The Abridged Sadhana of Maha Sukhavati Dewachen
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jordhenadvisorsThe Abridged Sadhana of Maha Sukhavati Dewachen
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Practicing the methods to take rebirth in the Pure Land of Buddha Amitabha
according to the Sutras and Tantras
1. Take Refuge, Pratimoksha (the lay or monastic vows), and Bodhisattva vows. Cultivate
Shamatha during one month, focusing on the image of the Buddha with devotion in order to
mature the mind.
2. Take the Bodhisattva vows belonging to the profound view tradition.
3. Read the Sutras related to Buddha Amitabha and study the commentary by Karma
Chagme on the aspiration prayers to take rebirth in Sukhavati.
4. Accumulate merit and purify negative karma through 100,000 accumulations of Mandala
offerings and prostrations to the 35 Buddhas.
5. Continuously recite the short sutra ritual of offering to Buddha Amitabha.
6. Do the Tonglen practice of The 7 Points of Mind Training every day.
7. If one follows the Vajrayana path, one should receive the empowerment of Buddha
Amitabha according to the Namchö tradition.
8. Do the Buddha Amitabha Sadhana of the Namchö tradition, accumulating 100,000
recitations of the mantra.
9. Do the daily Sadhana of the Namchö tradition with the accumulation of mantras in
combination with Powa training until the appropriate signs appear.
10. Do the Long Life Practice as it is explained in the main Sadhana.
The Abridged Sadhana of Maha Sukhavati, Dewachen
Homage.
To the Three Jewels and Three Roots,
the sources of refuge, I go for refuge.
In order to establish all beings in Buddhahood
I generate the supreme enlightenment mind of Bodhicitta.
(recite 3 x)
On a water-born lotus flower I appear as the white Bodhisattva
Chenrezig. In front, on a lotus and moon disc sits the Lord of
Boundless Light, Amitabha, red in color. With one face and two
hands resting in the mudra of equanimity. Holding a begging bowl
and wearing Dharma robes, he sits in the vajra posture. On his right
side is the powerful Lord of the Universe, Chenrezig, white in color.
He has one face and four arms. He holds the palms of the first two
hands together at his heart. In the right hand he holds a circle of
beads and in the left a lotus. He stands on a lotus and moon disc.
On the left side of Amitabha in front is the Great Powerful One,
Vajrapani. He has one face, two arms, and is blue in color. In his
right hand he holds a dorje, in his left hand a bell. He is standing on
a lotus and moon disc. Countless Buddhas, Bodhisattvas,
Shravakas, and Arhats surround them.
Lights radiate from the three syllables in the three places of the
three main deities in front and invite the wisdom deities from
Dewachen.
OM AMI DEWA HRIH
BENZA SAMAYA DZA
DZA HUNG BAM HO
TIK THRA LHEN
A TI PU HO
OM HUNG TRAM HRIH AH
ABHI KHEN TSA MAM
ARGAM PADAM PUPE DUPE ALOKE GENDE NEWIDE
SHABDA - AH HUNG
HUNG
In the Land of Great Bliss you turn the Wheel of Dharma and
always look upon sentient beings with compassion, fulfilling your
commitment to protect all beings. We offer praise and prostrations
to you, Lord of Boundless Light, whose hands rest in the mudra of
1
equanimity.
EMAHO
To the wondrous Buddha of Infinite Light, to the Great
Compassionate Chenrezig, to the Great Powerful Vajrapani, and to
all the countless Buddhas and Bodhisattvas I pray with a mind of
one-pointed devotion. Please bestow the supreme siddhi, Bless me
with the realization of Amitabha.
Lights radiate to the west from the bodies of the assembled deities.
Amitabha’s form, strings of his mantra, and hand symbols in
countless numbers fall like rain from the pure land of Dewachen
and flow into me.
OM AMI DEWA HRIH
(The mantra of Amitabha should be recited as many times as possible.)
HRIH
Then the Buddha in front dissolves into light and melts into me.
(Meditate for a while now.)
My body is like a rainbow in the sky and appears in the form of
Buddha Amitabha. Luminosity and emptiness have become
inseparable.
EMAHO
Amazing! Amitabha, the Buddha of Infinite Light, with Chenrezig,
the Great Compassionate Lord, to his right and Vajrapani, the
Bodhisattva of Great Powers, to his left, all surrounded by
innumerable Buddhas and Bodhisattvas!
As soon as I have left this existence behind, without the interval of
another life, may I take birth in that wondrous Pure Land, the
Realm of Joy, the place of everlasting happiness called Dewachen,
and may I directly perceive the Buddha of Infinite Light.
O all you Buddhas and Bodhisattvas of the ten directions, please
grant your blessings so that the wishes which I have just expressed
may be accomplished without any obstacles.
Tayatha Pentsadriya Awa Bodhanayé Soha.
OM
May all the Buddhas and Bodhisattvas abiding in the ten directions
and three times think of me.
2
I rejoice in their accomplishments of the two accumulations.
I offer all the virtue I have gathered in the three times
to the Three Jewels.
May the teachings of the Victorious One flourish.
I dedicate this virtue to all sentient beings
that they may attain enlightenment.
May all virtue accumulated ripen in my mind stream.
May the two obscurations be purified and the accumulations
perfected.
May life, health, practice, and realization increase.
May the tenth level be reached in this very life.
When we leave this life may we instantly be reborn in Dewachen.
Once born there, may the lotus open and may we achieve
enlightenment in that very body. After reaching enlightenment may
we manifest in order to guide sentient beings until samsara is
empty.
SAMAYA GYA GYA GYA
3
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༄༅། །འོད་དཔག་ད་གསོལ་འབས་བགས།
Prayer to Buddha Amitābha
by the Fifteenth Karmapa, Khakhyab Dorje
ལ་ན་ི་གགས་ས་་འོད་མཐའ་ཡས། །
gyal kun chi zuk chö ku ö ta yé
O dharmakāya Amitābha, embodiment of all the buddhas,
གས་ེ་རང་ལ་མན་པོ་ན་རས་གགས། །
tukjé rang tsal gönpo chenrezik
And protector Avalokiteśvara, manifestation of compassion,
བས་གནས་མཐར་ག་མག་ལ་གསོལ་བ་འབས། །
kyabné tartuk chok la solwa dep
To these ultimate and supreme sources of refuge, I pray!
བདག་དང་མཁའ་མཉམ་མ་ན་མས་ཅན་མས། །
dak dang kha nyam ma gen semchen nam
May I and all beings, my previous mothers, as infinite as space,
་འར་་འདོད་ེན་་གས་ཚོགས་ས། །
tsé dir midö kyen shyi lek tsok gyé
Face no unfavourable conditions, only ever-increasing positivity.
ིག་ལ་ཡོན་ཏན་བད་དང་ད་བ་འོར། །
dikdral yönten gyé dang gé chu jor
May we be free from misdeeds and have the eight qualities and ten virtues;
ི་མར་བ་ན་དག་པ་ང་་བོད། །
chimar dechen dakpé shying du drö
And, in our future lives, may we travel to the pure realm of Great Bliss!
ས་ེན་་ལ་ང་བ་མག་ཐོབ་ནས། །
lü ten dé la chang chub chok tob né
Bless us, so that having attained buddhahood in that physical form,
མཐའ་ལས་འོ་བ་འེན་ལ་མན་ེད་དང་། །
ta lé drowa dren la gön khyé dang
We may become a guide who leads beings from extremes,
མཉམ་པ་མ་དབང་ཐོབ་པར་ིན་ིས་ོབས། ། 1
མཉམ་པ་མ་དབང་ཐོབ་པར་ིན་ིས་ོབས། །
nyampé tu wang tobpar chin gyi lop
And gain strength and power just like yours.
ས་ེ་གག་པ་ད་ིས་གསོལ་འབས་ང་།
Supplicate like this with a one-pointed mind, and recite:
ༀ་ཨ་་་ཝ་ ིཿ
om ami dhewa hrih
oṃ amitābha hrīḥ
ས་པའང་གས་ན་བ་མག་་མོ་ར་ཀ་པར་གས་པས་ིས།།
Thus, in response to a request from Demchok Lhamo of noble family, the one known as Karmapa put this into
writing.
| Translated by Abraham Ta-Quan, 2017. Proofread by Lucinda Ritter.
This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License.
PDF document automatically generated on Fri Jan 1 17:27:54 2021 GMT from
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2
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The 5th Karmapa’s Aspiration
Prayer of Sukhavati
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Unrivalled perfection of all supreme qualities. And to the genuine Dharma and
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Whose light of wisdom blazing brightly To dispel the darkness of existence
and conception.
1
Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k8}+-J{$-#=;-0=-6m$-\o,-=0-14+-+{k k9{-<{=-],->m=-%t$-7+-#7m#=-.=-<$-k
Wo Threng.Sal We.Zhing Kun.Khyab Ze De. Ye She.Chen Gyie.Chung Zed.Zig Pe Kyang.
His beams of radiant light fill Even a mere glance from
each and every realm, his eyes of wisdom,
k0`o+-&{8m-+.v$-3~#=-1-;v=-6m-14+-.k k+.#-1{+-!q-9m-8}+-;-@#-83;-;}k
Du Dei.Pung Tshog.Ma Lue.Shi Zed Pa. Pag Med.Ku Yi.Wo La.Chag Tsal Lo.
Will subdue entire horde of maras, I pay homage to his body’s boundless light.
kNm+-+$-6-m0-:0-($=-M1-E};-!qk k$}-0}-(m+-<m-+Am$=-;=-1-#9}=-<$-k
Srid Dang.Shi Wa.Rab Pang.Nam Drol Ku. Ngo Wo.Nyi Kyi.Ying Le.Ma Yue Kyang.
His liberation form is free from both Although never deviating from the
Samsara and Nirvana, immovable essence of mind nature.
k#$-#$-8`o;-0-+{-;-+{:-%},-.8mk k13,-+$-+.{-A+-<m=-80:-@#-83;-;}k
Gang Gang.Dul Wa.De La.Der Ton Pai. Tsen Dang.Pe Jed.Kyie Bar.Chag Tsal Lo.
He can emanate in appropriate forms I pay homage to the one ablaze with
to teach beings according to their needs the brilliance of auspicious signs.
k&}=-\o,-M1-8A{+-9,-;#-Hs#-%t-9mk k#=v$-#%m#-#m=-<$-@}#=-`o=-*1=-%+-`ok
Choe Kun.Nam Jed.Yen Lag.Drug Chu Yi. Sung Chig.Gie Kyang.Chog Due.Tham
Ched Du.
A single word from him bears all the sixty tones, Which explain all Dharma and engage all beings,
k={1=-%,-+0$-.}8m-:m1-.-'m-06m,-8'v# k+.#-1{+-#=v$-#m-8}+-;-@#-83;-;}k
Sem Chen.Wang Poi.Rim Pa.Ji Zhin Jug. Pag Med.Sung Gi.Wo La.Chag Tsal Lo.
According to their faculties in all times and realms, I pay homage to the light of boundless speech.
ke-0=1-0I}+-.8m-9v;-;=-:0-8+=-<$-k k80+-1{+-[r,->m=-Es0-.8m-9$-+#-3n#
Mar Sam.Jod Pai.Yul Le.Rab De Kyang. Bed Med.Lhun Gyie.Drub Pai.Yang Dag Tsig.
I prostrate to the effortless, spontaneous words, That transcend speech, thought and description -
k#=v$-#m-#=$-0-0=1->m=-1m-=0-.8mk k;{#=-.8m-;1-1&}#-%},-;-@#-83;-;}k
Sung Gi.Sang Wa.Sam Gyie.Mi Khyab Pei. Leg Pai.Lam Chog.Ton La.Chag Tsal Lo.
The inconceivable inner secret speech, Which teaches the supreme path to enlightenment.
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k:$-06m,-8}+-#=;-1"8-W:-1m-+1m#=-<$-k kM1-.-\o,-X,-9{-<{=-:};-.-9m=k
Rang Zhin.Wo Sal.Kha Tar.Mi Mig Kyang. Nam Pa.Kun Den.Ye She.Rol Pa Yie.
By nature luminous and non-attached like space, The play of all-encompassing supreme wisdom.
k<{=-A-'m-${+-1={,-.8m-+<m;-8"}:-W=k k+.#-1{+-*v#=-<m-8}+-;-@#-83;-;}k
She Ja.Ji Nyed.Khyen Pai.Kyil Khor Gye. Pag Med.Thug Kyi.Wo La.Chag Tsal Lo.
Expands the mandala that knows the I pay homage to the radiant light of
nature of all phenomena the boundless mind.
k&}=-\o,-$}-0}-(m+-<m=-({:-6m-6m$-k k1-8##=-'$-0-:0-_p-0C-0-#$-k
Choe Kun.Ngo Wo.Nyi Kyie.Nyer Zhi Zhing. Ma Gag.Nang Wa.Rab Tu.Tra Wa Gang.
Although all phenomena are naturally at peace, Unceasing appearances are dazzling.
k=}+-<m-#7m#=-.8$-M1-+#-6m-0-+$-k k+{-06m,-\o,-_p-#7m#=-;-@#-83;-;}k
Khyod Kyi.Zig Pang.Nam Dag.Zhi Wa Dang. De Zhin.Kun Tu.Zig La.Chag Tsal Lo.
With your pure and pacified vision, I pay homage to you – the one who sees all.
k#$-6m#-8E}-08m-9m+-06m,-({:-83~8m-#,=k k!q-#=v$-*v#=-+$-9{-<{=-+.#-1{+-%}0=k
Gang Zhig.Dro Wai.Yid Zhin.Nyer Tsoi Ne. Ku Sung.Thug Dang.Ye She.Pag Med Tob.
You are the wish-fulfilling sustenance for beings, The infinite body, speech, mind and wisdom,
k*v#=-I{8m-Jm,-;=-+.#-_p-1{+-.-9mk k8}+-+.#-1{+-;-K#-.:-@#-83;-;}k
Thug Jei.Thrin Le.Pag Tu.Me Pa Yi. Wo Pag.Med La.Tag Par.Chag Tsal Lo.
The immeasurable compassion and activity, O Buddha Amitabha, I always pay homage to you.
k+$}=-+$-9m+-<m-cu;-.=-;v=-;}$=-]}+k k9}$=-=v-1-07v$-,1-1"8m-1*:-*v#-.k
Ngoe Dang.Yid Kyi.Trul Pae.Lue Long Chod. Yong Su.Ma Zung.Nam Khai.Thar Thug Pa.
I visualize all the offerings to the Sugatas, Bodies and riches, both real and imagined,
kR}-9m=-R$=-){-0+{-0:-#<{#=-M1=-1&}+k k+1,-;-0P{:-+#}$=-0+#-#m-8+m-+#-06{=k
Lo Yie.Lang Te.De War.Sheg Nam Chod. Man La.Tser Gong.Dag Gi.Di Dag Zhe.
And all extends to the limits of boundless space, Behold this lowly one with love,
and accept my offerings.
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k0+#-+$-={1=-%,-\o,->m-&m#-.8m-;=k k({=-.:->o:-#$-1*};-6m$-0<#=-.:-0>mk
Dag Dang.Sem Chen.Kun Gyi.Dig Pai Le. Nye Par.Gyur Gang.Thol Shing.Shag Par Gyi.
I confess all offences and wrongdoings, That I or any other being has committed.
kU,-&+-,1-9$-0>m+-.:-1->o:-%m# k;=-<m-am0-.8$-#),-`o-7+-A{+-<}#
Len Ched.Nam Yang.Gyie Par.Ma Gyur Chig. Le Kyi.Drib Pa.Ten Du.Zed Jed Shog.
May we never commit such acts again, May karmic obscurations be forever eliminated.
kW;-+$-W;-N=-(,-*}=-:$-W;-+$-k k8E}-0-\o,->m-+#{-;-I{=-9m-:$-k
Gyal Dang.Gyal Sre.Nyen Thoe.Rang Gyal Dro Wa.Kun Gyi.Ge La.Je Yi Rang.
Dang.
The Buddhas and their heirs, the Shravakas All rejoice in the merits of all sentient beings,
and Pratyekabuddhas
k#$-9$-@}#=-0%t8m-0+{-#<{#=-*1=-%+-;k k*{#-1&}#-&}=-<m-8"}:-;}-0!}:-0:-0!q;k
Gang Yang.Chog Chui.De Sheg.Tham Ched La. Theg Chog.Choe Kyi.Khor Lo.Kor War Kul.
I humbly request all Buddhas of the ten directions, To turn the Mahayana Wheel of Dharma.
k0!;-.-W-13~-+.#-_p-1{+-.:-9$-k kB-$,-1m-8+8-0bo#=-.:-#=};-0-8+{0=k
Kal Pa.Gya Tso.Pag Tu.Med Par Yang. Nya Ngen.Mi Da.Zhug Par.Sol Wa Deb.
I humbly request them to remain, Not to pass beyond, for infinite oceans of kalpas,
k`o=-#=v1-0=#=-.8m-+#{-0-%m-9}+-.k k#6,-/,-+},-@m:-A$-&u0-&{,-.}:-0#}k
Du Sum.Sag Pai.Ge Wa.Chi Yod Pa. Zhen Phen.Don Chir.Jang Chub.Chen Por Ngo.
I dedicate any virtue gathered in the three times, To great awakening for the benefit of others.
k'm-Nm+-A$-&u0-$m$-.}-1-*}0-.:k k[{-0-8+m-+$-1-8}$=-*1=-%+-`ok
Ji Sri.Jang Chub.Nying Po.Ma Thob Bar. Kye Wa.Di Dang.Ma Wong.Tham Ched Du.
Until I reach ultimate enlightenment, In this and all my future rebirths,
kR-1-+1-.=-I{=-=v-84n,->o:-%m# kA$-&u0-={1=-,m-,1-`o8$-(1=-1->o:k
La Ma.Dam Pe.Je Su.Zin Gyur Chig. Jang Chub.Sem Ni.Nam Du.Nyam Ma Gyur.
May I be cared for by exalted masters, And my Bodhicitta mind never wane or decline.
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k:m#=-#7v#=-;}$=-]}+-/v,-=v1-3~#=-.-9mk k+;-8A}:-1&}#-*}0-&}=-X,-E}#=-+$-0%=k
Rig Zug.Long Chod.Phun Sum.Tsog Pa Yi. Dal Jor.Chog Thob.Choe Den.Drog Dang
Che.
May I be endowed with leisure and riches, With good family, and always be in the company
of Dharma friends,
k=$=-W=-0%,-;-:m1-06m,-U}0-.-+$-k k8`o,-+$-0P},-8Es=-0#-9}+-X,->o:-%m#
Sang Gye.Ten La.Rim Shin.Lob Pa Dang. Dun Dang.Tson Drue.Bag Yod.Den Gyur Chig.
May I train step by step in Buddha’s teachings With interest, diligence and mindfulness.
k$,-=}$-#=v1-=}#=-1m-07+-8"}:-0-9mk k1m-"}1-8'm#-K{,-M1=-=v-[{-8>o:-;=k
Ngen Song.Sum Sog.Mi Zed.Khor Wa Yi. Mi Khom.Jig Ten.Nam Su.Kye Gyur Le.
May any act that leads to birth And other non-leisure worlds
in the three lower realms, in this unbearable Samsara,
k#$-+{-3|-8+m-(m+-;-:0-*m,-,=k k;,-E$=-#6,-`o-B}$-0:-1->o:-%m#
Gang De.Tse Di.Nyi La.Rab Min Ne. Len Drang.Zhen Du.Nyong War.Ma Gyur
Chig.
Ripen on me completely in this very lifetime, Never to be experienced in yet another life.
k^m,-+$-3u;-Dm1=-07}+-+$-0P},-8Es=-+$-k k0=1-#),-<{=-:0-*0=-1"=-O+-Ap$-+$-k
Jin Dang.Tsul Thrim.Zod Dang.Tson Drue Dang. Sam Ten.She Rab.Thab Khe.Med Jung Dang.
May I perfect the Paramitas of generosity and discipline, and patience, perseverance and meditation,
k*},-;1-%}0=-+$-9{-<{=-W-13~-9mk k]}+-.-*1=-%+-9}$=-=v-Q}#=->o:-%m#
Mon Lam.Tob Dang.Ye She.Gya Tso Yi. Chod Pa.Tham Ched.Yong Su.Zog Gyur Chig.
Wisdom, skilful means and aspiration, Power, and infinite oceans of primordial wisdom.
k;v=-+$-+{-06m,-N}#-;8$-W}=-1{+-.:k k={1=-;=-:v$-6m$-+0{,-.:-:$-Wv+-`o;k
Lue Dang.De Zhin.Srog Lang.Toe Me Par. Sem Le.Rung Zhing.Wen Par.Rang Gyud Dul.
Without any concern for my life My mind is trained, and my being
and physical being tamed through solitude,
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k;v$-+$-1$},-.:-K}#=-.8m-&}=-<m=-8A}:k k0P{-X,-K#-_p-<{=-06m,-X,->o:-%m#
Lung Dang.Ngon Par.Tog Pai.Choe Kyie Jor. Tse Den.Tag Tu.She Zhin.Den Gyur Chig.
