Karma Triyana Dharmachakra

Prayer Book

Mahamudra Lineage Prayer 3

Refuge Prayer 4
The Four Immeasurables 5
The Four Dharmas of Gampopa 6
The Seven-Branch Prayer 7
Mandala Offering 10
Request To Teach 16
Supplication for the Longevity of His Holiness the Seventeenth Gyalwa Karmapa 17
The Good Tree of Immortal Freedom from Anguish: A Prayer for the Longevity
of the Victorious Fathers and Sons of the Glorious Karma Kagyu 19
The Music of Immortality, a Longevity Supplication for the Lord of the World,
the Great Seventeenth Holder of the Black Crown 22
Long Life Prayer for His Holiness the Seventeenth Gyalwa Karmapa 25
Long Life Prayer for His Holiness the the Gyalwa Karmapa and the Kagyu Lineage Holders 26
True Words of Longevity: Long Life Prayer for Khenpo Karthar Rinpoche 27
A General Prayer for the Lamas’ Long Life 28
Praise to the Buddha Activity of the Gyalwa Karmapa 29
Dedication of Merit 30
The Prayer of the Eight Noble Auspicious Ones (The Tashi Prayer) 34
Lamp Offering Prayers 36
Praises of the Twelve Deeds of the Buddha Shakyamuni 40
A Short Practice of Chenrezik 47

1
 Preliminary version prepared by:
Karma Kagyu Institute
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(914) 679-5906
and:
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Downloadable version, adding short

practice of Chenrezik prepared by:
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Athens, OH 45701
(740) 592-3193
AthensKTC.org

May all beings benefit.

2
 Mahamudra Lineage Prayer

dor je chang chen te lo na ro dang mar pa mi la chÖ je gam po pa

Great Vajradhära, Tilopa, Näropa, and Marpa Milarepa, Lord of Dharma Gampopa,

DÜ sum she ja kün khyen kar ma pa che zhi chung gye gyü pa Dzin nam dang
knower of the three times, omniscient Karmapa; lineage holders of the four great and eight lesser schools,

Dri Tak tshal sum pal den druk pa sok zap lam chak gya che la nga nye pay
Drikung, Taklung, Tsalpa, Glorious Drukpa, and others; you who have mastered the profound path of mahämudrä,

nyam me dro gön dak po ka gyü la so wa dep so ka gyü la ma nam

The Dakpo Kagyü, unrivaled protectors of sentient beings; I pray to you Kagyü lamas;

Gyü pa dzin no nam thar jin gyi lop zhen lok gom gyi kang par sung pa zhin
grant your blessing that I may follow your tradition and example. As is taught, detachment is the foot of meditation;

ze Nor Kün la chak zhen me pa dang tshe dir dö thak chö pay gom chen la
attachment to food and wealth disappears. To the meditator who give up the ties to this life,

Nye kur zhen pa me par jin gyi lop mo gü gom gyi go wor sung pa zhin
grant your blessing that attachment to ownership and honor cease. As is taught, devotion is the head of meditation,

men ngak ter go je pay la ma la Gyün du sol wa dep pay gom chen la
the lama opens the door to the profound oral teachings. To the meditator who always turns to him,

chö min mö Gü kye war jin gyi lop yeng me gom gyi ngö zhir sung pa zhin
grant your blessing that uncontrived devotion be born within. As is taught, unwavering attention is the body of meditation;

gang shar tok pay ngo wo so ma de ma chö de gar jok pay gom chen la
whatever arises is the fresh nature of thought. To the meditator who rests there in naturalness,

gom ja lo dang dral war jin gyi lop nam tok ngo wo chö kur sung pa zhin
grant your blessing that meditation be free from intellectualization. As is taught, the essence of thoughts is dharmakäya;

chi yang ma yin chir yang char wa la ma gak röl par char way gom chen la
they are nothing whatsoever and yet they arise. To the meditator who reflects upon the unobstructed play of the mind,

