural and traditional background. The final version of the Carta dei Valori was released on 23 April 2007 by the Italian Home Secretary. 

Living as a Tibetan monk in an urban setting such as Rome may not be easy, but as the saying goes, 'practice makes perfect'. As Shantideva said: 'Everything can become simple with training'. In Tibetan, the word 'Bikshu' (Ge Long in English) means 'monk' and comes from the Sanskrit term for 'living for Dharma supported by offerings'. In Hindu terminology, 'Sannyasi' implies a life of renunciation. 

Therefore, a Bikshu is someone who practises virtuous actions based on the realisation of nirvana and the renunciation of samsaric gains. Therefore, a monk's life is founded on skilful living and the right attitude. Based on this, I don't find it difficult to live in Rome with a motivation of renunciation — at least, I try my best to do so. 

After many years of living in Rome, I now feel that Rome is my home, not only due to habit, but also because of my fascination with ancient Roman history and its incomparable artistic beauty. I feel very comfortable living in Italy, a country where the highly civilised rights of freedom, social rights, and democratic rights are so well preserved and respected by both citizens and the state. 

On 6 May 2007, I attended a commemoration event for Fr. Agostino Antonio Giorgi (1711–1797) in San Mauro Pascoli, marking the 210th anniversary of his death. Fr Giorgi wrote a Tibetan dictionary, the Alfabetum Tibetanum, in Rome. He learnt the Tibetan language from Capuchin friars who had been to Tibet. These Christian missionaries who went to Tibet include: Fr Ippolito Desideri and the Cappuccino brothers left their mark on Tibetan history. Many of Ippolito Desideri's Tibetan-language works have been translated and published by IsMEO. 

The renowned Italian Tibetologist Prof. Giuseppe Tucci also left behind a vast collection of Tibetan books and writings on Tibetan history, culture, and arts. Professor Tucci invited two Tibetan scholars from Dharamsala to Rome to collaborate with him at IsMEO. Professor Luciano Petech has produced many writings on the history of Tibet, particularly the western regions. The works of these Italians have become a very significant testimony to the history, culture and religion of Tibet. I am saying that relations between the two countries have been based on cultural, religious and literary exchanges for a long time. I started writing an autobiography a long time ago, but it now seems like a mission impossible! 

Recently, I have been thinking about conducting some brief research into the scientific history of Tibet, particularly the status of Tibetans in exile, as this is where I was born and raised. I am also thinking of creating a research project on the development of Tibetan studies in Italy. I feel it is my duty to do these things, given the time and circumstances in which I find myself. However, my main dream is to spend my life teaching Dharma, writing about it and studying it for the benefit of all sentient beings. 

I firmly believe that all religions have equal value in serving humanity. They all preach the same principles of love and truth, despite minor differences in their norms, rules and regulations. I dream of uniting the significant elements common to all religions to enable them to serve humanity better than ever before, becoming an authentic source of peace, tolerance and harmony. 

The most inspiring messages for me are Gandhi’s ahimsa philosophy, the Passion of Christ, the Middle Way wisdom of Sakyamuni Buddha, and the simplicity of Saint Francis of Assisi. 'The less desire, the fewer problems' – if I could give one message to others, it would be this. 

Geshe Gedun Tharchin

Rome, 19 May 2007

Lord Buddha Shakyamuni Sadhana

 

Lord Buddha Shakyamuni Sadhana

Prepare for this meditation by focusing your attention on the breath to calm the mind. Then bring the attention to the suffering that all sentient beings undergo: the sufferings of heat and cold; hunger and thirst. Just as I experience many sufferings, remember that all mother sentient beings experience suffering at least equal to--if not greater than--my own. I determine to undertake this practice in order to awaken my own buddha-nature, quickly attain enlightenment, and lead all other sentient beings to that same state of permanent, lasting happiness.

Visualization of Buddha as refuge

In the space before me, at the level of my forehead, I visualize a jewel-encrusted, golden throne. Each corner is supported by two snow lions; the embodiment of bodhisattvas. On a fully opened lotus; on disks of sun and moon cushions sits Buddha Shakyamuni. Buddha's body is made of golden light. Seated in the "full vajra" or lotus posture, He is dressed in the robes of a monk. His face is serene and beautiful; each hair on his head is individually curled to the right; his ear lobes are long; and his eyes are slightly opened. His left hand rests in his lap in the meditation pose, holding a begging bowl filled with nectar. The palm of his right hand rests on his right knee and his fingers touch the moon disk upon which he sits; this symbolizes his great control over anger, attachment and ignorance.


