Bring even more compassion into your practice with a daily recitation of Om Mani Padme Hum. Or, chant along with Yoko Dharma and enjoy the video visualizations on screen. Please enjoy! May all beings benefit. Play here (full screen available by clicking icon in bottom right of video):

Om Mani Padme Hum (in Tibetan “Om Mani Peme Hung”) is near-universal to most Mahayana Buddhists. In some ways, Om Mani Padme Hum is the best known of mantras; yet, in other ways, it is profound and deeply meaningful, with many layers of meaning.

Yoko Dharma’s brilliant vocalization of Refuge in “Om Mani Padme Hum”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

We previously interviewed Yoko Dharma regarding a recording project:

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

Includes stunning video and stills shot over 108 days in Mongolia during a 108 Springs Chod Retreat — where Rinpoche and students had to move their camp each day for 108 days and perform Chod. [Contents of video by time index below video for convenience.]

 
Contents by time index

• Introduction 0 – 0:39
• Initial Teaching: 0:40 – 22:27
  What is Chod, Why it is important, Where to practice, How to practice, Drum and Trumpet, and the Lineage of the Teachings. [With scenes of Mongolian 108 Spring Wilderness Chod Retreat]
• Drumming and Chanting Ritual demonstration 22:28 – 32:33
• Advice on Practicing Chod: 32.38 – 38:06
• Fire Puja video from Mongolian Chod 108 Spring Retreat: 38:10 to end

Chod practice combines the Three Paths in an advanced practice: Renunciation, Bodhichitta (compassion) and Shunyata (wisdom understanding Emptiness.” Chod means to “cut” — cutting ego, self-grasping and attachments. Chod also includes Powa practice.

By combining both method and wisdom — Bodhichitta practice and meditation on Emptiness — Chod is considered one of the most advanced practices in Esoteric Buddhism. Rinpoche ends the in-depth teaching of lineage and benefits with a full Chod practice chanted and drummed, and a final section on “Advice for Chod practice”.

The video finishes with a spectacular Fire Puja (from the end of the 108 Springs retreat in Mongolia.) Whether your practice or are interested, don’t miss this in-depth teaching and demonstration of Chod practice. 41 minutes in length.

Credits for the 108 Springs video and stills include: H.E. Zasep Rinpoche, Bill Wells and Chisako Tsujino.

• For a full feature on Losar 2018, Year of the Earth Dog, please see>>

The mantra is on screen, with meditative images of the Buddha, and is:

OM MUNI MUNI MAHA MUNI YE SOHA

Happy Year of the Earth Dog 2018 from Buddha Weekly.

Lunar New Year, celebrated by billions — as Chinese New Year, Losar, and various other Lunar labels — is an important time, traditionally, to present offerings to the Buddhas and Enlightened beings. The merit generated by simple offerings and chanting mantras is “measureless.”

This is also the time to chant mantras or — if you do daily practice — to double up on your normal Buddhist practices. This year, Losar (and Chinese New Year!) falls on February 16, 2018, a Friday, and it’s the Year of the Male Earth Dog.

Do you have a different mantra you’d like to chant / visualize? All mantras are auspicious, especially in the first 10 days of the Lunar year. Here are some other videos with other mantras for chanting:

• Medicine Buddha healing mantra>>
• Green Tara mantra OM TARE TUTTARE TURE SOHA>>
• Amitabha Buddha mantra>>
• Avalokiteshvara Chenrezig (Guanyin) mantra OM MANI PADME HUM>>
• Taking Refuge in the Three Jewels and the Four Immeasurables>>
• Lama Tsongkhapa mantra>>
• Heart Sutra mantra Om Gate Gate Paragate Para Samgate Bodhi Soha>>

To plan your practice in the new Lunar Year, please enjoy Buddha Weekly’s free high resolution 2018 Lunar Practice Calendar with original illustrations by Jampay Dorje:

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listenersweather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”

Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

H.E. Zasep Tulku Rinpoche’s concise video commentary and guided meditation on the profound practice of Tibetan Powa — transference of our consciousness to the Pureland of Amitabha Buddha. [Full Transcript below video.]

This practice is renowned for “healing the mind” and is a higher practice that helps us overcome “fear of dying.”

NOTE: Most POWA practices are a higher tantra, and normally requires guidance (in person) from a teacher of lineage. Rinpoche indicates that — because this is Amitabha Powa — it is acceptable to practice (if one is serious) for students who need Powa practice — for example, someone who is preparing for death, has a loved one who might die, or a student who is serious about Powa practice to overcome fear of dying. In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.

Please play video here (30 minutes):

Powa — transfering consciousness to the Pureland

Powa practice, as a regular practice, prepares us for the uncertain time when we will actually pass away, training our minds (consciousness) in how to reach the Light of Amitabha and his Pure Land.

In daily practice, we visualize our consciousness going and then coming back. If one is dying, we visualize only the going, and stay in the light of Amitabha’s Pureland.

Control over one’s own death is a powerful and profound practice.

If one is “returning” — as in daily practice — Rinpoche explains how you visualize Amitabha descending to your crown, then transforming into Amitayus Buddha at your heart. Amitayus is a manifestation of Amitabha specifically for “long life” practice.

MANTRA of Amitabha:

Om Ami Dewa Hri

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

The video ends with wonderful Amitabha mantra chanting by Yoko Dharma. To download her beautiful mantras, please visist yokodharma.com>>

Full Transcript

I would like to speak about Powa practice, or transferring consciousness into Buddhaland or pure realm. In Tibet Buddhist tradition, we have a wonderful practice called Powa.

This practice is for healing the mind, also overcoming fear of dying, also overcoming fear of what happens after death, or in other words after I’m gone from this world, what happens. Right? There’s big question mark for most people, I would say.

According to Tibetan Buddhist tradition, what we believe, when you’re at the end of your life, when we die, our consciousness continue from this life to the next life, or go through the Bardo, or go up to the Pureland or go to different realms, retake the reincarnation according to our karma. We now know where we are going to end up, but I guess you do know, many of you do know, because you do lots of meditation and prayers and practice, you are a good person, you have a good feeling and confidence that you are going to have a good life in the next life, like this life and you could have a good rebirth and so forth.

But at the same time, those of you who are serious practicing Tibetan Buddhism you would like reborn as a dharma practitioners and have a good family, child of a good family, or born in the Purelands of the Buddha, such as “Sukhavati,” the Pureland of Amitabha Buddha. We call it “Dewachen” in Tibetan word. “Dewachen” means a land of joy and peace and happiness, and a pure land.

There are many different kinds of Powa practice. “Powa means” transferring this consciousness from this body into Buddha realm. There’s another term we use occasionally: “ejecting the consciousness from this body into pureland.”

There are different kinds of Powa practice. The most common one is Amitabha Buddha Powa practice. This is a common practice in Tibet among all the different traditions of Tibetan Buddhism – Nyingma, Sakya, Gelug, and Kagyu, and so on.

Amitabha is a Buddha of Infinite Light. Amitabha means Infinite Light. There is a big movement in China and Japan and lots of people in China with different practice and they pray to Amitabha Buddha. There is actually a sect called “Pureland” sect of Buddhism you’ve probably heard.

As I said, Amitabha means “infinite light,” so you would like to experience the light at the end of your life, instead of darkness going somewhere unknown. You want to go into state of light or enlightenment. Amitabha, infinite light.

This is why Amitabha Buddha Powa practice is very common now. You also have Powa practice of Chenrezig, Avalokitesvara, Powa practice of Manjushri Buddha, Powa practice of Chittamani Tara, Powa practice of Lama Tsong Khapa, Powa practice of Vajra Yogini, and Powa practice of Heruka Chakrasamvara, and so forth. Different forms of Powa practice.

I’d like to give instructions on how we do it. Usually we do Powa practice as a training because we don’t know when end of the life comes, when death will strike. We don’t know. We never know, right? We have a saying in the dharma, death is definite, imminent, and time of death is indefinite. You go to work, some people never come back. Some people go to sleep, never wake up. Some people go to a holiday or vacation and never come back. You never know. This time we train so that in case something happens then you can pass all your consciousness into Buddhaland.

Or we are going through, slowly, in the old age, dying with old age. Then you can transfer your consciousness to Pureland. That’s the right time, good time, so we train now. Right now. This is very beneficial.

What we do here is you have to receive transmission on Powa from qualified Lama or master and get the mantra of Amitabha Buddha, which I will say to you now: “Om Amitabha Hri,” or in Tibet’s pronunciation we say, “Om Ami Dewa Hri.” Either way is fine. Sanskrit pronunciation is Om Amitabha Hri. Hri is seed syllable of Amitabha Buddha. [When asked, Rinpoche clarified: In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.]

Now you visualize Amitabha Buddha above your crown, straight above your crown easily, above your crown facing the center. Or you visualize Amitabha Buddha in front of you and say about maybe 10 feet or five feet above you sitting on a lotus and moon cushion. Amitabha is a red one, red colored one. He looks a little bit like Shakyamuni Buddha in a form of bhikkhu or a monk, has a one face, two hands. His both hands are in mudra of meditative equipoise and holding his bowl, begging bowl with a nectar inside and red color, magnificent red color, wearing beautiful saffron robe, red, burgundy robe, and so forth. His face is so peaceful and so beautiful. His entire body is the nature of light and energy, and also light shining behind his body. His physical body is marked with 32 major marks of the Buddha and 80 minor marks of the Buddha.

When we visualize we don’t need to go to all of the details. It’s not possible to know. That’s not necessary. I’m just saying the qualities of the Buddha’s holy body.

Visualize Amitabha Buddha infront of you slightly higher up or above you. Okay? Then you pray to Amitabha Buddha, “Oh, Amitabha Buddha… You are the Buddha of Infinite Light. You are unique Buddha for transferring the consciousness of person like myself. At this time I need to heal my mind, overcome my fear, anxiety and not knowing what happen during the day of an after death.” (Right? Death can come anytime.) “You are the Buddha of Infinite Light. Please help me and bless me be able to do the Powa practice and transfer my consciousness into the light of your heart.” Okay. So you visualize Amitabha Buddha there in front of you or above you.

Then you say the mantra of Om Amitabha Hri or Om Ami Dewa Hri in Tibetan. “Om Amitabha Hri” or “Om Ami Dewa Hri,” you say 108 times, minimum or more. You go do sadhana now of Amitabha Buddha. There different versions, the longer one, medium one, and short one. Either way is fine.

Now when you do the Powa practice, first, you have to visualize channels inside of your body. Inside your body, visualize, first, as hollow. Okay. You imagine your body is more or less hollow and you do not have all these material substances inside of your body, heart and liver, and so on and so forth. It’s more or less hollow. Visualize central channel. Central channel. “Tsa uma” in Tibetan word. “Tsa” means channel and “uma” is central channel, uma. Sanskrit word is avadhuti.

Central channel running through the center of your body, slightly close to the backside. Outside is blue, inside is red, slightly. Central channel is an energy channel. Visualize the thickness of either thin bamboo arrow or drinking straw. Maybe [that’s easier] nowadays — a drinking straw, everybody knows. Visualize thickness of drinking straw, outside is blue, inside is red. At this time visualize the bottom of the central channel is closed. When you do Powa practice it has to be closed. The bottom of the central channel is situated four-finger widths below your belly button and that is closed. Okay.