Richly endowed with Dharma of scripture May I always possess loving kindness
and realization as well as genuine awareness.
k8"}:-08m-+{-06m,-(m+-#$-B-$,-8+=k k\o,-K}#-+{-06m,-(m+-#$-9{-<{=-){k
Khor Wai.De Zhin.Nyi Gang.Nya Ngen De. Kun Tog.De Zhin.Nyi Gang.Ye She Te.
The essence of Samsara is Nirvana, The essence of “Kleshas” is Supreme Wisdom,
k#%m#-+$-`o-18m-0+#-(m+-;=-8+=-.8mk k&}=-(m+-K}#=-.8m-R}-E}=-X,->o:-%m#
Chig Dang.Du Mai.Dag Nyi.Le De Pai. Choe Nyi.Tog Pai.Lo Droe.Den Gyur Chig.
May I realize the true nature which transcends And fulfill the wisdom that knows Dharmata.
the concept of either single or multiple,
k#$-9$-K{,-8Ap$-70-1}8m-3u;-#,=-.k k${=-+},-1*:-*v#-c}=-K;-&}=-<m-!qk
Gang Yang.Ten Jung.Zab Moi.Tsul Ne Pa. Nge Don.Thar Thug.Troe Dral.Cho Kyi Ku.
Without hindrance, may I enter Who abide in the profound inter-dependence.
the qualities of Sugatas,
k%}0=-=}#=-9},-),-9{-<{=-Jm,-;=-=}#=k k0+{-#<{#=-&}=-;-*}#=-1{+-8'v#->o:-%m#
Tob Sog.Yon Ten.Ye She.Thrin Le Sog. De Sheg.Choe La.Thog Me.Jug Gyur Ching.
The Dharmakaya, definite and uncomplicated, With powers, qualities, wisdom,
activity and so forth.
k#$-`o-8E}-R}-1$},-.:-+#8->o:-.8mk k9m+-;v=-]}+-.-M1-.:-+#-.-+$-k
Gang Du.Dro Lo.Ngon Par.Ga Gyur Pai. Yi Lue.Chod Pa.Nam Par.Dag Pa Dang.
May my mind be filled with delight, And may I act in utter purity
wherever I may go, with my body and mind,
k+A$=-$,-$#-#m=-&}=-3u;-W-13~-%},k kW;-N=-M1=-<m-]}+-+$-13u$=-.:-<}#
Yang Nyen.Ngag Gi.Choe Tsul.Gya Tso Ton. Gyal Sre.Nam Kyi.Chod Dang.Tsung Par
Shog.
With melodious speech may I teach And be no different from all the
the oceans of Dharma Bodhisattvas in my conduct.
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k'm-Nm+-+{-W8m-9},-),-1-*}0-.:k k1m-1*v,-@}#=-;=-M1-.:-W;-0-9mk
Ji Srid.De Tai.Yon Ten.Ma Thob Par. Mi Thun.Chog Le.Nam Par.Gyal Wa Yie.
Until I attain such virtuous qualities, May I conquer all adversities,
k8&m-1{+-3|-+$-+.;-8A}:-W=-.-+$-k k0=1-.8m-+},-\o,-9m+-06m,-8Es0->o:-%m#
Chi Me.Tse Dang.Pal Jor.Gye Pa Dang. Sam Pai.Don Kun.Yi Zhin.Drub Gyur Chig.
And possess riches and life without death, May I fulfill all my aspirations.
k3|-8+m8m-'$-0-ao0-.:-({-0-,k k0+{-#<{#=-N=-+$-0%=-.=-Am,-0T0=-){k
Tse Dii.Nang Wa.Nub Par.Nye Wa Na. De Sheg.Sre Dang.Che Pe.Jin Lab Te.
And when this life is soon to disappear, May I be blessed by Buddhas and Bodhisattvas,
k8}+-#=;-[,-%m#-[{=-.8m-+},-K}#=-,=k k[-+$-[-1}-+.#-_p-1{+-.-9m=k
Wo Sal.Lhen Chig.Kye Pai.Don Tog Ne. Lha Dang.Lha Mo.Pag Tu.Me Pa Yie.
May I realize the radiant innate wisdom, And then may countless gods and goddesses,
k'-3~#=-1&}+-.=-0+#-#m-&q,-0=v-6m$-k k:$-'$-Hm-1{+-&}=-<m-+Am$=-:$-06m,k
Na Tsog.Chod Pe.Dag Gi.Dun Su Zhing. Rang Nang.Dri Med.Choe Kyi.Ying Rang Zhin.
Bearing various offerings come to welcome me, My mind filled with great bliss, may I pass easily,
kM1-+#-0+{-0-%,->m-6m$-"1=-+{:k k0+{-&{,-={1=-<m=-0+{-R#-0E}+->o:-%m#
Nam Dag.De Wa.Chen Gyi.Zhing Kham Der. De Chen.Sem Kyie.De Lag.Drod Gyur Chig.
To the completely pure realm of Sukhavati, Pure and untainted appearance,
in essence Dharmadhatu.
k6m$-+{:-+1:-={:-8}+-<m-/v$-.}8m-+0v=k k:0-1$-:m,-&{,-.]8m-7{8v-8Ks-;k
Zhing Der.Mar Ser.Wo Kyi.Phung Poi Wue. Rab Mang.Rin Chen.Ped Mai.Zeu Dru La.
There, in that pure realm, in a mass of orange light, In the centre of a lotus with heaps of jewels,
k+#{-U}$-A{-0-80v1-+$-*0=-%m#-.8mk &}=-I{-8}+-+.#-1{+-.-1*}$->o:-%m#
Ge Long.Je Wa.Bum Dang.Thab Chig Pai. Cho Je.Wo Pag.Me Pa.Thong Gyur Chig.
Together with a thousand billion bhikshus. May I see the Dharma Lord, Buddha Amitabha,
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
kW;-N=-3~#=-<m=-9}$=-0!}:-0%}1-X,-8+=k k*v,-131=-8&:-!8m-(m,-A{+-W:-+1:-0k
Gyal Sre.Tsog Kyi.Yong Kor.Chom Den De. Thun Tsam.Char Kai.Nyin Je.Tar Mar Wa.
Surrounded by family of Sangha and spiritual heirs, Red like the evening sun, blazing and radiant,
k8}+-80:-0W-0=-1m-$}1=-+{-1*}$-,=k kA$-&u0-&{,-.}8m-;v$-0%,-*}0->o:-%m#
Wo Bar.Ta We.Mi Ngom.De Thong Ne. Jang Chub.Chen Poi.Lung Ten.Thob Gyur
Chig.
May I behold the Bhagavan untiringly and May I receive a prophecy of great enlightenment.
k+#{-3~#=-;{#=-A=-M1-.:-+!:-08m-8K=k k$}-13:-9}$=-Q}#=-+.;-+$-X,-.8m-;v=k
Ge Tsog.Leg Je.Nam Par.Kar Wai Dre. Ngo Tsar.Yong Zog.Pal Dang.Den Pai Lue.
May I then emanate in complete perfection, Amazingly glorious and infinite bodies.
k+.#-1{+-cu;-,=-0%}1-X,-8+=-+{-;k k0%}+-+A$=-W-13~=-<m=-.-0I}+->o:-%m#
Pag Me.Trul Ne.Chom Den.De De La. Tod Yang.Gya Tso.Shi Pa.Jod Gyur Chig.
The fruit of great accumulation of virtues, and praise the Bhagavan in oceans of auspicious melodies.
kA1=-&{,-8'1-.8m-+A$=-+$-\o,-_p-07$-k k],-:=-#7m#=-+0$-1*v-&{,-*}0-;-=}#=k
Jam Chen.Jam Pai.Yang Dang.Kun Tu Zang. Chen Re.Zig Wang.Thu Chen.Thob La Sog.
May I be inseparable always from Noble Manjushri; Samantabhadra;
the great Maitreya; Avalokiteshvara;
kW;-N=-M1=-+$-K#-_p-1m-8K;-6m$-k kM1-*:-3u;-;-1(1-.:-8'v#->o:-%m#
Gyal Sre.Nam Dang.Tag Tu.Mi Dral Zhing. Nam Thar.Tsul La.Nyam Par.Jug Gyur Chig.
Mahasthamaprapta; and other Bodhisattvas, May I engage likewise in the paths of liberation.
kM1-*:-W-13~-\w-1-W:-]}+-.=k k*{#-1&}#-W-13~8m-*0=-M1=-\o,-07$-%{k
Nam Thar.Gya Tso.Gyu Ma.Tar Jong Pe. Theg Chog.Gya Tsoi.Thab Nam.Kun Zang
Te.
Acting in illusion-like ways on May I take up all the skilful means of
oceans of liberation oceans of Mahayana,
k9{-<{=-W-13~8m-K}#=-.-:0-*}0-,=k kNm+-.8m-13~-;=-8E}-\o,-a};->o:-%m#
Ye She.Gya Tsoi.Tog Pa.Rab Thob Ne. Sri Pai.Tso Le.Dro Kun.Drol Gyur Chig.
Achieve the realization of And liberate all sentient beings from
oceans of supreme wisdom the oceans of cyclic existence.
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Kagyulibrary The 5th Karmapa’s Aspiration Prayer of Sukhavati
k6m$-"1=-W-13~-K#-_p-^}$-0-+$-k k3~#=-#(m=-W-13~-+#-,m-({;-0:-A{+k
Zhing Kham.Gya Tso.Tag Tu.Jong Wa Dang. Tsog Nyie.Gya Tso.Dag Ni.Pel War Jed.
May I continually realize oceans of Buddha realms, Increase the oceans of the Two Accumulations,
k={1=-%,-W-13~-:0-_p-*m,-A=-){k k*},-;1-W-13~-M1=-,m-8Es0->o:-%m#
Sem Chen.Gya Tso.Rab Tu.Min Je Te. Mon Lam.Gya Tso.Nam Ni.Drub Gyur Chig.
Mature and ripen oceans of sentient beings, May I accomplish vast oceans of aspirations.
k'm-W:-#},->m-0+{-0:-#<{#=-M1=-<m=k k*v#=-0[{+-*},-;1-14+-%}0=-%m-8H-0k
Ji Tar.Ngon Gyi.De War.Sheg Nam Kyie. Thug Kyed.Mon Lam.Zed Tob.Chi Dra Wa.
Just as the Buddhas of the past Made aspirations, performed activities and
Developed Bodhicitta great power,
k+{-W:-0+#-#m=-={1=-%,-1-;v=-3~#=k kBp:-`o-=$=-W=-=-;-8#}+-.:-<}#k
De Tar.Dag Gie.Sem Chen.Ma Lue Tsog. Nyur Du.Sang Gye.Sa La.God Par Shog.
So too may I bring each and every sentient being, Swiftly to the state of Buddhahood.
%{=-8}+-+.#-_p-1{+-.-;-0%}+-.-9,-;#-0`o,-.-*},-;1-+$-0%=-.-8+mk !O-.-+{-06m,-#<{#=-.=-1+}-*+-<m-=8m-&-O-&u-8E1-`o-^:-08}kk
This praise of Amitabha with Seven Branch Prayer and Aspiration Prayer was composed by the
Karmapa Deshin Shegpa on the banks of the Yellow River in Eastern Tibet.
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9
༁ྃ༔ ི་ལམ་བང་བ་གསོལ་འབས༔
Prayer to Behold Amitābha in Dreams
from the terma of Tertön Mingyur Dorje
་མ་ཧོ༔
emaho
Emaho.
ས་་ང་བ་མཐའ་ཡས་་མཚར་ཅན༔
chöku nangwa tayé ngotsar chen
Wondrous dharmakāya Amitābha—'Limitless Light',
ན་རས་གགས་དབང་མ་ན་ཐོབ་མས་ལ༔
chenrezik wang tuchen tob nam la
Avalokiteśvara and Vajrapāṇi-Mahāsthāmaprāpta,
བདག་་ེ་གག་ད་ིས་གསོལ་བ་འབས༔
dak gi tsechik yi kyi solwa deb
I pray to you with single-pointed intention:
ི་ལམ་ལ་ིས་བ་ན་ང་བོད་ནས༔
milam yul gyi dechen shying drö né
Inspire me with your blessings, so that I may travel in my dreams
ང་བ་མཐའ་ཡས་མཇལ་བར་ིན་ིས་ོབས༔
nangwa tayé jalwar jingyi lob
To the Land of Great Bliss and there encounter Amitābha.
| Translated by Adam Pearcey, 2020.
1
The World of Dewachen
Kunzig Shamar Rinpoche
Teaching given in Dhagpo Kagyu Ling, France, in July 1992
1
How to Take Rebirth in the Pure Land of Dewachen, the Realm of Great Bliss.
If we observe the various beings and the different realms in which they are born, we realize
that these realms are various. Some are of an impure sort and the beings who appear there,
experience suffering. Other realms are mixed; beings are experiencing both suffering and
pleasant situations. Finally, there are the blissful realms in which beings enjoy only
happiness.
The rebirth in such or such realm is based on their individual karma. Karma induces the
manifestation of the realm: past actions are the cause of its manifestation, as they are the
cause of the rebirth of beings in these realms, most of which are unsustainable in nature.
Some realms can be described as "good", others "bad", according that they bring happiness
or suffering. In any case, from the perspective of Mahayana, they are the result of karma and
are therefore of an illusory nature.
According to the Theravada Buddhist approach (Sravakayana), one distinguishes two things:
the beings of a world and the world itself. The Theravada view asserts that the world is made
of atoms having a substantial existence, but that the birth of beings in the world is only due
to their karma.
Theravada or Mahayana approaches are both coming from the words of the Buddha. He
taught different views to suit the different capacities of the persons who received his
teachings. There is no opposition or contradiction between the views of Theravada and of
Mahayana.
The Theravada teaches something that is true only to some extent, without nevertheless
going completely against reality. Yet, at the deeper level of the real nature of things, the
teachings of Mahayana are more accurate. Rather than contradictory, these two explanations
should be seen as complementary, with regards to the level they address.
For example, the Earth is made of atoms. All the realms, good or bad, are made of earth and
therefore of atoms. The beings appear in these realms according to their karma. This point
of view is shared by both Theravada (as ultimate reality) and Mahayana (as provisional
reality.)
The Theravada view will stop at this point. The Mahayana goes further and asserts that these
worlds in which beings appear according to their karma are not, in the ultimate sense, made
of substantial atoms. These do not actually exist, and belong to the domain of illusion.
With this view of Mahayana, one takes a further step, asserting that the constitutive elements
of matter, or of the world, belong to the domain of karma; they are not truly existing entities.
To demonstrate this, the Mahayana developed metaphysic and a multitude of logical
reasoning to support the understanding that the atoms do not actually exist and one cannot
find a truly existing entity.
According to Mahayana, the earth, the realm in which we live, comes from karma: this earth
is simply an expression of the illusion in which we find ourselves. This illusion can be
shared: despite the wide variety of karmas - each with a specific karma - common features
can be found in these karmas.
2
It is these commonalities that make you end up experimenting with the people around you
the same kind of realm, the same illusion. Beings are innumerable and yet there are collective
things, the types of shared experiences that come from these common features of karma. Of
course, within these collective manifestations, each individual experiences particular things;
individual karma is of great variety.
The approach of Mahayana considers that both beings and the world that hosts them, the
receptacle, are the production of illusion that appear to them as a location. Through this, we
come to understand the true nature of phenomena. Such is the way of Mahayana.
Let's return to the world of Dewachen or Realm of Great Bliss. For now, we do not have
the ability to perceive it or to go there, because we have not accumulated the necessary
karma to be born in such a place, even if that realm exists somewhere, in some manner. We
imagine it a bit like the moon, but we do not have yet the opportunity to see it or to be born
there.
Dewachen is a manifestation of Buddha Amitabha’s activity. This Buddha has completed the
ten perfections, and thanks to the merit thus accumulated, he was able to create the realm of
Dewachen for the benefit of all beings.
Buddha Amitabha was initially an ordinary being who generated Bodhicitta and developed a
lot of efforts to achieve Buddhahood. To do this, he practiced the ten paramitas and led
them to complete perfection. He also formulated many wishes and aspiration prayers to
create this pure land where beings could be reborn easily.
With the completion of paramitas and his aspiration prayers, Amitabha managed to manifest
this pure land, the result of a merit accumulated for a long time, expression of very
meritorious actions performed in the past.
In fact, Buddha Amitabha did not practice in order to attain enlightenment. He followed
another approach. At one time, he was a disciple of a Buddha who gave him specific
instruction, and explained to him how a great bodhisattva can manifest a pure land beneficial
to all beings. Buddha Amitabha, as a disciple, learned all that he needed to do to reach this
goal and manifest a pure land able to help the beings trapped in their delusion and enduring
suffering due to karma.
There are blissful lands created by the karma of some beings, but these lands are of an
unsustainable nature, because they are still based on conflicting emotions. As long as there is
an ego, that is to say the belief in a really existing self, one is plunged in ignorance and
afflicted states and disturbing emotions develop.
These negative emotions lead us to perpetrate imperfect actions that create karma, from
which emerges an illusory system. The illusion throws us even more under the power of
emotions that, in turn, motivate further actions that intensify the creation of karma. It
strengthens illusion, etc. Thus we turn and wander in the cycle of conditioned existence.
Ignorance generates afflicted emotions, ego grasping therefore creates the realms into which
ordinary beings are born. The Buddha, of whom he was the disciple, explained this to
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Amitabha. The Buddha also explained him how to create a pure land devoid of illusory and
emotional characteristics.
Amitabha took firmly the vow to generate a pure land by the sheer force of his wish, and
labored tirelessly to manifest a pure land which is a help to all beings in suffering. With this
motivation, Amitabha obtained spontaneous enlightenment and became truly a Buddha. He
did not reach Buddhahood by pursuing the goal of his own enlightenment. It was an
unexpected result of his selfless activity. Having obtained the spontaneous awakening due to
his determination to work for the good of all beings, his wishes came true and this pure land
became obvious: it is the fruit of all his wishing prayers.
We have seen that there are different worlds resulting from different conditions. Some
worlds are the result of actions perpetrated in the past that ripen, producing a world
corresponding to karma. Other realms are the result of both actions and wishes of the past.
Finally, there are realms that are primarily the result of aspiration prayers and wishes
expressed in the past. By observing the world we currently inhabit, we can realize that it is
part of the second category. It is a world produced by both past actions and expressed
wishes.
On the contrary, if we take the example of the infernal realms, those of the hungry ghosts
and the animal states, they are the result of negative actions of the past. As for the pure land,
they are the result of the aspirations and wishing prayer; in particular the Realm of Great Bliss,
Dewachen, is the result of the aspirations and wishes of the Buddha Amitabha.
If we wish to be reborn in Dewachen, we must be open to the power of Amitabha’s wishing
prayer in order to receive the fruit of this aspiration. We create, therefore, the causes to be
receptive to the influence of the Buddha Amitabha’s wishes that will lead us to take rebirth
in Dewachen.
From the moment when one connects to the Buddha Amitabha wishes, all karma present in
our stream of consciousness is eliminated and does not come to fruition. On the contrary,
the only thing that appears, is a rebirth in Dewachen, the fruition of the wish of Buddha
Amitabha.
Indeed, we have in our stream of consciousness, a karma that is the sum of past actions. It
can cause us to take rebirth in the realms characterized by pain and suffering or conversely
characterized by experiences of happiness. In any case, these experiences are merely a
fleeting ripening of karma. When one is able to receive the power of Amitabha’s wishes, the
positive or negative karma that would lead us to rebirth in conditioned worlds dissipates and
gives way to rebirth in Dewachen.
To create the causes that will connect us with Amitabha’s wishes, our daily practice must
lead us to develop the bodhisattva attitude: it is the path of Bodhicitta.
We focus all our efforts on an altruistic life conduct, a mind attitude turned toward the
others. We strive to reduce the negative attitudes of mind, veils, mental obscuration that
generate suffering. Avoid, among others, to be excessively self-conscious or be trapped in
states of extreme jealousy, anger or aggression.
The anger that needs to be eliminated is that leading to hatred. The anger developed, while
trying to aggressively protect oneself from our entourage, is more damaging than any wrath
4
that might arise while helping others. The latter is not an emotion of the same nature than
the first.
We practice daily, with constant efforts, Mind-Training. We enhance the qualities of love,
compassion and patience and decrease the negative states of mind. It is important to take the
Bodhisattva vows and firmly persevere in the Bodhicitta attitude. It is more than a mere
wish, it is a commitment that needs to be renewed again and again. We can do the ritual of
restoration on our own, so as to repair the damage done to this commitment through our
wrongdoings.
