1 Pdfsam The Kagyu Monlam Book

KAGvu MoNLAM BooK
~w~r~~
THE l<AGYU MoNLAM BooK:
CoMPILATION FOR REciTATION
Except for the selections noted below, translated by the Kagyu Monlam Translation Team
under the direction of the I 7th Gyalwang Karmapa at Gyuto Ramoche Tantric University,
Sidhbari, Dharamsala, in March and April of 2007.
1he King ofAspiration Prayers, the Aspiration for Noble Excellent Conduct was translated
under the guidance of Khenpo Tsu!trim Gyamtso Rinpoche by Elizabeth M. Callahan.
2000.
Bodhisattva's "Way ofLife's Aspiration Prayer. Marpa Institute, Kathmandu, Nepal, 1997.
Translation by Ari Goldfield, adapted from Stephen Batchelor's translation.
The current Kagyu Monlam was initiated by Kyabje Kalu Rinpoche in 1983.
It is thanks to his and Kyabje Bokar Rinpoche's tireless efforts that the Kagyu
Monlam has grown to what it is today. I flrst attended the Kagyu Monlam in 2001.
In general and from a Tibetan perspective, the Monlam gatherings were going very
well. But after I had attended several of them, I gained some experience and began
to see opportunities for further development by incorporating elements from our
rich tradition while making it more relevant to present day society. Since this is an
important matter for the entire lineage, it would have been arrogant of me to make
changes all by myself, so I asked Kyabje Bokar Rinpoche and other authentic lamas
for their advice. At that time, these changes were just a hope that I did not act
upon, but when Bokar Rinpoche suddenly passed away, I was concerned for the
future of the Monlam so I threw myself into the task of running it without any
thought for mysel
From the time I received the name "Karmapa," I have studied and practiced
the traditions of the previous Karmapas, and I have also looked at the ways of the
modern world with keen interest. I cannot just stay indoors and read books. In society as well as in Buddhism, there are many problems and I felt I should take responsibility for solving them, not hesitating to be in the forefront of change.
I am still young and it is difficult to flnd people who share my vision. At the
same time, I am under a lot of pressure from different directions. The one thing
that gives me support is to picture all the unseen Buddhas and deities behind me.
As for myself, it is my sincere hope that I can dedicate all my time and freedom so
that others will truly beneflt.
The flrst aspect of the Kagyu Monlam that needed changing was the text that
is recited. Central to the Monlam-what gives it power and plants the seeds of
future results-is the recitation of aspirations and prayers. In fact, for all Buddhist
traditions, recitation is important, forming a part of daily life just like using a computer or watching television.
What is Dharma? It is that which can truly protect us from suffering. Much
has been said about the many different ways of practicing it. Recitation is considered one of the ten dharma practices (along with copying scriptures, making of-
The Kagyu Monlam Book

ferings, giving alms, listening to discourses, memorizing,
reading, teaching the Dharma, reflecting upon and training in the meaning of the Dharma). Recitation is a deeply
cherished Tibetan tradition, for it is believed that reciting
words of the Dharma has the power to refine one's visualization and train one's mind. This is why in most Tibetan monasteries the monks practice chanting and
reciting all day long.
In the past, most Tibetans considered the traditions of
their own lineages and monasteries to be the most important and would adhere to their standard liturgies. This
meant that each particular tradition had its own set of
texts and so common liturgies are very rare. At this time,
when the old and new begin to converge, many people are
interested in a non-sectarian outlook, and since this accords with my own vision, I have drawn the majority of
this text from the words of the Buddha. It also includes
quotations from the Indian scholars respected by everyone and quotations from the earlier masters ofTibet. I
hope that this genuine non-sectarian approach willpurify
all the stains that come from regarding one's own tradition as superior and also the stains that come from abandoning the Dharma.
There is another important point to take into account.
During past gatherings, much of the recitation was taken
from the tantras. With us Tibetans, for whom the secret
mantra is woven into the very fiber of our being, this
might not be a problem; however, the words of the secret
mantra can be misunderstood. If these words were
chanted over and over again where so many people are
gathered, I do not know whether the outcome would be
good or bad. On the other hand, the words of the sutras
bring great benefit but have little danger, so it is good to
focus on texts from the sutra tradition. For this reason, we
are following the example of an earlier time, when the Seventh, Eighth, and Ninth Karmapas recited the TwentyBranch Monlam compiled by the Seventh Karmapa. This
ro iv cg
A Compilation for Recitation
forms the core of our present text, so it can be said that we

are reviving a tradition. With all this in mind, I have prepared the Monlam Text. Any new undertaking brings
some difficulties; however, when doing something virtuous with a good motivation, we can rely on that positive
intention to give us courage and carry us through to the
completion of our work.
During the Monlam, many Dharma friends from
abroad come to celebrate and practice together, and for
that reason I thought we should translate the text into
English and other languages. The main way we humans
improve ourselves is through language; it is also the
medium through which we make connections with each
other. The Kagyu Monlam is an expression of our love for
the world and all living beings and I want it to be accessible to as many people as possible.
I only started studying English seriously six months
ago. It would be ridiculous for someone who has only
studied English for six months to oversee the translation
of these texts. But if one has already developed love and affection for English before learning it, when one speaks
English words, it is like learning something one already
knows. I first learned my ABCs at the age of nine and
looked at many children's books, which were not dull but
contained many interesting ideas, such as freedom. Although I could not spell, "How are you?" I had this connection with English, and that is what has given me the
inspiration and the courage to undertake this task. Now
that the translation has been completed and can be offered
to all of you, I feel that my courage was not deceiving me.
Here is something we have actually accomplished.
Phenomena arise from many different causes and conditions. In fulfilling this project, many people have been
kind and helpful. For example, Ringu Tulku, Yeshe
Gyatso, and David Karma Choephel have been great heroes in doing the majority of the translating. They have
done this work not with their normal, mundane thoughts,
but with their freshest and best thoughts. For that reason,
I think this Monlam text can move many people's hearts.
I am very happy with this, so I wish them all the best and
will always extend a helping hand to them. I also retain in
my heart the kindness of all the khenpos, lamas, translators and experienced people who helped, especially Chak
Ngodup Tsering who has run hither and thither, doing
whatever was necessary. The kindness of all these people
fills every word of this book.
Since I am the person who initiated this project, may
any mistakes, faults, or confusion fully ripen upon me in
this very lifetime-not on anyone else. In working on this,
sometimes we were busy and sometimes we rested. Sometimes we had heated discussions and sometimes we translated straight away. In the end, we have finished this with
joy and excitement and I believe it will bring great benefit;
I make the aspiration that when you recite this during
the Monlam, each word may first arise in your heart and
then emerge from your mouth. I pray that every letter and
syllable become a golden image and that every word fill
the entire world. May all the sounds oflament and war as
well as the poisonous winds in the environment be dispelled. May these words of love and compassion blend
with the innate goodness of every single being and coalesce into one powerful force. Like the light of the sun,
moon, and stars, may love, compassion, and wisdom shine
forth. May they strike every single living being and dispel
the darkness of ignorance, attachment, and hatred that
has lurked for ages in their being. When any living being
meets with another, may it be like the reunion of a mother
and child who have long been separated. In a harmonious
world such as this, may I see everyone sleep peacefully to
the music of non-violence. This is my dream.
Written by Karmapa Ogyen Trinley Dorje at Gyuto Monastery
in Dharamsala on the third ofMay 2007 CE. and in the Buddhist
year2551.
PART I: THE TWENTY-BRANCH MONLAM