The upward is part is getting a little wider as it pass through the throat chakra up to the crown wider and wider. It’s almost like the bottom of clarinet or certain musical instrument like a trumpet, a little wider. It opens right above your skull, right here. It opens and hollow. Of course, visualize the central channel in the form of light. Okay.

Then you visualize Hri syllable, Hri, at the heart level, here, between your breast inside the central channel and a small moon disc. Okay? In the middle of the moon disc you visualize red Hri syllable, red color. Hri syllable. Hri is like in English, H-R-I, or Hri. Hri. Small one, size of mustard seed. “Yungs kar” in Tibetan word. Mustard seed, size of mustard size. A very beautiful bright red syllable. Imagine this is your intrinsic nature of your mind. Your real mind. Here. [Points at centre of chest.]

Okay. Now your mind is here. Your mind is the one, the subject, seeing the hollow channel, central channel. You see Amitabha is up there. Then your mind is … You don’t visualize or imagine, your mind is here or somewhere else, looking from some other directions, from some other location looking inside. Now, right here looking here, this way.

Then you wish to transfer your consciousness. You wish to eject your consciousness to the heart of Amitabha Buddha to the Light, Infinite Light. You have to say to yourself, “Now I am done, basically, in this life and I’m ready to go. I have no hesitation to go. No fear to go. I have no clinging, no attachment, and I don’t need anything. I don’t want anything. I renounce. Okay. I want to experience divine light, clear light, and Infinite Light.”

Also, not only that, “I would like to reach enlightenment, Buddhahood. I would like to reach Pureland of the Buddha, not just for my own benefit, but the benefit of all sentient beings. If you reach Pureland of the Buddha, then soon, soon, very soon you are going to become enlightened Buddha. It doesn’t take very long when you reach Pureland. This is one way and fast way, quicker way to become enlightened. Okay. We call this Powa, in Tibetan tradition, that Powa practice is actually higher tantric practice. Part of what we call completion state practice in a higher tantric.

You think, I would like to reach enlightenment for all sentient beings. Once I become enlightened then I could return to the world, reincarnate other Bodhisattva, I can help serve all sentient beings for that reason. Not just I am trying to escape from sorrow, from this world. Okay, so that’s the motivation.

Then, you kind of, how should I say it, you are eager to eject your consciousness and transfer your consciousness to Amitabha Buddha’s heart. After that, you imagine Amitabha Buddha is asking you, calling you, saying, “Come up.” Amitabha Buddha is saying to you, “Oh, my son or daughter, you come up now to the pureland. It is a good time for you.” If you come up, if you can reach, you will be very happy, you will experience tremendous peace, happiness, joy, and experience light, and you experience Bodhisattva, bhumis, state of Bodhisattva and you’re going to be enlightened. Therefore, you must come up. Your Amitabha Buddha is calling you.”

Practical meditation instructions

Now the practical meditation. After that you sit straight. You are sitting straight anyways. Then you do a little bit breathing. You breathe in through both the nostrils. Imagine the prana [vital life force, Chi, lung] goes down. Then you imagine prana coming up from below, from your rectum coming up, prana coming up and coming up slowly towards the heart. Then you say the syllable “Hick.” When you say first “Hick”, the consciousness are the red seed syllable Hri, moves up from the heart to the throat.

Then you say again, “Hick.” It moves up to the crown. Then you say once more time, “Hick.” It goes straight up, go to the heart of Amitabha Buddha, so fast like a shooting star, reaching the heart of Amitabha Buddha. Your consciousness merges, dissolved into the heart of Amitabha, you experience the clear light, become oneness with Amitabha’s divine light, enlightened mind, become oneness and indivisible. Indivisibleness. Imagine you reach pureland of Amitabha.

Okay. That’s the practice. This is how you do at the very end of the life. You know that you are going to leave this body. Basically, you are dying, right? And you don’t come back. You don’t have wish to come back, right? For now. But as an everyday practice, daily practice, you don’t just leave it there because you’re still here, you want to live. You want to continue your life practice, I mean, practice dharma and function your everyday life. So, you come back.

What you do is after you eject consciousness, when you say, “Hick,” then a few seconds you say, “Ka.” Okay. When you say “Ka,” the consciousness as the Hri letter descending, back to the heart. When you say “Hick,” ascending. When you say “Ka,” descending. So “Hick,” “Ka.” “Hick,” “Ka.” “Hick,” “Ka.” Not so fast, but slowly, slowly. Do it for seven times. For now that’s good enough for each session, seven times.

Then after that, closure. Then you imagine the Amitabha Buddha that you visualized above your crown and descending down. He descends down on your crown. Then as he’s descending from crown to the heart, Amitabha Buddha transforms into slightly different Buddha called Amitayus. Amitabha and Amitayus are the same Buddha. Amitabha Buddha looks like a bhikkhu; he’s a bhikkhu. Amitayus is like a prince. He has long hair, topknot, beautiful ornaments, earrings and necklaces, and so on, and wearing beautiful silk dresses, not a monk dress and robe, silk dresses. He’s holding long life vase, instead of begging bowl with nectar, long life vase.

Then as Amitabha descends from the crown at the heart, the Amitabha Buddha transforms into Amitayus. Amitayus is also red one, sitting cross-legged. It’s actually very easy to transform, visualize. Then Amitayus, Tibetan word is “tse pagme.” “Tse” means life, “pagme” is long life. Amitayus is descending from the crown down to your heart. Here. [Points to middle of chest.]

Then Amitayus Buddha stays at your heart on the moon disc and always there and more light, red light shining from Amitayus Buddha, light shining, light going inside of your body. Your entire body is nourished with the blessing of Amitayus and the light of Amitayus. You imagine also your life force is increased. You have a long life, good health. Your long life, good health is increasing. This is how you end and envision the closure in every life practice, except at the time of death, end of your life.

This is a brief explanation on Powa of Amitabha. Mantra for Amitabha is Om Ami Dewa Hri. Mantra for Amitayus is Om amarani Zewanteye Soha. In Tibet, we say “Om amarani dziwantiye soha.” Sanskrit term is “Om amarani jiwantiye svaha.” Om amarani jiwantiye svaha. Tibet way of saying is “Om amarani dziwantiye soha.”

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

Okay. Thank you very much.

About H.E. Zasep Rinpoche

Venerable Acharya Zasep Tulku Rinpoche is Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States. Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listenersweather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”

Om Ami Dewa Hri

For many, Amitabha Buddha practice is profound and complete. In its shortest form, practice entails simply sitting and chanting this amazing mantra as many times as possible. As your mind relaxes into the mantra, you will find the peace and light of Amitabha Buddha. May you benefit from this short visualization mantra video, chanted by the amazing vocals of Yoko Dharma:

Amitabha: merits so vast, all can benefit

Not only is he practiced by nearly all Mahayana Buddhists, he is the most approachable Buddha for a new Buddhist to practice. In this life, we are conditioned to respond in kind to love and compassion — and Amitabha is the highest form of both. This is why his practitioners tend to display so much love and compassion and faith in Amitabha. Who doesn’t welcome compassion and love in their lives? Other Buddha forms might represent “wisdom” or “healing” or “protection”, but Amitabha is best known as “compassion” and “love.” Of course, Amitabha stands for wisdom, heals and protects — and other Buddhas are equally compassionate — but his “label” is defined by compassion. This was established in his great sutra vows.

His practice is easy and welcoming, and his merits are so vast that all beings can benefit. Everyone can identify with his role as the embodiment of “compassionate love.”

• For a full, extensive feature on Amitabha Buddha, please see our special feature>>

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listenersweather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”

Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

• Learn more about Green Tara in our extensive feature article>>

Enjoy and chant along with the magnificent voice of Yoko Dharma. Yoko’s voice truly brings the sacred sounds alive.  Chant along with eyes closed, or watch the beautiful Green Tara meditational images. [For a full 30 minute guided meditation and teaching on Green Tara, see the second video below, or visit>>]

• Stories of the rescuer Green Tara saving people>>
• More videos on the Buddha Weekly video YouTube channel>>

About Green Tara

“Do we really comprehend the vastness that is Tara? She is one of the most popular devotional and meditational deities, honored all around the world, practiced by all schools of Vajrayana Buddhism, many Mahayana Buddhists, Hindus, and others. She is so popular, she is called “Mama Tara”—and She never takes Herself seriously. She’s a daily good friend, ready helper, saving hero, precious guide. She always has “time” for everyone—after all, time is relative. She is just as quick to help the prisoner in jail as the faithful practitioner, without discrimination. If Her name is called, She answers.”

More from this feature>>

“Who doesn’t love a mother? Whether by the name of Mom, Tara, Madonna, or Mother Earth, the mother is a universally approachable concept. Like a mother, Tara doesn’t question Her children. If we need Her help, regardless of our own blemishes, we will get Her help.

Nothing can stand before a mother’s compassion. Literally, mothers have lifted cars off of trapped children. A mother would die for her family. Tara’s love goes even beyond this level. She loves all, with equanimity.”

“Tara is without doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.” — From the book Tara in the palm of your hand, by Acharya Zasep Tulku Rinpoche

Full guided meditation video on Tara:

About Yoko Dharma

From her website:

“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

Of course this Great Protector in the Land of Snows was Lama Tsonkhapa. Virtually all Tibetan Gelugpa teachers teach this very powerful, yet accessible praise and mantra. The Migtsema does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.

As the embodiment of three Buddhas — Avalokiteshvara, Manjushri and Vajrapani — Lama Tongkhapa’s practice and mantra is particularly effective for Buddhist practitioners. Simply chanting the Migtsema, (chant along with the magnificent voice of Yoko Dharma in the video below!) can have many benefits, from healing, to increasing your love and compassion, to insights and wisdom.

New video and audio of Yoko Dharma chanting the Migtsema, Lama Tsongkhapa’s precious prayer mantra:

More about Lama Tsonkphapa’s wonderful practice>>

Note

Yoko Dharma’s brilliant vocalization of Refuge in “Migtsema mantra: Lama Tsongkhapa’s Praise”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

Chant along with Yoko Dharma!

The Migtsema praise or maintra of Lama Tsonkhapa is a renowned Buddhist practice that combines all three of:

• Karuna and Metta: Lama Tsongkhapa embodies Chenrezig (Avalokiteshvara), the Buddha of Compassion
• Wisdom understanding Emptiness (Shunyata): Lama Tsonkhapa embodies Manjushri, Buddha of Wisdom
• Action and Practice (Power): Lama Tsongkhapa embodies Vajrapani, the Bodhisattva or Power

Lama Tsongkhapa was the founder of the Gelug school, considered an Enlightened Being embodying the qualities of Chenrezig, Manjushri and Vajrapani.

Renowned for it’s near-miraculous healing and protective qualities, the Migtsema can be chanted by anyone, with or without empowerment or teachings.

Chanted in Tibetan (English translation below):

MIG.MEY TZEY.WEY TER.CHEN CHEN.REY.ZIG
You are Avalokitesvara, great treasure of unimaginable compassion,

DRI.MEY GYEN.PEY WANG.PO JAM.PEL.YANG
And Manjushri, master of stainless wisdom,

DÜ.PUNG MA.LÜ JOM.DZEY SANG.WEY DAG
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.

GANG.CHEN KEY.PEY TSUG.GYEN TSONG.KHA.PA
Tsong Khapa, crown jewel of the sages of the Land of Snows,

LO.ZANG DRAG.PEY ZHAB.LA SOL.WA DEB
Lozang Dragpa, I make requests at your lotus feet.