khor de yer me tok par jin gyi lop kye wa kün tu yang dak la ma dang
grant your blessing that the inseparability of samsära and nirväna be realized. Through all my births, may I not be separated

dral me chö kyi pal la long chö ching sa dang lam gyi yön ten rap dzok ne
from the perfect lama and so enjoy the glory of the dharma. May I completely accomplish the qualities of the path and stages

dor je chang gi go phang nyur thop shok

and quickly attain the state of Vajradhära.
3
 Refuge Prayer

SANG GYE CHÖ DANG TSHOK KYI CHOK NAM LA

In the Buddha, the Dharma, and the Assembly Most Excellent,

JANG CHUP BAR DU DAK NI KYAP SU CHI

I take refuge until I reach Enlightenment.

DAK GI JIN SOK GYI PAY SÖ NAM KYI

By the merit of Generosity and other good deeds,

DRO LA PHEN CHIR SANG GYE DRUP PAR SHOK

may I achieve Enlightenment for the sake of all beings.

4
 The Four Immeasurables

SEM CHEN THAM CHE DE WA DANG DE WAY GYU DANG DEN PAR GYUR CHIK
May all sentient beings gain happiness and the cause of happiness.

DUK NGAL DANG DUK NGAL GYI GYU DANG DREL WAR GYUR CHIK
May they be free from suffering and the cause of suffering.

DUK NGAL ME PAY DE WA DAM PA DANG MI DREL WAR GYUR CHIK

May they never be cut off from the highest bliss, which is devoid of suffering.

NYE RING CHAK DANG DANG DREL WAY TANG NYOM CHEN PO LA NE PAR GYUR CHIK
May they come to rest in the great impartiality, which is free of attachment and aversion.

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The Four Dharmas of Gampopa

6
The Seven-Branch Prayer 1 of 3

7
The Seven-Branch Prayer 2 of 3

8
The Seven-Branch Prayer 3 of 3

9
Mandala Offering 1 of 6

10
Mandala Offering 2 of 6

11
Mandala Offering 3 of 6

12
Mandala Offering 4 of 6

13
Mandala Offering 5 of 6

14
Mandala Offering 6 of 6

15
Request To Teach

16
Supplication For The Longevity of His Holiness
The Seventeenth Gyalwa Karmapa 1 of 2

17
Supplication For The Longevity of His Holiness
The Seventeenth Gyalwa Karmapa 2 of 2

18
The Good Tree of Immortal Freedom From Anguish; a Prayer for the Longevity
of the Victorious Fathers and Sons of the Glorious Karma Kagyu 1 of 3

19
The Good Tree of Immortal Freedom From Anguish; a Prayer for the Longevity
of the Victorious Fathers and Sons of the Glorious Karma Kagyu 2 of 3

20
The Good Tree of Immortal Freedom From Anguish; a Prayer for the Longevity
of the Victorious Fathers and Sons of the Glorious Karma Kagyu 3 of 3

21
The Music of Immortality; A Longevity Supplication for the
Lord of the World, the Great 17th Holder of the Black Crown 1 of 3

22
The Music of Immortality; A Longevity Supplication for the
Lord of the World, the Great 17th Holder of the Black Crown 2 of 3

23
The Music of Immortality; A Longevity Supplication for the
Lord of the World, the Great 17th Holder of the Black Crown 3 of 3

