Friday, November 20, 2009

3Aspiration prayer of the Victorious Tonpa Shenrab Miwo, 4/

The Healing rite with the frerce mantra of Sidpa Gyalmo.

Just as is the case with the four Buddists school of Tibert, the Bon tradition has various guardian deities and spirits who protect its teachings and doctrines, as well as its temples and holy places and its practitioners. Although similar in character and appearance to the guardian deities of Buddhism (srung-ma, chos-skyong), those of Bon are not of Indian origin, as well as mythology and cult, in which it is evoked and propitiated. In Tibetan these Guardians (srung-ma) or protector of Bon, its precepts (bka’), and its teachings or doctrines (bstang-pa) are variously called bon-srung, bon-skyong, bka’-srung, bka’-skyong, and bstan- skyong.
Generally there are two types of Guardians. Guardians may be worldly in nature (‘jig-rten-pa’i srung-ma) these being lesser deities or spirits converted to the Dharma by the Buddha or some other great master. They are sentient beings like ourselves still caught up in Samsara. Although they may be very powerful and knowledgeable in certain respects, they are neither omnipotent nor omniscient. Their powers and their knowledge do have their limits. Whenever the lama or practitioner diviene form or powerful manifestation and to have offerings, whether actual or visualized in the mind, prepared before hand to present to the deities and spirits summoned. A Guardian or sungma has been oath-bound (dam-can) previously to protect the teaching and its practitioners, but in the retinues of each sungmas there are many Dregpa, that is violent arrogant spirits, who easily become offended and angered when treated improperly. Therefore, these retainers, in particular, must be propitiated, even bribed, with offerings (mehod-pa, Skt. Puja) and thereafter, having accepted these offerings and being delighted and satisfied with them, they are again charged (chol-ba) by the practitioner to perform the protective tasks originally promised. Praises and devotion alone are not sufficient. There Guardians and their spirit retainers are not enlightened beings and so they must be cajoled and coerced to keep their promises, even at times threatened. Here there is an exchange of energy between the practitioner and the otherworld of the spirits—a giving of gift and offerings on the part of the practitioner and subsequently a performing of actions and tasks on the part of the Guardians. This is reflected in the word of the liturgy of a Rite of the Guardians.

The other kind of Guardian is transmundane or beyond the world (jig-rten las ‘das-pa’I srung-ma). Such a Guardian is not some lesser god pr spirit subdued and converted to the Dharma and bound to service by fierce oaths, but a manifestation or apparition (sprul-pa) of an enlightened being. Such a being does not need to be bribed with offerings in order to behave itself and benefit humanity because, from the very beginning , it is an active manifestation of enlightened compassion. All of the Buddhas and great Bodhisattvas posses the capacity to project an emanate these Guardians that have a spiritual nature. Yet, in relating to such a manifestation of enlightened awareness, the practitioner makes offerings in the same way as with the worldly Guardian. But this practice is for one’s own benefit in terms of one’s has no need for our offerings.

Aspiration prayer to buddha Tonpa shenrab Miwo !!
Tonpei gyalpo khorwa drenpei pal
Munpei tsog nam jomjed dronmei od
marig ned dung selwa menpei tso
miyi chogtu gyurpa muyi gyal
dug ngei dam dang tsokem mei chenpung
tsen dang pejed denpei zhi phagpo
kawa natsong dangdu lang nei ni
zedpa natsog tharu chin jed ching
zigtsed shidang gongtsed drug ngei kyi
jampa chen poi khorwa drol zedpa
shenrab tulpei kula chag tsal lo.

preliminary follow by:- invoking the lama {root master}Om shenrab lama marig munsel dron
thugjei nagadag yeshe dudral med
ponsei lama dagla gongsu sol
Boddhichittadagni tongkham sidsum jigten gyi
nyen dak dochod digrub malak te
rigpa tulshuk thukje tsemed kyi
kuntu sangpo lana medpa yi
jangchup sem chog dag gi kyedpar gyi
dinei yungdrung nyingpor chie kyi bar
dro wei dondu sem chok kyedpar gyiwo


Taking refugeOm shenrab lama kusum jungnei pal
duisum dersheg drowa yong gyi gon
ku sug shal kyin kudung sungrab ten
cho chui shenrab tharlam tonpei dron
ngei shir chog tsul drokun drokun kyapsu chi o!