Note

Yoko Dharma’s brilliant vocalization of Refuge in “Migtsema mantra: Lama Tsongkhapa’s Praise”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

Om Gate Gate Paragate Para Samgate Bodhi Soha

For a wonderful commentary on Heart Sutra by H.E. Zasep Tulku Rinpoche:

Commentary On The Heart Sutra by Zasep Tulku Rinpoche — Form is Emptiness, Emptiness is Form

Heart Sutra full text in English

Here is the short, precious, wonderful, perfect wisdom of the Heart Sutra:

The Heart of the Perfection of Wisdom Sutra
(Ârya-bhagavatî-prajñâpâramitâ-hridaya-sûtra)

Thus did I hear at one time. The Bhagavan was dwelling on Mass of Vultures Mountain in Rajagriha together with a great community of monks and a great community of bodhisattvas. At that time, the Bhagavan was absorbed in the concentration on the categories of phenomena called “Profound Perception.”

Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked upon the very practice of the profound perfection of wisdom and beheld those five aggregates also as empty of inherent nature.

 

Then, through the power of Buddha, the venerable Shariputra said this to the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of the lineage train who wishes to practice the activity of the profound perfection of wisdom?”

He said that and the bodhisattva mahasattva arya Avalokiteshvara said this to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or daughter of the lineage who wishes to practice the activity of the profound perfection of wisdom should look upon it like this, correctly and repeatedly beholding those five aggregates also as empty of inherent nature.

“Form is empty. Emptiness is form. Emptiness is not other than form; form is also not other than emptiness. In the same way, feeling, discrimination, compositional factors, and consciousness are empty.

“Shariputra, likewise, all phenomena are emptiness; without characteristic; unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.

“Shariputra, therefore, in emptiness there is no form, no feeling, no discrimination, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element and so on up to and including no mind element and no mental consciousness element. There is no ignorance, no extinction of ignorance, and so on up to and including no aging and death and no extinction of aging and death. Similarly, there is no suffering, origination, cessation, and path; there is no exalted wisdom, no attainment, and also no non-attainment.

“Shariputra, therefore, because there is no attainment, bodhisattvas rely on and dwell in the perfection of wisdom, the mind without obscuration and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three times also manifestly, completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfection of wisdom.

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”

Then the Bhagavan arose from that concentration and commended the bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said, son of the lineage, it is like that. It is like that; one should practice the profound perfection of wisdom just as you have indicated; even the tathagatas rejoice.”

The Bhagavan having thus spoken, the venerable Sharadvatiputra, the bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their entirety along with the world of gods, humans, asuras, and gandharvas were overjoyed and highly praised that spoken by the Bhagavan.

Music and singing by the wonderful Yoko Dharma:

Yoko Dharma’s brilliant vocalization of Refuge in “Gate Gate Paragate Para Samgate Bodhi Soha”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

We previously interviewed Yoko Dharma regarding a recording project:

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

More than anything else, Refuge distinguishes our meditation as “Buddhist.” The main refuge from fear, from anger, from the Three Poisons, is the Three Jewels. We can speak of many meditations to overcome the obstacles to realizations and Enlightenment, but the most important first step is Refuge in the Three Gems.

What distinguishes Mahayana Practice is Bodhichitta, exemplified in the Four Immeasurables.

All Mahayana and Vajrayana Buddhist practices begin with Refuge. Chant along with the magnificent voice of Yoko Dharma as she sings the refuge in Tibetan (words prompted on screen with English translation) — including the Bodhisattva aspiration. Then, enhance the Mahayana perfection by chanting the Four Immeasurables — wishing immeasurable happiness to all sentient beings in the Universe, with a second chant.

Play here [lyrics in the video — and also below video in this feature]:

Lyrics to The Refuge in the Three Jewels

Sanggye Choedang Tshogkyi Chognam La

English: I take refuge in the Buddha, the Dharma and the Supreme Sangha

Jangchub Bardu Dagni Kyabsu Chi

English: Until I attain Enlightenment

Daggi Jinsog Gyipei Soenam Kyi

English: By the merit I accumulate from practising generosity and other perfections

Drola Phenchir Sanggye Drubpar Shog

English: May I attain Enlightenment in order to benefit all living beings

Related Features:

• The Dalai Lama and eight other teachers explain how to avoid taking Refuge in the wrong things and why Refuge can help us overcome obstacles
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.
• The Profound Practice of Taking Refuge

The Four Immeasurables (with Namo Buddhaya, Namo Dharmaya, Namo Sanghaya)

Namo Guru be

English: I prostrate to the Guru (teacher)

May all beings have happiness and its causes

Namo Buddha ya

English: I prostrate to the Buddha 

May all beings be freed from suffering and all its causes

Namo Dharma ya

English: I prostrate to the Dharma (the teachings)

May all beings constantly dwell in joy transcending sorrow

Namo Sangha ya

English: I prostrate to the sangha (community of Dharma practitioners)

May all beings dwell in equal love for those both close and distant.

Yoko Dharma’s brilliant vocalization of Refuge in “Om Mani Padme Hum”  is used with her kind permission. Information on Yoko Dharma (or to download the track) please visit here>> 

We previously interviewed Yoko Dharma regarding a recording project. For the full interview, please see>>

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.”“In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

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Singha Namdrol Rinpoche’s charm is his down-to-earth style of teaching — very evident in the short video Experience Buddhism, below. Although short, the video contains profound insights:

“Our practice is not so much about faith. It’s not so much about prayer…The purpose of practice is to bring out the divinity in us.”

Singha Namdrol Rinpoche is popular, in part, because he is an engaging teacher in both English and Mandarin Chinese. Recognized as a Tulku, Namdrol Rinpoche studied with teachers from Theravada, Mahayana and Tibetan Buddhist traditions. He was a lay Yogi at Kopan Monastery in Nepal for many years. Today, he is the spiritual director at Thekchen Choling temple in Singapore.

For more video teachings from Rinpoche, visit the Thekchen Choling YouTube Channel>>

Transcript of Video

“Buddhism emphasizes and lays it very foundations on equanimity. There is no difference between god and human and animal, rich person, poor person — everybody is fundamentally the same. That is the core teaching of Buddhism.”

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To download this mantra or any of her others, please visit her website YokoDharma.com or directly to her download page here>>

The downloads are only 99 cents, with 10 percent going to Gaden Relief Projects, a non-profit charitable organization.

To learn more about Medicine Buddha and His practice, see:

• Medicine Buddha, the Great Healer (full feature)>>

• We previously interviewed Yoko Dharma regarding a recording project>>

About Yoko Dharma

From her website:

     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listeners weather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”Yoko started singing as soon as she arrived in this world. Born deep in the lush mountains of British Columbia, Yoko is a small town girl from Nelson. She was raised surrounded by musicians and artists. Her mother is a singer and her father a guitar player who both write music. As a child growing up she would often create fantastic shows for guests when they would visit, stepping onto stage in public at the young age of 13. This was when she also began to write her own songs. From disco bands to African dance troupes, Buddhist Mantras to touring with her own original RnB/world music and opening for Jan Arden, Yoko has a captivating musical and performance background. Yoko has also studied African, Modern, Afro Cuban, Salsa and Balinese styles of dance.””In 2007 she co-produced and recorded her first album ” Yoko Treasury of Jewels.” The album received amazing reviews, being happily received by Yoko’s fans. It also was chosen as “editor’s pick”  by Peters on CD baby.  “Her voice is a bit like Madonna’s, that is to say, she is fully capable of pure enchantment. Yoko’s entrancing voice is a pure pleasure to listen to.” ~ Writes Peters at CD Baby. This album reached beyond the Buddhist community spilling out to many of Yoko’s fans internationally who are not Buddhist but fell in love with the album. “Treasury of Jewels” is sung in Sanskrit and Tibetan, it is comprised of traditional Tibetan mantras and chants made into beautiful, engaging world music songs.”

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Why is Mantra important to daily practice? What is mantra and what does it do for us?

Zasep Rinpoche: “Mantra is calling the Buddha. Mantra are also praises of the Buddha. Mantra is medicine. Mantra is like food for the body. Mantra is like medicine for the body. Mantra is medicine for the mind. It calms the mind. It has an immediate effect.” [Full ten minute talk in video or transcript below.]

Answered by Venerable Acharya Zasep Tulku Rinpoche, Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States.

Video [play here; transcript below video]

Transcript of Video

“Manta is a Sanskrit word — “manas” and “tra.” [Editors note: Manas translates as “mind” and “tra” as “instrument of thought.”] Actually it means: protection of your heart. When you say the mantra it protects your heart. Actually, that means, it protects your consciousness, protects your mind. It also means bless your heart, bless your mind.

Tibetan word is Gsang-ah. Or ah. Gsang-ah just really means “secret.” Or “esoteric” — Gsang-ah. So the mantras are also secret, esoteric. But, at the same time, we say mantra all the time. You go to Tibet, and Tibetans do “Om Mani Peme Hung” [Sanskrit: Om Mani Padme Hum], mantra of Chenrezig, and Tibetan children, you don’t have to teach. Little toddlers, they pick up the sound from their mothers and fathers and brothers and sisters. Everybody says “Om Mani Peme Hung” — mantras of Chenrezig, or Tara — in the morning, or all day long. So, they just pick it up. So, in that sense, it is not something secret.

But — it is secret. It’s nature is secret. So, when you say the mantra, you are calling the Buddha. You are calling the Buddha. You are invoking the blessing of the Buddha. And, every time you say the mantra, you become closer to the Buddha.

The more you say the mantra, and the more you say consciously, then it becomes more powerful. It makes you feel closer to the Buddha. If you don’t say it consciously, or you don’t pay attention, or, you say the mantra in your mouth while doing something else, then it’s kind of mixing up everything.

In some ways, that’s okay. Integrating mantra into everyday life, right? In some ways it’s good. But when you do this you’re not really focusing the mind on the mantra. So, the more you focus the mind on the mantra, understanding the meaning of mantra, and focusing on the energy and blessing of the Deity [Buddha], it makes you come closer to the Deity. Then, there will be more blessing, and more protection.

So, mantra is calling the Buddha. Mantra are also praises of the Buddha. Mantra is medicine. Mantra is like food for the body. Mantra is like medicine for the body. Mantra is medicine for the mind. It calms the mind. It has an immediate effect.

It depends on which mantra. Some mantras have the quality of stimulating your mind. Some mantras have the quality of making your mind more clear.

For example, when you say the mantra of Manjushri, Sarasvati, and so forth, it has the quality to make the mind clear. It helps you to understand the nature of things, you study well, and think well, analyze, compose and writing and so on. Different mantras have different effects.

For example, when you say the mantra of Tara, or mantra of Hayagriva, or mantra of Vajrapani, or mantra of Yamantaka, or mantra of Mahakala, you receive protection and blessings.

So, the mantras are very precious. Some people ask the question, “Why say mantras again and again, so many times. That’s a typical question, a Western question.

See, I’ve been living in the West for the last forty years. Forty years. And I know a lot of people’s questions. People ask why say mantra 100,000 times, 400,000 times, 1 million times, why?

Some people think, why do you have to call the Buddha so many times? It’s not that you have to call the Buddha so many times. It’s not like you’re calling some company, or some politicans, or some government people, and they don’t answer you. It’s not like that. Why you have to call so many times.

The reason why you have to say the mantra so many times is because of you — for your mind. Not for the Buddha. Your mind. The more you say, you practice, it purifies your mind, purifies your karma.