24
Long Life Prayer for His Holiness
The Seventeenth Gyalwa Karmapa

25
Long Life Prayer for His Holiness The Gyalwa Karmapa
and the Kagyu Lineage Holders

26
True Words of Longevity: Long Life Prayer
for Khenpo Karthar Rinpoche

27
A General Prayer for the Lamas’ Long Life

28
Praise to the Buddha Activity of the Gyalwa Karmapa

29
Dedication of Merit 1 of 3

30
Dedication of Merit 2 of 3

31
Dedication of Merit 3 of 3

32
Shakyamuni Buddha

33
 The Verses of the Eight Noble Auspicious Ones
(The Tashi Prayer) 1 of 2

OM NANG SI NAM DAK RANG ZHIN LHUN DRUP PAY

May all be auspicious for us. Prostrations to all the
TA SHI CHHOK CHUI ZHING NA ZHUK PA YI
Buddhas, Dharma, and Noble Sangha who dwell in the
SANG GYE CHHÖ DANG GEN DÜN P’HAK PAI TS’HOK
Auspicious Realms of the ten directions where all appearance is
KUN LA CHHAK TS’HAL DAK CHAK TRA SHI SHOK
Completely pure; its nature spontaneously perfect.
DRÖN MAY GYAL PO TSAL TEN DÖN DRUP GONG
Prostrations to the Eight Sugatas
JAM PAY GYEN PAL GE DRAK PAL DAM PA
Auspiciousness and success increase
KÜN LA GONG PA GYA CHHER DRAK PA CHEN
Merely hearing your names: Tararaja
LHÜN PO TAR P’HAK TSAL DRAK PAL DANG NI
Sthirakaushalamadhashaya, Shrimaitreyalankara,
SEM CHEN T’HAM CHE LA GONG DRAK PAY PAL
Shrivarashubhakirti, Sarvashayodarakirtiman,
YI TS’HIM DZE PA TSAL RAP DRAK PAL TE
Shrisumeruvadayakaushalakirti,
TS’HEN TSAM T’HÖ PAY TRA SHI PAL P’HEL WA
Shriarvasattvashayakirti,
DE WAR SHEK PA GYE LA CHHAK TS’HAL LO
Shrimantus Hakarakaushalasukirti.
JAM PAL ZHÖN NU PAL DEN DOR JE DZIN
Prostrations to the Eight Bodhisattvas characterized
CHEN RE ZIK WANG GÖN PO JAM PAY PAL
Gracefully holding each of the emblems: utpala flower,
SA YI NYING PO DRIP PA NAM PAR SEL
Vajra, white lotus, naga-tree, jewel, moon, sword
NAM KHAY NYING PO P’HAK CHHOK KÜN TU ZANG
And sun, supreme in granting auspiciousness and success,
UT PEL DOR JE PE KAR LU SHING DANG
The youthful Manjushri, the glorious Vajrapani,
NOR BU DA WA RAL DRI NYI MA YI
Avalokiteshvara, the protector Maitreya,
CHHAK TS’HEN LEK NAM TRA SHI PAL GYI CHHOK
Kshitigarbha, Nivaranaviskambin,
JANG CHHUP SEM PA GYE LA CHHAK TS’HAL LO
Akashagarbha and noble Samantabhadra.

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The Verses of the Eight Noble Auspicious Ones
(The Tashi Prayer) 2 of 2