The second most important point, after Bodhicitta, is to frequently contemplate the pure
Land of Dewachen. Some Sutras explain where it is located, and what is to be found there:
flower blossom, pools, rivers, lotus-houses, etc. They also provide descriptions of Buddha
Amitabha and of the Bodhisattvas in this pure land. It is necessary to frequently contemplate
Dewachen and become acquainted with it, because, from the perspective of Mahayana, the
worlds are the manifestation of karma or wishes. The world of Dewachen is only the fruit of
Buddha Amitabha's wishes.
According to contemporary science, all the planets are round. I cannot say whether this is
the case for Dewachen because all shapes are possible. Apparently, it feels evenly flat when
you experience it. One might think that flat is boring, but those in Dewachen do not feel
bored at all. There are many flowers and trees, a lot of wonderful things described in texts
such as the "Prayer for rebirth in Dewachen." I will not elaborate on these descriptions. I invite
you to read these texts and let your imagination run freely.
Once one has read these descriptions one can better visualize Dewachen. Whenever possible
we train to think that we are in this pure land in the company of its inhabitants: the Buddha
Amitabha, Chenrezig, Vajrapani, and present in front of them, all the Buddhas and
Bodhisattvas.
We can support this, with purification practices such as The Confession of Downfall to the Thirty-
Five Buddhas. This prayer has a great cleansing power. It's really important to focus on this
aspect of purification, which comprises four phases:
1/ First, the generation of Bodhicitta
2/ Then one visualizes in this pure land, the Buddha Amitabha among the thirty-five
Buddhas.
3/ Facing them, we develop a strong intention to purify all the negative actions of the past –
the effect of the purification will be in proportion to the sincerity of our intent. We receive
the blessings of the Buddhas and purification takes place.
4- Finally, we wish to be reborn in Dewachen and that all beings can also experience it by
themselves. It ends with a prayer of dedication.
We shouldn’t wait until the moment of our death and having to cross the intermediary state
(Bardo) to generate the wish to be reborn in Dewachen! It is not at all necessary to cross the
5
intermediary state; we must go directly to Dewachen. The Bardo, the intermediate state of the
becoming, only exists when the karma of this life fades away as another karma ripens slowly.
It is a kind of a transition period during which the mind wanders.
If we develop a very strong aspiration to be reborn in Dewachen, the ripening is immediate
and one doesn’t go through the Bardo experiences. Therefore it is advised to strongly
develop this wish and firmly focus all one’s efforts to be reborn in the pure land of
Dewachen, so as to directly go there. This implies an intense daily practice.
One can strengthen this wish with the practice of the Conscious-Transferring (Powa), with the
help of which the consciousness is transferred more quickly. Faster, does not mean that we
may risk dying on the spot and reaching Dewachen right away, as we do this practice, but
rather that we will have developed the ability to effortlessly go to this pure land, immediately
at the time of our natural death.
The Amitabha Sadhana, A Vajrayana Practice.
The practice of Amitabha comprises several phases.
1/The first phase is to visualize yourself as four armed Chenrezig emerging from a large and
excellent lotus. It means that while the upper part emerges, the lower part is still in the heart
of the lotus.
Chenrezig has four arms. Two hands are joined holding a Jewel-That-Grants-All-Wishes (Mani
Ratna); the other two hands hold a rosary (right) and a lotus flower (left). In front of you is
the Buddha Amitabha with Chenrezig on one side, and Vajrapani on the other. All three are
marked with the three seed syllables Om Ah Hung, respectively at the forehead, throat and
heart. In the heart of Buddha Amitabha is a lotus surmounted by the letter Hri, surrounded
by the mantra OM AMI DEWA HRI
You are Chenrezig, and all that you have visualized in front of you, is also visualized inside
your body: the pure land, the Buddha Amitabha, Chenrezig, Vajrapani, etc. Inside your body,
is equally found in the heart of Buddha Amitabha, the lotus surmounted by the moon disc
and letters of the mantra.
As you recite the mantra OM AMI DEWA HRI, you imagine that the mantra garland rotates
simultaneously in the heart of Buddha Amitabha in you and of that which is in front of you.
Light radiates out of the Buddhas foreheads, and out of your own. It reaches the Buddhas
realms and the Pure Land of Amitabha. This light returns loaded with blessing in the form
of millions of bodies of Buddha Amitabha, letters of the Sanskrit alphabet and objects such
as the Buddha Amitabha alms bowl filled with Amrita, Vajra scepter, etc.
This rain of Buddha’s form, letters and sacred objects is absorbed in you and in all beings.
You therefore, receive the blessing of all Buddhas. Such is the visualization to be conducted
while reciting the mantra.
2/ Secondly, when this practice is completed, the Buddhas and Bodhisattvas present in front
of you merge into light and are absorbed in you. Yourself visualized as Chenrezig, as well as
the visualization inside your body, progressively dissolves into the very nature of emptiness.
6
At this point, you abide in Mahamudra meditation according to your capacity. When this
meditation is completed, in one instant, you reappear in the form of Chenrezig, with the
pure land and the Buddhas inside yourself.
3/ Finally, you make the dedication prayer through which you direct the merit accumulated
by this practice towards all beings.
The practice is now completed and one can resume one’s daily life.
By practicing every day in such a way, one is certain to be reborn in the pure land at the end
of our life. We must, nevertheless, be very attentive to karma and the actions we perform. If
we do negative actions, the result of this practice may disappear.
The strongest negative karma is mainly created by mind, more than by the ensuing actions.
The most powerful negative karma is generated by states of violent anger or strong jealousy.
Desire can also be a problem; though it depends on the type of desire. Being very attached
to something disturbs us and may carry us away. Nevertheless, desire is a tendency that can
be transformed, while very strong anger and powerful jealousy always remain negative.
Jealousy cannot become positive: all of its forms are negative. Regarding anger, there are
some nuances; there may be some healthy wrath, it is important to analyze what arises in the
mind. If one recognizes that a strong negative emotion appears, it must be immediately
remedied. The analysis of the emotions that arise in the mind is also one of the aspects of
Mahamudra practice.
7
The Oral Commentaries
of His Holiness The Drikung Kyabgön, Chetsang Rinpoche.
Translated by Michael Lewis
Transcribed by Ngakpa Jeffery Könchog Gyaltsen
©San Francisco Ratna Shri Sangha
On The Short Sadhana of Amitabha Buddha and
The Pureland of Dewachen
We begin on page 2 of the text. The first word is ‘Namo’. ‘ Namo’ means "I bow down to, prostrate to,
or make obeisance to”. To whom? To the Three Jewels, the Buddha, the Dharma, and the Sangha. In
addition to, or as another mode of manifestation of the Three Jewels, there is what is called ‘The
Three Roots’. They are one’s teachers, the lamas; the chosen deities, the Yidams; and the Dakinis who
are the forces of inspiration manifesting as enlightened females. All beings who have attained any
stature of enlightenment: Buddhas, Bodhisattvas, any of those in whose mind has arisen
enlightenment. In all of them, I go for refuge for the sake of establishing all sentient beings in the state
of Buddhahood. In this one stanza of four lines, there are two processes, where both refuge and the
generation of bodhicitta are contained. The first two lines constitute the refuge. Then the purpose for
going for refuge is to place all sentient beings in the state of enlightenment; I will generate the mind
of enlightenment. In this one sloka , two things are accomplished: going for refuge and the
establishment of bodhicitta. These are the preliminary steps for entering the practice of the sadhana.
Three things have been accomplished already. One has been obeisance. The second is the taking of
refuge. The third is the generation of bodhicitta. One repeats this stanza three times.
Now one can engage in the main body of the practice. However, to engage in the practice, first, let go
of your perception of yourself as an ordinary flesh and blood person, and your environment as being
ordinary. Dissolve everything into emptiness. Then, from emptiness itself, arises the remainder of the
practice. The dissolution of all ordinary perception into emptiness and rising of all subsequent
practice from emptiness is implicit in the first syllable of this line: the syllable ‘AH’. It is said that the
syllable AH is the supreme sound. It is the seed of all other letters, syllables, and sounds. AH is the
thirtieth letter of the Tibetan alphabet, making it the culmination of the meaning, the sound, the
intention, and the vibrational frequencies of all the other letters. It is the implicit underlying, deep
meaning of, and the culmination of all the other letters and all the other sounds. In the text of the
“Manjushri Namsanghati”, it is said that it is the supreme among all letters because it is natural. It is
spontaneously self-arisen. It is not produced or contrived in any way. For example, it is the first
sound made by a baby. Therefore, it is said to be unborn. As unborn, it is the symbol of emptiness
itself. “AH” signifies Mahasunyata . It is called the king of all letters. Just as the letter AH pervades
all the other letters of the alphabet, so emptiness pervades all other phenomena. It is the underlying
substratum of reality. The letter AH personifies emptiness. First, you dissolve everything into
emptiness, which means to abandon your view of yourself, companions, and your environment as
being ordinary. When you practice the developing stage of deity yoga, according to tantric
procedure, you need to let go of ordinary, demeaning, limited perception, and cultivate pure view.
Not seeing you and others as flesh and blood (ordinary beings), but rather as Chenrezig. Not seeing
this building, as an ordinary building, rather seeing it as a celestial mansion in the midst of the
Pureland of Great Bliss. The Lama is not an ordinary teacher, but is in fact the true manifestation of
the Buddha Amitabha. This is called the ‘cultivation of the exalted view of the developing stage’. The
next line says, “All phenomena, all experiences are unborn”. They are pervaded by emptiness, just as
the letters of the alphabet are pervaded by AH. The next line says, “This is the nature of reality.” The
natural condition is great compassion and awareness of emptiness, non-dual. This is not something
fabricated by the mind. This not just our idea. This is not something we create by thinking it so. It is
the essential nature of reality itself. It is now, has always been, will always be the case that emptiness
and compassion are the ultimate nature of reality.
The next line on page three, that begins with ‘Kung Nan Rig Ped Chung Tro Ley’, means that all-
pervading, substratum of reality. The true nature of existence, which is compassion and emptiness, is
not dormant. Just as the sun naturally emanates its rays resulting in illumination, the nature of reality
manifests from the unmanifest Dharmakaya the rays of compassion and wisdom radiating into our
realm of existence. The manifestation takes the symbolic form of a lotus blossom upon which is a
moon seat. The lotus blossom signifies freedom from defilement. The moon seat signifies being free
from attachment or desire. They both signify the white seed of the father and the red seed of the
mother. The birth of a human being in our realm takes place when the white thig’le (bindu) of the
father and the red thig’le of the mother come together and between them is the consciousness of the
being to be born. When those three factors come together, a being is born in this world. What is
symbolically presented here, is rebirth into the Pure Realm of Pure Perception of the Developing
Stage of Deity Yoga. In the Pureland, birth takes place in a similar way. The lotus symbolizes the red
seed of the mother, and the moon seat symbolizes the white seed of the father. One’s own
consciousness is between them. One then abandons the ordinary view and develops divine view.
Because of that, one is born in the form of Chenrezig, having one face and four hands. The essence of
the procedure of the Developing Stage of Deity Yoga is as follows. In our ordinary view we are
engaged in what we consider worship: we think of the deity as something external and then offer
ourselves and various substances as a service to that deity. In the Developing Stage of Deity Yoga, the
procedure is different. One eliminates the view of oneself, one’s environment, and one’s companions
in this world as ordinary. If you see yourself as an ordinary human being, then your mind is under
the sway of the virulence of the five poisons . To eliminate the five poisons, one cultivates the divine
view. One sees one’s self, his environment, and companions as divine. The cultivation of the divine
view effectively removes the five poisons from one’s mindstream. If you are Chenrezig, and not an
ordinary flesh and blood human being, if you are the Bodhisattva of Boundless compassion, then you
have no ignorance, attachment, aversion, pride, or jealousy. You mindstream is then, innately and
primordially pure. That innate primordial purity is cultivated in the divine vision of the Developing
Stage of Deity Yoga. Another reason for the cultivation of the divine view is that if you cultivate the
qualities of the Buddha, by considering them you’re own, then, little by little, they become your own
qualities. The more you contemplate possessing these qualities, the more they actually increase. By
slow stages, you develop the qualities of the enlightened being. On the other hand, the more you
develop these qualities, the more you abandon negative qualities and mindsets. Little by little your
negativity is lessened and the positive nature of your mind manifests. Just as when the sun rises, little
by little the darkness disperses. That process takes place simultaneously. The more the light increases
the more the darkness decreases. The more you contemplate the qualities of enlightenment, the more
you develop those qualities, and the more your limitations are overcome. To symbolize the
completion of great compassion in the form of Chenrezig, one meditates on one’s own body color as
being a luminescent white (moon like) color. Your have one face and four hands, In the first hand, the
upper right hand, you hold a crystal mala, symbolizing the capacity to liberate all sentient beings
from cyclic existence. The upper left hand holds the stem of the lotus blossom. The lotus blossom is a
flower that is rooted in muck and yet grows and blossoms above it in a way that is pure. The flower is
in no way stained or defiled by the muck and mire in which it is rooted. This is symbolic of the fact
that although as human beings we have fallen into cyclic existence, and abides within it. Yet we have
within us the inalienable core of our being our actual original nature and it is enlightened (tathagarba
). That Buddha-nature is in no way defiled by the apparent stains of cyclic existence. The first pair of
hands a folded in the prayer mudra in front of Chenrezig at His heart level. The gesture is quite
elegant. The hands are cupping the Wish Fulfilling Jewel . The Wish Fulfilling Jewel is symbolic of
Chenrezig’s power to liberate all sentient beings from suffering. The next line says that Chenrezig
appears in the form of Samboghakaya . In that form, he appears as an enlightened being manifesting
in the body of visionary enjoyment. He wears various ornaments. There are three different groups of
ornamentation. For example, there are five types of silk garments, the silk that hods together the
jewels of the crown, a shawl, a skirt, a belt (or sash), and a long flowing scarf. There are eight types of
jewel ornaments. The jewels in the crown are earrings, a choker necklace, a longer necklace that
hangs to the heart chakra, an even longer necklace that hangs to the navel, arm bands, bracelets on
the wrists and ankles, and finally, rings. These are always present in all Samboghakaya forms. His
two legs (your two legs) are crossed in the full lotus position. You then meditate on that appearance
with great clarity and sense of reality. However, it is not a flesh and blood construct. Rather, it is an
empty, self-luminous form, devoid of self-nature, yet appearing in exact detail. Remember that you
are visualizing yourself as Chenrezig. In the space in front of you facing you, appears Amitabha
Buddha. He is seated upon a throne held aloft by eight peacocks , two in each corner of the throne.
On top of the throne is a variegated one thousand petaled lotus blossom. On top of the lotus blossom
is a moon seat. The moon seat symbolizes the assuaging of the fiery nature of delusion and afflictions.
The cool rays of the moon seat calm that down. On top of the moon disk seat, standing upright is the
essence of Amitabha Buddha, the syllable HRIH. It is red in color. Amitabha Buddha appears from
the transformation of the letter HRIH. Amitabha Buddha is the representative of all the Buddhas of
the ten directions and the three times. He is deep ruby red in body color. He has one face and two
hands. His hands rest in Dhyana Mudra form. His feet are in the full lotus position. He holds in his
hands a begging bowl filled with the nectar of immortality. To His right is Chenrezig. To his left is
Vajrapani . Normally Vajrapani is very wrathful looking; here he is not like that. He is portrayed in a
peaceful form or manifestation. Both Chenrezig and Vajrapani are standing and they are slightly
turned toward Amitabha Buddha. They each have one face and two hands. They stand on top of sun
and moon disks. The complete congregation of enlightened beings such as bodhisattvas and arhats
surrounds them. Let us recap for a moment. You are Chenrezig. In the space in front of you is
Amitabha Buddha. To His right is Chenrezig and to His left is Vajrapani. They are surrounded by the
mandala of all enlightened beings. From the crown, throat, and heart chakras of the three central
figures, light rays emanate white, red, and blue. Those light rays constitute an invitation to the
wisdom beings in their purelands to come forth and join with the commitment beings, which have
been created by the visualization. This is called an Invitation. The wisdom beings come forth and
descend like downpour of light bodies in the form of Amitabha Buddha, Chenrezig, and Vajrapani.
They come forth from the Pureland and merge with the visualized construct collectively known as
the commitment being. At the bottom of page seven, it is written: “Hung Hrih, from the realm of
Dewachen in the west. Oh Lord Amitabha! Please be on this stainless throne of lotus, sun, and moon
disks.” That is called the invitation. The second thing that happens here is having invited Him, You
invite Him to take a seat on the throne prepared for Him. Amitabha Buddha then takes His seat and
you make obeisance to Him. You prostrate to Him with your body, speech, and mind. Then you
make offerings to Him. This is not a set of ordinary offerings. Instead, you offer all the elements of
existence to Him. Having done that, you begin to have a heart to heart conversation with Amitabha
Buddha. In this case, you confess to Him all your downfalls and broken vows. You open your heart
to Amitabha Buddha in that way. The wisdom beings have come and hovered over the assembly of
commitment beings, they are still visualized as external to you as Chenrezig. You tell them to sit
down and accept the offerings, and then you confess your non-virtues. They will dissolve into the
commitment being (visualized as Amitabha Buddha, Chenrezig, and Vajrapani) at the recitation of
the mantra Za Hung Bam Ho . (Here, His Holiness takes some time to demonstrate the mudra that
goes with saying of the mantra.) We come, now, to the part of the sadhana that constitutes the
recitation of the mantra. Having merged the wisdom beings with the commitment beings, in the heart
of Buddha Amitabha on top of a lotus and moon disk (lying flat), is the seed syllable Hrih, standing
upright. The letters of the mantra ‘Om Ami Dewa Hrih’ are set up on the edge of the moon disk. They
are set up counterclockwise, but rotate clockwise. As you recite the mantra, light rays emanate from
the mantric syllables and transform the whole universe as an external container into the Pureland of
Great Bliss. In addition, with all sentient beings as the contents of that container, transform into the
commitment being. While reciting the mantra, you hold the idea that the experience of what is called
‘The Three Vajras’: Vajra body, Vajra speech, and Vajra mind. That is to say, all form is the
enlightened body of Amitabha Buddha, all sound is the mantra of Amitabha Buddha, and all thought
is the movement of Amitabha Buddha’s consciousness. With that realization, your recite the mantra
‘Om Ami Dewa Hrih.’
(At this point, His Holiness leads His students in the practice of the sadhana up until the recitation of
the mantra.)
When you begin to recite the mantra, you should visualize light rays boundlessly emanating from the
commitment being in front of you. First, offer the light to the enlightened beings of the ten directions,
then the light comes back to emanate once more to touch and purify all sentient beings. You recite the
mantra for as long as you have time, of for a set number of repetitions.
As the practice winds down, you visualize that light rays emanating from the commitment being. The
light rays dissolve all external environment into the three main figures of the commitment being.
Then, Chenrezig and Vajrapani dissolve into Amitabha Buddha. From Amitabha’s four places, the
crown, throat, heart, and navel chakras, light rays emanate and strike you in the four corresponding
places. This cleanses and purifies you from all obscurations of body, speech, and mind. The light rays
transfer to you the four empowerments. The Amitabha Buddha melts into light and dissolves into
you through the point between the eyebrows. At this point, you enter the inseparability of emptiness
and appearance. You allow the mind to rest in its own natural sphere, the state of Mahamudra.
What has gone on up to now has to do with the developing stage practice of the deity yoga of
Amitabha Buddha. Everything that is concerned with the developing stage practice has a particular
point of reference. It has an object of meditation, a support of meditation. When Amitabha Buddha
dissolves into light and merges with you, you enter what is called the Completion Stage practice of
the Deity Yoga of Amitabha Buddha. In this stage, there is no fixed frame of reference. This is a state
beyond thought. A state transcends the conceptual mind. The purpose of the practice of the
Developing Stage of Deity Yoga is to overcome one’s view of oneself and one’s surroundings as
ordinary. It is to make divine your view of existence itself. It is to overcome your attachment to an
ordinary, demeaning view. The purpose of the completion stage practice is to overcome your view of
your self and your environment as divine. Therefore, having attained the beatific vision, you go
beyond the beatific vision by giving up your attachment to this divine view. It is said that the
developing stage practice perfects the accumulation of merit, and the completion stage practice
THE LOTUS GARLAND
Commentary to the Dewachen wishing prayer
by [Karma] Chagme [Rinpoche]1
[Insertion: The long Dewachen prayer itself is called:
The wishing prayer of Dewachen, the pure realm of great bliss, composed by the learned and ac
complished Raga Asye2]
[Insertion: The prayer starts with the following introduction, which is not mentioned in the commentary:
OM AMI DEVA HRI!
This is the treasury of the heart practice of [Karma] Chagme [Rinpoche]. Considering how great the bene
fit would be for many beings, I make the effort to write, although my hand is sick.
In the case that someone wishes to copy (study and practise) this text and does not have it himself, please
lend it to him. Nothing has greater benefit. There is no dharma teaching more profound than this. It is the
root of all dharma3. Do not fall into indifference, but take up its practice diligently. Since this text belongs
to the sutra tradition you may recite it without receiving a ritual reading transmission (lung).]