Namo sidpa chagnei dui di bardu ni
ku dang yeshe dam dang tsig noe ne
detar matog nyam drib kyon gyi goi
zhi tro zutrul lhayi kyil khor du
nyam dren nong kum dang dui dang nei chig ching
nyam dang tsog drei nyampa kang la sog
nyam kyi sei soi nyam kyi chu thungwa
zhu thrul zhi thriol lhala thollo shag
tholshag phulne tsangpa tsaldu sol

Three essence mantra of bon, follow by

1. Peace mantra
2. Mantra for purifying six realm's karma
3. Mantra for purifying and cleansing the six realm's karma


Gosum dagpei gewa gang gyi pa
kham sum semchen nam kyi don du go
dug sum sag pei leidrib kunjang ne
kusum sag pei leidrib kunjang ne
kusum zogpei sangye nyur thop shog
Aspiration prayer of the Victorious Tonpa Shenrab Miwo,
the primordial Master, the Completely Pure and Perfect Victorious Buddha


Sovereign of the primordial masters, who gloriously pull out sentient beings from samsara, the illuminating lamp, who vanquishes the hordes of darkness, the chief. Amongst the healers, who cures the painful sickness of ignorance, the king of the Mu clan, who is the greatest amongst human, the mass of fire, who dries the ocean and mud of the five poisons, the glorious superior being who is endowed with the characteristic signs. Havingthe power to face the variety of hardships (amongst the birds, monkeys and human being),
having fully accomplished the great variety of ( the twelve and one hundred sixty, etc.) deeds, possessing the four forms of clairvoyance and knowledge, the accomplished master who liberates sentient being fromsamsara with his great loving kindness, Homage to the Emanation Body (Nirmanakaya Buddha) Tonpa!!
(written by Lachen Drenpa Namkha)
(As preparation one fist proceeds by the Aspiration prayer of Invoking the master)
Invoking the master
(The lama) Master shenrab, who is the lamp clarifying the darkness of ignorance, Compassionate one who possesses the unlimited primordial wisdom, superior wise master please look after me !A OM HUNG
(The follow the branch of the Generation of Bodhicitta)
Generation of Bodhichitta
Free from the intention of gaining name, fame, wealth and gain within the three thousand worlds of the three dimensions (of desire, form and formlessness) and the three existences (of nature, creation and cause), through the powerful means of Awareness and unlimited compassionate energy, in order to reach the ultimate state of Kuntuzangpo may i gain the pure and perfect supreme mind ( of Bodhicitta). From this moment on until i reach enlightement of the heart of Yungdrung in order to benefit all sentient beings i generate the supreme BodhicittaA OM HUNG

Taking Refuge

The glorious lama supreme shen, who is the source of the three bodies (of Bonku Dzogku and Tulku), the Bliss- gone Buddhas of the three times of the past, present and future, who are the sentient beings' refuge object, The teachings are the supreme from amongst the three symbolic representations of the statues, scriptures and stupas, the Buddha's body, speech and mind, the Boddhisattvas Shenrab Yungdrung sempa of the ten directions, who are the lamps of the path of complete liberation, In order to protect all sentient being I take refuge in these four precious refuge object!

The Branch of confession

From the very beginning until this moment, having relied on whatever Buddha's body, primordial wisdom and received samaya commitments, and by being unable to carry on these received commitments there come the stains of the obscuration deities. Whatever wrong deeds I may have accumulated I recognize them and regret these deeds, as well as all those related to the wrong views and deeds of other sentient beings at whatever places, moments and gathering of meeting together, eating and drinking. I confess all my faults in front of the magical appearance of the peaceful and wrathful enlightened deities!A OM HUNG

Nirvana and salvation of the perpetual cycle of life and rebirth. And both religions pursue the way of religious life and practice. Bonpo is the Tibetan name for the adherents of the Bon religion. The founder of this old religion is Tonpa Shenrab mibo, who was born in the country Zhang Zhung, a previous kingdom situated in the West of today's Tibet. Both Tibet and Dolpo were part of this kingdom. The teachings of Tonpa Shenrab were later distributed throughout Tibet by his adherents.At first sight, the Bon religion seems very similar to Buddhism. A closer look however reveals marked differences. The Bonpo walk around their monuments anti-clockwise, whereas Buddhists pace around them clockwise. The clothes differ mainly through the use of blue colour and a typical white hat with blue stripes. A special ritual bell called shang is used where Buddhists apply a bell with the name drilbu. Also the style of the chants and mantras are different, and the whole iconography, while being very similar, makes use of the corresponding Bonpo gods and goddesses, saints and stories.Less visible signs of distinction are in the teachings of the holy writings. The Bon religion consists of the "nine ways of Bon" (thegpa gu), nine different levels of reading, learning and meditation. The ninth and highest way is the way of the "great perfection" (rDzogs chen).Even though the forms of religious practice between Bonpo and Buddhists vary, the contents of the two forms of religion are quite similar. Both believe in Karma, the principle of cause and effect affecting future lives as well as the closeness to

By ཚེ་རིང་གཡུང་དྲང་བླ་མ་།།

No comments:

Post a Comment