RIN CHHEN DUK CHHOK TRA SHI SER GYI NYA

Prostrations to the Eight Auspicious Goddesses,
DÖ JUNG BUM ZANG YI ONG KA MA LA
The holders of the Eight Precious Symbols,
NYEN DRAK DUNG DANG P’HUNTS’HOK PAL BE U
Pleasing with offerings to the Buddhas
MI NUP GYAL TS’HEN WANG GYUR KHOR LO TE
Of all directions and times. Thinking of their
RIN CHHEN TAK CHHOK GYE KYI CHHAK TS’HEN CHEN
essential qualities makes success and fame grow:
CHHOK DÜ GYAL WA CHHÖ CHING GYE KYE MA
The precious Umbrella, Auspicious Golden Fish,
GEK SOK NGO WO DREN PAY PAL P’HEL WAY
Wish-granting Vase, Exquisite Lotus, Conch of Fame,
TRA SHI LHA MO GYE LA CHHAK TS’HAL LO
Knot of Prosperity, Victory Banner, and Majestic Wheel.
TS’HANG PA CHHEN PO DEN JUNG DE ME BU
Prostrations to the Eight Guardians of the World.
MIK TONG DEN DANG GYAL PO YUL KHOR SUNG
Each holds the divine emblems: wheel, trident,
P’HAK KYE PO DANG LU WANG MIK MI ZANG
Dart, vajra, vina, sword, stupa,
NAM T’HÖ SE TE LHA DZE KHOR LO DANG
And banner of victory. Auspiciously develop
TRI SHU LA DANG DUNG T’HUNG DOR JE CHEN
Virtue and happiness in the three realms,
PI WAM RAL DRI CHHÖ TEN GYAL TS’HEN DZIN
Mahabrahama, Shambhu, Narayana,
SA SUM NE SU GE LEK TRA SHI PEL
Sahasrajna, the Kings Dhritirashtra, Virudhaka,
JIK TEN KYONG WA GYE LA CHHAK TS’HAL LO
Virupasha the Lord of Nagas, and Vaishravana.
DAK CHAK DENG DIR JA WA TSOM PA LA
With the work we have begun now, pacify all obstacles
GEK DANG NYE WAR TS’HE WA KÜN ZHI NE
And harmful influences. May fulfillment of wishes,
DÖ DÖN PAL P’HEL SAM DÖN YI ZHIN DRUP
Increase of glory, good fortune, prosperity and happiness
TA SHI DE LEK PHÜN SUM TS’HOK PAR SHOK
Be met. May all be auspicious for us.

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A Feast for the Fortunate; A Lamp Aspiration 1 of 2

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A Feast for the Fortunate; A Lamp Aspiration 2 of 2

37
A Prayer by His Eminence Goshir Gyaltsab Rinpoche
on the Occasion of the First Light 2000 Event

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A Prayer by His Eminence Tai Situ Rinpoche
on the Occasion of the First Light 2000 Event

39
Praises of the Twelve Deeds of the Buddha Shakyamuni 1 of 7

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Praises of the Twelve Deeds of the Buddha Shakyamuni 2 of 7

Thab Key Thug Jey shakyai rig su trung

He who is skillful, compassionate, born in the lineage of the Shakyas,
Shen gyi mi thub du kyi pung jom pa
undefeatable by others, destroyer of Maras,
ser gyi lhun po ta wur ji pai ku
and whose body is majestic like golden Mt. Sumeru:
shakyai gyal po KHYÖ la chag tsal lo
king of the Shakyas, at his feet I prostrate.

gang gi dang por jang chub thug kyey nEy

He who first developed the mind of enlightenment,
SÖ nam ye she tsog nyi dzog dzey ching
then perfected the dual accumulations of merit and wisdom,
du dir dze pa gya chen dro wa yi
and in this age performed vast enlightened deeds
gon gyur chÖ la dag gi tÖ par gyi
and became the protector of beings: to him I offer praise.

lha nam don dzey dul wai du kyen ney

Having fulfilled the needs of gods and having known the time to tame
lha ley bab ney lang chen tar sheg shing
(the human realm), he descended from the gods’ realm,
rig la zig ney lha mo gyu trul gyi
came in the form of an elephant, and seeing the lineage (of Shakyas)
lhum su shug par dze la chag tsal lo
entered the womb of Mayadevi: to him I prostrate.

da pa chu dzog shakyai sey po ni

At the completion of ten months, the son of the Shakyas was born
tra shi lu miy tSal du tam pai tsey
in the auspicious garden of Lumbini.
tsang dang gya jin gyi tÜ tsen chog ni
At that time Brama and Indra praised him and his excellent signs,
jung chub rig su nge dzey chag tsal lo
ascertained him to be in the lineage of enlightenment: to him I prostrate.