THE FOUR CAUSES FOR REBIRTH IN DEWACHEN
This wishing prayer of the Land of Great Bliss4 has been written by the learned and accomplished Karma Chagme
in order that immediately after this life all sentient beings which are equal to space5 will be born in the pure world
in the West which is Dewachen and finally obtain the state of Buddhahood.
You are now invited to listen to the commentary named "The Lotus Garland" together with supplementary gradual
explanations that give the exact meaning of the words one after the other.
Following the Amitabha sutra the points which need to be explained are the four causes for rebirth in Dewachen:
to remember the Thus-gone-One [Tathagata Amitabha], to develop roots of virtue, to develop bodhicitta, and to
make a complete dedication.
The first cause is to keep in mind the outer aspect of the pure land, the second is, to gather a great accumulation of
wholesome acts, the third is to develop the mind of enlightenment, and the fourth cause is to make dedications and
wishing prayers to be born in the realm of Great Bliss.
THE FIRST CAUSE: KEEPING IN MIND THE OUTER ASPECT OF THE PURE LAND
The passage to be explained first starts with "E MA HO..." and goes down to "...bright yellow colour" (...ser-tem-
me):
E MA HO means "How wonderful!" and refers to the marvellous beauty of the three-thousandfold world system6,
which is called "The Universe which cannot be distinguished":
From here, in the direction of the setting sun, beyond a multitude of innumerable worlds, slightly elev
ated, as if a little higher, is the land of the noble beings.7
The Buddha Measureless Light8 was born in a previous time as the King Who has the Wheel with the Spokes9. At
that time, in front of the Victorious One, Buddha Jewel Essence10, he developed for the first time the mind of su
preme enlightenment. From then on, he gathered the accumulations which made it possible to manifest the pure
land of Dewachen. [He promised:] "I will only become a buddha, if all those who make the prayer to be born in
Dewachen will really be able to take birth there. If however they do not have the capacity to be born there, I will
not become a completely perfected one (a buddha)." Saying this he made countless prayers.
Dewachen commentary, page 1
Finally he perfectly accomplished the prayers and accumulations, and at that time the former King Who has the
Wheel with the Spokes became a buddha called Buddha Amitabha (Measureless Light). Since the wishes of the vic
torious ones are accomplished for all those who make pure aspiration prayers to be born in Dewachen it is actu
ally possible to be reborn there. This is due to the force of the prayers of victorious ones.
One might ask: "What is this world like?" In general (there are four kinds of worlds:)
- If the outer world is pure, made of various jewels, and is inhabited by impure beings with emotions, then it is
like the realm of the gods of desire.
- If the outer world appears as impure with earth, stones, mountains, rocks, and so on, and is inhabited by a
gathering of wisdom holders, then it is like [the land] Shambhala in the north.
- If the outer world is of burning iron and so on, and its inhabitants suffer from heat, cold, hunger, and thirst,
then both, the container and the contents, are impure, just as in the lower realms.
- If however the world which is the outer vessel is pure, a land of jewels, with pure beings as its inhabitants who
are noble ones11, then vessel and contents are [just like] the perfectly pure realm of Dewachen.
Although Dewachen is not visible to our human water bubble like eyes, based on hearing and contemplation
it can clearly appear to our mind so that one is quite amazed.
If you wonder who lives there: There resides the Subduer and Victorious One12 Measureless Light who is of
ruby red colour and blazing radiance. He is adorned with the top knot on his head, the wheels on his feet
and so on, all parts of his body are completely adorned with the 32 signs of perfection, and he is also adorned
and dressed with all the secondary attributes, the 80 minor marks. He has a single face, two arms, his hands in
the mudra of equanimity, holding an alms bowl filled with nectar. He wears the three dharma robes: below
a shamtab13, above an upper garment and a gelong zen14.
With his legs in crossed vajra posture, on a jewel throne in its outer aspect decorated with eight peacocks which
are in essence the eight great disciples15 who offer a seat with their bodies while listening with their ears to the
nectar of the Dharma he is seated on an lotus of a thousand petals with a moon disc on which a bodhi tree
bearing fruits and made of various jewels serves as a back rest.
From far away, from Dewachen which is at a long distance in the western direction, he looks at me with his
eyes of compassion. On his right is the Bodhisattva "Eyes of Compassionate Wisdom" (Avalokiteshvara),
of white colour, holding in his left hand a white lotus; and on his left is the Bodhisattva "Great Power"
(Vajrapani)16, of blue body colour, holding in his left hand a lotus marked with a vajra. Both of them ex
tend their right hands towards us in the refuge bestowing mudra. In this way, these three main deities ap
pear like Mount Meru, the king of mountains.17
Radiant in splendour, their body endowed with the marks and signs of a buddha, their speech pouring forth the
splendour of the pleasant melodies of Brahma's speech, and their mind illuminating (the world) with the primor
dial awareness of knowledge and love.
They dwell accompanied by their retinue, surrounding them, of a trillion gelong bodhisattvas18, all of them
also of golden colour, adorned with the marks and signs, main divinities as well as retinue dressed in the
three dharma robes, of great resplendence.
As if they were actually visible and tangible, with intense devotion and fervour, concentrate your mind on
Dewachen as if experiencing it. Imagine that you have already been born there and that your prayers are already
fulfilled the very moment you recite them. Develop an exulted mind that very instant.
If you make the Dewachen prayers with an inattentive mind like a shepherd who confuses sheep and children, then
obstacles will arise. In that case, at the time of death, instead of taking the path to Dewachen, confused appear
ances of such a kind will arise that again you will fall back [into Samsara]. For this reason, to say it briefly, you
should while doing the Dewachen prayer have this feeling to really see and touch19 Dewachen, as if you were
already born there. You should bring forth great enthusiasm and remain non-distracted.
This was the explanation of the first cause: to keep in mind the outer aspect of the pure realm.
2
THE SECOND CAUSE:
GATHERING THE ACCUMULATIONS THROUGH THE SEVEN BRANCH PRAYER
First branch: Prostrations
In order to make a true dedication, prostrate with respectful devotion in front of Lama Measureless Light together
with his retinue residing in Dewachen.
With a devotion that does not make any difference between near and far20, I emanate as many other bodies
of mine as there are dust particles in the universe and prostrate full of respect with my three doors.
The explanation of the dharmakaya, the aspect which is basis of emanation:
The Dharmakaya Limitless Radiance21, which is the basis of emanation, Lord of the buddha family, eman
ates from his right hand light rays that become Chenrezi, and from him one billion secondary emanations
of the mighty Chenrezi that fill the whole "Three thousandfold Universe which cannot be distinguished". From
his left hand he emanates light rays that become Tara with one billion secondary emanations of Tara sim
ilar to herself. From his heart light rays go out manifesting Padmasambhava together with one billion sec
ondary emanations of Orgyen22 that fill the three thousandfold universe. I prostrate to all these emanations of
Dharmakaya Measureless Light.
With the eyes of a buddha, during all six periods of the day and night, he constantly regards with love all
sentient beings. His enlightened mind is constantly aware of whatever thoughts or ideas arise in the mind
of all sentient beings. His enlightened ear constantly hears distinctly, without confusion, whatever words
are spoken by all sentient beings. Remembering the qualities of the Dharmakaya which is of benefit for oneself I
prostrate to the all-knowing Measureless Light.
Remembering the qualities of the form kayas which are for the benefit of others:
a) Nirmanakaya: Concerning Dewachen – except for those who have the two kinds of obstacles for rebirth there
because they have rejected the noble dharma, saying that teaching and practise are of no use, or who have ac
complished the extremely negative deeds of immediate retribution which will be explained below – all others
who have faith in You (Amitabha) and make their wishing prayers will be born in Dewachen and their
prayers will be fulfilled. Because it is like this, it is said that at the time when we have died and wander in the
bardo, he (Amitabha) will send an emanation together with a retinue which will come towards us, and will
guide us in one instant into this land. Remembering his qualities I prostrate to the guide Nirmanakaya Meas
ureless Light.
b) Sambhogakaya: Your life span lasting for countless kalpas you stay here and do not go beyond suffer
ing. If we pray to you with one pointed respect, it is said that – except for the complete ripening of previ
ous karma – the coming together of the conditions for the end of our life force will happen only after one
hundred years and the various kinds of untimely death will be averted. Being aware of qualities as these, I
prostrate to the sambhogakaya protector Amitayus (=Amitabha).
Further qualities of his deeds and enlightened activity:
It is said that it is of comparatively greater merit simply to join the palms of one's hands out of faith on hear
ing the name of Amitabha and about Dewachen than to fill the worlds of countless three thousandfold uni
verses of vast extent with all kinds of jewels like gold, silver, and so on and to offer them as gifts. For this re
ason I respectfully prostrate to Measureless Light.
Whosoever, whatever person or suitable sentient being, hears the name of Amitabha and develops just once a
faith, which comes from the depth of his heart and bones and is not empty talk, then this faithful one will
never lose the path to enlightenment and the extremes of samsara23 will be transformed. For this reason I pros
trate to the protector Measureless Light.
From the time of hearing the name of Buddha Measureless Light until obtaining buddhahood I will not be
born in unfavourable conditions like for example as a woman which (due to cultural limitations) was to be con
sidered as an inferior support for practice, but take birth in a good family and have a pure conduct in all lives
to come. I prostrate to Measureless Light gone to bliss24. This concludes the branch of prostration.
3
Second branch: Making offerings
My body and all my possessions, together with my roots of virtue, whatever offerings that are actually
present like ablution water, flowers, incense, lamps, perfumes, food, at least a hundred of all these, or offerings
emanated by mind including the eight auspicious substances which are: mirror, sindhura, kusha grass25,
conch shell, white mustard, durwa grass,26 and yoghurt, all in limitless kinds, the eight auspicious signs which
are the (infinite) knot, white conch, banner of victory, umbrella, vase, lotus, wheel, and sun27, the seven precious
items (signifying royalty) which are the wheel (of a universal monarch), jewel, (the earrings of the) queen, (the
earrings of the) minister, the (tusks of the) elephant, supreme mount (symbolised by the horn of a unicorn), (the
signs of the) general – whatever offerings exist since all times, since the first appearance of the worlds, such as
billions of three thousandfold universes with their four continents, the central mountain, the sun and the
moon together with all the wealth of gods, nagas28 and humans – I take them up in my mind which means
to visualise them very clearly and offer them to Amitabha. By the force of your compassion, accept this for
my own benefit.
This concludes the branch of offering.
Third branch: Confession
I lay open and confess all the non-virtuous deeds which have been committed from beginningless time
until now by myself and by all sentient beings headed by my father and mother.
I lay open and confess the three unwholesome acts of the body: killing, taking what is not given, and im
pure conduct.
I lay open and confess the four unwholesome acts of the speech: lying, slandering, rough speech, and gos
sip.
I lay open and confess the three unwholesome acts of mind, all that has been accumulated since beginning
less time in samsara: covetousness due to desire, malice due to anger, and (holding on to) wrong views like
denying the law of cause and effect or the Three Jewels (which stand for the possibility of enlightenment).
I lay open and confess all the five deeds of immediate retribution which we accumulated in beginningless
samsara: killing our father, our mother, and – in following the way this explanation is given in the Kadampa tra
dition of Jowo Atisha – our teacher29, or an arhat30, and intending to cause harm to the body of a Victorious
One which means actually doing the act without regret of cutting open his body so that blood comes forth. These
five are the causes which will result (after death) in immediate rebirth in the Hell of Unspeakable Torment (Avici)
without any possibility for other factors to hinder this rebirth.
I lay open and confess the evil deeds similar to the deeds of immediate retribution: killing a fully ordained
monastic or a novice, making a nun or monk fall into lay status (through rape or seduction), destroying a
statue, stupa or temple – except if wanting to repair it – or to unnecessarily destroy holy texts and so on.
I lay open and confess all the evil acts of abandoning the dharma together with everything related to this kind
of act like abandoning the three supports etc. in front of which I have committed myself at the time of taking the
vows: the Three Jewels, the temple, and the supreme texts (e.g. the dharma texts) present in front of us.
To "lay open" means not to keep one's faults secret but to clearly say them. To "confess" means to destroy or sweep
them away like dust.
I lay open and confess all these accumulated very negative, useless actions – which are so useless that one
cannot even "fill a glass of water" with them – like abusing bodhisattvas which is of greater evil than to kill
the sentient beings of the three realms31. In general one should, whenever talking about lamas and ordained
ones, be aware that there are probably bodhisattvas among them.
Compared to the five crimes of immediate retribution it is more negative not to believe in the benefits of
virtuous deeds and the difficulties resulting from non-virtue about which we have heard and to think that
these as well as similar teachings are simply a pedagogical device, and this although we received explana
tions by a lama on the duration and extent of suffering in the hell realms, and so on. I lay open and confess
this negative karma that makes liberation impossible.
4
This was the general confession of faults.
Now comes the more specific confession concerning transgressions of the vows of individual liberation, the bod
hisattva vows and the tantric vows. Among these three, [transgressions of] the outer32 vows of individual liberation
about what is to be given up are considered the roots of all faults and transgressions. They include: to take life, to
steal, to have impure relationships with a woman (or man), to tell lies like pretending to have clairvoyance.
I lay open and confess all breakage and damages of the discipline of individual liberation including the
five categories of faults33: the four root downfalls, in short: killing, stealing, impure conduct, and lying, these
are what one should keep in mind and protect oneself from, since they are the principal transgressions – if they oc
cur, one is not a follower of the Buddha's teaching any more. Furthermore there are the thirteen [transgressions
of vows] with a remainder, the thirty transgressions which are like downfalls, the ninety downfalls, the four in
dividually confessed damages, and the hundred and twelve faults.
I lay open and confess the acts which we should give up once having requested the bodhisattva vows: the four
negative actions34 which damage (these vows), as well as the root downfalls which actually break the vows: the
five which concern "kings" – referring to bodhisattvas who have obtained a power and influence similar to a great
ruler, and the five similar ones of "ministers" who are executing the orders of a king and acting on his behalf, and
to these are added the eight transgressions of ordinary beings in the bodhisattva family which (also) constitute a
major breakage. Together they are counted as eighteen root downfalls. If they occur, they constitute a spoiling of
our training in bodhicitta: you should protect yourself from them, if any of those present themselves.
The four negative actions [in relation to the bodhisattva vows] which should be given up are:
- to cheat the lama
- to employ means to make someone regret the dharma (or any dharmic activity),
- to slander the superior ones35,
- to have a tricky mind which cheats the inferior ones [the ones who depend on us].
The eighteen root downfalls of a bodhisattva are:
- The five concerning a king (or powerful person) are: (1) to steal the wealth of the [Three] Jewels36, (2) to
[cause someone to] abandon the dharma, (3) to strike and punish a monk or nun who have become a lay per
son [due to having lost their discipline], (4) to commit one of the five crimes with immediate retribution, (5) to
have erroneous views and to deny [the law of] cause and effect.
- Of the five downfalls for a minister the first four are the same as above (counted as 6–9), but instead of wrong
views we find (10) destroying a town (or country) with an army.
- The eight principal transgressions of ordinary people (practising the bodhisattva path) are: (11) to teach
emptiness to those whose mind is not prepared, (12) to create obstacles for the dharma [practice] of the great
vehicle, (13) to (make someone) engage in the Mahayana while giving up the self liberation vows, (14) to in
stigate others to abandon the dharma of the smaller vehicle37, (15) to denigrate others in order to obtain praise
and fame, (16) to lie saying that one has realised emptiness when one has not, (17) to pass on the donations
given to the [Three] Jewels to someone who is not worthy to receive them, (18) to take away the provisions of a
meditator who then has to abandon [his practice of] meditative absorption and to give them to someone who is
just doing recitations without faith.
These are the eighteen root downfalls concerning the [bodhisattva] vows. If such a transgression has occurred,
one will fall into Avici, the hell of unspeakable torment. (In order to purify these acts) confess these downfalls
again and again in front of the bodhisattva Akashagarbha (Namkai Nyingpo38) and promise to keep the vows. In
brief, you should never even abandon someone whom you consider as an enemy, (but remain open for when) the
time will come that he needs your help. With this attitude I lay open and confess all the transgressions as ex
plained concerning the bodhisattva training.
The confession of transgressions concerning the vows of the tantrayana39:
These vows should not be explained in public or to unprepared, feeble minded people. You should keep them secret
in your mind. The 14 root downfalls of the mantrayana are:
(1) to disrespect the lama, (2) to transgress the Buddha's word, (3) to be angry at one's [vajra] brothers and sis
ters, (4) to give up love and (5) to give up bodhicitta, (6) to disrespect (non-buddhist) spiritual teachings, (7) to
disclose secrets (of the vajrayana transmission), (8) to despise the 5 aggregates40, (9) to disbelieve pure dharmas41,
5
(10) to have love for malicious ones42, (11) to apply discursive concepts to what is free43, (12) to create regret in
those who have faith, (13) not to rely on samaya substances44, (14) to disrespect women (or men).
If you keep the tantric vows, they will be the root of all accomplishments. If you damage them, they are the root of
all faults and downfalls. Pledging to them, they are the root of all samayas. That is why they are [called] the 14
root downfalls of the mantrayana.
The [transgressions of the] eight secondary vows are:
(1) to rely on a wisdom lady (or partner) who is not mature, (2) to quarrel at the time of the tsog gathering, (3) to
accept nectar with improper characteristics45, (4) not to teach the secret mantra to those who are fitting vessels, (5)
not to teach the noble dharma to those who have faith46, (6) to stay seven days together with a shravaka who is
striving towards personal benefit47, (7) to boast about being a "tantrika" while not having the primordial aware
ness of the yoga48, (8) to explain the dharma to unfit vessels. These are the secondary tantric vows.
For this reason I lay open and confess the samaya damages of the secret mantra: the 14 root downfalls of
the mantrayana, and the transgressions of the eight secondary vows.
I lay open and confess all harmful deeds which I did not understand to be harmful: the non-virtuous deeds
that I have committed due to not requesting vows and all evil deeds of which I was not aware of as actu
ally being harmful, like impure conduct (sexual activity), drinking alcohol and so on due to desire.
I lay open and confess the serious transgressions and downfalls due to receiving the refuge of a genyen49,
vows, initiations and so on, but not knowing to keep the respective vows and commitments.
Since a confession will not purify if there is no regret, I confess with great remorse, with shame, and with
despair at my previous harmful deeds, as if poison had attained the depth of my being. This is applying the
"force of repentance" in relation to our previous acts.
Since there will be no purification if I am not keeping to my vows from now on, I promise in my mind,
from today onwards, never to commit non-virtuous activity even at the cost of my life. This is applying the
"force of renunciation" by keeping the vows present in our mind from now on. For a true confession these two
[forces] are very important.
Please, Sugata Measureless Light and your heirs, grant your blessing so that my stream of being may be
completely purified.
This concludes the branch of confession.
Fourth branch: Rejoicing
When I hear about others who have accomplished wholesome acts, like spreading the teaching of the victori
ous ones and erecting supports of enlightened body, speech and mind etc., I abandon all unwholesome thoughts
of jealousy and rejoice in their deeds with heartfelt joy, which is said to make us progressively obtain a
merit equal to theirs.
A previous Buddha together with his retinue was invited by a king for a meal. At that occasion, when he was re
quested to dedicate the roots of virtue, the Buddha said: "Great King, since your aspiration to perform virtuous
deeds is small, the roots of virtue [of this feast] will be obtained by this old mother next to you who really
rejoices."
For this reason, since it is like this, I rejoice in whatever virtuous deeds are accomplished by realised and
ordinary beings.
I also rejoice in the vast activity accomplished for the benefit of beings due to developing the mind of su
preme unsurpassable enlightenment.
I rejoice in giving up the ten unwholesome and performing the ten wholesome acts: the three virtuous acts
with the body which are to protect the life of others, to give offerings, and to keep one’s vows; the four virtu
ous acts with speech which are to speak the truth, to reconcile adversaries, to speak peacefully, gently and
sincerely, and to engage in conversations which are meaningful; and the four virtuous acts with the mind
which are to have little desire, to cultivate love and compassion and to give up erroneous views (like for ex
ample) about acts and their consequences (karma) which make dharma practice impossible and to practise the
Dharma – in all these virtuous acts I rejoice.
6
Fifth branch: Requesting to turn the Wheel of Dharma
I exhort all those perfect buddhas who dwell in all the myriad worlds of the ten directions to quickly and
extensively turn the wheel of dharma without waiting any longer. Praying like this: Please be aware of this
request with your clairvoyant mind.
Sixth branch: Praying that the buddhas may not pass beyond suffering
I supplicate all the buddhas, bodhisattvas, holders of the teaching, and spiritual friends who intend to go
beyond suffering to remain and not pass into nirvana.
Seventh branch: Dedication
On the basis of this very act, I dedicate all virtuous acts of the three times for the benefit of all sentient be
ings. Dedicating the roots of virtue in this way will multiply the virtue a hundred thousand times.