Three Daily Observances .................................. 3
The Observance of Prostration ......................... 3
The Observance of Reciting Sutras ...................... 5
The Sutra of the Recollection of the Three Jewels ....... 5
Prajii.aparamitahridayasiitra ....................... 7
The Observance of Dedication ........................
I I
Taking refuge and generating bodhichitta ....................
I2
I. THE BRANCH OF BLESSING THE GROUND . , , , , I4

II. THE BRANCH OF BLESSING THE PLACE .. , I4
III. THE BRANCH OF BLESSING THE OFFERINGS I
IV. THE BRANCH OF INVITATION , ... I
From the Lalitavistara ... ..................................... 16

You are the Protector of Every Being ......................... I 6
From the Abhidhana ofBhadri from Magadha ................. I 7
The request to remain present ............................. I8
V. THE BRANCH OF WELCOME , , , , , , , , , I
VI. THE BRANCH OF ABLUTION , , , , . I
VII. THE BRANCH OF DRYING THEIR BODIES . , , , , , , , I
VIII. THE BRANCH OF OFFERING CLOTHES AND ADORNMENTS ,, .. , I9

IX. THE BRANCH OF OFFERING ANOINTMENT , , , , I9
X. THE BRANCH OF PROSTRATION , , , , 20
Praise from the Sutra of Ornamental Appearances ...............
20
Praises from the Aryar~h.trapalaparipricchdsutra . ............... 2 7
As quoted in Shantideva's Summary ofTraining
Praises from the Sutriilarrzkiira ............................. 3 2
By the protector Maitreya

Prostrations to the Hundred Lives .......................... 34
By Rangjung Dorje
The Praise of the Twelve Deeds ............................ 36
By Arya Nagarjuna
Short prostration from the King ofAspirations ................. 3 8
XI. THE BRANCH OF PRAIS
See Part II below

XII. THE BRANCH OF OFFERINGS.
. 3 9
From the Dharani ofthe Lamp ofthe Three jewels .............. 39

From the The Bodhisattva's Wily ofLift ....................... 4I
By Shantideva
Short offering from the King ofAspirations . ................... 43
XIII. THE BRANCH OF THE CONFESSION OF WRONGDOING
44
The Three Skandhas from the Upiilinirdeshasutra . .............. 44

The confession from the Suvarr)aprabhiisottamasutra ............ 47
The confession from the Bodhisattva's Wily ofLift . .............. 50
Short confession from the King ofAspirations . ................. 50
XIV. THE BRANCH OF THE GENERATION OF BODHICHITTA , , , , , ,
5I
From the Suvart:J.aprabhasottama

XV. THE BRANCH OF REJOICING ....
54
From the King of Aspirations and the Suvart:J,aprabhasottama

XVI. THE BRANCH OF SUPPLICATION THAT THE
DHARMACHAKRA BE TURNED , , , , , , ,
From the King of Aspirations
54
XVII. THE BRANCH OF SUPPLICATION TO REMAIN AND NOT TO PASS INTO

NIRVANA .
54
From the King of Aspirations

XVIII. THE BRANCH OF THE DEDICATION OF ROOTS OF VIRTUE:
55
From the Dedication ofVajradhvaja ......................... 5 5

From the SuvarrJaprabhiisottama ........................... 6o

The Aspiration from the Ratndvali . ......................... 6 5
By Arya Nagarjuna
XIX. THE BRANCH OF ASPIRATIONS ..
67
The King of Aspiration Prayers:

The Aspiration for Noble Excellent Conduct .......... 67
From the Avatamsaka

Maitreya's Aspiration .................................... 67
From the Ratnakuta Sutra

The Aspiration from lhe Bodhisattva's way ofLife . .............. 8 I
By Shantideva
An Aspiration for Rebirth in Sukhavati ...................... 89
By Lotsawa Rinchen Zangpo

The Great Aspiration .................................... 92
By the Seventh Karmapa Chodrak Gyatso

Dedications for the Living and Deceased .................... IOI
By the First Karmapa Diisum Khyenpa

The dharani for the fulfillment of aspiration prayers ........... I o 5
The Dharma Blaze Aspiration ............................ I06
From the Chandragarbhasutra, as quoted by Lord Atisha in his

Sutrasamucchaya
~vii 03
ro viii
03
Indestructible Garland ofVajras .......................... Io8
By ]amgiin Lodrii Thaye

XX. THE BRANCH OF AUSPICIOUSNESS
III
From the Sarvastivadin vinaya ............................ I I I

The Auspiciousness of the Twelve Deeds .................... I I4
By Arya Nagarjuna
The stanzas of joy and goodness from the Devanirdeshasutra ..... I I 7
The Offering of the Eight Auspicious Substances .............. I 22
The Offering of the Seven Articles of Royalty ................ I 2 5
The Offering of the Eight Marks of Auspiciousness ............ I 2 7
The Song that Proclaims Auspiciousness .................... I 29
By Marpa the Translator

The Auspiciousness of the Great Encampment ............... I 3o
PART 11: A COLLECTION OF PRAISES

A Praise of the rooo Buddhas and Bodhisattvas
of the Fortunate Aeon .......................... I 3 5
From Je Pawo's Collected Works