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Praises of the Twelve Deeds of the Buddha Shakyamuni 3 of 7

shon nu tob den mi yi seng gey dey

The powerful youth, the lion of men,
ang ga ma gaH dar ni gyu tsal ten
exhibiting athletic skills at Anga and Magadha,
kye wo Dreg pa chen nam tsar chey ney
defeated the arrogant competitors
dren da mey par dzey la chag tsal lo
and became unchallengable: to him I prostrate.

jig ten chÖ dang thun par ja wa dang

In accordnace with the worldly customs
kha na ma tho pang chir tsun mo yi
and to avoid calumny, he was accompanied
khor dang den dzay thab la khe pa yi
by the retinue of queens. With skillful means
gyal siy kyung war dzey la chag tsal lo
he served the kingdom: to him I prostrate.

khor wai ja wa nying po mey zig ney

By seeing that mundane activities have no essence,
khyim ney jung te ka la sheg ney kyang
he left home, and traveling through the sky
chÖ ten nam dag drung du nyi la nyi
near Namdag stupa he took the ordination of renunciation
Rab tu jung par dzey la chag tsal lo
from himself: to him I prostrate.

tson pai jang chub drub par gong ney ni

Intending to attain enlightenment by efforts,
niyra gya ney dram du lo drug tu
at the bank of Neranjana for six years
ka wa chey dzey tson dru thar chin pay
he practiced aceticism. By perfecting perseverence
sam ten chog nyey dzey la chag tsal lo
he attained supreme absorption: to him I prostrate.

42
Praises of the Twelve Deeds of the Buddha Shakyamuni 4 of 7

thog ma mey ney pey pa don yü chir

In order to perfect his efforts since beginningless time, at the foot of
ma gang da yi jang chub shing drung du
the Bodhi tree in Magadha with unmoving cross-legged posture,
kyil trung mey yo ngon par sang gye ney
by attaining the the fully enlightened state,
jang chub dzog par dze la chag tsal lo
he perfected his enlightenment: to him I prostrate.

thug je drol la nyur du zig ney ni

Swiftly watching the beings with compassion
wa ra na si la sog ney chog tu
in the supreme places such as Varanasi,
chö kyi khor LO KOR ney dul ja nam
by turning the wheel of Dharma he led beings
theg pa sum la gö dzey chag tsal lo
into the three yanas: to him I prostrate

shen gyi gol wa ngen pa tsar chey chir

In order to defeat the others’ evil opposition
mu teg ton pa drug dang lha jin sok
he tamed the six hertical teachers,
khor mo Jig gi yul du du nam tul
Devadatta, and Mara, in the country of Khormojig.
thub pa yul lay gyal la chag tsal lo
to the sage who conquered war I prostrate

siy pa sum na pey mey yoN ten gyi

With virtues unequalled in the three worlds
nyendu yö par cho trul chen po ten
he exhibited miricales in Srasvati, and
lha mi dro wa kun gyi rab chö pa
was worshipped by all the gods and human beings.
ten pa gye par dzey la chag tsal lo
He caused the doctrine to develop: to him I prostrate

43
Praises of the Twelve Deeds of the Buddha Shakyamuni 5 of 7

le lo chen nam nyur du kul jey chir

In order to inspire lazy people to Dharma,
tsa chog drong gi sa shi tsang ma ru
in the clean land of Kushinagara,
chi mey dorje thn bui ku sheg ney
his Vajra-like immortal body passed away
nya nen da war dzey la chag tsal lo
and attained Nirvana: to him I prostrate.

yang dag niy du jig PA mey chir dang

Since perfection is indestructable,
mo ong sem chen sö nam thob jay chir
and as the object of future beings to make merit,
de niy du ni ring sel mang trul ney
he manifested his remains with many Ring-sels and
ku dung cha gye dzey la chag tsal lo
left them as eight types of reliquaries: to him I prostrate.

Gang tsey kang nyi tso wo khyö tam tsey

When he, chief of men, was born,
sa chen di la gom pa dun bor ney
took seven steps on this great earth, and proclaimed,
da niy jig ten di na chog che sung
“I am supreme (among beings) in this world,”
de tsey khey pa khyö la chag tsal lo
to him, the great wise one of that time, I prostrate.