THE THIRD CAUSE: DEVELOPING THE MIND OF SUPREME ENLIGHTENMENT
May all of us, myself and other sentient beings, be liberated from samsara and quickly obtain unsurpassable
enlightenment, thus stirring the three realms of samsara from their depth.
May these virtuous deeds quickly ripen for me and pacify the eighteen causes of untimely death in this
life such as being killed through fire, water, poison, arms, evil-doers, wild animals and so on.
May I be endowed with the physical strength of a healthy adolescent in full bloom.
May the wealth that is in accordance with the dharma never decline, but increase as the river Ganges in the
monsoon.
May I practise the noble dharma without danger through demons or enemies.
May all my wishes be fulfilled in accordance with the dharma.
May I be of great benefit for the teaching and for beings.
May I accomplish the true meaning of this human existence.
This concludes the (teaching on the) third cause.
THE FOURTH CAUSE: MAKING DEDICATIONS AND WISHES TO BE BORN IN DEWACHEN
a) Wishes to go to Dewachen
At the very moment when I and all those who have a connection with me pass beyond this life, may the
emanation of Buddha Amitabha surrounded by his retinue of a sangha of practitioners of virtue actually
come to meet us without any (of the common) bardo appearances.
On seeing him, may our mind be happy and joyful, and may there be no more suffering of death.
May at the time of our death by the force of their miraculous powers the eight bodhisattva brothers appear
in the sky in front, and guide us indicating the path to Dewachen.
To be attached to wealth and relatives at that time would make me fall back into samsara. To avoid this reflect on
non-attachment: The suffering in the lower realms is unbearable, and the joy and well-being of gods and
humans is impermanent – understanding this, may I develop a fearful mind and right now develop disgust
with samsara that had to be endured from beginningless time until now.
Even those who go from one supreme human life to another experience countless times (the sufferings of)
birth, old age, illness and death. In these difficult, degenerate times when there are many obstacles and the
well-being and happiness of humans and gods are similar to food mixed with poison, may I have not even
a hair tip of attachment.
May I be free of even the slightest attachment to the relatives, food, wealth and companions of this life,
which are impermanent and illusory like a dream.
May I understand the countries, places and lodgings of this life to have no real existence just like the places
and houses in my dreams.
7
Like a criminal liberated from prison, may I – without ever looking back – at the time of death escape from
this ocean of samsara that knows no freedom to the pure realm of Dewachen.
Having cut all links of attachment and desire, may I fly off in space just like a vulture freed from a net
and instantly reach Dewachen travelling beyond the countless universes in the Western direction.
b) Wishes for our practice in Dewachen
Having managed to reach Dewachen without obstacles: May I see the face of Buddha Measureless Light who
is actually dwelling there and purify all my veils.
May I take the superior of the four kinds of birth which are: birth from an egg, from a womb, from warmth
and moisture, and miraculous (instantaneous) birth, and be miraculously born from the heart of a lotus
flower.
Obtaining in one instant the completely perfect body, may I receive a body endowed with all the marks
and the signs (of a Buddha).
If now I doubt and hesitate wondering, if I am to be born there in Dewachen, the blossom of the flower will
not open for up to 500 years, but inside of it I will be happy and content with all enjoyments. Even though
I will hear the word of the Buddha, may this disadvantage of delayed meeting with the Buddha's face not
happen to me.
Since we might not yet be a (realised) bodhisattva the very moment we are born inside the flower, relying on the
teachings of the Buddha (Amitabha), we make the following prayer to obtain the pristine awareness of a Noble
One50: May the flower open as soon as I am born so that I may see the face of Amitabha.
By the force of my merit and magical powers, may inconceivable clouds of offerings emanate from the
palms of my hands as offerings to the Buddha and his retinue.
May at that moment the tathagata stretch out his right hand, place it on my head, and may I obtain his
prophecy of enlightenment: "In the future you will obtain complete enlightenment."
Having listened to the Dharma, which is profound in view and vast in conduct, may my mind ripen and be
liberated.
Chenrezi and Vajrapani being the principal bodhisattvas (of Amitabha's retinue), may I be blessed and
guided by these two.
Every day countless buddhas and bodhisattvas from the realms of the ten directions come to make offer
ings and see Amitabha in this land. At that time, when they arrive, may I myself pay homage to all of them
and obtain the nectar of the dharma.
c) Wishes concerning how our qualities manifest in Dewachen
Through my limitless magical powers, which are present, if one succeeds in being born in Dewachen, may I go
in the morning – when the birds start singing and a great rain of flowers is showered down by the wind – towards
the realm of True Happiness in the Eastern direction, to the Glorious Land in the South, to [the lands] Su
preme Activity in the North, and Dense Array in the Centre. May I request initiations, blessings and vows
of the buddhas Akshobya, Ratnasambhava, Amoghasiddhi, Vairocana etc. who dwell in those realms, make
many offerings, and in the evening – when the birds stop singing and the flower rain has become old – without
any effort return back to Dewachen itself.
There are a billion realms of pure emanations – such as the lands of Potala in the South, Alakavati in the
North, Kurava in the Southwest, and the land of Urgyen in the West – with a billion (emanations of) Chenrezi,
Tara, Vajrapani, and Padmasambhava who reside in those lands. May I encounter them and make oceans of
offerings, request initiations and profound pith instructions, and then again quickly return without any
obstacle to my place in Dewachen.
When we have succeeded to take birth in Dewachen: May I clearly see with my divine eye all the close
friends, monks and students and so on whom I have just left behind in the human realm, and may I be able to
guard and protect all of them, bestow blessings and at the time of their death guide them to this land.
8
This "Fortunate Aeon" right now that lasts for one great aeon equals only a single day in Dewachen – may
I live countless Dewachen aeons without ever dying and continuously remain in this land.
From Maitreya (the next buddha) to Möpa (Thaye), the final one of all the buddhas who will come one after the
other one into the fortunate kalpa of this present world, may I see all the buddhas of the Fortunate Aeon when
they appear in this world.
With my magical powers, may I go from Dewachen to meet these buddhas, make offerings to them and
listen to the noble dharma, and then again, without any obstacles, return to the pure land of Dewachen.
To be born in Dewachen is similar to the capacity to be born in all other pure realms, since Dewachen unites the
totality of all qualities of the buddha realms of eighty one billion trillion buddhas. May I be reborn in this
land of Dewachen, outstandingly supreme among all pure lands.
This concludes the explanation on how we obtain the qualities after having managed to be born in this pure land.
d) Wishes in relation to the outer qualities of this realm
The ground which is made of various jewels is as smooth as the palm of a hand and vast, spacious and ra
diant – blazing with light rays. When it is pressed down (on walking), it gives way four fingers deep each
time, and on lifting up (one's foot), it is as if the ground rebounds. May I be reborn in this joyful, pleasant
land of happiness.
There are wish fulfilling trees made of many jewels with leaves of fine silk and fruits ornamented with
jewels. On them gather flocks of emanation birds, which are very beautiful in their colours of various kinds of
jewels and chant in very agreeable and pleasant ways, proclaiming the sounds of the profound and vast
dharma – may I be reborn in this land of great wonders.
The many rivers, all water currents, are of perfumed water with the eight qualities51 and the water in the
bathing ponds is of nectar turning in circular movement. They are surrounded by stairs and cornices made of
the seven kinds of jewels and display inside fragrant lotus flowers bearing fruit and emanating countless
rays of lotus light. The tips of the light rays are adorned with emanated buddhas – may I be reborn in this
land of greatest marvel.
e) Wishes for our practice of the dharma
May I be born in this Land of Great Joy, where even the words "eight unfitting conditions" for dharma
practice, like being reborn in the hell realms and so on, or "hell" are unheard of – even on searching we would
not find them – and where never any suffering is known, neither are the five or three emotions that are like
poisons – desire, anger and ignorance making three, plus pride and jealousy – nor the 404 kinds of sickness,
mental illness, enemies, poverty, quarrels, and so on.
May I be born in this land of limitless qualities where there are no ordinary beings, no men or women, no
beings born from a womb, since all are noble beings born from within lotus flowers. Here in this land all
bodies of myself and others are without any difference, of golden colour, endowed with the marks and
signs (of a buddha), like the topknot on their head and so on, possessing all five special powers – the capa
cities of clairvoyance, clairaudience, performing miracles, remembering previous existences, and knowing the
mind of others – and the five eyes – the physical eye, the divine eye, the eye of the dharma, the wisdom eye, and
the eye of pristine awareness.
Whatever I desire and think of, palaces, all houses and dwelling places in this land, made of a variety of jew
els and all enjoyments arise by themselves; no effort is necessary, all needs are spontaneously fulfilled.
There is no distinction between you and me, no clinging to a self. All my wishes manifest as offering
clouds arising from the palm of my hand, and everyone practises the dharma of the unsurpassable Great
Vehicle – may I be born in this realm, source of all bliss and happiness.
A fragrant breeze again and again brings great showers of flowers, and time after time from the trees, rivers
and lotus flowers arise heaps of clouds with all sorts of enjoyments: agreeable shapes, sounds, smells,
tastes and touches. There are no women, but an abundance of emanated goddesses. These many offering
goddesses continuously present offerings to me and others.
9
At the time when I wish to stay somewhere, jewel palaces appear, and when I wish to sleep, beautiful
thrones arise, covered with many pillows and cushions of fine silk to place my head, together with birds,
wish fulfilling trees, rivers, music, and so on. When I wish to listen to them, they emanate the pleasant
sound of dharma, and when I do not want to hear them, because I wish to sleep or to meditate in samadhi, no
sound, not even the slightest, is heard. Also the ponds and rivers are exactly as I wish, cold or warm, just as
it is pleasing to me – may I be born in this land where all wishes are fulfilled.
f) Wishes concerning the activity of the buddhas in Dewachen
You might wonder, for how long Amitabha will remain in this land? The perfect buddha Measureless Light will
remain in this land for countless aeons, without going into Nirvana – may I act as his servant and helper
for all this time.
Until his final passing into peace when his enlightened body enters nirvana, after two times the number of ae
ons as there are sand particles in the Ganges, his teaching will not decline but remain. At that time may I
myself not be separated from his (Amitabha's) regent Chenrezi and uphold the noble dharma.
When at dusk the sun of the dharma is setting, which means that the teaching period of Amitabha reaches its
end as if it became evening for beings, the very next morning – as if it was the break of the next day52 – will arise
the time of Chenrezi's teaching and Chenrezi will be a perfect buddha and act as such. He will be named the
"King whose light rays manifest the accumulated Splendour of all Noble Ones"53. When this happens,
may I see his face and worship him, make offerings and listen to the noble dharma.
During the sixty-six trillion million aeons that he, the Buddha "King of accumulated Splendour", will live,
may I continuously be his servant, offering my services in every way, worship him and uphold the noble
dharma without ever forgetting to remember his words.
After he, the enlightened body of Buddha Accumulated Splendour, has passed into nirvana, his teaching will
remain for three times six hundred billion million aeons – may I uphold the noble dharma during all this
time and never be separated from his regent the bodhisattva Vajrapani.
When the bodhisattva Vajrapani becomes the buddha called "Completely reliable Tathagata King of abund
ant jewel-like qualities" with a life span and teaching just as those of Chenrezi, may we (!) continuously
be the servants of this buddha as well, present our offerings and uphold all the noble dharma.
When, at the end of this period, that form of my presence is over, may I instantly obtain unsurpassable per
fect buddhahood in this or one of the other pure realms.
Having obtained perfect buddhahood, may all beings – just as with Amitayus – be ripened and liberated
by simply hearing my name, and may there arise, through countless emanations that guide sentient beings
and through other means, spontaneously and without effort a limitless benefit for beings.
Again, [an explanation of the benefits of] paying respect to Lama Amitabha and his retinue while remembering
their kindness: The buddha's life span is beyond measure, his merit is beyond measure, his qualities are bey
ond measure, and his pristine awareness as well as his splendour are beyond measure, and it is said that
someone whosoever remembers his name – be it Dharmakaya Limitless Radiance, Measureless Light
(Amitabha) or Bhagavan of Immeasurable Life and Primordial Wisdom (Amitayus) – will be protected
against all dangers through fire, water, poisons, weapons, evil doers, demons, and so on, with the only ex
ception of the full (unavoidable) ripening of previous karma. By remembering Your name and prostrating,
please protect us from all dangers and sufferings and grant your blessing of excellent auspiciousness.
g) Concluding wishes
Proclaiming the words of truth as part of doing wishing prayers: Through the blessing of the Buddha who has
mastered the three bodies, through the blessing of the unchanging truth of the nature of all things
(dharmata), and through the blessing of the undivided aspiration of the sangha, may all prayers be accom
plished just as wished. I prostrate to the Three Jewels. TEYATHA PENTSAN DRIYA AWA BHODHANAYE SOHA.
This concludes the practice of the wishing prayer.
10
ADDITIONAL INSTRUCTIONS AND COLOPHON
I prostrate to the three jewels. We recite these words from 'I prostrate...' till '...shriye soha'. When reciting NAMO
MANJUSHRIYE we join our hands and clearly imagine that we prostrate with the body so that this body becomes the
ground which is the basis of Manjushri. When saying NAMO SUSHRIYE we prostrate so that our speech becomes the
ground for the splendour of bliss. Saying NAMO UTAMA SHRIYE SOHA we prostrate so that our mind become the
splendour of the guru's mind.
As we proclaim this meaningful mantra, making three prostrations, it is said that they are multiplied a million
times. At best one does hundreds of prostrations, with an average motivation one does as much as one can, but at
least one should offer seven prostrations. The best would be to recite this Dewachen prayer without interruption as
a daily practice, a middling version would be to recite it for one year or one month without interruption, and the
least would be to recite it occasionally. If one turns towards the West and remembers the pure land of Dewachen
while joining one's hands towards Amitabha and reciting the prayer with one-pointed faith, then there is no doubt
that obstacles to one's present life will be dispelled and that in the future one will be reborn in Dewachen. This is
what is expressed in the Amitabha Sutra, the Pure Land Sutra, the White Lotus Sutra, the [sutra]"Sound of the
drum of immortality", and so on. This was composed by the monk Raga Asye [Karma Chagme].
May it serve as a cause for the rebirth in Dewachen of many sentient beings! This perfectly concludes the explana
tion.
At the end (of the prayer) one should dwell without any reference point, and then make dedications, wishing pray
ers and prayers of auspiciousness as the final ornament of one's practice. It is very important to continuously puri
fy the realm54, to connect with it and in this way train oneself in the pure vision of remembering this pure land.
A supplementary wish: May all beings be liberated into the lotus family by clearly rejoicing in the name of the lo
tus, the aspiration path to the land of the lotus arrangement, where the regents of the lotus proclaim all kinds of ex
cellent dharma.
Lama Pe-tse and the novice Lobzang Könchog have encouraged and incited me together with Droza Tashi Tsekyi,
thus creating a favourable occasion where the conditions came together to compose the second text to accomplish
this pure land, the prayer text of the practice itself. Then, although he was already engaged in other activities like
explaining and listening to the dharma, Pema Namgyal who is holding the vows brought forth the superior motiva
tion and wrote down this text. May all virtue increase!
Notes:
11
1
Square brackets '[...]' indicate missing words added for the understanding of the text; normal brackets '(...)'
indicate additional explanations given by Lama Lhundrup. Everything written in italics belongs to the commentary
(small Tibetan script in the original) and everything in normal script is part of the prayer itself (larger Tibetan script).
2
Raga Asye is another name for Karma Chagme Rinpoche
3
All dharma or all my dharma teaching, since in one Tibetan version the texts reads: nga-yi chös.
4
Dewachen in Tibetan is alternatively spelled bde-ba-can or bde-ba-chen and is thus translated either as the
Land of Bliss or the Land of Great Bliss.
5
Equal to space means that sentient beings are countless and that all space of the universe is inhabited by sen-
tient beings.
6
A three-thousandfold world system, a trichiliocosm, is a universe of 1.000.000.000 planetary systems (one
thousand multiplied by one thousand multiplied by one thousand).
7
In this auto-commentary Karma Chagme Rinpoche gives each word of the whole prayer text (normal script)
and interposes his explanations of varying length (italics) while uniting prayer and commentary into one grammatical
structure. This is a the traditional Tibetan way of giving a word by word commentary.
8
The activity of Buddha Measureless Light (Tibetan: Öpame, Sanskrit: Amitabha) is the source and central in-
spiration of the pure realm called Dewachen.
9
The King who has the Wheel with the Spokes, Tibetan: Gyalpo Tsib-kyi Mu-khyü-chen.
10
Buddha Jewel Essence, Tibetan: Rinchen Nyingpo.
11
Noble ones (Sanskrit: Aryas) refers to realised beings that understand the nature of mind.
12
Subduer (Sanskrit: Bhagavan), Victorious One (Sanskrit: Jina).
13
Shamtab: a robe covering the lower part of the body.
14
Upper garment refers to large saffron yellow cotton cloth wound around the shoulders (a getsul zen, Tibetan:
bla-gos), sign of the novice ordination. A gelong zen is an almost identical yellow cloth which is the sign of the full
ordination as a buddhist monk (Tibetan: snam-sbyar).
15
The eight great disciples of Buddha Shakyamuni (Tibetan: nye-bai-sräs-chän-bgyäd) are his most eminent
bodhisattva disciples: Manjushri, Vajrapani (Thu-thob-chen), Avalokiteshvara (Chenrezi), Kshitigarbha, Sarvanirvana
Viskambhin, Akashagarbha, Maitreya, and Samantabhadra,
16
Both bodhisattvas are standing next to Amitabha's throne.
17
To describe them as being like the king of mountains means that they are towering, unshakeable, and indes-
tructible.
18
Gelong bodhisattvas have taken the full monk or nun vows as an expression of their bodhisattva commit-
ment.
19
There are two spellings in different Tibetan texts: "reg" meaning to touch, and "rig" meaning to know.
20
This means without considering Amitabha to be far away and wishing that he would be nearer by.
21
Limitless Radiance (Tibetan: Nangwa Thayä) is another name of Amitabha.
22
Padmasambhava and Orgyen Rinpoche are further names of Guru Rinpoche who was the central figure in
bringing the dharma to Tibet.
23
The extremes of samsara are all forms of clinging to existence, non-existence and so on.
24
Someone gone to bliss (Sanskrit: sugata) is a fully accomplished buddha.
25
In the usual list we find the bilwa fruit instead of kusha grass.
26
The list usually includes at this place a medicine made from elephant brain.
27
The Tibetan text has nyi-ma which means sun, but usually there would be nya-ma, fish, which stands for two
golden fishes.
28
Nagas are beings of the animal realm, some of which have half human, half fish or serpent form.
29
In the usual list of the 5 extreme crimes of immediate retribution one includes creating a schism in the
sangha instead of killing the teacher.
30
Arhat stands here for any realised being including bodhisattvas.
31
Three realms refers to the desire, form and formless realms which together make up the whole universe.
32
The self liberation vows are called outer vows because they concern the outer level of our existence, our vis-
ible behaviour.
33
The following five categories are a summarised list of transgressions of the vows of buddhist monks.
34
The four negative actions are called the four "black dharmas" in Tibetan. They are explained in the next
paragraph.
35
The superior ones are bodhisattvas and all the people who have taught us : our parents, teachers, etc.
36
To steal the wealth of the jewels is for example misusing donations given to a community of practitioners or
to destroy and rob the precious items found in a temple or monastery etc.
37
For example by claiming that the smaller vehicle does not lead to liberation from emotions.
38
Akashagarbha is one of the eight bodhisattvas belonging to the sangha of the Buddha. Here he represents
this sangha.
39
Tantrayana, mantrayana and vajrayana are synonyms. The explanations given here belong more specifically
to the anuttara yoga tantra, the highest form of tantra.
40
To despise the five aggregates means to despise one's body and mind.
41
To disbelieve pure dharmas : the Tibetan word chö also means phenomena, so this can also mean to regard
phenomena as impure when, in the tantra, they are considered as being pure by nature.
42
To have love for malicious ones means to engage in close friendship with people whose views are against the
dharma and who intend to harm.
43
One should not apply discursive concepts on what is free of them by nature, on ultimate truth for example.
44
Not to rely on samaya substances means not to accept even a tiny bit of a tsog substance because of for ex-
ample a personal dietary choice against meat or alcohol.
45
To accept dütsi with improper characteristics means dütsi which is received from an improper consort.
46
Not to teach the dharma also means not to answer to sincere questions on the dharma, but to turn them into
derision.
47
To stay seven days together with a shravaka who is striving towards a personal benefit is a transgression be-
cause one might be influenced to rely on a lower vehicle; also the shravaka might be disturbed in his practice.
48
Yoga refers hear to the union of wisdom and means.
49
Genyen means friend of virtue and refers to the first level of vows of a lay practitioner.
50
A noble One is here a bodhisattva on the first level of enlightenment (bhumi) which is equivalent to the full
entry into Dewachen.
51
The eight qualities of pure water are: sweet, refreshing, mild, light, clear, pure, agreeable to the throat and to
the stomach.