It blesses your brain. It blesses your breath. It blesses all your organs. It blesses your blood. When you say mantra, your blood pressure goes down. And when you say the mantra, your blood sugar goes down. It helps you digest. It purifies your nervous system. It relieves your stress, and anxiety and so forth.

The more you say it, the better, because we have so many issues! We’re human beings. we have many problems, right?

Another thing is, the more you say mantra, there is less space, and less room for delusions in your mind. This is why you say so many.

Well, some people say, “why do you sit so long?” So many hours. When you do Vipassana retreat you have to sit, sometimes, fifteen hours a day! Minimum ten hours a day. Why, sit so long?

Well, why not? You have to sit, in order to get Enlightened. Buddha sat under the Bodhi tree six years! The more you sit, the more you can process. Like that, the more you say mantra, it helps you to “process” your mind. This is why you say it many, many, many times, the mantra.

Mantra is protection of your mind. Mantra purifies karma, purifies your mind.

Also, mantra is not just for me, for myself. We say mantras for others. For healing purposes. Blessings for others. Protection for others. We dedicate, we share our mantra practice for the benefit of all sentient beings.

Other stories on Mantra

The Science of Mantras: Mantras Work With or Without Faith; Research Supports the Effectiveness of Sanskrit Mantra for Healing — and Even Environmental Transformation

The Power of Mantras: Healing, Setting the Mind Free, Protecting the Mind, and Remaining Mindful of Dharma Throughout the Day

The Science of Mantras: Mantras Work With or Without Faith; Research Supports the Effectiveness of Sanskrit Mantra for Healing — and Even Environmental Transformation

https://buddhaweekly.com/part-3-theres-a-mantra-for-that/

Other videos in this series

Healing and Foundation Practices Video: Learning from the Teachers Video Series with Venerable Zasep Tulku Rinpoche

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

“I know some teachers — they avoid the subject [of Guru Yoga.] Don’t want to talk about it. It’s a little bit inconvenient,” says Venerable Zasep Tulku Rinpoche in In an important “learning from the teachers” video.

Venerable Acharya Zasep Tulku Rinpoche — Spiritual Director of Gaden for the West — speaks about the importance of a teaching coach (Guru or Lama) for Vajrayana Buddhism. Guru Yoga is the topic most teachers to the West avoid, due to misunderstandings, yet it is an important practice in Vajrayana.

Venerable Zasep Rinpoche explains why it’s vital, but also why it’s really not that complicated:

“A coach or teacher is important … because Vajrayana Buddhism is an intense practice, a delicate practice. When you do a delicate practice, intense practice, powerful practice — you need a coach. Guru is a coach!” — Zasep Rinpoche

Video [play here; transcript below video]

Transcript, Venerable Acharya Zasep Rinpoche

“So, I’d like to talk about Guru Yoga. This is one of the very important Foundation Practices. We say in the Tibetan Buddhist tradition, “Lama Sangye, Lama Cho, de zhin Lama ge dun te: Guru is Buddha, Guru is Dharma, Guru is Sangha.” Guru is Sanskrit word, Lama is Tibetan. Usually, “Guru” or “Lama means teacher.

But, nowadays, Lama is used widely, and anyone wearing a red robe, they call Lama. Oh, Lama, that’s Lama. Another Lama coming by. I see Lama’s everywhere. [laughs] Two-legged Lamas, four-legged lamas. [more laughter] In Nepal, there is a certain group of Nepalize people, along the Himalayas — all their surnames are Lamas. There are millions of Lamas. [laughs] Most Sherpas are Lamas. I guess, because they come from Tibet, the Nepalize people call them Lamas.

Anyway, Guru Yoga is an important one, according to Tibetan Buddhist tradition. Tibetan Buddhist tradition is actually Vajrayana tradition. Tibetan Buddhism is Vajrayana Buddhism. Tantric Buddhism.

Vajrayana Buddhism is advanced Buddhism. We have a lineage of Vajrayana. We have the lineage of deities. We have unbroken lineage [of teachings] that come from the Buddha, from Mahasiddhas, given to the Tibetan Lamas — and then, spread out all over the world.

When you practice Vajrayana, it is important to have a coach. It is important because Vajrayana is an intense practice, a delicate practice. Also, one has to be a dedicated practitioner, Yogi or Yogini.

So, when you do the delicate practice, intense practice, powerful practice — you need a coach! Guru is a coach!

Generally speaking, in our lives, you need a teacher — for example, martial arts, or sports, tennis — you need a coach, right? You play music? You need a teacher. Like instrumental music or whatever. If you have a good coach, it makes a difference! You can learn things fast. It makes a huge difference, right? It’s very important. It saves you time and energy, and prevents problems. In that way, in that sense, in that regard.

So, according to Vajrayana tradition, Guru Yoga is an important one.  So, one has to find a Guru.

Usually, it is a bit inconvenient for somebody — myself, as a teacher — talking about Guru Yoga to the student. It’s like “hey, you must follow me” or “believe me”, you know. “Have faith in me” and “Trust me” and this, and that. Kind of inconvenient in some ways. And yet, in some ways, you have to explain it to them, to the student, right?

I know some teachers — they avoid the subject. Don’t want to talk about it. It’s a little bit ‘inconvenient.’ Let somebody else talk about it. But, I think it’s important. It has to come from the Guru himself.

The Guru Yoga teachings aren’t something new, you know, made in America, or made in the 60s. [laughs] It is part of the teachings. There’s actually a text called the “Fifty versus of Guru Devotion” or Yoga, written by Ashwa Gosha, a famous Indian Mahasiddha, way back in India. It’s translated in English.

Guru and Master is same thing. If you go to Daoist (Taoist) tradition, you have a master. Chi Gong practice, or martial arts, or whatever, you have a master. You follow the lineage. Lineage of master, advice of master.

If you practice Zen Buddhism, it’s extremely important to follow the Roshi. You have a teacher. Step by step, you don’t do anything that is not advised by the Roshi. Follow the Roshi, right? It’s the same way.

(Transcript to be continued)

ABOUT VENERABLE ZASEP TULKU RINPOCHE

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

“What advice would you give to a student who needs supportive practices for healing, especially for agressive illnesses such as cancer?”

Rinpoche speaks of important practices such as Medicine Buddha and Black Manjushri — both practices do not require initiation. [Rinpoche advises that recitation of the Medicine Buddha Sutra is beneficial. The full English version is at the end of this feature.] Rinpoche promised to elaborate on the specialized deity practices, such as Black Manjushri in a coming video.

Full transcript below video.

Note: For a guided Medicine Buddha practice with mantra chanting — can be practiced by anyone — please see:

Healing video: full Medicine Buddha guided meditation with Venerable Zasep Tulku Rinpoche; with Medicine Buddha Mantra chanting by Yoko Dharma

Transcript:

“Advice for healing. Well, we’re talking about physical problems, health problems like cancer, right? So, we have healing practices. One very common practice is Medicine Buddha practice. We have the Medicine Buddha sutra. You can recite the Medicine Buddha Sutra. You can say the mantra of Medicine Buddha —

Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumungate Soha

— and do visualization of Medicine Buddha.

Let me put it this way. If you don’t have initiation of Medicine Buddha, you can still do mantra of Medicine Buddha, no problem. Ideally, later, you should receive transmission, “lung” from Lama, your teacher, that would be good. If not, you can still do the mantra no problem.

You can visualize Medicine Buddha in front of you, or above you. Imagine beautiful blue light shining from His heart. The light dissolves into you, into your body, purifying your body and healing the illness.

You can also imagine nectar flowing, coming from the bowl that Medicine Buddha is holding in his left hand. White nectar coming down and dissolving into you, through your crown into your body. That will be very beneficial. Then, of course, if you have the initiation, if you receive the initiation, that will be very good, even more powerful.

There are other healing practices you can do. Black Manjushri practice is very powerful. I have given Black Manjushri initiation for lots of people the last couple of years.

I have students or friends who had cancer, breast cancer, prostrate cancer, stomach cancer, and other types of cancer. They have been doing their practice. They also went through chemo therapy. It has been very beneficial.

A number of my friends and students who had cancer, their cancer is no longer detectable. They are clear. And they appreciate it.

So, you can do Black Manjushri practice again, same way you do Medicine Buddha. You don’t have initiation? You can still do the mantra, and visualize Black Manjushri above your crown. If you have the initiation that will be better. If you don’t have initiation, I can suggest that you go and receive it the first chance you get. Black Manjushri practice is also very helpful for sickness caused by chemicals, pollution, toxins, poisoned water and food — like what’s happening today in the world. People are exposed to radiation, chemicals, or whatever. Also, people who are suffering from fear and paranoia. Or, if someone is attacking them mentally, like a curse, or your own mind. Fear. So, Black Manjushri practice is very powerful.

Also, we can do these healing practices, Medicine Buddha and Black Manjushri, for others, who don’t have initiation, or can’t do the practice or visualization because they are too weak or they are not sure, they have no confidence to do the practice. But, they are willing to accept our help, then of course we should help.

In Advice Video 6, next week, Venerable Zasep Rinpoche answers the student question: “What advice would you give to a student new to Buddhism as starting practices?”

• For details on Medicine Buddha practice, see BW extensive feature “The First Doctor: Medicine Buddha Bhaisajyaguru — Empowering You to Heal.”>>
• For more information on Black Manjushri>>

Black Manjushri Practice Suggestions from Zasep Rinpoche

Zasep Rinpoche advises that students who are not initiated can chant the mantra while visualizing the peaceful image of Black Manjushri (rather than the wrathful version): “I advise using the mantra while visualizing a peaceful Black Manjushri with blue light coming to her for healing.” (Her, referred to the student asking the question.) He indicated you do not have to have initiation to chant the mantra, as long as you visualize Black Manjushri in front of you in peaceful form (i.e. no self-generation). For a video helpful for “chanting along” see the bottom of this feature.

The mantra is:

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

It is also helpful to chant Manjushri’s mantra:

Om Ah Rah Pah Chah Na Dih

Here’s an image of peaceful Black Manjushri to help with visualizing:

Full Text Medicine Buddha Sutra after Bio of Venerable Rinpoche.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

About Venerable Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

Chant-Along Video for Black Manjushri Healing Mantra

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

Sutra on the Merits and Original Vows of Tathágata Medicine Guru with Lapis Lazuli Light

(Tripitaka No. 450)

Translated during Torng Dynasty by Tripitaka Master Yiun-Tzorng

Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjusri said, “Please do speak. We are glad to listen.”

The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya’. The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

“The first great vow: ‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’

“The second great vow: ‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’

“The third great vow: ‘I vow that in a future life when I attain Bodhi, will by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.’

“The fourth great vow: ‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.’

“The fifth great vow: ‘I vow that in a future life when I attain Bodhi I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.’

“The sixth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease, insanity or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.’

“The seventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.’

“The eighth great vow: ‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.’

“The ninth great vow: ‘I vow that in a future life when I attain Bodhi, I Shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the Practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.’

“The tenth great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are tom by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.’

“The eleventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.’

“The twelfth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts, delights will be fulfilled.’

“Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.

“Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.

“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate miss.

“Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.”

At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.

“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of heir lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!

“Moreover, Manjusri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride, Shadowed by overweening pride, they justify themselves and disparage others, slander the proper Dharma, and join the retinue of demons.

“Such fools act on their misguided views and further, a cause immeasurable minions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharma, and thereby avoid falling into the evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well regulated and joyful, enabling them to renounce their families and leave the householder’s life-They will take up and maintain study of the Tathagatas, Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.

“Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy who praise them- selves and disparage others, they will fallinto the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

“If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.

“Moreover, Manjusri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thought, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

“However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.

“Moreover, Manjusri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. with these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.

“Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evildestinies again. when their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as Ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.

“Moreover, Manjusri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.”

At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificent dharani:

Namo Bhagavate bhaisajya guru vaidurya prabha rajaya
Tathagataya Arhate samyaksambuddhaya tadyatha
Om bhaisajye bhaisajye bhaisajya samudgate Svaha

After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings, sicknesses and sufferings were cast off, and they felt peaceful and happy.

“Manjusri, if you see a man (or a woman) who is ill you should single-mindedly and frequently clean and bathe him and rinse his mouth-Provide him with food, medicine, or water that is free of insects, over any of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. I f this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness-At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi. Therefore, Manjusri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.

“Moreover, Manjusri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of proper and Equal Enlightenment should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this Sutra or ask others to do so, and they should single- mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”

At that time, the Pure youth Manjusri said to the Buddha, ‘World Honored One, I vow that in the Dharma- Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.

“World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

“World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energy by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”

The Buddha told Manjusri, “So it is, so it is! It is exactly as you say. Manjusri, if there are good men and women of pure faith who wish to make offerings to that world Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

“Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha’s image. Moreover, they should recall the merit and virtue of that Tathagata’s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.

“Moreover, if a person who suddenly has nightmare, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.

“When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.

“Moreover, Manjusri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.

“If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.

At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?

Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. why? Because all Buddhas’ karmas of body, speech, and mind are pure-World Honored One, the sun and moon could fall, wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.

“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves,’ How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata? ‘Due to this lack of faith, they give rise to slander. During the long night they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.”

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.

“Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! you should know that your ability to accept this comes from the awesome power of the Tathagata Ananda, alI Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.

“Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably vast, great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!”

At that time within the assembly, a Bodhisattva Mahasattva named One who Rescues and liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated front chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.

“At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamp, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.

“If his spirit returns after seven, twenty-one, thirty five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”

At that time, Ananda asked the Bodhisattva who Rescues and liberates, Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?”

The Bodhisattva who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.

“During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five- colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.

“Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners. They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yaksas or other spirits that harms sentient beings, and all evil omens will vanish.

“The ksatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.

Then Ananda asked the Bodhisattva who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva who Rescues and liberates said, “There may be living beings who, although not seriously ill have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.

“The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.

“Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses. Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.

At that time, twelve great yaksa generals were present in the assembly. They were: General Kimbhiro, General Vajra, General Mekhilo, General Antilo, General Anilo, General Santhilo, General Indalo, General Payilo, General Mahalo, General Cidalo, General Caundhulo, and General Vikalo.

These twelve great Yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.

At that time, the World Honored One praised the great yaksa generals, saying, “Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.

Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda, “This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit Living Beings.’ It is also called ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.

When the Bhagavan had finished speaking, all the Bodhisattvas, Mahasattvas, great Hearers, kings, minister, Brahmans, laypeople, gods, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.

(End of translation)
(Translated into English by B.T.T.S.)

What advice would you give for a student who is concerned with memory loss, or the onslaught of early Dementia or Alzheimer’s.

Full transcript below, together with the full Satipatthana Sutra below (The Way of Mindfulness):

Transcript

“Advice for people who are losing memories or suffering some form of dementia. This is a tough one. Hard one. I think it depends on the person, but generally speaking, mindfulness practice is very helpful. Mindfulness of breathing. Or sitting meditation, walking meditation, standing meditation, reclining meditation — those are very important

As you know I spent almost two years in Thailand. I studied Theravadan Buddhist meditation. Mindfulness meditation. And I found sitting, standing, walking, reclining, those four mindfulness meditations very helpful. It is mentioned in the Satipatthana Sutra.* The Mindfulness Sutra.

Buddha says, “O Bhikkhu, when you are standing, you should know you are standing. O Bhikkhu, when you are sitting, you should know you are sitting. O Bhikkhu, when you are walking, you should know you are walking.  When you are reclining, you should know you are reclining. Even when you are drinking water you should know you are drinking water.

(The Full Satipatthana Sutra is at the end of this feature.)

So, always try to be mindful, and be in the moment. And relax. That will be very helpful. It’s hard to, regain completely, memories, but at least it will help prevent losing memory, or declining further and further. It helps!

I think for people who are losing memories, and suffering from dementia, we can do a lot of things, I would say. That person should get some help. For example, natural medicines and herbs, like Tibetan medicine, Traditional Chinese Medicine, things like that can help. Also, try to get some good sleep. Sleep is very important.

People who are suffering from losing memories also suffer from fear. Fear of losing mind. They can even be desperate and sort of chaotic. Anxiety attacks. What’s next? What’s next? I’ve lost my keys. I’ve lost my reading glasses. I might lose my passport. That’s why mindfulness of sitting, walking, standing is very helpful. Getting some good sleep. Take some natural remedies and herbs will be very good.

We do have a practice, in the Tibetan tradition. Manjushri practice. White Manjushri practice is very helpful. You could receive initiation of White Manjushri, and then you say the White Manjushri mantra. White Manjushri practice will help for recovering and preventing memory loss.”

[Full Mindfulness Sutra below.]

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Toronto

• Rinpoche is currrently in Vancouver, and will come to Toronto to Gaden Choling for two weeks of teachings Dec 10 – 20, 2017. Visit Gaden Choling website for details>>

Satipatthana Sutra

The Discourse on the Arousing of Mindfulness

“Thus have I heard.

At one time the Blessed One was living in the Kurus, at Kammasadamma, a market-town of the Kuru people.

Then the Blessed One addressed the bhikkhus as follows: “This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

THE FOUR AROUSINGS OF MINDFULNESS

“What are the four?

“Here, bhikkhus, a bhikkhu lives contemplating the body in the body, ardent, clearly comprehending (it) and mindful (of it), having overcome, in this world, covetousness and grief; he lives contemplating the feelings in the feelings, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief; he lives contemplating consciousness in consciousness, ardent, clearly comprehending (it) and mindful (of it), having overcome in this world covetousness and grief; he lives contemplating mental objects in mental objects, ardent, clearly comprehending (them) and mindful (of them), having overcome, in this world, covetousness and grief.”

1. THE CONTEMPLATION OF THE BODY

Mindfulness of Breathing

“And how, O bhikkhus, does a bhikkhu live contemplating the body in the body?

“Here, O bhikkhus, a bhikkhu, gone to the forest, to the foot of a tree, or to an empty place, sits down, bends in his legs crosswise on his lap, keeps his body erect, and arouses mindfulness in the object of meditation, namely, the breath which is in front of him.

“Mindful, he breathes in, and mindful, he breathes out. He, thinking, ‘I breathe in long,’ he understands when he is breathing in long; or thinking, ‘I breathe out long,’ he understands when he is breathing out long; or thinking, ‘I breathe in short,’ he understands when he is breathing in short; or thinking, ‘I breathe out short,’ he understands when he is breathing out short.

“‘Experiencing the whole body, I shall breathe in,’ thinking thus, he trains himself. ‘Experiencing the whole body, I shall breathe out,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe in,’ thinking thus, he trains himself. ‘Calming the activity of the body, I shall breathe out,’ thinking thus, he trains himself.

“Just as a clever turner or a turner’s apprentice, turning long, understands: ‘I turn long;’ or turning short, understands: ‘I turn short’; just so, indeed, O bhikkhus, a bhikkhu, when he breathes in long, understands: ‘I breathe in long’; or, when he breathes out long, understands: ‘I breathe out long’; or, when he breathes in short, he understands: ‘I breathe in short’; or when he breathes out short, he understands: ‘I breathe out short.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe in.’ He trains himself with the thought: ‘Experiencing the whole body, I shall breathe out.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe in.’ He trains himself with the thought: ‘Calming the activity of the body I shall breathe out.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Modes of Deportment

“And further, O bhikkhus, when he is going, a bhikkhu understands: ‘I am going’; when he is standing, he understands: ‘I am standing’; when he is sitting, he understands: ‘I am sitting’; when he is lying down, he understands: ‘I am lying down’; or just as his body is disposed so he understands it.

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things, in the body. Or indeed his mindfulness is established with the thought: ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.” Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Four Kinds of Clear Comprehension

“And further, O bhikkhus, a bhikkhu, in going forwards (and) in going backwards, is a person practicing clear comprehension; in looking straight on (and) in looking away from the front, is a person practicing clear comprehension; in bending and in stretching, is a person practicing clear comprehension; in wearing the shoulder-cloak, the (other two) robes (and) the bowl, is a person practicing clear comprehension; in regard to what is eaten, drunk, chewed and savored, is a person practicing clear comprehension; in defecating and in urinating, is a person practicing clear comprehension; in walking, in standing (in a place), in sitting (in some position), in sleeping, in waking, in speaking and in keeping silence, is a person practicing clear comprehension.

“Thus he lives contemplating the body in the body internally… and clings to naught in the world. Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Reflection on the Repulsiveness of the Body

“And further, O bhikkhus, a bhikkhu reflects on just this body hemmed by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tars, fat dissolved, saliva, mucus, synovic fluid, urine.’

“Just as if, O bhikkhus, there were a bag having two openings, full of grain differing in kind, namely, hill-paddy, paddy, green-gram, cow-pea, sesamum, rice; and a man with seeing eyes, having loosened it, should reflect thinking thus: ‘This is hill paddy; this is paddy, this is green-gram; this is cow-pea; this is sesamum; this is rice.’ In the same way, O bhikkhus, a bhikkhu reflects on just this body hemmed in by the skin and full of manifold impurity from the soles up, and from the top of the hair down, thinking thus: ‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, fibrous threads (veins, nerves, sinews, tendons), bones, marrow, kidneys, heart, liver, pleura, spleen, lungs, contents of the stomach, intestines, mesentery, feces, bile, phlegm, pus, blood, sweat, solid fat, tears, fat dissolved, saliva, mucus, synovic fluid, urine.’

“Thus he lives contemplating the body in the body, internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

The Reflection on the Modes of Materiality (Elements, Dhatu)

“And further, O bhikkhus, a bhikkhu reflects on just this body according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’

“O bhikkhus, in whatever manner, a clever cow-butcher or a cow-butcher’s apprentice, having slaughtered a cow and divided it by way of portions, should be sitting at the junction of a four-cross-road; in the same manner, a bhikkhu reflects on just this body, according as it is placed or disposed, by way of the modes of materiality, thinking thus: ‘There are in this body the mode of solidity, the mode of cohesion, the mode of caloricity, and the mode of oscillation.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 1

“And further, O bhikkhus, if a bhikkhu, in whatever way, sees a body dead, one, two, or three days: swollen, blue and festering, thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine too is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 2

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees, whilst it is being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, a body that had been thrown into the charnel ground, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 3

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body, thrown in the charnel ground and reduced to a skeleton together with (some) flesh and blood held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally.

“He lives contemplating origination-things in the body or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or indeed, his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent, and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 4

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a blood-besmeared skeleton without flesh but held in by the tendons, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 5

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood, he thinks of his own body thus: ‘This body of mind, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 6

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone loose, scattered in all directions — a bone of the hand, a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull, each in a different place — he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body, and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 7

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones, white in color like a conch, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, going to be like that body and has not got past the condition of becoming like that body;’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 8

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones more than a year old, heaped together, he thinks of his own body thus: ‘This body of mine, too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally… and clings to naught in the world.