Dang por ga den lha yi yul ney jon

He who first descended form the Tushita gods’ realm,
gyal poi khab tu yum gyi lum su shug
entrered his mother’s womb in the royal state,
lu bi ni yi tsal du thub pa tam
and was born as the sage in the Lumbini gargen;
chom den lha yi lha la chag tsal lo
the blessed one, god of the gods: to him I prostrate.

44
Praises of the Twelve Deeds of the Buddha Shakyamuni 6 of 7

shel yey khang du ma ma Gyey kyi Chö

In the royal mansion, he who was worshipped by eight nurses,
shakyai drung du shon nu rol tsey dzey
among the Shakya youths he demonstrated his athletic skill,
ser kye ney su sa tso khab tu shey
and in Kapilavastu he accepted Gopa in marriage;
siy sum tsung mey ku la chag tshal lo
the unequalled body in the three worldly existences: to him I prostrate

drong khyer go shir kyong wai tsul ten ney

He who showed sadness at the four gates of the city,
chö ten nam dag drung du Oo trag sil
cut off his hair at Namdag stupa,
ney radza ney dram du ka thub dzey
and practiced aceticism at the bank of Neranjana;
drib nyi kyon dang drel la chag tsal lo
to him who is free of obscurations I prostrate.

gyal poi khab tu lang chen nyon pa tul

In Rajgrha the sage subdued a mad elephant,
yang pa chen du trey Oo dran tsi phul
in Vaishali a monkey offered him honey,
maga dha ru thub pa ngun sang gye
and in Magadha he attained enlightenment;
khejen pai ye she bar la chag tsal lo
to him who is shining with wisdom I prostrate.

ya ra na si chö kyi khor lo kor

At Varanasi he turned the wheel of Dharma,
dze tey tsal du cho trul chen po ten
at the garden of Jeta he exhibited great miracles,
tsa chog drong du gong pa nya nyen dey
at Kushinagara he passed away into Nirvana;
thug ni nam khn dra la chag tsal lo
to him whose mind is like space I prostrate.

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Praises of the Twelve Deeds of the Buddha Shakyamuni 7 of 7

di tar ten pai dag po chom den gyi

Thus by the merit of praising the deeds of you,
dzey pai tsul la do tsam tö pa yi
the Blessed One, the master of the doctrine,
ge way dro wa kun gyi chö pa yang
may the activities of all the beings
dey sheg khyö kyi dzey danG tsung par shog
also become equal to your deeds.

de shin sheg pa kyey ku chi dra dang

May we all become very like the body of the
khor dang ku tsey tsey dang shing kham dang
Such Gone Buddha, and may we have retinues, life extent,
khye kyi tsen chog Zang po chi dra wa
Buddha-field, and excellent signs similar to his.

dey dra kho nar dag sog gyur war shog

By the power of praying and offering praise to you,
khey la tö ching sol wa tab pai thu
in the area where we are residing,
dag sog gang du ney pey sa chog su
may the sickness, poverty, and wars be pacified,
ney don ul phong thab tsö shi wa dang
and may Dharma and auspiciousness increase.

chö dang tra shi phel bar dzey du sol

May there be the auspiciousness of the longevity of
ton pa jig ten kham su Jon pa dang
the doctrine with Buddhas appearing in the world,
ten pa nyi oo shin tu sal wa dang
the doctrine shining like sunlight,
ten dzin bu lob ge dun thun pa yi
and the development and prosperity of
ten pa yun ring ney pai tra shi shog
the doctrine holders: teachers and disciples.
n

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 A Short Practice of Chenrezik 1 of 3