52
This image of the dusk of Amitabha's teaching immediately followed by the dawn of Chenrezi's teaching
means that there will be no night, no extinction of the teaching.
53
In Tibetan: Öser Kün-nas Pagpayi Paltsek Gyalpo
54
To continuously purify the realm means to make more and more pure aspirations.
Translation by Lama Sönam Lhundrup and others,
Karmapa Translation Committee, Dhagpo Kündröl Ling, Octobre 2001
Short Biography of Namchö Mingyur Dorje
(Tibetan: གནམ་ཆས་མ་འགར་ར་ར།, Wylie: gna chos mi 'gyur rdo rje, 1645–1667)
Tertön Mingyur Dorje (gter ston mi 'gyur rdo rje) was born in his uncle’s home, near the
Nabun Fortress in Ngom (ngom) in the Nangchen region of Kham in late 1645. His father
was named Gonpo Tseten (mgon po tshe brtan), and was said to have descended from the
Tibetan Imperial royal family. His mother, whose name is not known, was the daughter of
Adrub Gyel (a grub rgyal). His paternal grandfather was named Anu Tsering Bum (a nu tshe
ring 'bum). Tradition maintains several miracles related to his conception and birth.
His family fell onto hard times when he was young; they lost their wealth and were accused
of wrongdoings. Nevertheless, an encounter with the great Karma Kagyu lama Karma
Chakme (karma chags med 1610/1613-1678) in 1655, when he was eleven, resulted in his
being identified as the reincarnation of the Katok (kaH thog) lama Trulzhik Chenpo
Wangdrak Gyatso ('khrul zhig chen po dbang drag rgya mtsho, d. c.1640), himself said to be
the reincarnation of Lochen Vairocana and Shupu Pelgyi Sengge (shud phu dpal gyi seng ge,
d.u.). According to tradition, Mingyur Dorje had previously appeared to Karma Chakme in a
dream. The lama performed three types of purification rituals and then examined the boy,
finding numerous auspicious marks, including the letter tha on the sole of his right foot.
Nevertheless the identification was not embraced by the monks of Katok, who refused to
recognize him, despite the fact that, according to legend, the boy recalled extensive details
from Wangdrak Gyatso's life.
Karma Chakme took charge of the boy, giving him the empowerment on Tsedrub
Sangdu (tshe grub gsang 'dus). When the boy threw the flower it landed across the middle
and eastern sections, indicating the middle deity Vairocana -- Mingyur in Tibetan -- and the
eastern deity, Vajrasattva, or Dorje Sempa; thus he gained his name, Mingyur Dorje. Karma
Chakme gave him additional Nyingma teachings and then sent him back to his father's
house.
On the tenth day of the eleventh month of the same year Mingyur Dorje was back with
Karma Chakme. Karma Chakme later explained to Dundul Dorje that since there were no
Nyingma lamas in the area nor anyone to take care of Mingyur Dorje because Wangdrak
Gyatso was unfamiliar there. He claimed that had he not taken him in the boy would not
have lived to the age of eleven.
They made elaborate feast offerings with the young boy on a throne wearing a lotus-hat, a
vajra and other ritual objects ready for his use. He is said to have given teachings and also
bestowed vows in a playful child-like manner but with perfect fidelity to the rite.
The boy was gradually was given many empowerments and oral transmissions of many
important scriptures, including Ratna Lingpa’s three cycles of supreme empowerment and
the Khandro Nyingtik (mkha' 'gro snying thig). He also learned calligraphy, art,
sculpture, torma making, thread-cross weaving for rituals, and many performances, rites, and
rituals. He underwent several retreats with his teacher.
1
He was said to have experienced vision of many deities including Padmasambhava, Amitāyus
and Tārā; dharma protectors including Damchen Garwa Nakpo (dam chen gar ba nag po);
and past saints such as Milarepa (mi la ras pa, 1040-1123). He is said to have had the ability
to bring rain and curing illnesses, and earned the name Tertön Sherab Mebar (gter ston shes
rab me 'bar) meaning Treasure Revealer with Blazing Wisdom.
The biographies of Mingyur Dorje are somewhat explicit in their description of his erratic
behavior around his treasure revelations -- most of which are classified as "mind treasure"
(dgongs gter), meaning that he received them through visions rather than as physical objects.
Leading up to the revelation of his most important cycle, the Namcho (gnam chos), he is
said to have run and jumped about, thrown objects off of shrines, fainted and stiffened --
episodes that he would not remember upon coming out of his trance. He also suffered from
skin diseases, arthritis, dyspepsia, paralysis, phlegm and other conditions that occasionally
brought tears of pain.
As is described in the biographies, the revelation of the Namcho began in a dream state, in
which he received a long-life empowerment and empowerment of the six types of
clairvoyance from the buddha Samantabhadra that dispelled all obstructions. Later, in a
meditative experience, he received most extensive empowerment on Mahākaruṇā from
Avalokiteśvara followed by sādhānas, empowerments, and oral transmissions of about forty
deities from Amitābha that were recorded later. Then Padmasambhava in person gave him
the four types of empowerments, sādhānas, teachings, and esoteric instructions with some
Sanskrit words. He later received Dzogchen teachings from Avalokiteśvara through the
stages of meditation for two months.
All of this was dictated to Karma Chakme, who wrote it down, and upon whom Mingyur
Dorje gave the initial empowerments and transmissions. Following the revelation he entered
into a three year retreat.
Coming out of his retreat with a reputation, despite still being a very young man, not yet
fifteen years old, Mingyur Dorje next went to his uncle's estate in the Chamdo region, which
had previously been confiscated by the authorities. The local leaders were less than
enthusiastic about his arrival, and threatened him, his uncle, and a half-brother with
imprisonment. The conflict with the authorities appears to have been settled, as Mingyur
Dorje spent some time opening -- that is, consecrating -- several sacred sites in the region.
First he opened the sacred place of Bum Dzong ('bum rdzong) after receiving a prophetic
dream while staying at his uncle’s nomad tent. Subsequently he opened the sacred place of
Maja Yong Dzong (rma bya yong rdzong) where a life-sized statue of Padmasambhava was
found in a ruined cave monastery. He then travelled widely and opened many sacred places
of Pomne (spom gnas), Chijam (spyi byam), Drubpai Gyelmo (sgrub pa’i rgyal mo), and
others.
The Namcho cycle was later transmitted through his disciple, the First Dzogchen
Drubwang, Pema Rigdzin (rdzogs chen 01 pad+ma rig 'dzin, 1625-1697).
2
Mingyur Dorje continued to reveal treasure. He traveled with a secretary who would write
down whatever he would say. Among these mind treasures were rites for effecting weather.
He once encountered a community that was facing the problem with excessive rain; Mingyur
Dorje revealed a treasure and instructed the monks to perform it, and immediately the rain
stopped. He revealed treasure cycles relating to Amitāyus and Avalokiteśvara, and gave the
empowerments and transmission to Karma Chakme.
At the age of about fifteen in 1659, Rinchen Namgyel (rin chen rnam rgyal), a powerful king
inKham whose influence extended into China and Mongolia, requested blessings and
empowerments and made considerable offerings.
The same year he cured a Chod practitioner of insanity and also subdued some harmful
spirits at the Sangdzong (gsang rdzong). Subsequently he bestowed empowerments to a large
crowd.
Around that time Karma Chakme met the Katok lama Rigdzin Dudul Dorje (rig 'dzin bdud
'dul rdo rje, 1615-1672) who said, “Mingyur Dorje and I have never separated from
Padmasambhava's presence; today, by any means I should meet him.” He as gifts sent a
horse, a gold image, a vajra and bell, and a long-life prayer. When the two met Dudul Dorje
received him with great honor and made further offerings and appointed him as custodian of
his own treasure teachings. In return Mingyur Dorje granted him about twenty different
empowerments of the Namcho treasure and also some other teachings. They celebrated and
marked the occasion by performing religious dance in supplication to the dharma protectors.
Rigdzin Dudul Dorje and other lamas urged Mingyur Dorje to practice his and others'
treasures, apparently in the wake of predictions that he would face severe obstacles in his
seventeenth and eighteenth year. Beginning in 1661 he thus entered retreat for three years,
practicing mainly teachings connected to Padmasambhava.
Karma Chakme, who was then about fifty years old, asked Dudul Dorje to take over caring
for Mingyur Dorje, wanting to go into retreat himself, Dudul Dorje demurred, and
recommended that he continue to serve the young man. However, he promised to spread
the Namcho teachings in Powo and U-Tsang. In 1663, when Mingyur Dorje reached the age
of nineteen, Karma Chakme gave him advice relating to his daily practice and then told him
that as he had reached adulthood he would be independent from then on. The two thus
parted ways.
Mingyur Dorje then travelled widely on invitations and requests from many regions and
monasteries across Kham, teaching to Kagyu, Nyingma, Sakya, and Bon communities in
Damtok (dam rtogs), Nulda (nu lda), Chakra (lcags ra), Mesho (me shod), Kyile Tang (kyi le
thang), Na Dranggo (na drang 'go), Katok, Dechen (bde chen), Tsade Tsuklakhang (rtsa sde
gtsug lag khang), Horpo Darsho (hor po dar shod), Wati Karchen (bar ti dkar chen), Pukhur
(phu khur), Markham (dmar khams), and others. He blessed the places and bestowed
empowerments and oral transmissions. At Katok Dorjeden he gave teachings, finally
convincing the community that he was reincarnation of their lama Trulzhik Rinpoche.
3
Subsequently he also visited many other places including Ling (gling), Tongshong (tong
shong), and Bumnguk ('bum ngug) influencing their kings and royal families, and public. He
gave extensive Dzogchen teachings that were attended by monks from
Katok, Muksang (rmugs sangs), and other monasteries.
In 1663 Mingyur Dorje also opened additional sacred places in the fifth month of the year,
including Dewapuk Cave (bde ba phug brag phug) and Regla Kardzong (reg la dkar rdzong),
and revealed images of Avalokiteśvara, Amitāyus,Cakrasaṃvara, Padmasambhava and so
forth. He then spent a few months on pilgrimage to Tsari (rtsa ri), Jopo Mountain (jo pho
ri), Nyandong (nyan dong) and so forth, and composed an introduction to them. While there
he revealed images of the Buddha, Vajrasattva, Cakrasaṃvara, Vajrapāṇi, Padmasambhava,
and Jambhala.
He was said to have used all offerings received to sponsor religious activities, making
offerings to lamas and monks, distributing goods to the poor people and constructing icons
of the Namcho deities.
While at Pukhur Monastery, at the end of 1666, Mingyur Dorje felt ill. Performing rituals
designed to heal himself, he sent Karma Chakme a statue of black Jambhala and a letter in
which he wrote that the statue was very important and must be preserved. He wrote that he
was far from home and suffering from sickness, and that he was without any protection and
needed his blessing and compassion. Karma Chakme immediately composed a long-life
prayer and did healing rituals, and sent monks to bring the young man home.
On the twenty-seventh night of the third month of the fire-sheep year of the eleventh
sexagenary cycle, in 1667, Karma Chakme received the news of Mingyur Dorje's death. He
had passed away in the evening of the sixteenth day of the third month. He had taken two
cups of nectar, sat upright in meditation posture with his left hand turning his rosary beads.
In silence he nodded three times when a disciple requested him for his compassion, and then
passed into nirvana. He was only twenty-three years old. Karma Chakme immediately
commenced necessary prayers and rituals and made arrangements for the funeral. Rumors
arose that Mingyur Dorje had been poisoned, but the accusation did not gain credibility.
Mingyur Dorje's body remained untouched for three days, after which it was washed with
purified water and dressed in silk and ornaments, a scholar's hat placed on his head. The
cremation was done according to tradition. It is said that in the ashes his heart and tongue
were found intact, and these and other relics were distributed among the lamas and monks
who had come from monasteries such as Katok, Garje (sga rje), Pelyul (dpal
yul), Drigung ('bri gung), Riwoche (ro bo che) and Chamdo (chab mdo). His possessions
were also distributed among the monasteries.
His disciples constructed numerous stupas to house the relics. Derge Drungpa Kunga
Gyatso (sde dge drung pa kun dga' rgya mtsho, d.u.) sponsored a one-story reliquary stupa at
both Muksang and Bumdzong. Rigdzin Kunzang Sherab (rig 'dzin kun bzang shes rab, 1636-
1398), the founder of Pelyul Monastery, built a temple with a reliquary stupa inside to
preserve Mingyur Dorje’s relics, and had a statue of him made. Sanggye Dorje (sangs rgyas
rdo rje, d.u.) built a large temple and a reliquary silver stupa adorned with gold. Namkha
4
Tashi (nam mkha' bkra shis, d.u.) constructed a one-story golden reliquary stupa. And his
teacher Karma Chakme built a life-size image of the Wrathful Guru dedicated to his disciple.
The matter of Mingyur Dorje's reincarnation was somewhat contested. Some believed that
he would reborn after two years, as indicated by his drinking two cups of nectar before
passing away, and Katok Sanggye Tashi (kaH thog sangs rgyas bkra shis, d.u.) asserted that
the reincarnation would come within two years. Karma Chakme asserted that he would be
reborn within three years but that early recognition could lead to obstacles. Many predictions
were made that identified Tertön Mingyur Dorje as the last rebirth of Shubu Pelzang and
Vairocana. Ultimately, Namcho Rigdzin Namkha Chowang (gnam chos rig 'dzin nam mkha'
chos dbang, d. 1784) was identified as the reincarnation of Mingyur Dorje. He settled at
Katok and was known as the First Moktsa Tulku (rmog rtsa 01).
Tertön Mingyur Dorje's composition, not including his treasure revelations, include a
famous prayer called “Hundred Thousand Names of the Buddhas,” and other texts on fire-
puja rituals, grammar, poetry, spiritual poems, and so forth, and were collected in three small
volumes.
Short Biography of Khedrub Karma Chagme
(Khentrul) Chagme Raga Asey (chags med ra ga asya) (1613-1678.)
A monk of the Karma Kagyu school, who spent thirteen years in retreat from 1649 until
1662, the last seven years of which he was joined by Mingyur Dorje 1645-1667, who entered
the retreat at the age of ten. During this retreat the young Mingyur Dorje had visions that
Karma Chagme wrote out as thirteen volumes of "Space-Dharma" teachings. While these
were to form the heart of the Palyul Nyingma School, many of these practices are of great
importance in the Karma Kagyu lineage. Karma Chagme himself composed numerous
works.
Khedrub Karma Chagme, Raga Asey was the first Chagme Rinpoche. His coming was
prophesied by Guru Padmasambhava in many treasure texts.
The Great Tertön Ratna Lingpa prophesized:
In the place of Ngom a being called Raga Asey will be born,
He is the manifestation of Chenrezig
There will be thirteen reincarnations of this great being
Whoever sees him will be liberated in the blissful Buddhafield.
Namchö Mingyur Dorje prophesied:
In the vast expanse of the Immeasurable Light Buddha,
Appears the Complete sun like Avalokiteshvara Illuminating rays from the heart of
Padmasambhava
Is Karma Chagmey, who will appear in Ngom,
Dispelling ignorance of all sentient beings.
His emanation Pema Chukye in the Amitabha Buddhafield;
His emanation Dro La Sek in the Medicine Buddhafield;
5
His emanation Maja Drenpei Gyaltsen in the Ngayabling;
All his emanations appear for the benefit of sentient beings.
Referring to Karma Chagme's thirteen reincarnations that will have the self-emerging letter
'Ah' on their foreheads. As clearly prophesied, Karma Chagmey is the embodiment of the
Three Kayas who are Amitabha, Avalokiteshvara and Padmasambhava. There are many
other precise prophecies about him.
In 1603 Karma Chagmey the first was born in a village called Ngom. His father was Anu
Pema Wang of the Dong Khachopa tribe who were the descendants of the great Dharma
King Trisong Detsen. His mother was Chokyong Kyid.
At the age of five he recognized the true nature of mind and he perfected the Kyerim skills.
During his ninth year he went to Zadam to study and mastered all the philosophies and
quintessential teachings and thus became one of the greatest masters.
From his root guru Garwang Chokyi Wangchuk he received Mahamudra and Dzogchen
teachings. He stayed at his main seat in Pari Tse in Neydo where he had visions of deities.
Dharmapalas served him as their master. He had had the signs of high accomplishments,
clairvoyance and power. His level of understanding is believed to be tasteness stage of the
four stages of accomplishment. Through his empowerments, teachings and writings many
realized their true nature. He subdued many spirits. Thus having many qualities, he remained
a great Siddha. The derivation of Neydo Kagyu Lineage came from him.
He had five main disciples who were Namcho Mingyur Dorje, Palyul Kunzang Sherab,
Dzogchen Pema Rigzin, Goche Orgyen Tharchin, Neydo Dechen Rinpoche. He had many
other great disciples as well.
His teachings spread all over Eastern Tibet. His writings comprised of seventy-seven
volumes of Mahamudra and Dzogchen teachings from his mind treasure. All his teachings
were written after having a vision of Guru Rinpoche during his strict twelve-year retreat.
Having been given the permission from the deities he gave teachings which were very lucid,
effective and full of blessings.
After promoting the Dharma and liberating immeasurable sentient beings he passed into
Mahaparinirvana at the age of 69. After the cremation of his body many relics and self-
emerging images of deities were found. On his skull was the naturally embossed letter 'Ah'.
6
Heavenly Ascents after Death
Karma Chags med’s Commentary on Mind Transference
Georgios T. Halkias
(University of Hong Kong)
Wherefore we ought to fly away from earth to heaven
as quickly as we can; and to fly away is to become like god,
as far as possible and to become like him is to become just,
holy and wise.
PLATO, Theaetetus (176b)
Celestial Journeys
V
isionary accounts of heavenly ascents and descents by means
of a ladder, a tree, a rope and so forth, play an integral part in
the sacred narratives of religions around the world.1 These
varied experiences—which arguably represent an archetypical
journey that connects the spiritual explorer to a supra-mundane
reality—are often associated with notions of spiritual sublimation,
divine kingship, and the transition of the soul from this life to a
transcendent state, heaven or the underworld. Legendary reports of
celestial travels reported by yogis, theurgists, and shamans are
attested across traditions; for example, in Menelaus’ transfer to the
Elysian fields, Heracles’ admission to Mt. Olympus, the assumption of
Mithra into heaven by a celestial chariot, and the visions of Jacob and
the prophet Muhammad of a ladder reaching towards God. Further to
the East, Yudhiṣṭhira of the Mahābhārata rides on Indra’s chariot to
higher realms and the Buddha ascends and descends from the Heaven
of the Thirty-Three Gods.
Tibetan legends speak of the ‘seven sky thrones’ (gnam la khri bdun),
the first line of kings descending from heaven to earth to act as rulers.
Upon completing their task, by means of a sacred cord (dmu thag)—a
white light beam—they ascended to heaven leaving no mortal remains
on earth. In the Pillar Testament, it is said:
1
In his comprehensive study, Patterns of Comparative Religion (1958: 99–111), Mircea
Eliade has noted the prevalence of sky myths and related hierophanies,
commenting on their function and symbolism across diverse religious traditions.
Halkias Georgios, “Ascending to Heaven after Death: Karma Chags med’s Commentary on Mind
Transference”, Revue d’Etudes Tibétaines, no. 52, October 2019, pp. 70-89.
Ascending to Heaven after Death 71
With reference to those seven, they possessed, on their crowns, the
so-called ‘divine daemon-cord’ (mutak). This was a ray of white light.
When those seven passed from suffering and journeyed to the realm
of the gods, they dissolved into light from their feet upwards, and
after the light faded into the sky they left no corpses behind. So it is
said that the mausoleums of the seven thrones were planted in space.2
Across the Eurasian continent, we encounter narratives of divine
kingship. In China, the emperors were regarded as sons of heaven (tian
zi 天子) and Tibetan rulers and hierarchs of various schools exploited,
to their advantage, Buddhist sagas of celestial buddhas and
bodhisattvas reincarnating as returning bodhisattvas (sprul sku) for the
welfare of their polities, enjoying indisputable rights of secular and
spiritual sovereignty over their subjects.
Tucci (1980: 246) has long noted that, for the Tibetans, the
connection between heaven and earth was a primeval article of faith
that found ritual expression in the worship of mountains as contact
zones between this world and another, and as sacred places for
pilgrimage. The symbiotic relationship between shamanism and
clerical Buddhism has shaped the development and expression of
Tibetan religion and society,3 and resulted in the role of the Buddhist
lama appropriating the functions of a shaman. He was thus expected
to display mastery of supernatural forces when performing tantric
rituals to extend life, summoning wealth and prosperity, interpret
dreams and omens, defeating negative beings, and guiding the spirits
of the dead in their transition to the afterlife. In time, ritual mastery,
along with expertise in Buddhist doctrinal learning, became the
highest Tibetan ideal embodied in the person of the ‘scholar-siddha’
(mkhas grub).