Taking Refuge

From my heart, I recite the refuge prayer and visualize that streams of golden-white light radiate from the Buddha's body in all directions, blessing me and all sentient beings. I imagine also that I am surrounded in space by all sentient beings in human form; I imagine that I lead all these sentient beings in reciting the refuge:

In order to obtain perfect enlightenment, I vow from now on to go for refuge to the Guru and three precious gems, and not abandon sentient beings. I will practice the six perfections. (3x)


Requests and Inspiration

From my heart, I generate the request to the Buddha that he grant me inspiration to follow the path to full enlightenment; on behalf of all living beings trapped in samsara. Rays of light stream from the Buddha. This light enters my body and quickly removes all negativities, obscurations and hindrances, freeing me to progress quickly on the path. This light flows not only to me, but to all living beings in space around me. They all receive inspiration and blessings. Repeat the mantra many times.
OM MUNI MUNI MAHA MUNI YE SOHA


The Blessing of Body, Speech and Mind

I imagine that rays of light stream from the crown of Buddha's head to my crown; this light purifies the negativities of my body and removes the hindrances to attaining the enlightened body of a Buddha.
OM MUNI MUNI MAHA MUNI YE SOHA

Rays of light then stream from the Buddha's throat to mine, purifying the negativities of my speech and removing hindrances to attaining the enlightened speech that communicates clearly to all sentient beings, regardless of their level or capacity.
OM MUNI MUNI MAHA MUNI YE SOHA

Finally, rays of light emanate from the Buddha's heart and enter my own heart center. This light purifies the negativities of my mind and removes hindrances to the awakened, omniscient mind.
OM MUNI MUNI MAHA MUNI YE SOHA

Imagine that these light rays flow to all sentient beings, helping them to quickly reach a state of supreme awareness. I maintain this visualization for as long as I can, reciting the mantra while the light continues to stream from the Buddha to me and all sentient beings. Imagine that nectar accompanies the light and nourishes me completely.


Absorption

The Buddha’s throne is absorbed into the lotus, the lotus into the moon, the cushions into the Buddha. Buddha now comes to the crown of my head, dissolves into brilliant, white light and enters into my body through the crown, filling my body with brilliant light. I feel great bliss and joy as my body, speech, and mind are completely transformed. I hold this feeling for as long as I can, experiencing the removal of all hindrances and obstructions.

From this state, imagine in the space where I am sitting, arising from emptiness, that I am seated in the same aspect as the Buddha before. I visualize and feel that I have attained the enlightened compassion and wisdom of buddhahood.

At my heart appear sun and moon disks. At the center of the moon disk, standing upright, is the syllable MUM. Surrounding this are the syllables of Shakyamuni Buddha's name mantra:
OM MUNI MUNI MAHA MUNI YE SOHA

Streams of light flow from the MUM and mantra at my heart center to all sentient beings, completely removing their hindrances, obstructions, wrong views, delusions and traces of ignorance; thereby transforming them into the form of the Buddha as well. I meditate in this way for as long as possible, reciting the mantra quietly to myself.


Dedication

May my capacity for compassion be infinite. I dedicate these efforts to complete and total enlightenment so that I may be of benefit to all sentient beings. May it be so!


Sarva Manglam

 

 

Brain Exercise Meditation

The 6 Step Brain Exercise Meditation

Step #1

Sit cross-legged in a quiet, peaceful place. According to the Hindu religion, the cross-legged pose awakens ‘kundalini’ – dormant energy in the body.

Step #2

Close your eyes and focus on your existing thoughts. Your goal is not to change them or make them simpler; all you’re trying to do is pay attention to them. Pay attention to how your thoughts jump from one topic to another. Do this for five minutes.

Step #3

That wild, crazy flow you’re observing? Buddhists refer to that as the ‘monkey mind.’ In this step, you’re going to try and shift focus to your ‘ox mind.’ The ‘ox mind’ is aware of the chaos around it but it simply contemplates life.

Step #4

As you notice yourself toying with the idea of your ‘ox mind,’ ask your brain to slow down. Don’t try to force it; just ask:

“Try imagining your inner ox walking unhurriedly down a country road. This mental picture should help you pacify your inner ape. Don’t expect it to fall asleep at once. Apes are naturally restless! Nevertheless, you’ll soon notice your inner ape become more placid, and less prone to hustle and bustle.”

When you feel like your ‘ox mind’ has taken over, move onto the next step.

Step #5

Continue concentrating on your ‘ox mind.’ You should feel your breathing slowing down. You’ll become aware of the sensations in your body such as the flow of air. As you open your eyes, the world should appear much different than when you first shut it out. The objects around you should appear just as your thoughts – not requiring change.