“Thus, also, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

Cemetery Contemplation 9

“And, further, O bhikkhus, if a bhikkhu, in whatever way, sees a body thrown in the charnel ground and reduced to bones gone rotten and become dust, he thinks of his own body thus: ‘This body of mine too, is of the same nature as that body, is going to be like that body and has not got past the condition of becoming like that body.’

“Thus he lives contemplating the body in the body internally, or he lives contemplating the body in the body externally, or he lives contemplating the body in the body internally and externally. He lives contemplating origination-things in the body, or he lives contemplating dissolution-things in the body, or he lives contemplating origination-and-dissolution-things in the body. Or his mindfulness is established with the thought, ‘The body exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating the body in the body.”

2. THE CONTEMPLATION OF FEELING

“And how, O bhikkhus, does a bhikkhu live contemplating feeling in feelings?

“Here, O bhikkhus, a bhikkhu when experiencing a pleasant feeling, understands: ‘I experience a pleasant feeling’; when experiencing a painful feeling, he understands: ‘I experience a painful feeling’; when experiencing a neither-pleasant-nor-painful feeling, he understands: ‘I experience a neither-pleasant-nor-painful feeling’; when experiencing a pleasant worldly feeling, he understands: ‘I experience a pleasant worldly feeling’; when experiencing a pleasant spiritual feeling, he understands: ‘I experience a pleasant spiritual feeling’; when experiencing a painful worldly feeling, he understands: ‘I experience a painful worldly feeling’; when experiencing a painful spiritual feeling, he understands: ‘I experience a painful spiritual feeling’; when experiencing a neither-pleasant-nor-painful worldly feeling, he understands: ‘I experience a neither-pleasant-nor-painful worldly feeling’; when experiencing a neither-pleasant-nor-painful spiritual feeling, he understands: ‘I experience a neither-pleasant-nor-painful spiritual feeling.’

“Thus he lives contemplating feelings in feelings internally, or he lives contemplating feeling in feelings externally, or he lives contemplating feeling in feelings internally and externally. He lives contemplating origination-things in feelings, or he lives contemplating dissolution-things in feelings, or he lives contemplating origination-and-dissolution-things in feelings. Or his mindfulness is established with the thought: ‘Feeling exists,’ to the extent necessary just for knowledge and remembrance and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating feeling in feelings.”

3. THE CONTEMPLATION OF CONSCIOUSNESS

“And how, O bhikkhus, does a bhikkhu live contemplating consciousness in consciousness?

“Here, O bhikkhus, a bhikkhu understands the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state; the distracted state of consciousness, as the distracted state; the state of consciousness become great, as the state become great; the state of consciousness not become great, as the state not become great; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the quieted state of consciousness, as the quieted state; the state of consciousness not quieted, as the state not quieted; the freed state of consciousness as freed; and the unfreed state of consciousness, as unfreed.

“Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination-things in consciousness, or he lives contemplating dissolution-things in consciousness, or he lives contemplating origination-and-dissolution-things in consciousness. Or his mindfulness is established with the thought: ‘Consciousness exists,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating consciousness in consciousness.”

4. THE CONTEMPLATION ON MENTAL OBJECTS
5. The Five Hindrances

“And how, O bhikkhus, does a bhikkhu live contemplating mental objects in mental objects?

“Here, O bhikkhus, a bhikkhu lives contemplating the mental objects in the mental objects of the five hindrances.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five hindrances?

“Here, O bhikkhus, when sensuality is present, a bhikkhu knows with understanding: ‘I have sensuality,’ or when sensuality is not present, he knows with understanding: ‘I have no sensuality.’ He understands how the arising of the non-arisen sensuality comes to be; he understands how the abandoning of the arisen sensuality comes to be; and he understands how the non-arising in the future of the abandoned sensuality comes to be. When anger is present, he knows with understanding: ‘I have anger,’ or when anger is not present, he knows with understanding: ‘I have no anger.’ He understands how the arising of the non-arisen anger comes to be; he understands how the abandoning of the arisen anger comes to be; and he understands how the non-arising in the future of the abandoned anger comes to be. When sloth and torpor are present, he knows with understanding: ‘I have sloth and torpor,’ or when sloth and torpor are not present, he knows with understanding: ‘I have no sloth and torpor.’ He understands how the arising of non-arisen sloth and torpor comes to be; he understands how the abandoning of the arisen sloth and torpor comes to be; and he understands how the non-arising in the future of the abandoned sloth and torpor comes to be. When agitation and worry are present, he knows with understanding: ‘I have agitation and worry,’ or when agitation and worry are not present, he knows with understanding: ‘I have no agitation and worry.’ He understands how the arising of non-arisen agitation and worry comes to be; and he understands how the abandoning of the arisen agitation and worry comes to be; and he understands how the non-arising in the future of the abandoned agitation and worry comes to be. When doubt is present, he knows with understanding: ‘I have doubt,’ or when doubt is not present, he knows with understanding: ‘I have no doubt.’ He understands how the arising of non-arisen doubt comes to be; he understands how the abandoning of the arisen doubt comes to be; and he understands how the non-arising in the future of the abandoned doubt comes to be.

“Thus he lives contemplating mental object in mental objects, internally, or he lives contemplating mental object in mental objects, externally, or he lives contemplating mental object in mental objects, internally and externally. He lives contemplating origination-things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects. Or his mind is established with the thought: ‘Mental objects exist,’ to the extent necessary for just knowledge and remembrance and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five hindrances.”

2. The Five Aggregates of Clinging

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.

“How, O bhikkhus, does a bhikkhu live contemplating mental objects in the mental objects of the five aggregates of clinging?

“Here, O bhikkhus, a bhikkhu thinks: ‘Thus is material form; thus is the arising of material form; and thus is the disappearance of material form. Thus is feeling; thus is the arising of feeling; and thus is the disappearance of feeling. Thus is perception; thus is the arising of perception; and thus is the disappearance of perception. Thus are the formations; thus is the arising of the formations; and thus is the disappearance of the formations. Thus is consciousness; thus is the arising of consciousness; and thus is the disappearance of consciousness.’

Thus he lives contemplating mental objects in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the five aggregates of clinging.”

3. The Six Internal and the Six External Sense-bases

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six external sense-bases.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the six internal and the six external sense-bases?

“Here, O bhikkhus, a bhikkhu understands the eye and material forms and the fetter that arises dependent on both (eye and forms); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the ear and sounds and the fetter that arises dependent on both (ear and sounds); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of smell and odors and the fetter that arises dependent on both (the organ of smell and odors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of taste and flavors and the fetter that arises dependent on both (the organ of taste and flavors); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands the organ of touch and tactual objects and the fetter that arises dependent on both (the organ of touch and tactual objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be. He understands consciousness and mental objects and the fetter that arises dependent on both (consciousness and mental objects); he understands how the arising of the non-arisen fetter comes to be; he understands how the abandoning of the arisen fetter comes to be; and he understands how the non-arising in the future of the abandoned fetter comes to be.

“Thus he lives contemplating mental object in mental objects, internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the six internal and the six externally sense-bases.”

4. The Seven Factors of Enlightenment

“And, further, o bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment.”

“How, o bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the seven factors of enlightenment?”

“Here, o bhikkhus, when the enlightenment factor of mindfulness is present, a bhikkhu knows with understanding: ‘I have the enlightenment factor of mindfulness’; or when the enlightenment factor of mindfulness is absent, he knows with understanding: ‘I have not the enlightenment factor of mindfulness’; and he understands how the arising of the non-arisen enlightenment factor of mindfulness comes to be and how the completion by culture of the arisen enlightenment factor of mindfulness comes to be. When the enlightenment factor of the investigation of mental objects is present, he knows with understanding: ‘I have the enlightenment factor of the investigation of mental objects’; when the enlightenment factor of the investigation of mental objects is absent, he knows with understanding: ‘I have not the enlightenment factor of the investigation of mental objects’; and he understands how the arising of the non-arisen enlightenment factor of the investigation of mental objects comes to be and how the completion of culture of the arisen enlightenment factor of the investigation of mental objects comes to be. When the enlightenment factor of energy is present, he knows with understanding: ‘I have the enlightenment factor of energy’; when the enlightenment factor of energy is absent, he knows with understanding: ‘I have not the enlightenment factor of energy’; and he understands how the arising of the non-arisen enlightenment factor of energy comes to be and how the completion by culture of the arisen enlightenment factor of energy comes to be. When the enlightenment factor of joy is present, he knows with understanding: ‘I have the enlightenment factor of joy’; when the enlightenment factor of joy is absent, he knows with understanding: ‘I have not the enlightenment factor of joy’; and he understands how the rising of the non-arisen enlightenment factor of joy comes to be and how the completion by culture of the arisen enlightenment factor of joy comes to be. When the enlightenment factor of calm is present, he knows with understanding: ‘I have the enlightenment factor of calm’; when the enlightenment factor of calm is absent, he knows with understanding: ‘I have not the enlightenment factor of calm’; and he understands how the arising of the non-arisen enlightenment factor of calm comes to be and how the completion by culture of the arisen enlightenment factor of calm comes to be. When the enlightenment factor of concentration is present, he knows with understanding: ‘I have the enlightenment factor of concentration’; when the enlightenment factor of concentration is absent, he knows with understanding: ‘I have not the enlightenment factor of concentration’; and he understands how the arising of the non-arisen enlightenment factor of concentration comes to be and how the completion by culture of the arisen enlightenment factor of concentration comes to be. When the enlightenment factor of equanimity is present, he knows with understanding: ‘I have the enlightenment factor of equanimity’; when the enlightenment factor of equanimity is absent, he knows with understanding: ‘I have not the enlightenment factor of equanimity’; and he understands how the arising of the non-arisen enlightenment factor of equanimity comes to be and how the completion by culture of the arisen enlightenment factor of equanimity comes to be.

“Thus he lives contemplating mental object in mental objects internally… and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the seven factors of enlightenment.”

5. The Four Truths

“And, further, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.

“How, O bhikkhus, does a bhikkhu live contemplating mental object in the mental objects of the Four Noble Truths?

“Here, O bhikkhus, a bhikkhu understands: ‘This is suffering,’ according to reality; he understands: ‘This is the origin of suffering,’ according to reality; he understands: ‘This is the cessation of suffering,’ according to reality; and he understands: ‘This is the road leading to the cessation of suffering,’ according to realty.

“Thus he lives contemplating mental object in mental objects internally or he lives contemplating mental objects in mental objects externally, or he lives contemplating mental object in mental objects internally and externally.”

“He lives contemplating origination things in mental objects, or he lives contemplating dissolution-things in mental objects, or he lives contemplating origination-and-dissolution-things in mental objects, or his mindfulness is established with the thought, ‘Mental objects exist,’ to the extent necessary just for knowledge and remembrance, and he lives independent and clings to naught in the world.

“Thus, indeed, O bhikkhus, a bhikkhu lives contemplating mental object in the mental objects of the Four Noble Truths.”

ASSURANCE OF ATTAINMENT

“O bhikkhus, should any person maintain the Four Arousings of Mindfulness in this manner for seven years, then by him one of two fruitions is proper to be expected: Knowledge (arahantship) here and now; or, if some form of clinging is yet present, the state of non-returning (the Third Stage of Supramundane Fulfillment).