Despite attempts to purge Early Buddhism from mystical elements
and repackage it as a rational system compatible with modern science,
‘supernatural themes’ are not altogether absent. In the Pāli sources, we
read of miraculous events performed at Śrāvastī by Śākyamuni: the
immediate growth of a mango tree; doppelgängers of himself
manifesting in heavenly and terrestrial abodes; and the emissions of
fire and water from his shoulders and feet as he rose into the air.
Having performed these miracles, Śākyamuni ascended to
Trāyastrimśa, the Heaven of Thirty-Three, where he spent three
months teaching his deceased mother, Māyā, while seated on the
Armolika rock (ar mo ling ka’i rdo leb). The Armolika was later
2
Bka’ chems ka khol ma, pp. 84–85; translation by Kapstein (2006:37). For an extensive
discussion on Tibetan kingship and cosmogony, see Davidson (2003).
3
The implication of the Central Asian or, rather, Eurasian roots of such themes have
been explored by Geoffrey Samuel in Civilized Shamans (1993).
72 Ascending to Heaven after Death
identified with the celestial seat of Buddha Vajradhara, an emanation
of Buddha Śākyamuni teaching the tantras in non-human realms.4
His descent from Trāyastrimśa, by means of a bejewelled ladder
provided by Śakra, is a cause for festivities in many Buddhist
countries. In Tibetan societies, it is celebrated as the Buddha’s descent
from the gods (lha babs dus chen) commemorated on the twenty-second
day of the ninth month. Astral journeys to celestial realms are, in fact,
at the core of Buddhist lore. Śākyamuni is said to have resided in
Tuṣita heaven as the bodhisattva Setaketu (Dam pa tog dkar po) before
his final rebirth in our world, and the bodhisattva Maitreya is currently
there waiting to descend to earth for his final birth as a buddha. The
motif of heavenly arrivals and departures is common in Mahāyāna
where it is believed that all bodhisattvas who have realized the tenth
bhūmi will take birth in Tuṣita before their final birth in our human
world to attain enlightenment. Nevertheless, bodhisattvas who
descend to our world can take different forms. While early Buddhism
did not promote the notion of the divinity of kings, in the twelfth
chapter of the late Mahāyāna sutra, the Suvarṇabhāsottama (’Phags pa
gser ’od dam pa mdo sde’i dbang po’i rgyal po; Noble Utmost Golden Light,
King of Kings of Sūtra-s; Tōh. 557), a virtuous and moral ruler is a divine
son who is said to have descended from the realm of the gods to our
mortal world to teach us righteousness and justice.
Transferring one’s consciousness
The tantric technique of phowa (’pho ba),5 or transferring one’s
consciousness (rnam shes) at the time of death to a celestial realm, may
very well be situated within the framework of comparative studies in
religion; however, other than pointing at some profitable areas of
comparison, a detailed analysis is beyond the scope of the present
study. Phowa, also known as ‘buddhahood without meditation’ (ma
sgom sangs rgyas),6 belongs to the traditions of the highest yoga tantra
4
The appeal of this motif for later tantric teachings is evident in the preparatory
training required for the performance of phowa, where the yogi is instructed to
repeatedly fly in his dreams to the celestial seat of Buddha Vajradhara located in
the Heaven of the Thirty-Three; see Dags po’i bka’ ’bum, Kragh (2015: 356).
5
From the intransitive Tibetan verb ’pho ba; to pass, to change place, shift, migrate,
eject, transfer or transit. The term is often used in the compound tshe ’pho ba (lit.
‘transiting between lives’), referring to dying and transmigrating to another life. It
is also attested to in several tantric texts with reference to the transit of energy-
winds (’pho ba dbugs) where during the course of 24 hours, 21.600 energy-winds
flow in 24 transits.
6
This phrase, in reference to phowa, is attested to in several works of a later date,
such as the Collected Works of Gampopa (Gsung ’bum, vol. 32, 10b) and in the Six
Dharmas of Niguma (Ni gu ma chos drug).
Ascending to Heaven after Death 73
and it is the most popular post-mortem ritual performed in funerals
by adepts on behalf of the deceased to ensure a favourable rebirth.7 Its
unique feature entails the visualization of an interiorized ‘ladder’ (i.e.
a transparent channel) inside the subtle-body that serves as
passageway for the transference of consciousness directed out of the
crown of the head into a state subjectivized as a Mahāyāna deity, one’s
guru (lama) or, more commonly, a ‘pure land’ (dag pa’i zhing khams) of
one’s choice.
Illustration 1: Jade Burial Suit, Han Dynasty
(Aurora Museum, Shanghai: photo by Georgios T. Halkias).
Although phowa is used in the higher tantras,8 it constitutes the lesser
of two ways to disconnect the coarse from the subtle levels of mind.
Cozort (1986: 98) explains that mind-transference merely separates the
coarse and subtle bodies but does not lead to the attainment of the
7
According to Thubten Sangay (2011: 50), phowa is an important ritual performed
by expert lamas on behalf of the dead who may also prescribe ‘consciousness
transference pills’ pressed upon the crown of the deceased.
8
Thubten Yeshe (1991: 1) has noted that, although mind-transference belongs to the
highest level of tantra, “many skillful Tibetan lamas have extracted it from this
context and have presented it in terms of the deities of the lower levels of tantra.”
74 Ascending to Heaven after Death
illusory body (sgyu lus) realized during the completion-stage
meditation known as the ‘final mental isolation’ (sems dben) that
necessitates the intimacy of a physical partner, a tantric consort or
‘action-seal’ (las kyi phyag rgya; Skt. karma-mudrā). According to subtle
body theory, one’s awareness circulates in the form of motility (rlung;
Skt. prāṇa) across a plane comprising a thin, luminous network of
conductors and circuits emanating from a trilateral axis visualized in
the physical body. The middle axis, called the avadhūti (dbu ma rtsa),
runs parallel to the cerebrospinal column joining the circuit-of-bliss in
the crown of the head with the phallus or vagina. Two channels
adjacent to the middle axis run in lateral courses or in a helix. The left
(rkyang ma) and right (ro ma) channels bifurcate respectively at the left
and right nostrils and join the central channel at the perineum.
According to the Condensed Kālacakra Tantra, “when the winds of the
two [channels] are stopped, an opening is made at the crown of the
head, whereupon one goes to the cities of the supreme.”9
Consistent with general Buddhist thought, all sentient beings—
propelled by the force of karma—are bound to experience a recurring
cycle of deaths and rebirths labelled saṃsāra. The phowa technique
enables the practitioner to evade the karmic consequences of his
actions and free himself from this cycle, attaining either final release
from saṃsāra or rebirth in a pure land. In line with tantric theory, when
a person dies, his subtle-mind exits through one of nine orifices (bu ga
dgu) that comprise the lower openings (urethra and anus) and the
upper ones, namely the mouth, eyes, ears, nose, and the so-called
aperture of Brahmā (Skt. brahmarandhra; tshangs bug) located on the
cranium.10
For most individuals, consciousness exits through any of the eight
openings leading to various rebirths in saṃsāra, whereas the phowa
adept directs it to egress through the aperture of Brahmā. Among the
signs of successful practice, a minute hole is said to appear at the
anterior fontanelle on the crown of the head, enabling one’s subtle-
mind to depart at the time of death. Concerning this process, Guenther
(1963: 201) explains:
When a competent Guru imparts this instruction to his disciple, the
region of the fontanel opening becomes highly sensitive to touch and
remains so for some time. Moreover, when after the instruction he
9
Cited in Butön’s Rgyud sde spyi’i rnam par gzhag pa rgyud sde rin po che’i mdzes rgyan;
see Hopkins (2008: 237).
10
In his massive encyclopaedic work, the Tshig mdzod chen mo, Dung dkar blo bzang
’phrin las (1927–1997) lists the spot between the eyebrows (smin mtshams) and the
navel (lte ba) in this enumeration. This corresponds to the orifices enumerated in
the Catuṣpīṭha-tantra (4.3.37); see Szántó (2012: 458).
Ascending to Heaven after Death 75
touches this region with Kusa-grass, symbolically representing the
opening of the passage to the ultimate, the distinct sensation of being
pierced from top to bottom is created. Needless to say, this practice is
not without its dangers and under no circumstances can it be
performed when there is any deformation in the bones of the skull or
in the spinal cord.
This controversial esoteric technique (Skt. utkrānti), by which a tantric
practitioner is able to sever his connection to the physical body, goes
by the Indian reference to ‘yogic’ or ‘ritual’ suicide. It is attested in
many Śaiva scriptures, in one Vaiṣnạ va Saṃhitā, and a handful of Śākta
Tantras.11 It appears to be of non-Buddhist origin.12 The Catuṣpīṭha-
tantra, one of the earliest late ninth-century Yoginī-tantras, is likely the
first Indian Buddhist scripture to contain teachings on this method.
Mention of utkrānti is found in an earlier text, the
Dvikramatattvabhavānā Mukhāgama of the siddha Buddhaśrījñāna/
Jñānapāda before the second half of the eighth century.13 Yogic
methods of ejecting consciousness out of one’s body and into the body
of another (parakāyapraveśa) finds evidence in the Mahābhārata, such as
when Vidura enters the body of Yudhiṣṭhira to strengthen him.
Mallinson and Singleton (2017: 661) note that “the entry of one’s mind
into another body (cittasya paraśarīrāveśaḥ) is listed as one of the special
powers in Pātañjalayogaśāstra 3.38 (10.4), and the commentator
Vijñānabhikṣu notes that this process is accomplished along a
particular subtle channel.”
Tibetan references to the different varieties of phowa are to be sought
in post-imperial sources traced, for the most part, either to Indian
masters or Tibetan revelations (gter ma). In his commentary, Three
Convictions: A Guide to the Stages of Training in the Profound Path of Naro’s
Six Dharmas (Tōh. 5317), Tsongkhapa (1357–1419) states that there are
11
See White (2009: 114). Testimonia to the Śaiva tantra Mālinīvijayottara (17.25-34),
contains a list of Śiva texts teaching methods for exiting from the physical body
and it should be distinguished from the “fanatical practices of suicide practiced by
the Māheśvara laity” (Somadeva Vasudeva, 2004: 437).
12
According to Szántó (2012: 456), “the earliest sources to teach something akin to
utkrānti are brahmanical. E.g. the Bṛhadāraṇyakopaniṣad describes the soul leaving
the body through one of the bodily apertures (4,4.1 ff.) and its path to different
levels of the Universe (5,10.1). A similar course is described in the
Chāndogyopaniṣad (5,10.1 ff.), while another passage (8,6.1 ff.) also describes tubes
in the body and an egress through which one obtains immortality.” It seems that
the belief that the soul ought to depart from the upper top of the cranium, Brahmā’s
aperture, may not be confined to Brahmanical sources. A jade burial suit (175 cm
in length), sewn with gold wire, that dates to the Han Dynasty (206 BCE to 220 CE)
shows all bodily apertures closed save of a hole in the fontanelle; see Illustration 1.
13
Szántó (2012: 455). The Tibetan translation of Catuṣpīṭha-tantra (Gdan bzhi pa; Tōh.
428) by Gayādhara and Khug pa lhas btsas dates from the eleventh century.
76 Ascending to Heaven after Death
a number of oral traditions on the method of transference. Its origins
can be traced to the Catuṣpīṭha-tantra but it is also taught in the
Vajraḍāka and Sampuṭa tantras and their commentaries (Mullin 2005:
86, 209). All orders of Tibetan Buddhism practice it widely and trace it
to different lineages, including the Bön.
For the Gelug and Kagyü schools, phowa is commonly included in
the Six Dharmas of Nāropa (Nā ro chos drug).14 Marpa’s biography
recounts that, when Marpa was to die, a rainbow appeared in the sky
and flowers rained down. When asked by his attendant what was
happening, he replied: “Prepare excellent offerings. Glorious Naropa
surrounded by immeasurable hosts of dakas and dakinis has arrived
to escort me as he promised. Now I must go to the celestial realm as
his attendant.” (Tsang Nyön Heruka, 1995: 200).
In the tradition of the Old Kadampa, we find reference to this
practice in the manual, The Hero Entering the Battle (’Pho ba dpa’ bo g.yul
’jug pa) and, in the school of the Sakya, it is based on the Hevajra-tantra
included in the Lamdrë (Lam ’bras) teachings brought to Tibet by
Gayādhara and Brog mi lo tsa ba in the late tenth to early eleventh
centuries.15 For the Nyingma and some of the Kagyü lineages, phowa is
traced to revealed treasures (gter ma).16 It also features in the
independent lineage of Chöd (gcod) in the technique known as opening
the gates of space (nam mkha’ sgo ’byed). For the Bön there are several
phowa lineages such as, the Six Principles of Expediency (lam khyer drug),
the ‘sphere of accomplishment’ (grub pa’i thig le) found in the Three
Buddhahood Tantras (Sangs rgyas rgyud gsum) rediscovered as terma by
Gu ru rnon rtse sometime early in the twelfth century.17
Although it seems that phowa became an integral part of the tantric
repertoire of Tibetan schools from post-imperial times (phyi dar)
onwards, there are allegedly earlier references to a unique Dzogchen
procedure that leads the superior practitioner to bypass the process of
dying and realize the ‘Rainbow Body of the Great Transfer’ (’ja’ lus ’pho
14
For an informative study of the Six Dharmas of Nāropa and the inclusion of phowa
in selective textual lineages, see Kragh (2015).
15
Related to the Vase Initiation in the Lamdre, the ‘globe of light transference’ (’od kyi
gong bu’i ’pho ba) is mentioned as a transference technique (Stearns 2002: 221, fn.
64). The phowa practice of corpse-animation (grong ’jug) can be traced to
Gayādhara, a mysterious and controversial figure said to have been the sole
recipient of the Lamdre lineage in India (ibid: 48).
16
There are several terma on the practice of phowa. The most well-known among
these, the Standing Blade of Grass (’Jag tshugs ma), has been adopted by the Drikung
Kagyü. It was revealed sometime in the late 14th century by Nyi zla sangs rgyas
and appears to be the earliest Nyingma terma that links phowa with the cult of
Padmasambhava and Sukhāvatī; see Halkias (2013: 154–163).
17
Martin (1994: 33) notes that four of these may be compared with the Six Dharmas
of Nāropa.
Ascending to Heaven after Death 77
ba chen po). For the Nyingma and Bön schools, there are a few
individuals said to have attained the ‘Great Transfer’; among them,
Padmasambhava, Vimalamitra, G.yu thog yon tan and the Bön adept
Tapihritsa. The early Dzogchen masters, Garab Dorje, Mañjuśrīmitra,
Śrī Siṃha, Jñānasūtra and Vairocana the translator, are reported to
have realized a process akin to the ‘Great Transfer’ — that of
dissolving their bodies into the essence of the elements at the time of
death and manifesting as a ‘rainbow body’ (’ja’ lus).
Despite the secretive nature of this esoteric practice, phowa has been
popularized during a public event known as Drigung Phowa Chenmo
(’bri gung ’pho ba chen mo). It was traditionally performed at Terdrom
(Gter sgrom) in the district of Drigung in Central Tibet, every twelve-
year calendrical cycle. Formalized by two Drigung Kagyü hierarchs,
the brothers Dkon mchog rin chen (1590–1654) and Rig ’dzin chos
grags (1595–1659), it was enacted in open space where initiations and
instructions based on a terma by Nyi zla sangs rgyas, the Standing Blade
of Grass or Planting the Stalk (’Jag tshugs ma), were granted to large
number of pilgrims arriving from different parts of Tibet.18
The Mind Treasure of the Sky Dharma:
A Compilation of Extensive Instructions
for Transferring to Sukhāvatī
The seventeenth-century monk Karma Chags med Rā ga Asya (1613–
1678) is an important figure, not only for the Kagyü school, but also for
the Nyingma because of his close association with the Dpal yul lineage
and his contribution to the redaction of the Namchö (gnam chos)
collection of treasure-teachings revealed by his gifted disciple Gnam
chos Mi ’gyur rdo rje (1645–1667). A disciple of the tenth Karmapa
Chos dbyings rdo rje (1604–1674) and the Sixth Zhamar Gar dbang
chos kyi dbang phyug (1584–1630), he is the founder of one of the two
main branches of the Kamtsang Kagyü lineage, the Nëdo Kagyü that
takes its name after his hermitage in Gnas mdo in Eastern Tibet.19
Karma Chags med (hereafter KC) was a formidable scholar and
prolific author who composed some sixty volumes of texts on a variety
of subjects while in retreat. He is perhaps best-known for his
18
For the background history and description of the 1992 celebration of the Drigung
Phowa Chenmo, see Kapstein (1998: 95–119).
19
The other branch is the Zurmang tradition. The Nëdo Kagyü developed into two
systems, one emphasizing the Kagyü that is the Nëdo lineage, and one focusing on
the Nyingma transmission of his students Palyul Rigzin Kunzang Sherab (1636–
1698) and Padma Rigzin (1625–1697). For Karma Chagme’s biography and that of
lineage masters of the Nëdo system of practice, see Rgyal ba gnas mdo pa’i bla brgyud
dang dam pa’i chos kyi byung ba mdor bsdus dwangs shel me long.
78 Ascending to Heaven after Death
contributions to the Tibetan genre of Pure Land literature, with his
Aspiration Prayer to the Pure Land Sukhāvatī and its commentary which
are widely considered classic texts of the demön (bde smon) genre.20
As stated in the introduction of The Mind Treasure of the Sky Dharma:
A Compilation of Extensive Instructions for Transferring to Sukhāvatī
(Gnam chos thugs kyi gter kha las bde chen zhing du ‘pho ba’i gdams pa rgyas
par bsgrigs pa),21 KC’s commentary is included in the Namchö collection
of scriptures dedicated to attaining Amitābha’s pure land, Sukhāvatī
(bde chen zhing sgrub kyi skor).22 Even though nowadays Sukhāvatī
features as the soteriological goal for the majority of phowa sādhana-s,
this was not the case prior to the fourteenth century. To the best of my
knowledge, it was first introduced in two treasure texts (gter ma): The
Standing Blade of Grass (’Jag tshugs ma), revealed by Nyi zla sangs rgyas,
and the Dying without Regrets (’Da’ ka ’chi brod) which was redacted by
the Nyingma adept Sangs rgyas gling pa (1340–1396). The fact that
there are no references to Sukhāvatī-phowa in India or East Asia would
suggest that it is a unique Tibetan innovation of the terma tradition.
According to the colophon of the Transferring to Sukhāvatī, it was
composed by KC at the behest of Gnam chos Mi ’gyur rdo rje to
elucidate the phowa-sādhana as it was revealed to the latter during his
visionary encounter with Buddha Amitābha in the year 1657. The
sādhana titled Means for Attaining Sukhāvatī: Empowerment and Oral
Instructions consists, in addition to the practice of phowa, instructions
for visiting Sukhāvatī in one’s dreams (rmi lam du bde chen zhing mjal
thabs), an Amitābha long-life sādhana (snang ba mtha’ yas kyi tshe sgrub),
related empowerments (bde chen zhing gi dbang) and supplication-
aspiration (gsol ’debs dang smon lam) prayers for taking rebirth in
Sukhāvatī.23
In the opening passage to the Transferring to Sukhāvatī, KC presents
Mi ’gyur rdo rje as a legitimate tertön citing prophetic proclamations
from O rgyan gling pa’s fourteenth-century treasure-text, the Five
Chronicles (Bka’ thang sde lnga). He further relates that he is the single
emanation of Vairocana the translator and the ‘religious minister’ (chos
20
For an introduction and English translation of the Rnam dag bde chen zhing gi smon
lam, see Skorupski (1994). For Karma Chagme’s contributions to Tibetan Pure Land
literature, see Halkias (2013: 113–116).
21
The same text with a slightly different title, Gnam chos thugs kyi gter kha snyan
brgyud zab mo’i bskor las: bde chen zhing gi ’pho ba’i gdams pa rgyas par ’grel pa, is found
in the Collected Works of Karma Chags med, Vol. 6: 413–436. Skorupski (2001: 145-
154) has brought attention to this text from a block-print manuscript he acquired
in Nepal.
22
For a list of various editions and liturgical texts of the Gnam chos bde chen zhing
sgrub kyi skor, see Appendix II in Halkias (2013: 209–212).
23
For an introduction and English translation of the Bde chen zhing sgrub dbang las
tshogs zhal gdams dang bcas pa, see Halkias (2006).
Ascending to Heaven after Death 79
blon) Pälseng (Dpal gyi seng ge) of the Shud pu clan and concludes
with a prophetic prediction (lung bstan pa) that Mi ’gyur rdo rje will
become, in the future, the Buddha Jñāna-Samantabhadra (Ye shes kun
bzang). Having situated his commentary within the Namchö corpus, he
explains that, although there are many phowa lineages in the New and
Old schools, Mi ’gyur rdo rje’s transmission is fresh and ‘warm with
the voice’ (gsung dron mo) of Buddha Amitābha and therefore it carries
great blessings. This is a common strategy for the legitimation of terma
since they are not only novel teachings but are more intimately
connected to an ‘enlightened source’ in contrast to the ‘oral lineage’
(bka’ ma) of canonical scriptures that may get diluted along the way.