A Short Practice of Chenrezik

These notes are based on the 15th Karmapa’s Chenrezik instruction commentary

First, calm the mind by doing a little silent sitting meditation. His body is adorned with a five-jeweled crown, earrings,
necklaces, bracelets, armlets, anklets, a belt with tinkling
Then, imagine Chenrezik in space in front of you. His form is bells, all made of gold and set with gems. Over his left shoul-
not solid, but is seen as being illusion-like and made of light. der, covering his left breast, is the skin of a Tinasara deer—a
He is white in color, sitting cross-legged on an open lotus legendary animal said to be so kind that it never harms any
flower topped by a horizontal white disk of the moon. being and is willing at any moment to give up its life to bene-
He is brilliantly white, radiating an effulgence in five hues fit others. His long, shiny black hair is bound up in a topknot,
(mostly white). He is fine-featured, smiling with the love with some falling freely on his shoulders.
a mother has for her only child. He has four hands (sym- Think that he is the embodiment of all buddhas, bodhisattvas,
bolizing the Four Immeasurables, loving kindness, compas- and teachers. While reciting the Refuge and Bodhicitta prayer,
sion, joy & equanimity): The first pair joined in prayer at his think that you are leading all sentient beings to take refuge in
heart, holding between them a wish-fulfilling jewel. His right him.
lower hand holds a crystal rosary; his left lower hand holds
a white lotus and its stem. He wears a blouse of the finest
The following two pages contain the prayers with commentary.
white silk embroidered in gold, beautiful silk ribbons and a
red silk skirt. n

47
 A Short Practice of Chenrezik 2 of 3

Refuge and Bodhicitta prayer Sang Gye Chö Dang Tshok Kyi Chhok Nam La
In the Buddhas, the Dharma, and the Supreme Community,
(Say three times)
At the conclusion of the refuge and bodh- Jang Chhup Bar Du Dak Ni Kyap Su Chhi
icitta prayer, think that Chenrezik bathes Until I reach enlightenment, I go for Refuge.
you and all sentient beings in purifying Dak Gi Jin Sok Gyi Pay Sö Nam Kyi
light, washing away your ignorance and By practicing the Six Perfections, Generosity and so forth,
negativities. He then dissolves into light
and merges with you, blessing your stream Dro La P’hen Chhir San Gye Drup Par Shok
of being. In order to benefit beings, may I achieve Buddhahood.

Visualization Dag Sog Kha Khyab Sem Chen Gyi

On the crown of my head and the heads of all beings filling space,
During the Visualiza-
tion section, visualize a Ji Tsug Pey Kar Da Way Teng
seed syllable HRI on top Upon a white lotus and moon disk, is the seed syllable HRI.
of a lotus and moon mat
above your head and the Hri Le P’hag Chog Chen re zig
heads of all sentient beings. Then imagine From this letter appears the Supreme Exalted One Avalokiteshvara.
that this seed syllable changes instantly into Kar Sal Ö Zer Nga Den Dro
Chenrezik. In other words, there is a Chen- Luminescent white, radiating five-colored rays of light,
rezik above your head, and a Chenrezik
above the heads of all sentient beings. As Dze Dzum T’hug Je Chen Gyi Zig
before, the form of Chenrezik is not solid He gazes with eyes of compassion.
and is made of light.
Chak Zhi Dang Po T’hal Jar Dzay
During the supplica- Of his four hands, the first pair are held palms-together at the heart;
tions and praises, think
that you are praying to Og Nyi Shel Treng Pe Kar Nam
Chenrezik. The lower two hold a crystal rosary (right) and a white lotus (left).

Dar Dan Rin Chen Gyen Gyi Dre

He is adorned with garmets of silk and precious ornaments, and wears an

Ri Dak Pak Pe Tö Yog Sol

antelope skin as an upper garment.

Ö Pak Me Pe U Gyen Chen

He is crowned by Amitabha, the Buddha of Boundless Light.

Zhab Nyi Dor Je Kyil Trung Zhuk

His two legs rest in the vajra posture;

Dri Me Da War Gyab Ten Pa

his back is supported by an immaculate moon disk.

Kyab Ne Kun Du Ngo Wor Gyur

He is, in essence, all the sources of Refuge combined.

Prayer of Praise to Chenrezik Jo Wo Kyon Gyi Ma Gö Ku Dok Kar

Lord, unmarred by imperfection, body white in color,
(Say three times)
Dzok Sang Gye Kyi U La Gyen
whose head is ornamented with a perfect Buddha,

T’huk Jey Chen Gyi Dro La Zik

gazing on beings with the eye of compassion,

Chen re zig La Chak Tshal Lo

to Chenrezik I reverently prostrate.