“O bhikkhus, let alone seven years. Should a person maintain these Four Arousings of Mindfulness, in this manner, for six years… for five years… four years… three years… two years… one year, then by him one of two fruitions is proper to be expected: knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone a year. Should any person maintain these Four Arousings of Mindfulness, in the manner, for seven months, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone seven months. Should any person maintain these Four Arousings of Mindfulness in this manner for six months… five months… four months… three months… two months… one month… half-a-month, then, by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“O bhikkhus, let alone half-a-month. Should any person maintain these Four Arousings of Mindfulness in this manner for a week, then by him one of two fruitions is proper to be expected: Knowledge here and now; or, if some form of clinging is yet present, the state of non-returning.

“Because of this was it said: ‘This is the only way, O bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely, the Four Arousings of Mindfulness.”

Thus spoke the Blessed One. Satisfied, the bhikkhus approved of his words.”

* Satipatthana Sutta or Sutra is “The Way of Mindfulness”

About Venerable Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Gaden for the West Meditation Centres

Australia

• Vajra Ling, Uralla, N.S.W.
• Losang Gyalwa Mandala, Sydney, N.S.W.
• Tenzing Ling Centre, Quamaa, N.S.W.
• Dorje Ling Retreat Centre, Lorina Valley, Tasmania

Canada

• Chittamani Mahayana Buddhist Meditation Centre, Ottawa, Ontario
• Gaden Choling, Toronto, Ontario
• Medicine Buddha Centre, Calgary, Alberta
• Potala Tibetan Buddhist Meditation Centre, Thunder Bay,Ontario
• Tashi Choling, Nelson, B. C.
• Zuru Ling Society, Vancouver, B.C.

United States

• Golden Blue Lotus Tara Meditation Center, Moscow, Idaho
• TsongKhapa Center, Kalamazoo, Michigan
• Vajrayogini Center, Seattle, Washington

What advice would you give for a student who is dealing with the loss of a loved one?

Venerable Zasep Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. (Bio below)

Full ten minute video:

Transcript of Venerable Zasep Rinpoche’s Response

Yes, I do have advice for dealing with the loss of a loved one. We all, at some parts of our life, some stages of our life, we — all of us — have to deal with loss of a loved one.

I say that, the first time, when you lose a loved one, you go into shock. Then, at some point, you start grieving. First, when you go into shock, you need help. What you really need is help of friends, spiritual friends, and teachers or Sangha.

You could do meditation on loving kindness for the loved one who’s no longer with you. And, also, you could do some Sadhana practice, mantras — like Om Mani Padme Hum — mantra of Chenrezig, mantra of Amitabha Buddha — Om Amitabha Hrih — and do your daily practice and meditation. It will be very helpful.

When you first go into shock, you feel very lonely, as well, that’s why you need help. Then, at some point, when the shock is over, you start grieving. Grieving can come, and go, and come again, sometimes can go on for months and months, even years, several years — depends on the individual.

You feel your grief mentally and physically. You might need help or counselling. You need help from a Dharma teacher or spiritual friend. Then you need to meditate. Meditate on the suffering or loneliness, the suffering of loss of loved ones, and impermanence. It is important to “go back” to the Lamrim. Lamrim teachings are very powerful, very helpful, and profound psychology.

One needs to realize that we all lose loved ones, sooner or later, and we die ourselves. When we die, our friends feel the same way. They lost a friend. So this is impermanence. Once you understand impermanence, you feel a little better.

Sometimes when you lose a loved one, you feel not only grief, but anger. They’re upset and angry. They feel guilt. So that anger, grief and guilt is happening for some people. Not everybody, of course.

Some people feel angry. First they’re angry with themselves, because they feel guilty. They think, Oh I should have saved… maybe I could have saved… maybe I could have done this, could have done that. I didn’t do that. So now you’re disappointed with yourself, upset with yourself, and feel guilty.

Another part of grieving, you could feel angry. You feel angry with the person who is deceased, like mother or brother or uncle, or maybe wife, you feel — how could you die? How could you leave me here? You’re gone now. I’m alive and I’m suffering.

Thats very sad, because, actually from a Tibetan Buddhist point of view, one should not get angry, because that person who is deceased, he or she doesn’t have a choice. Unless that person committed suicide. And, even if they committed suicide, who wants to commit suicide? You must have so much suffering, unbearable suffering.

You have to let it go, and forgive. When a person dies, he or she has suffered a lot. They had no choice. They didn’t do it deliberately. They didn’t abandon you. Those people who feel angry, I think they’re very confused. That’s why they’re angry. Or sometimes, they’re a bit self-centred.

From my point of view it’s a bit self-centred if you are angry. Because, “I want you to be with me. Now, you’re not with me. I am abandoned.” It’s all about me and I.

Instead of feeling angry, you should feel sorry. “I lost you, you’re gone, I wish you have good rebirth. I pray for you, for the journey and rebirth, and if possible born in the Buddha Land, Pure Land.” We need to change our attitude. It’s hard for someone who is confused and angry. But we need to educate them.

For grieving, your question about how to deal with grieving — grieving is a long process. Again, as I said before, Lamrim practice, study Lamrim, meditate on impermanence, on death and dying, ongoing prayers, and meditations on loving kindness. You could dedicate the merit of your daily practice, daily meditation, dedicate for the deceased. Then, you feel better.

Other things you can do: you can make offerings to the Buddha, Dharma and Sangha. Make beautiful offerings like butter lamp or candles, food, and water, and so forth. Make offerings. Daily, or weekly, every seven days (since the deceased passed away) for the next forty-nine days.

According to Mahayana Buddhist tradition, we make offerings every day, or, especially every seven days, until the forty-ninth day. Also, you can do the offering annually.

Also, you can do retreats, meditation retreat, mantra retreat. You could also go on a spiritual pilgrimage to Bodh Gaya, the place where Buddha was Enlightened.  You could go to Varanasi, the place where Buddha gave his first teaching. Do a pilgrimage trip, and dedicate for the deceased.

This is a long process. Simple answer for dealing with bereavement is to meditate on loving kindness. I think that is the best.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

TEACHING SCHEDULE OF ZASEP TULKU RINPOCHE

Mongolia

Zasep Rinpoche is currently in Mongolia on an extended round of teachings

Vancouver, Canada

Rinpoche will be teaching at Zuru Ling, Vancouver in April: “Zuru Ling is extremely pleased to announce that our precious teacher Acharya Zasep Tulku Rinpoche will be teaching in Vancouver in April 2017:

• How to do personal retreat, setting up an altar and torma making. Wednesday April 26th, 2017 starting at 7 til 9 pm.
• Green Tara Initiation – Friday 28th April starting at 7 til 9 pm.
• Black Manjushri Initiation – Saturday 29th April 2 til 4 pm.
• Teaching on healing and protection of the Black Manjushri practise – Sunday 30th April starting 10 am til 4 pm.
• Information: Zuru Ling website>>

Toronto, Canada

Rinpoche will be at Gaden Choling in Toronto, Canada in May for two weeks.

• Mahamudra teachings: Saturday, May 20th, 10am to 5pm
• Lama Chopa Guru Yoga: Sunday May 21st, 10am to 5pm
• Hayagriva Highest Yoga Tantra Initiation: Thursday, May 25th, 7pm to 9pm
• Green Tara: Friday, May 26th, 7pm to 9pm
• Black Manjushri Initiation: Saturday May 27th 2-5pm
• Black Manjushri Practice and Commentary (requires initiation) Sunday May 28th, 10am-5pm
• Information to be posted soon at Gaden Choling website>>

About Archarya Zasep Tulku Rinpoche

Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche.

Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

More on Zasep Tulku Rinpoche>>

Do you have any advice for people who are confused about karma? How do we purify negative karma?

Transcript of Venerable Zasep Tulku Rinoche’s answer on the question of Karma.

Okay, question about Karma. It’s a very good question. The word Karma you can find in the dictionary, online, Wikipedia and so forth. A lot of people in the west use the word Karma now.

Many years ago I was travelling in Alaska, between Anchorage and Fairbanks, we gave a ride for a young hitch hiker. We didn’t say anything about Buddhism. He doesn’t know I am a Lama, because I wasn’t wearing Lama dress or outfit. When he got out of the car, he said, “Thank you very much. Good Karma for you.”

Not Just Body Karma, What You Think Creates Karma

So, I thought, wow, this man knows about Karma. He somehow assumed that we know about Karma. So many people use the word Karma. I think understanding Karma is important, because Karma actually means “action”: action of the body, action of the mind, cause and effect. We call it Law of Cause and Effect. Whatever we do with our bodies. And whatever we think about in our mind, how we perceive, how we judge, how we interpret things — that has effect in our mind, and effect on our daily life. That’s why we call it Cause and Effect.

There is positive Karma and negative Karma. If you create positive Karma then virtues and good things will happen to us. If we keep creating negative karma, then suffering will come, sooner or later to us. So, in some ways, Karma is not that hard to understand. In some ways it is very difficult to understand.

Karma is Not About Punishment

In the West, sometimes people misinterpret the word Karma. People say, “Well, that’s your Karma.” Then, people think, “This is your fault!” or “You deserve it” and you are being punished — kind of like that. You don’t have to be punished. You don’t have to suffer all the time. Before Karma “Arrives” you can purify “Karma.” I’m not saying all the Karmas of the past. We don’t know how many Karmas we created in the past. Sometimes you may have more Karmas than you thought. Sometimes you think you have less (than you do). We don’t know.

Only way to find out — you look at your mind. If your mind is clear and good, then that means your mind didn’t create so many bad Karmas in a past life. If you look at your body, your health, and your life — if you have a good life, good health — that means you haven’t created too many bad Karmas, physically, in the past lives.

Karma Can Take Years to Ripen

Of course, some things we cannot judge. Some Karmas cannot be interpreted. We don’t know. It takes a number of years, many years, and many lifetimes to process the Karma, Cause and Effect, and to experience the result of Karma. We don’t know, it may take many lifetimes.

In any case, even if you have a Karma that will ripen in the future — maybe one life, two lives down the road — you can purify it now.

You Can Purify Bad Karmas Now

This is why we do purifications such as Vajrasattva practice, and meditation on loving kindness, and do meritorious actions: practice generosity, giving food and medicines, give Dharma teachings for other people. You can always create Good Karma to purify unwholesome Karma of the past.

I want to say a few words about Karma. There’s another word, you could say, “Instant Karma.” Some Karmas are not really instant. [If they are] you can see, right away, the result of Karma.

The Hitch Hiker Karma Test

If somebody says “How do I know that Karma works? Just go down to the highway and hitch hike. Then you’ll find out your Karma. That’s quick Karma. Almost like “Instant Karma.” Or, if you’re driving carelessly, going through a red light or whatever, you could have accident, or at least you get booked, get a ticket. (Snaps finger). Those are almost “Instant Karma.”  You can see the results right away! So, therefore, sometimes Karma is not that difficult to understand how it works.

In Part 2 of this Series, a student asks Rinpoche “What advice would you g for a student who is dealing with the loss of a loved one?”

This is the first in the new Buddha Weekly video series:

Advice from the Teachers; Questions from the students.

Each five minute video will take a question from a student — including you, if you send us your questions (here>>) — and ask an authorized teacher for a short answer (five to ten minutes) video recorded.