A Praise of Manjushri .................................. I44
By Sakya Pandita
Praise to Arya Avalokiteshvara ............................ I45
By the Bhikshuni Lakshmi

Brahma's Crown: A Praise ofMaitreya ...................... I47
By Lozang Drakpa
Praise ofKshitigarbha .................................. I 57
By Mipam ]ampal Gyepa

Praise of Shri Samantabhadra with Aspirations ............... I 58
By the Third Karmapa Rangjung Dorje
Praise of the Six Ornaments and Two Great Beings ............ I6I
By the Seventh Karmapa Chodrak Gyatso

Supplication of the Twenty-Five Chariots ................... I63
By Manjughosha
The Short Vajradhara Lineage Prayer ....................... I64
By Pengar ]ampel Sangpo

PART III: REMOVAL OF OBSTACLES
Twenty-One Praises ofTara .............................. I68
Ihe first nine verses were composed by Bhikshuni Lakshmi. Ihe

remainder was extractedfrom the tantra by Mahavairochana.
The Seven Protections .................................. I73
By ]ikten Sumgon
The Well-Formed...................................... I75
By the First Dalai Lama Gendun Druppa

Praise of White Tara ................................... I 8o
By Drukpa Padma Karpo

Light of Blessing, a praise of the devi Sarasavati ............... I 82
By Botong Yangchen Gawa

The supplication Clearing the Path of Obstacles .............. I 8 5
The supplication Spontaneous Fulfillment ofWishes ........... 192
PART IV: ADDITIONAL ASPIRATIONS & DEDICATIONS

A PraQidhana for the Accomplishment of True Words .......... 200
By ]igme Lingpa
Joy and Comfort for Beings .............................. 202
Extracted from the Sakya Communal Liturgy

The Aspiration to the Stages of the Path .................... 204
By the great lord Tsongkhapa
7he Kagyu Monlam Book
Aspiration for the Dharma of the Shangpa Kagyu .............
206
By Karma Rangjung Kunkhyab

The Thirty Aspirations ..................................
210
By Pachik Dampa Sangyay

The Aspiration of the Mahamudra of Definitive Meaning .......
2I2
By the 1hird Karmapa Rangjung Dorje.

The Drikung Kagyu Aspiration of Avalokita ................. 216
By Chengna Konchok Ratna

The Taklung Kagyu Twenty Aspirations .....................
221
By Talungthangpa Tashi Pa
The Trophu Kagyu Aspiration Many Jewels ..................
224
By Trophu Lotsawa
A Drukpa Kagyu Aspiration .............................
228
By Tsangpa Gyare
The Yelpa Kagyu Aspiration ..............................
230
By Yelpa Yeshe Tsik

The Barom Aspiration .................................. 2 3 1
By Tishri Repa
The aspiration for the end of sessions ....................... 2 3 2
By ]e Phagmodrupa
The Tsalpa Kagyu Aspiration ............................. 233
By Shang Tsalpa
The Uncommon Dedication and Aspiration .................
237
By the Eighth Karmapa Mikyo Dorje Gaway Yangchen

The Aspiration of Mila .................................
241
Aspiration for the Well-Being ofTibet .................... ..
243
By ]amgon Lodro 1haye
PART V: ASPIRATIONS FOR REBIRTH IN THE PURE

LANDS
An Aspiration for Birth in the Realm of Abhirati .............. 246
By ]onang Taranatha
Aspiration for Birth in the Pure Realm of Sukhavati ........... 2 53
By Karma Chakme
PART VI: PROSTRATIONS & OFFERINGS TO THE I
ELDERS ............................................... 268
by Mahapandita Shakyashri
THE LAMP PRAYER ................................... 276
ByAtisha
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shap su den pa/ de war shek pa ji ten khyen
pa/ kye bu di.il way kha lo gyur walla na me
pa/ lha dang mi nam kyi ton pa nyam me
shakyay gyal poy shab kyi di.il dri ma me pa
Ia go w6 rap tu tuk te gi.i pay chak tsal lo
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gang tse kang nyi tso wo khy6 tam tse

sa chen di Ia gom pa di.in bor ne
nga ni jik ten di na chok che sung
de tse khe pa khy6 Ia chak tsal lo
nam dak ku nga chok tu suk sang wa
ye she gya tso ser gyi lhi.in po dra
drak pa jik ten sum na Ihang nge wa
gon po chok nye khy6 Ia chak tsal lo
tsen chok den pa dri me da way shal
ser dok dra wa khy6 Ia chak tsal lo
dul dral khy6 dra si pa sum ma chi
nyam me khyen chen khyo Ia chak tsal lo
mi chok dul wa kha lo gyur dze ching
kun jor ching wa ch6 dze de shin shek
~~~~~~~11 ~~~~"~~~~~~"~= ~~i~~~t:;l

~~1~~~\~r;1
1\l~i~r.t,~r;t:;J~~l~~\~'t:;l~~
Bhagavat, tathagata, arhat, samyaksambuddha, you have

awareness and means. Sugata, you know the world. You are the
guide who tames beings. You are unsurpassable. You are the
teacher of devas and humans. I touch my head to the immaculate dust at your feet, peerless King of the Shakyas, and I prostrate with devotion.
Do prostrations at the end ofeach stanza.

When you, the greatest of all humans, were born
You strode seven paces on this vast ground
And said, "I am supreme in this world."
I prostrate to you who spoke wisely then.
You've the purest of bodies, the finest of forms.
You're an ocean of wisdom, a mountain of gold.
Your fame resounds throughout the three worlds.
I prostrate to you, the protector who achieved the ultimate.
You have the great marks and a face like the stainless moon.
I prostrate to you, whose color is like that of gold.
There are none like you, the immaculate, in the three types of
existence.
I prostrate to you, peerless great wisdom.
Among humans, you are the best at taming and guiding
others.
Tathagata, you cut through our fetters and bonds.
~~~11
The Twenty-Branch Monlam
On special occasions, do prostrations, sing praises, present offerings, confess

wrongdoing, and so on. In the ordered sequence of the rituals for gathering and increasing the accumulation of merit and puri!Jing adverse conditions, the obscurations, first recite the three daily observances. The first
ofthese is prostration:
au 3 w
The Three Daily Observances
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ro 4 03
wang po shi shing nyer shi shi Ia khay