Step #6

Keep practicing this. With time, you’ll become in tune with yourself and your time spent meditating will fly right by. Ideally, this should become an instinct. Whenever you’re faced with a problem you can’t seem to solve, practice Meditation.

Medicine Buddha Sadhana

Medicine Buddha Sadhana

Visualization

About four inches above the crown of my head is a lotus flower. In the center of the lotus is a white moon disk and seated on the moon disk is my root Guru the dharmakaya essence of all the buddhas in the form of the Medicine Buddha. He is blue in color and his body radiates blue light. His right hand, in the mudra of granting sublime realizations, rests on his right knee and holds the stem of the arura plant between thumb and first finger. His left hand is in the mudra of concentration and holds a lapis lazuli bowl filled with nectar. He is seated in the full vajra position and is wearing the triple robes of dharma . He has all the signs and qualities of a buddha.

Taking Refuge and Generating Bodhichitta

I go for refuge until I am enlightened.

To the Buddha, the Dharma, and the supreme assembly.

By my practice of giving and other perfections,

May I become a buddha in order to benefit all sentient beings. (3x)

The Four Immeasurable Thoughts

May all sentient beings have happiness and the causes of happiness.

May all sentient beings be free from suffering and the causes of suffering.

May all sentient beings never be separated from the happiness that is without suffering.

May all sentient beings abide in equanimity, free from both attachment and hatred, holding some close and others distant.

Cultivating Special Bodhichitta

Especially for the benefit of all sentient beings, I will quickly, very quickly, attain the precious state of perfect and complete buddhahood. For this reason I will practice the yoga method of Guru Medicine Buddha.

Seven-Limb Prayer

I prostrate to Guru Medicine Buddha.

Each and every offering, including those actually performed and those mentally transformed, I present to you.

I confess all non-virtuous actions accumulated since beginningless time.

I rejoice in the virtues of both ordinary and noble beings.

As our guide I request you, O Buddha, to please abide well and turn the wheel of Dharma until samsara ends.

All virtues, both my own and those of others, I dedicate to the ripening of the two bodhichittas and the attainment of buddhahood for the sake of all sentient beings.

Mandala offering

This ground, anointed with perfume, strewn with flowers,

Adorned with Mount Meru, four continents, the sun and the moon.

I imagine this as a buddhafield and offer it.

May all living beings enjoy this pure land!

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

Prayers of Request

I beseech you, Bhagavan Medicine Guru – whose sky-colored holy body of lapis lazuli signifies omniscient wisdom and compassion as vast as limitless space – please grant me your blessings.

I beseech you, compassionate Medicine Guru – who hold in your right hand the king of medicines symbolizing your vow to help all pitiful sentient beings plagued by the 424 diseases – please grant me your blessings.

I beseech you, compassionate Medicine Guru – who hold in your left hand a bowl of nectar symbolizing your vow to give the glorious undying nectar of the Dharma that eliminates the degenerations of sickness, old age, and death – please grant me your blessings.

Visualization

Above the crown of Guru Medicine Buddha is a wish-granting jewel, which is in essence my Guru.

Above that is the Buddha Delightful King of Clear Knowing (Ngön khyen gyäl po), whose body is coral red in color, his right hand in the mudra of bestowing sublime realiza- tions and his left hand in the mudra of concentration.

Above him is the Buddha Melodious Ocean of Proclaimed Dharma (Chö drag gya tso yang), with a dark pink-colored body, his right hand in the mudra of bestowing sublime realizations and his left hand in the mudra of concentration.

Above him is the Buddha Supreme Glory Free from Sorrow (Nya ngän me chog), light pink in color with both hands in the mudra of concentration.

Above him is the Buddha Stainless Excellent Gold (Ser zang dri me), gold in color, his right hand in the mudra of expounding the Dharma and his left hand in the mudra of concen- tration.

Above him is the Buddha King of Melodious Sound, Brilliant Radiance of Skill, Adorned with Jewels, Moon, and Lotus (Rin chen da wa dang pä ma rab tu gyän pa kyä pa zi ji dra yang gyi gyäl po), yel- low in color with his right hand in the mudra of expounding the Dhar- ma and his left hand in the mudra of concentration.

Above him is the Buddha Renowned Glorious King of Excellent Signs (Tshän leg yang drag), gold in color with his right hand in the mudra of expounding the Dharma and his left hand in the mudra of concentration.

Requests to the Medicine Buddhas

Repeat each verse seven times. After the seventh recitation as you repeat “May your vow to benefit... “ the Medicine Buddha to whom the request is made absorbs into the one below.