PREVIOUS BUDDHA WEEKLY ADVICE FROM THE TEACHERS VIDEOS:

Video 1: Advice for Students on Karma>>

Video 2: Advice for Students dealing with loss of a loved one>>

Video 3: Advice for Students coping with memory loss, Alzheimers or early dementia>>

Video 4: Advice for Students coping with the loss of a beloved pet>>

Video 5: Advice for Students coping with aggressive illnesses such as cancer, looking for supportive practices>>

Video 6: Advice for the New Student to Buddhism>>

Video 7: Advice for Keeping Motivated in Your Daily Practice>>

Video 8: Purifying Negative Karma>>

Video 9: Advice for Advanced Vajrayana Students on Managing Commitments>>

Please enjoy a “trailer” presenting our long anticipated video series “What the Teachers Say” from Buddha Weekly. The “What the Buddhist Teachers Say” written features are among our most popular. In the video series, we plan to supplement our longer written features with ten to fifteen minute “short teachings” from various teachers of different lineages. In our videos we hope you’ll “Discover important areas of Buddhist Living and Practice” with “A special focus on teachers and meditation practices.”

Series One: La Gug Life Force Retrieval, with Venerable Acharya Zasep Tulku Rinpoche.

In part one, Zasep Tulku Rinpoche introduces us to the Tibetan Buddhist practice of La Gug, which literally translates as “Vitality Retrieval.” The teachings were recorded at a recent Owen Sound weekend Medicine Buddha and La Gug retreat, hosted by Theodore Tsaousidis and Medicine Buddha Toronto.

For centuries, Tibetan Buddhism has perfected meditations which help you restore your vitality — also known as life force, Chi, or Prana. Even modern medicine recognizes the healing power of meditation. Restoring vitality is one of the keys to good health and long life. Before teaching how to restore La, Venerable Zasep Tulku Rinpoche highlights the symptoms that may indicate your Lifeforce is weakened. In Part 2, the second video, he explains “How to Conserve Your La or Vitality.”

Since we attended several of RInpoche’s recent teachings in his Ontario tour, the first few videos will feature this eminent teacher. In future weeks we hope to feature teachings from many teachers and traditions.

Reciting or listening to the Medicine Buddha Sutra is a very empowering healing practice.

Jason Espada — known for compiling the much treasured A Buddhist Library, and his new series of audio sutra recordings — wonderfully and soothingly recites the full sutra. Recite along — full text below video — or just listen to this sacred teaching of Shakyamuni Buddha. [For separate video teachings on Medicine Buddha, see links below video. Full written sutra in English below video.]

NOTE: Please understand the language on “birth as a male” in the Sutra is an artifact of the culture of two millennia ago. Most people today read this instead as “auspicious fortunate human rebirth.” 

Please play full Medicine Buddha Sutra below (full screen available):

Recited by Jason Espada

More audio and music recordings from Jason Espada>>

Full Sutra text in English

Sutra of the Merit and Virtue of

the Past Vows of Medicine Master Vaidurya Light Tathagata

Translation into Chinese by Tripitaka Master Hsuan Tsang (Text) Tripitaka Master Yi Jing (Mantra) of Tang Dynasty (ca. A.D. 700)

Translation into English by The Buddhist Text Translation Society, Dharma Realm Buddhist University, City Of Ten Thousand Buddhas (1997)

Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaishali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas, Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjushri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan,

“World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjushri:

“Good indeed! Good indeed, Manjushri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjushri said, “Please do speak. We are glad to listen.”

The Buddha told Manjushri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjushri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.

The First Great Vow:

‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’

The Second Great Vow:

‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’

The Third Great Vow:

‘I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.’

The Fourth Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.’

The Fifth Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.’

The Sixth Great Vow:

‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease, insanity, or
various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.’

The Seventh Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor,without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.’

The Eighth Great Vow:

‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.’

The Ninth Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.’

The Tenth Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.’

The Eleventh Great Vow:

‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.’

The Twelfth Great Vow:

‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music, and various kinds of talents, so that
all their hearts’ delights will be fulfilled.’

“Manjushri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the
Bodhisattva Way.”

“Moreover, Manjushri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.”

“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls , towers, palace pavilions, studios, windows, and latticework, are all made of the seven treasures.

The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss.”

“Residing in that land are two Bodhisattvas, Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha.

They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata.

Therefore, Manjushri, all good men and women who have faith should vow to be born in that Buddha’s land.”

At that time, the World Honored One again spoke to the Pure Youth Manjushri saying,

“Manjushri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard
them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from
their body, and they suffer deep and painful regret.”

“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have.
Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!”

“Moreover, Manjushri, there are beings who, although they study under the Tathagata, nonetheless violate the shila.

Others, although they do not violate the shila, nonetheless transgress the rules and regulations.

Others, although they do not violate the shila or rules and regulations, nonetheless destroy their own proper views.

Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks.

Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger.

These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practicesand cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies.

If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder’s life.
They will take up and maintain study of the Tathagata’s Dharma without any violation, they will have proper views and erudition; they will understand profound meanings and yet be free from
overweening pride.

They will not slander the Proper Dharma and will never join the ranks of demons.

They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.”

“Moreover, Manjushri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering.

After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads.

Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated
from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite.
They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.”

“Moreover, Manjushri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves.

In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma.

Never willing to benefit and forgive others, they scheme to harm one another instead.

They pray to the spirits of the mountain forests,trees, and graves.

They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasa ghosts.

They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras.

They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm.

The evildoers will become kind to one another.They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity.

Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other,
they will seek to benefit one another.”

“Moreover, Manjushri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts, either for one year or for three months, practicing and studying them.

With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm.

However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are:

Manjushri Bodhisattva,
The Bodhisattva Who Observes the Sounds of the World,
Great Strength Bodhisattva,
Inexhaustible Intention Bodhisattva,
Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva,
Medicine Superior Bodhisattva, and
Maitreya Bodhisattva.

Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.

Or they may be born in the heavens due to this cause.

Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again.

When their life in the heavens ends, they will be born among people again.

They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease,
bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds.

Or they may be born as kshatriyas, Brahmans, laymen, or sons of honorable families.
They will be wealthy, with storehouses filled to overflowing.
Handsome in appearance. they will be surrounded by a great retinue of
relatives.
They will be intelligent and wise, courageous and valiant, like great and awesome knights.
If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata,
and sincerely cherishes it, in the future she will never again be born as a female.”

“Moreover, Manjushri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sickness and sufferings.

Some suffered from diseases such as emaciation,atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths.

He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.”

At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.”

After he entered this samadhi, a great light came forth from his flesh-cowl.

From amid that light he proclaimed this magnificent dharani:

Namo bhagavate bhaiṣajyaguru vaiḍūryaprabharājāya

tathāgatāya arahate samyaksambuddhāya tadyathā:

oṃ bhaiṣajye bhaiṣajye bhaiṣajya-samudgate svāhā.

After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings’ sicknesses and sufferings were cast off, and they felt peaceful and happy.

“Manjushri, if you see a man (or a woman) who is ill, you should single-mindedly and frequently clean and bathe him and rinse his mouth. Provide him with food, medicine, or water that is free of insects, over any of which the dharanihas been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone.

If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi.

Therefore, Manjushri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata they should always recite this mantra and
never forget it.”

“Moreover, Manjushri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers,incense, perfumed balms, and various kinds of music before an image of that Buddha.

They should personally write out this Sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want.

In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”

At that time, the Pure Youth Manjushri said to the Buddha,

“World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.”

“World Honored One, there may be those who accept and uphold this Sutra, read and recite it,explain its meanings for others, write it out themselves, or tell others to write it out.

They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music.

They may make bags of five-colored thread in which to keep the Sutra.
They may sweep clean a place and arrange a high altar on which to place this Sutra.

At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name,
none of those people will meet with untimely death.

In addition, none of them will be robbed of his vital energy by evil ghosts and spirits.

Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”

The Buddha told Manjushri, “So it is, so it is! It is exactly as you say, Manjushri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

Playing musical instruments and singing praises,they should circumambulate to the right of the Buddha’s image.

Moreover, they should recall the merit and virtue of that Tathagata’s past vows.

They should read and recite this Sutra, ponder its meaning, and lecture on and explain it.

Then, they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.

“Moreover, if a person who suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.

When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things.

When other countries invade or when there arethieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.

Moreover, Manjushri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni.

Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies.

If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.”

“If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled.
The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy.

He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.”

At that time the World Honored One said to Ananda:

“The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?”

Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas’ karmas of body, speech and mind are pure.
World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains,
could be toppled or shaken, but the words of the Buddhas never change.”

“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves, ‘How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light
Tathagata?’

Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly”

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.

Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata.

Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.

Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata.

Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices,
limitless skillful expedients, and immeasurably, vast, great vows.

If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillfulexpedients have no end!”

At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates
arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha,

“Greatly virtuous World Honored One! During the Dharma-Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of
death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice.

Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice.

At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.

At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five-colored banners for prolonging life, then it is possible for his spirit to return.

As if in a dream, the person will see everything very clearly himself.

If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma.

Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered.

Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”

At that time, Ananda asked the Bodhisattva Who Rescues and Liberates,

“Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?”

The Bodhisattva Who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink and other necessities as are in his power to give.

During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata.

Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel.

These lamps must be kept burning continuouslyfor forty-nine days.

Hang up five-colored banners that are forty-nine spans long.

Liberate a variety of living creatures, as many as forty-nine species.

Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.

Furthermore, Ananda, in the case of kshatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse,
unseasonal winds and rains, or prolonged drought, those kshatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners.

They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata.

Due to these good roots and the power of thatTathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease.

Within this country there will be no violence, nor any yakshas or other spirits that harm sentient beings, and all evil omens will vanish.

The kshatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness.”

“Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures,
strew flowers of various colors, and burn precious incense.

Then those people will be cured of their diseases and relieved of their difficulties.”

Then Ananda asked the Bodhisattva Who Rescues and Liberates,

“Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva Who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death?

That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings.

Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.”

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva Who Rescues and Liberates said, “There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death.

Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies .

Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them.

In order to propitiate the spirits, they kill various creatures.

They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail.

They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out.

This is the first kind of untimely death.

The second kind of untimely death is to be executed at the hands of the law.

The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy.

The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts;
the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or the corpse-raising ghosts; the ninth is to die from hunger and thirst.

These are the nine kinds of untimely deaths generally spoken of by the Tathagata.

There are also innumerable other kinds which cannot all be spoken of here.”

“Moreover, Ananda, King Yama keeps track ofthe karmic records of all the inhabitants of the world.

If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses.

Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.”

At that time, twelve great yaksha generals were present in the assembly.

They were:

General Kumbhira, General Vajra,

General Mihira, General Andira,

General Anila, General Sandira,

General Indra, General Pajra,

General Makura, General Kinnara,

General Catura, and General Vikarala.

These twelve great yaksha generals, each with a retinue of seven thousand yakshas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata!

As a result, we are no longer afraid of the evil destinies.

All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives.

We vow to support all living beings and to benefit them, so that they may live in peace and happiness.

In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress and fulfill all their wishes.

If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.”

At that time, the World Honored One praised the great yaksha generals, saying,

“Good indeed, good indeed, mighty yaksha generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.”

Then Ananda said to the Buddha,

“World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda,
“This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya
Light Tathagata.’ It is also called, ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit
Living Beings.’ It is also called, ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.”

When the Bhagavan had finished speaking, all the Bodhisattvas, Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods,dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted.

They received it with faith and respectfully practiced it.

End of the Sutra of the

Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.