nyen yo shuk pa de Ia chak tsal lo
gon po tuk je che den pa
tam che khyen pa ton pa po
so nam yon ten gya tsoy shing
de shin shek Ia chak tsal lo
dak pa do chak dral way gyu
ge way ngen song le drol shing
chik tu don dam chok gyur pay
shi gyur cho Ia chak tsallo
drol ne drol wa lam yang ton
lap pa dak Ia rab tu gO
shing gi dam pa yon ten shing
gen dun Ia yang chak tsal lo
kur gyur pa ni tam che Ia
tsen chok sum chu nyi nga way
dzok pay sang gye drak den pa
gyal wa kun Ia chak tsal lo
dzok sang gang du tam pa dang
gang du jang chup Ia rek dang
shi way khor lo kor wa dang
sak me nya ngen day pa dang
de shek gang du shuk pa dang
chak pa dang ni sheng pa dang
seng ge ta bur sim pa yi
ne de Ia yang chak tsal lo
teng dang ok dang bar dak dang
chok dang chok tsam nam su yang
kur che ku ni me pa yi
cho ten nam Ia chak tsal lo
Your faculties are at peace. Utterly peaceful, you are skilled in

peace.
I prostrate to you who dwelled in Shravasti.
Protector with great compassion,
Omniscient one, you are our teacher.
Immense field of merit and qualities,
Tathagata, I prostrate to you.
Pure, it causes our freedom from attachment.
It is the virtue that frees us from lower states.
It is entirely the supreme absolute truth.
I prostrate to the dharma that brings peace.
Liberated, you show the way to liberation.
You are utterly respectful of the trainings.
You are the sublime field, the field of qualities.
I also prostrate to the sangha.
All your bodies have
The thirty-two supreme marks.
You are the renowned, perfect buddhas.
I prostrate to all buddhas.
I prostrate to the place where the perfect buddha was born,
Where he reached awakening,
Where he turned the wheel of peace,
Where he passed into undefiled nirvana,
Where the sugata abided,
Where he walked, where he stood,
And where he slept like a lion:
I prostrate to them all.
I prostrate to all stupas:
Those above, those below, those in between,
Those in the cardinal directions, those between them,
Those with form, and those without.
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~~~~~11~~~11
tUn pay man lam ge tsok pak me le

che pa cho pa na yang che gyur ching
kel sang chik Ia dze pa tar chin pay
dzok pay sang gye tong Ia chak tsal lo
With shared aspirations and immeasurable virtues,

You undertook bodhisattva deeds together as brothers.
You will accomplish your feats in this one fortunate kalpa.
I prostrate to the thousand perfect buddhas.
dang par jang chub chok tu sem kye ne

kal pa drang me sum du tsok sak te
bar du cho pay dO shi jam dze pay
cham den seng ge de Ia chak tsal lo
Having first generated the mind of perfect awakening,

You gathered the accumulations for three numberless kalpas.
You conquered the four obstructing maras.
I prostrate to the bhagavat Shakyasimha.
nam kha dra shing dOl dral dri ma me

she rap se po 10 dang tsen mi nga
yon ten gya tso rap sap tuk je chen
tsung me chak ni dak gi chi war shok
Like space, you are immaculate and stainless.

Born of wisdom, you have no body and no marks.
You are a compassionate, fathomless ocean of qualities.
Place your peerless hand atop my head!
Second is the recitation ofsutras.
The Sutra ofthe Recollection ofthe Three jewels:
9~~CJif.!\a.~~CJa~l"'l1li~if.li9~~~~~;.]~~1
a,~~~~r;;,~~~r:;J~(;.l'~~a.r;;~~~~r:;J~~~~~qr;;~
"
"
r:;J~(;.l'q'O,lt:,'r;;~q~~~~qa_~r;;,~~~1 ~~qr;;r;;,'4r:;J~~
~~q1 r:;J~'r:;J~'~4~~q1 a,~~~~d.l~~q1 ~~~~~

r::J8.rrar~~r:;J1 ~~ilr;;q1 ~r;;r;;,l~d.l~~~~q~r;;,~~~
r::J~d.l~~a.r;;~~1 ~r:;J~~~4~~q~~r:;J~r;;~d.l~r;;~~
~d.l~~q1 r;;~r::J8.'!'r::J'~d.l~~r;;-l=l'r:;J1 r:;J~r;;qr;;~~~
- -
~r:;J~r:;J~~q1 r:;J~r;;~d.l~~~~~~d.l~~~~1r;;2lsr;;r:;J=lt:,
"
--
~
"~q~d.l~~~~~q1 d.l1Xl~~d.l~~d>J7~~~q1
~r;;~~~~
"
~
q~d.l~~q1 (;.l~r;;,~d.ld.l~~qd>Jr;;q1
ll'q~d.l~q~d.l~'
di tar sang gye cham den day de ni de shin

shek pa dra cham pa yang dak par dzok pay
sang gye/ rik pa dang shap su den pa/ de war
shek pa/ ji ten khyen pa/ kye bu dOl way kha
lo gyur wa/ Ia na me pa/ lha dang mi nam kyi
ton pa sang gye cham den day te/
de shin shek pa de ni so nam dak gi gyu tUn
pa/ ge way tsa wa nam chO mi sa wa/ so pa
dak gi rab tu gyen pa/ so nam kyi ter nam kyi
shi/ pe che sang po nam kyi tre pa/ tsen nam
kyi me tok gye pa/ cho yul ren par tun pa/
tong na mi tUn pa me pa/ de pay mo pa nam
Ia ngon par ga wa/ she rap sil gyi mi non pa/
top nam Ia dzi wa me pa/
In this way, the bhagavat buddha is the tathagata arhat

samyaksambuddha. He has awareness and means. The sugata,
the knower of the world, the guide who tames beings, the unsurpassable, the teacher of devas and humans, is the bhagavat
buddha. That tathagata's compatible cause is merit. He does not
waste roots of virtue. He is fully adorned with the aspects of patience. He is the basis of treasuries of merit. He is adorned by the
excellent signs. The flowers of his marks are in bloom. His behavior is always appropriate. The sight of him is never disagreeable. He delights those enthusiastic with faith.
a.l'd.l~~q~r;;~a.r::J1 4~'~r:;J~~~~l~~q1 ~r:;J~'~d.l~'