To you, Buddha Renowned Glorious King of Excellent Signs, fully realized destroyer of all defilements, fully accomplished buddha having fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

To you, Buddha King of Melodious Sound, Brilliant Radiance of Skill, Adorned with Jewels, Moon, and Lotus, fully realized destroyer of all defilements, fully accom- plished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

To you, Buddha Stainless Excellent Gold, Great Jewel Who Accomplishes All Vows, fully realized destroyer of all defilements, fully accomplished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

To you, Buddha Supreme Glory Free from Sorrow, fully realized destroyer of all defilements, fully accomplished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to ben- efit all sentient beings now ripen for myself and others. (7x)

To you, Buddha Melodious Ocean of Pro- claimed Dharma, fully realized destroyer of all defilements, fully accomplished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to ben- efit all sentient beings now ripen for myself and others. (7x)

To you, Buddha Delightful King of Clear Knowing, Supreme Wisdom of an Ocean of Dharma, fully realized destroyer of all defilements, fully accomplished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

To you, Buddha Medicine Guru, King of La- pis Light, fully realized destroyer of all de- filements, fully accomplished buddha who has fully realized the absolute truth of all phenomena, I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

Visualization

Granting your request, from the heart and holy body of the King of Medicine, Guru Medicine Buddha, infinite rays of white light pour down completely filling your body from head to toe. They purify all your diseases and afflictions due to spirits and their causes, all your negative karma and mental obscurations. In the nature of light, your body becomes as clean and clear as crystal. The light rays pour down twice more, each time filling your body with blissful clean clear light which you absorb. You are thereby transformed into the holy body of Guru Medicine Buddha. At your heart appears a lotus and moon disk. Standing at the center of the moon disk, is is the blue seed-syllable HUM surrounded by the syllables of the mantra. As you recite the mantra, visualize rays of light radiating out in all directions from the syllable at your heart. The light rays pervade the sentient beings of all six realms. Through your great love wishing them to have happiness, and through your great compassion wishing them to be free from all sufferings, they are purified of all diseases and afflictions due to spirits and their causes, all their negative karma and mental obscurations.

Mantra Recitation

OM NAMO BHAGAVATE BHAISHAJYE / GURU BAIDURYA / PRABHA RADJAYA / TATHAGATAYA / ARHATE SAMYAKSAM BUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE [BHAISHAJYE ] / RAJA SAMUDGATE SVAHA

Short Mantra

TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHABHAISHAJYE [BHAISHAJYE] / RAJA SAMUDGATE SVAHA

[Common pronunciation: TAYATA OM BHEKANDZYE BHEKANDZYE MAHA BHEKANDZYE [BHEKANDZYE] RADZA SAMUDGATE SOHA.]

Feel great joy and think: All sentient beings are transformed into the aspect of the Medicine Buddha Guru. How wonderful that I am now able to lead all sentient beings into the Medicine Buddha’s enlightenment.

Simplified Visualization

If you wish to do a shorter version instead, visualize Guru Medicine Buddha above the crown of your head and make the following prayer of request seven times:

The fully realized destroyer of all defilements, fully completed buddha having fully realized the absolute truth of all phenomena, Guru Medicine Buddha, King of Lapis Light, to you I prostrate, go for refuge, and make offerings. May your vow to benefit all sentient beings now ripen for myself and others. (7x)

As you recite the Medicine Buddha mantra, visualize as follows:

Purifying rays of light pour down from the Guru Medicine Buddha’s heart and holy body, eliminating your sicknesses and afflictions due to spirits, and their causes, all your negative karma and mental obscurations. Your body is completely filled with light and becomes clean-clear like crystal. Then the rays radiate out in all directions, purifying the sicknesses and afflictions of all mother sentient beings.

After the mantra recitation visualize as follows:

The Guru Medicine Buddha melts into light and absorbs into your heart. Your mind becomes completely one with the dharmakaya, the essence of all buddhas.

Dedication

Due to these merits, may I complete the ocean-like actions of the sons of the victorious ones. May I become the holy savior, refuge, and helper for sentient beings, who have repeatedly been kind to me in past lives.

By the virtues received from attempting this practice, may all living beings who see, hear, touch, or remember me even those who merely say my name in that very moment be released from their miseries and experience happiness forever.

As all sentient beings, infinite as space, are encompassed by Guru Medicine Buddha’s compassion, may I too become the guide for sentient beings existing throughout all ten directions of the universe.

Because of these virtues, may I quickly become Guru Medicine Buddha and lead each and every sentient being into his enlightened realm.

Note: Re-edited by Geshe Gedun Tharchin