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 A Short Practice of Chenrezik 3 of 3

Visualization De Tar Tse Chik Sol Tab Pe

Having thus offered one-pointed supplication,
While chanting this verse before the mantra
recitation, we imagine that the Chenrezik P’hag Pay Ku Lay O Ser Tro
above our heads bathes us and all sentient light rays emanating from the Exalted One’s body
beings with light, which washes away all of
our ignorance and negativities and changes Ma Dak Lay Nang T’hrul She Jang
us all into Chenreziks. In keeping with the purify impure actions and appearances, and confused mental states.
earlier visualizations, we are not solid and Chyi No De Wa Chen Gyi Zhing
are made of light. We also have the same The outer environment becomes the pure land of Dewachen (“The Blissful”)
form and attributes as Chenrezik.
Nang Chu Kye Drö Lu Ngag Sem
For the beings within, their body, speech and mind

Chen Re Zig Wang Ku Sung T’hug

become the body, speech and mind of the Lord Avalokiteshvara;

Nang Drag Rig Tong Yer Me Gyur

appearances, sounds and mental states become inseparable from emptiness.

Mantra (Say many times) Om Mani Peme Hung

While meditatively cultivating the visualization’s essential Chenrezik have indivisibly become one. Then, we (as Chen-
point, recite OM MANI PEME HUNG. Recite however rezik) dissolve into light and thence into emptiness. This dis-
much you wish. solution can be done in several ways:
n We simply dissolve into light, disappearing into space
During the mantra recitation, we think that all beings in the
universe (in the form of Chenrezik) are reciting OM MANI n Or, we dissolve from top into our heart and bottom into our

PAYMAY HUNG; that all form is of the nature of Chenrezik heart, where the mantra and seed syllable HRI rest on a lotus
(i.e., form and emptiness inseparable); that all sound is of the and moon. The mantra dissolves into the HRI, and the HRI
nature of mantra (sound and emptiness inseparable); and that from bottom to top and then into emptiness.
the nature (though not the content!) of all thought is enlight-
ened wisdom. When the first thoughts occur to us after this dissolution, we
think, “I am Chenrezik!” and then re-create the visualization
At the conclusion of the mantra recitation, we see all beings of ourselves (and all sentient beings) as having the light-
as Chenrezik dissolve into light and merge with the Chen- made body of Chenrezik. It is in this form that we conclude
rezik above our head. The Chenrezik above our head then the chanting.
dissolves into light and merges with us. We feel that we and

Post Meditation Dag Zhen Lu Nang Phag Pe Ku

The bodies of myself and others, all appearances, are the form of the Exalted One;
Among the last prayers we recite are dedica-
tions of merit, dedicating the benefit of our Dra Drag Yi Ge Drug Pe Yang
practice to all sentient beings. In this way, all sounds are the melody of the six syllables;
we act on the vast aspiration of Chenrezik
to benefit all sentient beings, and make our Dren Tok Ye She Chen Pö Long
wishes identical with his. all mental constructs are the expanse of great primordial awareness.

Dedication Prayer Ge Wa Di Yi Nyur Du Dak

By the virtue of this activity,
Once we have begun practicing this sadhana,
we can recite the mantra any time we wish, Chen re zig Wang Drup Gyur Ne
and re-imagine ourselves as Chenrezik at may I quickly attain the state of the Lord Avalokiteshvara,
any time. When we are in pain, when we are
troubled, we can recite the mantra or visual- Dro Wa Chik Kyang Ma Lu Pa
ize ourselves as Chenrezik and re-establish and having done so, then establish all beings
the thread of practice we developed when we De Yi Sa La Gö Par Shok
are on the cushion. Eventually, our practice without exception in that same state.
will help us uncover our basic compassion
and understand the basic nature of our minds.
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