~r:;J~'r::J'ilr;;q 1
5 03
~~~~~fl~~~~~~~~1 s~~t:~~~~~~a_~~~~~t:~1
"'~9~~a9~:39~~~~~~:r1 ~~~~~"'~~~aJ~
~:~:,~a_~t:~~~~~~~~:r~1 ~4~~~9~~~~1 ~t:]~'

~t:~~~~~~~t:~~19~~~~~:~:,~9.~1 ~s~~~~~1 ~
s~t:~~t:~~i9~4~~1 ~~~~~r:.~~~r:.~1 "'~~r:.~~9
9~~~~''.!1 9~9~'~99~~t:~:~:,~~~~1 9~9~~~

r:.!'~9l~~~~r:.~1 ~9't:!~~~9~~~~r:.~:~:,]~t:!1 ~~
?J'~9~~:~:,t:~~~~r:.~:~:,]~t:~1 ~~~~~~~~~~~''.!1 ~;'

~
~a;,~~~~t:~~~~r:.~1 ~~~r:.~~~~4~~t:~~l'r:.!1 ~~~~
9~~'t:]'~9~~~~r:.~:~:,]~t:~1 ~~r:.~~~]~q1 ~q~~

t:~~~t:~1 ~4~ar~~~(9~r:.~1 "'~~r:.~~~1 ~s-~r:.~
~~1 ~~:~:,~~t:~a~~~~~q~~~~"-~~~~~~~4~
~9~~''.!1 ~~~~~a.~~r:.~~~9~~r:.~1 ~~~9r:.~~~

~~fla.~9~~r:.~1 ~~~~~fl~~~~~9~9~r:.~a~~
t::1~9~'r:.!'~1 a.~~9~~~~~~q~~~~a,~~~~~t:~d.
~~7~~~~9r:.~~~~~11
~- ~in q:~:,~~
~~r:.~a.as~r~fl9~:~:,~,1q1
t:!E!~:r1 ~9'~'t::l=!~:r1
m
'lq1
fl~:~:,~
m
'l't:!1 -~~
6 03
sem chen tam che kyi ton pa/ jang chup sem
pa nam kyi yap/ pak pay gang sak nam kyi
gyal po/ nya ngen le day pay drong khyer du
dro wa nam kyi de pan/ ye she pak tu me pa/
pop pa sam gyi mi khyap pa/ sung nam par
dak pa/ yang nyen pa/ ku che ta way chok mi
she pa/ ku tsung pa med pa/
do pa dak gi rna go pa/ suk dag gi nye war
rna go pa/ suk me pa dak dang rna dre pa/
duk ngel dak le nam par drol wa/ pung po dak
le rap tu nam par drol wa/ kham nam dang mi
den pa/ kye che nam dam pa/ du pa nam shin
tu che pa/ yang su dung wa dak le nam par
drol wa/ si pa le drol wa/ chu wo le gal wa/
ye she yang su dzok pa/ de pa dang rna jon
pa dang/ ta tar jung way sang gye cham den
de nam kyi ye she Ia ne pa/ nya ngen le de pa
Ia mi ne pa/ yang dak pa nyi kyi ta Ia ne pa/
sem chen tam che Ia sik pay sa Ia shuk pate
di dak ni sang gye cham den de kyi ku che
way yon ten yang dak pa nam so/
dam pay cho ni tok marge wa/ bar du ge wa/
ta marge wa/ don sang po/ tsik dru sang po/
His wisdom is beyond intimidation. His powers are beyond

oppression. He is the teacher of all beings. He is the father of
bodhisattvas. He is the king of aryas. He leads beings to the city
of nirvana. His pristine wisdom is immeasurable. His confidence
is inconceivable. His speech is utterly pure. It is melodic. One is
never satiated by the sight of him. His body is peerless. He is
unstained by desire. He is utterly unstained by form. He is unmixed with the formless states. He is utterly liberated from all
suffering. He is completely liberated from the skandhas. He is
without the dhatus. His ayatanas are restrained. He has fully cut
through the knots. He is utterly liberated from all affiiction. He
is liberated from craving. He has crossed the rivers. His pristine
wisdom is complete. He abides in the pristine wisdom of the
bhagavat buddhas of the past, future, and present. He does not
abide in nirvana. He abides in the ultimate perfection. He remains in the state of seeing all beings. These are the perfect qualities of the bhagavat buddha.
The genuine dharma is virtuous in the beginning, virtuous
in the middle, and virtuous in the end. Its meaning is excellent.
Its words are excellent.
c;.J~~~1 m-~~~~~~~1 m-~~~l~~1 m-~~~s~z:]1

...,.,
"
...,.,
ma dre pa yong su dzok pa/ yongs su dak pa

yongs su jang wa/ chom den de kyi cho lek
par sung pa/ yang dak par tong wa/
..:'l.
z:]~c;.J~~r.~.l~~~a;~ l~~~~~~~~~1 ~~l~~~
c;.J{~'z:]1 ~l.~l~1 ~~a;l~~l~1 ~z:]~~~l~1 Q..~'

...,.,
...,.,
v"
...,.,..,.,
ne med pa/ du che pa me pa/ nye war to pa/

di tong wa Ia don yo pal khay pa nam kyi so
so rang gi rik par ja wa/ chom den day kyi
sung pay cho dul wa lek par ton pa/ nge par
jung wa/ dzok pay jang chup tu dro war che
pa/ mi tun pa me ching du pa dang den pa/
ten pa yo pa gyu wa che pa o
(;.JE.l~'z:]'"l.l'l~~l~1 c;.J~~~~(;.l~'~~~~~~--1~"-~.~~
sz:]1
z:]~c;.J~~r.~.l~&~~~~~~a:i~~"l.lz:]~~~~~
~~~1 ~~~~~~r;:]1 ~~~~a.s~~z:]~r.~.~l!:l~sl~1 ~

c;.J%~~~l~~~~~l~~~~1 z:]~~~m-l~1 ~'z:]'z:]~l
...,.,
~Q..11
~~~~~l~~~~~~~~~~~~~1 ~~~~~~~~
~1 5~tr~~~~~1 c;.J%~~~~~~~1 E.l"l.l'~~~z:]a.~~
~~~~1 ~~sz:]a.~~~~~~1 1!:]~\~c;.J~al~"l.l~
~~1 m'~m-~~~i~'z:]'~~tr1 ~~~a.~~~~~~~1 \1~'
tek pa chen poy gen dun ni lek par shuk pa/