Having presented the credentials of his lineage and its legitimate
source, KC invokes the authority of Padmasambhava who endorses
the method of phowa for ‘lazy yogis’ (rnal ’byor le lo can) and extolls the
virtues of this practice for distracted and unconfident practitioners
who do not find time to meditate. It is even applicable to those who
have committed grave unvirtuous actions;24 even if one is unable to
complete the technique at the time of death, having received the phowa
oral transmission (’pho lung) will make it easier for the lama to perform
it on his behalf after death. He then goes on to reference the Tibetan
version of the Catuṣpīṭha-tantra, the earliest source referring to this
teaching in Buddhist scriptures, to substantiate his claim that this
method is supreme for crossing over saṃsāra to the other shore.
Then follows an enumeration of six different kinds of transference:
1. dharmakāya phowa (chos sku ’pho ba); 2. saṃbhogakāya phowa (longs sku’i
’pho ba); 3. nirmāṇakāya phowa (sprul sku ’pho ba); 4. common phowa (tha
mal pa ’pho ba); 5. forceful phowa (btsan thabs kyi ’pho ba); and 6. entering
other bodies phowa (grong du ’jug pa).25 The dharmakāya phowa is
24
He will return to this theme later in the commentary. It is said that even those who
have committed the five inexpiable deeds entailing immediate retribution (i.e.,
matricide, patricide, killing an arhat, causing schism in the sangha and wounding
a buddha) will take rebirth in the higher realms or attain liberation. Stated in a
similar way in the Catuṣpīṭha-tantra (4.3.52cd–53): “[Even] a destroyer of gods [and
a murderer] of brahmins, [even] one who performs the five [acts] of immediate
retribution, [even] one who steals [and/or] relishes pleasures will become pure
through this path (i.e. utkrānti). He shall not be tainted by sins, and [will be] far
[removed] from the conditions of existence;” Szántó (2012: 467). This stands as a
challenge to the long Sukhāvatīvyūha-sūtra where the bodhisattva Dharmākara
declared that beings who aspire to be born in Sukhāvatī and dedicate their merits
for that purpose, will take rebirth there except for those who have committed the
five heinous deeds; see his 19th vow in the Sanskrit version of the sūtra (Gōmez
2002: 71).
25
Jamgön Kongtrul (2007: 202–203) explains that many early works give three
divisions (i.e., dharmakāya, saṃbhogakāya and nirmāṇakāya phowa), but according to
Nāropa’s Bka’ dpe phyi ma, there are eleven divisions. In the Kun bzang bla ma’i zhal
lung, Rdza dPal sprul rin po che (1808–1887) enumerates five kinds of phowa,
80 Ascending to Heaven after Death
intended for those practitioners who are able to unite the mother and
son luminosities at the time of death because of their practice of
Mahāmudrā or trekchö (khregs chod) of the Great Completion (rdzogs
chen). Given that this is the highest of all kinds of phowa, free from
concepts of agency and agent, it is said that there are no good or bad
openings.26
As for the signs of successfully performing the dharmakāya phowa,
the external sign (phyi rtags) is the appearance of a pure and clear sky,
the inner sign (nang rtags) is that of one’s body retaining a lasting lustre
of radiance, and the secret sign (gsang ba’i rtags) is the appearance of a
white syllable āh, a blue hūṃ, and so forth (on the skull or bones left
behind after the cremation). Without explaining the workings of the
saṃbhogakāya phowa, 27 KC lists the outer sign as a sky replete with
rainbows and lights, and the inner sign as blood or pus emerging from
the aperture of Brahmā, or as a dew-like moisture. From the cranial
swelling, steam and heat will rise, and some hair will fall out. And as
for the secret sign, relics of the five Buddha families (gdung rigs lnga),
and either forms or hand gestures of deities will appear (on the bones
and skull of the cremation). Concerning the nirmāṇakāya phowa, KC
advises that one lies on his right side, breathes from his left nostril, and
places in front of himself a representation of Śākyamuni,
Padmasambhava, or another deity. While meditating on the image, he
recommends the performance of transference from the left nostril with
the intention of returning as a nirmaṇakāya (emanation) for the benefit
of sentient beings and reciting aspiration prayers towards that end.
starting with the common three divisions and adding ‘ordinary transference using
three metaphors’ and ‘transference performed for the dead with the hook of
compassion;’ Patrul Rinpoche (2010: 351–366).
26
Dharmakāya phowa does not rely on any formal visualization and is free from
notions of a subject transferring from one place to another, let alone of locating a
pathway of transference. The recognition of one’s own nature of mind is the ‘son
luminosity’ (’od gsal bu) or the ‘luminosity of the path’ (lam gyi ’od gsal), that unites
with what is innately present, the ‘mother luminosity’ (ma ’od gsal) or ‘ground
luminosity’ (gzhi’’od gsal). In effect, there is no actual transference here. It
corresponds to the transference of consciousness into empty space, which is
known in the Chöd tradition as opening the gates of space (nam mkha’ sgo ’byed).
27
In the Quintessence of Nectar: Instructions for the Practice of the Six Dharmas of Nāropa,
the Zhwa dmar Chos kyi dbang phyug (1584–1630) explains that, during the
saṃbhogakāya phowa, one transfers one’s consciousness into the heart of a wisdom
being, a Buddhist deity like Vajrayoginī visualized about an inch in size in the
heart of a guru (Roberts 2011: 371). Jamgön Kongtrul (2007: 205) further explains:
“This is for those of intermediate faculties who will not recognize the luminous
clarity at the end of the three lights and the dissolution process of the death phase,
or who might recognize it but cannot remain in it. They should revive themselves
with their previous impetus by thinking, ‘I will rise up in the illusory body of
saṃbhogakāya,’ and rise up as the deity’s illusory form at the end of the three
lights in reverse order.”
Ascending to Heaven after Death 81
During this session, the outer sign is seeing clouds or rainbows in the
form of a tree and the raining of flowers. The inner sign is blood, pus,
bodhicitta or mist coming out of the left nostril. And the secret sign
comprises hand gestures of the deities on the skull or many small relics
(ring bsrel) manifesting (after cremation).
As for the forceful phowa, it is not appropriate to rehearse it even if
all the signs of impending death (’chi ltas) are present, for one should
first carry out the ritual of ransoming death (Skt. mṛtyu vañcana;’chi ba
bslu ba) three times.28 Not doing so will incur the offence of ‘killing the
deities’ (lha bsad). It is inappropriate to do so even if one is condemned
to death by the king, is seriously ill or in pain. ‘Deities’ means the
assembly of one hundred deities that reside inside the body.29 This is
the reason why it is inappropriate to perform the forceful phowa at any
time other than when the lifespan has been exhausted. KC invokes the
authority of the Catuṣpīṭha-tantra to illustrate this point30 and the
Transference: Liberation through Recollection, a treasure-text attributed to
Padmasambhava.31
What follows is a brief mention of the phowa of entering other
bodies (i.e. reanimating corpses). KC informs us that the textual
tradition (bka’ ma) exists but the lineage of practice has been lost.32 KC
28
The oldest Tibetan canonical Buddhist texts prescribing rituals for ‘cheating’ or
‘ransoming’ death are found in the Tengyur, indicating their Indian origins and
dating from the eleventh century onwards. Namkhai Norbu asserted that these
ransoming rites were part of Bön religion that date to Tibetan imperial times
(Mengele 2010: 104). For an informative introduction on this subject, see Mengele
(2010).
29
This is in reference to the one hundred peaceful and wrathful deities (zhi khro rigs
brgya) said to reside throughout the body and the head.
30
The relevant section in this tantra (4.3.55) is given by Szántó (2012:468): “[The yogin
should perform] the egress only when the time [of death] is nigh. [Should he do it]
at an improper time, [he will be tainted by the sin of being] a murderer of the deity.
Therefore, the wise one should start [undertaking this procedure only after] the
signs [of death have manifested] on the body.” He further writes, “If [the yogin]
performs utkrānti when the time of death is not yet nigh, he will become a murderer
of the deities from the five [Tathāgata-]families. For the five skandhas have as their
nature the five families.” The locus classicus for this idea is the Guhyasamāja
(17.50ab).
31
Although not stated in the commentary, KC is quoting from the ’Pho ba dran pa
rang grol, a gter chos included in the Zhitro cycle discovered by Gar dbang rdo rje
(1640–1685).
32
In Three Convictions, Tsongkhapa apprises that, should one wish to delve deeper
into the principles of this extraordinary technique, he ought to consult the Oral
Tradition of the Body-Form of Glorious Guhyasamāja (Dpal ’du pa’i sku lus kyi man ngag);
see Mullin (2005: 218). Marpa Chökyi Lodro (1012–1097) was apparently a virtuoso
of this practice as attested in his biography; see Tsang Nyön Heruka (1995: 146-
155). It is traditionally believed that the transmission of “entering another’s body”
ended with the death of the son of Marpa, Darma Dodé, who transferred his
82 Ascending to Heaven after Death
reserves the most detailed treatment for the so-called common phowa.
Given that death may come unexpectedly because of a variety of
causes and conditions (i.e., falling into a pitfall, drowning, killed by
weapons and so forth), whenever one is scared or in a panic, he should
direct his awareness towards Amitābha or Padmasambhava as
visualized above his head. Through the force of familiarizing oneself
with this, should the circumstances of mortality arise, one’s
consciousness will exit from the crown. For this type of transference,
one should lie on his right side with his head facing north envisioning
the Tathāgata Ratnaśikhin (Rin chen gtsug tor can)33 or the Medicine
Buddha above his head. By reciting the names of the Three Jewels,
dhāraṇī-mantras and prayers, one will not take rebirth in the lower
realms.
Quoting from The Vajra Song that Captures the Six Dharmas (Rje btsun
nā ro pas rje mar pa la gsungs pa’i chos drug dril ba rdo rje’i mgur)
attributed to Nāropa (956–1040), we read: “Eight doors are the cavities
of saṃsāra, one door is the path to Mahāmudrā.”34 Then follows a quote
from the Profound Inner Principles (Zab mo nang gi don), an extensive
work on the subtle-body by the Third Karmapa Rang byung rdo rje
(1284–1339), which draws from many tantras. It explains that if the
‘ālaya-consciousness’ (kun gzhi rnam shes) departs from the opening of
Brahmā, it will lead to rebirth in the ‘formless realms’ (gzugs med
khams),35 from the bindhu (thig le) to the Great Goddess (lha mo che),36
from the navel as a god of the desire realm,37 through the eyes as a
powerful human being, from the nose as a yakṣa, from the ear as a god
of accomplishment (grup pa’i lha),38 from the ‘door of existence’ (srid
consciousness, after being mortally wounded, into a pigeon and flew to India.
However, as noted by (Roberts 2011: 9) “there are a number of instances in the
biographies of medieval Kagyü master, where they display their mastery of this
practice by briefly reanimating a dead animal or bird while in meditation. In any
period, however, accounts of permanently abandoning one’s body and continuing
one’s life in another body are rare.”
33
He is the last buddha in the line of buddhas of the first great eon. KC is likely
referring to the story of Siddhartha’s previous life as Jalavāhana who saved ten
thousand fish by adding water in a dried-up pond. He then recited, for their
benefit, epithets of the Buddha Ratnaśikhin having been told that anyone who
hears the name of this Buddha will be reborn in the heavens; see the
Suvarṇaprabhāsottama-sūtra, chapter 17.
34
sgo brgyad ’khor ba’i skar khung can / sgo gcig phyag rgya chen po’i lam.
35
I.e., one of the four formless realms (Skt. arupadhātu).
36
I.e., born as a god in one of the sixteen form realms.
37
I.e., one of the six heavens of the desire realm.
38
I.e., a vidyādhara in Trāyastrimśa Heaven.
Ascending to Heaven after Death 83
pa’i sgo)39 a hungry ghost, from the urethra an animal, and from the
lower door40 in the hell realms.41
KC goes on to clarify the assertion that, if one departs from
Brahmā’s aperture, he will take rebirth in the formless realms as
opposed to the oral instructions that assert rebirth in the pure lands.
He quotes from Nāropa’s Vajra Verses of the Hearing Lineage (Snyan
brgyud rdo rje’i tshig rkang; Skt. Karṇatantravajrapada, Tōh. 2338)42 which
states that all nine doors should be blocked. In this case, the aperture
that is located four fingers back from the hairline leads to the formless
realms, whereas the actual Brahmā opening, located eight fingers back
from the hairline, leads to rebirth in the celestial worlds (pure lands).
Although these two traditions exist, according to Padmasambhava
there are substantial differences with the paths of transference which
are divided into superior, middle and lower.43 The three superior
pathways are egress from: (a) the aperture of Brahmā for rebirth in the
pure realms (dag pa mkha’ spyod): (b) the eyes for rebirth as a cakravartin
king (khor los bsgyur ba’i rgyal po); and (c) the left nostril for rebirth in a
purified human body. The middle paths include transference through
the right nostril that leads to rebirth as a yakṣa, from the ears as a god
in the form realm and from the navel as a god in the desire realm. The
lower pathways involve the urethra for rebirth as an animal, from the
so-called ‘door of existence’ for rebirth as a hungry ghost and the anus
for rebirth in the hell realms.
KC then quotes instructions from the Catuṣpīṭha-tantra for
employing the visualization of syllables and prāṇa, but his description
is as obscure in the Tibetan text as it is in the Sanskrit.44 Citing from the
Vajra Verses of the Hearing Lineage,45 he explains that the process of
transference is transformative in that it brings buddhahood without
meditation. It entails drawing inside the avadhūti, or subtle central
channel (rtsa dbu ma), the syllable hūṃ that is indivisible with prāṇa and
mind.46 The transference to the buddha-field of the dharmakāya-lama
is accomplished by propelling the syllable kṣa through the path of
Brahmā. KC cites, from an unidentified source, a quote attributed to
Padmasambhava: “If you are unable to attain nirvāṇa without
39
I.e., the mouth.
40
I.e., the anus.
41
The nine doors here correspond exactly to the after-death destinations prescribed
in the Catuṣpīṭha-tantra; Szántó (2012: 458–461).
42
See Jamgön Kongtrul’s Gdams ngag mdzod, vol. 7.
43
KC is quoting from the ’Pho ba dran pa rang grol.
44
Szántó (2012: 462–465).
45
Cf. Gdams ngag mdzod, vol. 7, p. 91.
46
According to tantric physiology, the central channel runs from the base parallel to
the spine and ends at the crown of the head.
84 Ascending to Heaven after Death
reminder in this life and desire to reach the pure lands apply yourself
to the activities and training.” And also, “these teachings are a
powerful method for bringing buddhahood even to those who have
committed grave sins. They are like a miraculous dharma made of
gold, through which a yogi will be liberated from the seal of the body
and attain buddhahood.”47
The rest of the commentary is divided in two parts: (a) training in
phowa; and (b) the application of the practice. These sections are
detailed and are clearly intended for practitioners of this method. I will
provide here only a general outline on the specific instructions for
applying the method of transference. First, as for training in phowa, one
should: (a) offer a maṇḍala to his guru requesting the teachings of
transference; (b) go for refuge to the three jewels, the three roots48 and
all other sources of refuge; and (c) generate the mind of awakening
(bodhicitta). The following visualizations for generating oneself in the
form of Avalokiteśvara, namely the transference prayer, the aspiration
prayer to Sukhāvatī and the long-life prayer, are taken from Gnam
chos Mi ’gyur rdo rje’s Means for Attaining Sukhāvatī: Empowerment and
Oral Instructions (Bde chen zhing sgrub dbang las tshogs zhal gdams dang
bcas pa).49 KC offers details for the visualization of the subtle central
channel and of Buddha Amitābha envisaged above the crown of one’s
head. He continues with the prayer for successful transference and
offers guidelines on the sealing of thirteen orifices50 with light-rays in
the form of the syllable hrīḥ. Then come the actual instructions on how
to perform the technique of phowa utilizing breath and visualization.
The practice ends with the recitation of an aspiration prayer to take
rebirth in Sukhāvatī, a prayer to Amitāyus for longevity and the
dissolution meditation. After practicing phowa, there will be signs of
accomplishment visible on the aperture of Brahmā such as, swelling,
numbness, heat, blood or pus.
47
tshe ’dir lhag med ma grub na / ’pho tshe mkha’ spyod ’grub ’dod pas / sbyang dang las la
sbyar ba’o / zhes dang / sdig po che btsan thabs su sangs rgyas par byed pa’i gdams ngag /
rnal ’byor pa lus rgya grol ba dang sangs rgyas pa dus mtshungs pa’i gser chos ’phrul zhun
du gdams pa ’di ston par byed /.
48
I.e. the guru (bla ma), deity (yi dam), and ḍākinī (mkha’ ’gro).
49
See Halkias (2006: 115–116). For a depiction of Amitābha’s pure land executed in
Tibetan style, see illustration 2.
50
I.e. the anus, urethra, secret place, mouth, navel, two ears, two nostrils, two eyes,
spot between the eyebrows and the cranial opening that leads to rebirth in the
formless realms.
Ascending to Heaven after Death 85
Illustration 2: Tibetan depiction of Sukhāvatī
(courtesy of Himalayan Art Resources).
The next section deals with the actual application of phowa performed
for oneself when all the signs of death are present and for others when
their outer breath has ceased. It is well-known that the consciousness
remains in the body for up to three nights and a day and, therefore, it
is important that the transference is performed during this time. The
Book of the Kadam (Bka’ gdams glegs bam) explains that it may remain up
to seven days so it acceptable to practice phowa until the seventh day.
The village priests maintain that it is appropriate to invite the
consciousness in a name-card used in death rituals since they have the
tradition of summoning the consciousness into a corpse after the
passing of many days and then transferring it from there.51 KC states
that he does not see any contradiction even though this method is not
mentioned in the tantric scriptures.
KC concludes that there is great benefit in giving the oral
transmission of the authentic Namchö root text,52 and goes on to cite
the root text of the stages of transference, the prayer for transference
51
The tradition of village priests utilizing an effigy, after disposing of a corpse to
ensure that the deceased goes to Sukhāvatī, is also observed among the Sherpas of
Nepal; see Fürer-Haimendorf (1964: 235–237). The ritual for summoning the
consciousness of the dead to an effigy-card (byang chog) and directing it to take
rebirth in Sukhāvatī is detailed in another Namchö text authored by KC, the Gnam
chos thugs kyi gter kha snyan brgyud zab mo’i skor las bde chen zhing sgrub gi byang chog
thar lam dkar po.
52
See fn. 23 in this work.
86 Ascending to Heaven after Death
and the prayer of aspiration. The colophon informs us that, having
been urged to do so by the nirmāṇakāya (Gnam chos Mi ’gyur rdo rje),
this elaborate commentary on phowa was composed by Rāgasya who
takes on the responsibility for any mistakes and contradictions that
may be found in the text.
The phowa sādhana is well-established in Hindu and Buddhist
tantric scriptures but that should not deter us from searching for
fruitful parallels in spiritual traditions across Eurasia relating
visionary ascensions to celestial realms and shamanic transferences to
other bodies. It is noteworthy that, for Tibetan Buddhists, the
possibility of meeting Buddha Amitābha can be accomplished through
the technique of transference, which might involve the visualization of
a luminous hook attracting one’s consciousness in the shape of an
incandescent globe projected from Amitābha’s heart. Tucci (1991: 365)
explains:
Out of Amitābha’s heart a hook of light is projected, which draws
towards itself the devotee’s conscious principle, represented by a
luminous globe, the size of a grain, residing in his heart; the principle,
thus attracted, disappears and is dissolved into the god’s heart, with
which it is substantially unified; next, it is once again emanated from
it, in order to give birth to the new divine incarnation in the center of
the lotus miraculously sprung up in front the of the god.
The popularity of one’s own ascent to Sukhāvatī may explain why
Amitābha’s descent from Sukhāvatī to meet the pious in the hour of
death—a widespread theme in Chinese Buddhist literature and art—
occupies a surprisingly subordinate position in Tibetan culture.
Although the Transferring to Sukhāvatī was evidently written by KC,
it is marked by terma-signs (gter tsheg) by virtue of its inclusion in the
Namchö collection of treasures which, even if attributed to Mi ’gyur rdo
rje, were presumably redacted by KC himself. KC labours to endorse
Mi ’gyur rdo rje as a genuine terton suggesting that, in the early times
of their inception, the sky-dharma termas had to undergo a process of
legitimation and acceptance before being incorporated in the ritual
corpus of the Nyingma and Kagyü traditions. Moreover, they stand
witness to the creative collaboration between the Kagyü and Nyingma
schools, and to an age-old symbiosis between lay ascetics (sngags pa)
and monastic bodies (dge ’dun) which contributed to the revitalization
of Buddhism in Tibetan history despite, or rather because of, the
competitive tension that arises between individual creativity and
institutional orthodoxy.
Ascending to Heaven after Death 87
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