rik par shuk pa drang por shuk pa/ tun par
shuk pa/ tal mo jar way o su gyur pa/ chak ja
way o su gyur pa/ so nam kyi pal gyi shing/
yon yong su jong wa chen po/ jin pay ne su
gyur pa/ kun tu yang jin pay ne su gyur pa
chen po o
~~~~~~a.~~~~~~~~~~1 1~~lt;'1
tllt;'~l 4::;:~=-~;J\~~~~:1\'~~=-~~1
r.~.~~l'z:]l~~~~~~~~~~~~ 1z:]~c;.J~~r.~,.l~~"l.l'~'
~z:]s~l~~rra.~'4l1 l~~~~l~~~~~trl~1 s~
~z:]'~(;.l~l~a.l~~~~ql~E.lz:]~'~~~r;:]~~~~1 ~a.
di ke dak gi to pa du chik na/ chom den day

gyal poy khap cha go pung po ri Ia ge long gi
gen dun chen po dang/ jang chup sem pay
gen dun chen po dang tap chik tu shuk tel
deyi tse chom den day sab mo nang wa she
ja way cho kyi nam drang kyi ting nge dzin Ia
nyom par shuk so
It is unmixed. It is utterly complete. It is utterly pure. It is utterly purifying. The bhagavat taught the dharma well. It is seeing perfectly. It is without sickness. It is timeless. It guides fully.
Seeing it is meaningful. It is known by the wise through individual direct awareness. The dharma of the vinaya spoken by the
bhagavat was well explained. It is renunciation. It brings one to
perfect awakening. It is without contradiction and has unity. It
is reliable. It brings an end to movement.
The sangha of the mahayana is engaged in goodness. It is engaged in lucidity. It is engaged in truth. It is engaged in harmony. It is worthy of joined palms. It is worthy of prostration .
It is a glorious field of merit. It is the great purification of alms.
It is a fit object of generosity. It is always a great object of generosity.
Alternatively, it is taught that one may recite the Prajniipiiramitahridayasutra:
Thus have I heard. At one time the bhagavat abided at Rajgriha on Vulture Peak Mountain together with a great sangha of
bhikshus and a great sangha of bodhisattvas. At that time the
bhagavat entered the samadhi called Profound Light.
~z:]~c;.J~~r.~.l~:a~z:]~~~z:]~~sr;:]a.i~&~c;.J~~~&
~~~r.~.~~,~r~c;.J~~~~~~~11
ro 7 03
ro 8 03
yang deyi tse jang chup sem pa sem pa chen

po pak pa chen re sik wang chuk she rap kyi
pa rol tu chin pa sab may cho pa nyi Ia nam
par ta shing/ pung po nga po de dak Ia yang
rang shin gyi tong par nam par ta of
de ne sang gye kyi tLi tse dang den pa sha ri
bu jang chup sem pa sem pa chen po pak pa
chen re sik wang chuk Ia di ke che me so/
rik kyi bu/ rik kyi bu am rik kyi bu mo gang Ia
Ia she rap kyi pa rol to chin pa sap may cho
pa che par do pa de ji tar lap par ja de ke che
me pa dang/ jang chup sem pa sem pa chen
po pak pa chen re sik wang chuk gi tse dang
den pasha rata tiy bu Ia dike che me so
sha ri bu/ rik kyi bu am rik kyi bu mo gang Ia
Ia she rab kyi pa rol tu chin pa sab may cho
pa che par do pa de di tar nam par ta war ja
tel pung po nga po de dak kyang rang shin
gyi tong par yang dak par je su ta of
suk tong pa a/ tong pa nyi suk so/ suk le tong
pa nyi shen ma yin/ tong pa le kyang suk
shen ma yin no/ de shin du tsar wa dang du
she dang/ du che dang nam par she pa nam
tong pa a/ sha ri bu de tar cho tam che tong
pa nyi de/ tsen nyi me pa/ ma kye pa/ ma gak
pa/ dri ma me pa/ dri ma dang dral wa me pa/
dri wa me pa/ gang wa me pa a/
At that same time the bodhisattva mahasattva Arya Avalokiteshvara viewed the practice of profound transcendent wisdom. He viewed the five skandhas and their natural emptiness.
Then, through the buddha's power, the venerable Shariputra
asked the bodhisattva mahasattvaAvalokiteshvara, "Son of noble
family, how should a son or daughter of noble family who wants
to practice profound transcendent wisdom train?"
The bodhisattva mahasattva Avalokiteshvara replied to the
venerable Shariputra, "Shariputra, any son or daughter of noble
family who wants to practice profound transcendent wisdom
should view it in this way. They should view the five skandhas
correctly, as naturally empty. Form is empty. Emptiness is form.
Emptiness is not other than form. Form is not other than empty.
In the same way, sensation, perception, formation, and consciousness are empty. Shariputra, in that way all dharmas are
emptiness. They are without characteristics, unborn, unceasing,
without stains, without freedom from stains, without decrease,
and without increase.
~~a~~~q~~~~~r~l~~~~~rill1l~qiJl1 ~
sha ri bu de ta way na tong pa nyi Ia suk me/

tsar wa me/ du she me/ du che nam me/ nam
par she pa me/ mik me/ na wa me/ na me/ che
me/ 10 me/ yi me/ suk me/ dra me/ dri me/ ro
me/ rek ja me/ cho me do
4~ijl1 ~sl~~~ill1 ~~~~4~qijl1 ~~ill1

~r~rill1 ~ijl1 ~ijl1 ~~ijl1 tql.ill1 ~~~~ijl1 ~
ill1 ~ill1 ~ill1 ~~sill1 ~~ill~11~~9~~~
mik gi kham me pa ne yi kyi kham me/ yid kyi

nam par she pay kham kyi bar du yang me do/
ma rik pa me ma rik pa se pa me pa ne ga shi
mega shi se pay bar du yang me do/ de shin
du duk ngel wa dang/ kun jung wa dang/ gok
pa dang lam me/ ye she me/ top pa me/ rna
top pa yang me do/
iJl'q~~~l~~~~ill1 ~l~9~q~4~qa~~~~
q~~Ul~'ill'~11~~~qijl1 ~~~q=:~lqijlq~~~
4ill1 ~4=:~lqaq~~Ul~i!l~,1~q~~~~q~~q
l~'1 \\~~~ql~'1 a,~~ql~~~ill1 ~4~ijl1 {q
qiJl1 ~{qqU~r;-ill~1 ~~a~~~q~~sr;-~q~o-1~
lqa:~~~{qqiJlqa~~1 4~~q~"'l~~~5~q~
q~~~~~~~~~~~~~qqijlq~~~qijl~1 5~~
"
~
~
~~"'l~'4~~a,l~~~~~~~~a,l~qc.(~!~~~71
1~~~~~~~~q~q~~~qa~~~~~!~~~l~~4~
~qa"'l~~~5~qa,~~q~~~~~~ijlqUl~l~~~
"
--?
~~-~.r~a.s~~q~o-1~~~~~~~~~~~~~~~1
1,~
q~~4~~q~"'l~~~5~~a~~~1 ~~~r~qa~~~1
~~i!l~a~~~1 ~~~~~l~.o.l~~qa~~~1 ~~q~~

!o.l~~l~q~~q~slqa~~~1 ~~~q~~q~~q~
4~~~s~14~~q~"'l~~~~~qa~~~~~q1
75'~ 1~~~~~r,J~~~r,J~~~~ ~~,'11
sha ri bu de ta we na jang chub sem pa nam

top pa me pay chir/ she rap kyi parol to chin
pa Ia ten ching ne te sem Ia drip pa me pay
trak pa me de/ chin chi lok le shin tu de ne nya
ngen le day pay tar chin to/ dO sum du nam
par shuk pay sang gye tam che kyang she rap
kyi pa rol to chin pa di Ia ten ne Ia na me pa
yang dak par dzok pay jang chup tu ngon par
dzok par sang gye so/
de ta way na she rap kyi pa rol tu chin pay
ngakl rik pa chen pay ngak/ Ia na me pay
ngakl mi nyam pa dang nyam pay ngakl duk
ngel tam che rap tu shi war che pay ngak/ mi
dzun pay na den par she par ja te/ she rap kyi
pa rol to chin pay ngak me pa
"Shariputra, there are therefore in emptiness no forms, no

sensations, no perceptions, no formations, no consciousnesses,
no eyes, no ears, no nose, no tongue, no body, no mind, no
forms, no sounds, no smells, no tastes, no touch, and no dharmas. There is no dhatu of the eyes, no dhatu of the mind, up to
no dhatu of mental consciousness. There is no ignorance, no exhaustion of ignorance, up to no aging and death, and no exhaustion of aging and death. In the same way, there is no
suffering, no origin, no cessation, and no path. There is no pristine wisdom, no attainment, and no non-attainment. Shariputra, since bodhisattvas are therefore without attainment they rely
upon and abide within transcendent wisdom. Since the mind is
without obscuration, they are without fear. Utterly transcending error, they reach the perfection of nirvana. All the buddhas
that abide in the three times achieve the unsurpassable, authentic, perfect awakening of manifest, perfect buddhahood by relying on this transcendent wisdom. Therefore, the mantra of
transcendent wisdom, the mantra of great awareness, the unsurpassable mantra, the mantra that equals the unequaled, the
mantra that utterly pacifies all suffering, is without falsehood
and should be known to be truth."
He then uttered the mantra of transcendent wisdom, saying,
TADYATHA Ol\f GATE GATE PARAGATE PARASAMGATE BODHI
SVAHA!
tadyatha om gate gate paragate

parasamgate bodhi svaha
ro 9
0.3
~J~a~sr;~~~d.l~~t:.lr{~d.l~~qa:~~~~~~-1\4~.1\~
at:c~~c"J.l~~~qa~~~c"J.l~~~q.1;,s~1 1~~~~~CJ.l~~
"-~~~r;~..,~~~c"J.l~.r~~r;~~1 sr;~~~CJ.l~~q..,~CJ.l~
~q"'~~ar..,t:c~~~q~~-1\~~~~~~r;:Jr;~~c"J.l~~~~
~~sr.:rs~~1 ~~~~~~~~11~~~a~~~~~~~11
~~~~~~1 ~~.1\~~a~~~~q~~~~4~.1\~at:c~~c"J.l
~~~'t:.l'Slr;:]'~c"J.l'~~q-1\'5'~1 ~~~~~~~q~CJ.l~~r;
~~~cq.1;,r;~11~d.l~~"'~~a~~~~~~~~..,~~~1
~~r;~~q~.1\~~a~~r;1 sr;~~~CJ.l~~q..,~~-1\~
"
" ..,., ""
~Sl~~~~r;~~~r;1
fl;;.J~~~~r;~~q"'~-1\s~~
~r;1 ~~r;1 J~r;1 ~;;.Jcq~~r;1 ~Sl-1\~~~qa..,~~
~~cq.1;,r;~~1 ~~CJ.l~~..,~~a~~~r;~q(J,lCJ.l~~q-1\
..,., ..,.,
ro 1 o 03
sha ri bu jang chup sem pa sem pa chen poy

de tar she rap kyi pa rol tu chin pa sap mo Ia
lap par ja o/
de ne chom den de ting nge dzin de le sheng
tel jang chup sem pa sem pa chen po pak pa
chen re sik wang chuk Ia lek so she ja wa jin

te/lek so lek so/ rik kyi bu de de shin no/ de
de shin tel ji tar khyo kyi ten pa shin du she
rap kyi pa rol to chin pa sap mo Ia che par ja
tel de shin shek pa nam kyang je su yi rang
ngo/
cham den day kyi de ke che ka tsal ne/ tse
dang den pa sha ra da tiyi bu dang/ jang chup
sem pa chen re sik wang chuk dang/ tam che
dang den pay khor de dak dang/lha dang mi
dang lha ma yin dang/ dri sar che pay jik ten
yi rang tel cham den day kyi sung pa Ia ngon
par to do
~~~~11
~~~~~~t:;lI:J~~~~r.::.m~t:;l~~~r.::.~r.::.~r.::.l
~.1\'CJ.l'-1\~~~CJ.l-1\'~'~1;'11~'CJ.l'~rJ.l't:.l'~'~.1\'~1;'11~'c"J.l;;.J'~~
~r;~~~~1 ~~~s~i'~~CJ.l~~~-1\~1 14~~r.::.1 i~
~CJ.l~'fl;;.J~'~~~c"J.l~'f''l1~~~~~~~~q~~~r;~11
~'c"l.l'"-~~q~r;cq~q11~9ir;~~~~..,~~~~~r;~11
~~q%Cllr;ls~r;11~9~~~~CJ.ll~~q.1;,~l11.1\r;~
~CJ.lz~r~arr;~~~c"J.l11"-~~~r;~~~~~~qlq~ll4~~r.::.l
~~a~;;.Jq~~~q~l1r;~~~;;.Jq..,r;~~~qcq~11cq~
kar ma rap rip mar me dang

gyu ma sil pa chu bur dang
mi lam lok dang trin ta bu
du che cho nam de tar ta
cho nam tam che gyu le jung
de gyu de shin shek pay sung
gyu Ia gok pa gang yin pa
de jong chen pay di ke sung
dik pa chi yang mi ja shing
ge wa pun sum tsok par che
rang gi sem ni yang su dul
di ni sang gye ten pa yin
"Shariputra, bodhisattva mahasattvas should practice profound transcendent wisdom in that way."
Then the bhagavat arose from that samadhi and said to the
bodhisattva mahasattva Avalok.iteshvara, "Excellent!" He said,
"Excellent! Excellent! Son of noble family, it is so! It is so! Profound transcendent wisdom is to be practiced just as you have
taught. The tathagatas will rejoice!"
When the bhagavat said that, the venerable Shariputra, the
bodhisattva Avalokiteshvara, that entire retinue, and the world
with its devas, humans, asuras, and gandharvas rejoiced. All
praised what the bhagavat had said.
Recite that or whatever teaching ofthe great sage, extensive or brief, is appropriate, and:
Flickering stars, lamp flames,

Illusions, dew, bubbles,
Dreams, lightning, and clouds:
View all composite dharmas in that way.
And:
All dharmas arise from causes.

Those causes were taught by the tathagata.
The cessation of those causes
Was taught by the great shramana in this way:
Do no wrongdoing whatsoever.
Practice virtue in abundance.
Utterly tame your own mind.
This is the dharma of the buddha.
~~c;.r~rcil~~rq~ll~~~~l~~~~qciJ~~~~~~~~l
~~~r::la""~~r;""~ ~~~r::l~~\l~~~~~~~ar11 ~~~1

~~;rz:rr;:Jft:rsI;:Ja~z-;~1
~~""~d,J~a_~~~~~~~""~~~~q~""''~r::l~~~~qa:
And:
It is good to govern the body.
It is good to govern the speech.
It is good to govern the mind.
It is good to govern them all.
Bhikshus who guard them all
Are definitely liberated from all suffering.
lu kyi dam pa lek pa te

ngak gi dam pa lek pa yin
yi kyi dam pa lek pa te
tam che du ni dam pa lek
tam che sung way ge jong dak
duk ngel kun le nge drollo
""~~~~~~s~~~~~~~~"'~a~~~~~q~ll~l
"' -:::1.
'V'
'V'
'V'
:.
qa;~o:,~~a,~r::l~~~~4~ l"~lt:.'1
"'~~a~~r::l~~!l~~&~~~ ~~~r::l~d,J~.a""~r;r::la
~~~~ lr::l~~q~""'""t;'r::l\l~~""r;'l lr::l~~~~~~r;~~~

~~&~ ,~~"it;,'1
~~~l~a,~~~""~"'trii~~~C1l~'~t;'~~~~~q~d-!~ll
~~~~lill~~~d-!l~~~ ~~~~~~r::l~r::lq~-4~
~~~11
so nam di yi tam che sik pa nyi

top ne nye pay dra nam pam che ne
kye ga na chi bar lap truk pa yi
si pay tso le dro wa drol war shok
dro way duk ngel men chik pu
de wa tam che jung way ne
ten pa nye dang kur ti dang
che te yun ring ne gyur chik
lu gyal ga wo nyer ga wo
shen yang drong khyer ne pa nam
tse ring ne me pun sum tsok
tak tu de wa top par shok
~ I I 03'
Third, the dedication:

By this merit may omniscience be attained,
Defeating the enemy, wrongdoing.
May all beings be liberated from the ocean of samsara,
Turbulent with the waves of birth, aging, sickness, and death.
And:
The single medicine for beings' suffering,
The source of all happiness, is the dharma.
May it remain for a long time
With prosperity and respect.
And:
May the Nagarajas Nanda and Upananda
And all those residing in towns
Have long lives without illness, abundant prosperity,
And achieve lasting happiness.
ro
12 03
~q~a,~~~-~.p!;:J~l1 Taking refuge and generating bodhichitta

I
t;;l~~!ll~z;t;;J~s~qa~~~ ~~~q~s~qat;;19~~ 1 :!~

q~z;30-!~~~o.!~~qat;;l~~1'~q~s~q30-!~~~~~
~~s~qal t;.!'~o.!o.!f~~z;t;.I'?o.!'z:lailo.I~~~30-!~~~
t;;l~'t;;l'~z;~~~ ~~t;;l~!ll'~Z:,'::J!lll ~~~~~~~q~z;~~
..,
"
~ -~a
q~~~~q~sz;~t;;l~~qc:t3t;;l'z:l~sl
l~n.t~~~;J"'t;,'l
~a~~~~z;~o.!~~~t;;l~~~~z;~~~~~0-!~9t;;l!ll
z::J1!ll1 0-!4aq~~~~z;~~l~~o.!l9q!llz::J1!ll1 ~~
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dak Ia dang war che pay dra/ no par che pay

gek/ tar pa dang tam che khyen pay bar du
cho par che pa tam che kyi tso che pay/ ma
nam kha dang nyam pay sem chen tam che
de wa dang den/ duk ngel dang dral/ nyur du
Ia na me pa yang dak par dzok pay jang chup
rin po che to par ja (3x)
deyi che du sang ma gye kyi bar du 10 ngak
yi sum ge wa Ia kol/ ma shiyi bar du 10 ngak
yi sum ge wa Ia kol/ dO de ring ne sung te nyi
ma sang ta tsam gyi bar du 10 ngak yi sum ge
wa Ia kol (3x)
nam khay ta dang nyam pay sem chen tam
che/ kang nyi nam kyi chok sang gye cham
den de nam Ia kyab sum chi o/ do chak dang
dral wa nam kyi chok dam pay cho nam Ia
kyab sum chi o/ tsok nam kyi chok pak pay
gen dun nam Ia kyab sum chi o (As many times as
appropriate)
All enemies who hate me; obstructors who harm me; all those
who obstruct my liberation and omniscience; and my mothers,
all beings throughout space, must have happiness, be free from
suffering, and quickly attain unsurpassable complete and perfect awakening.
Three times.
For that purpose, until buddhahood, I will employ my body,
speech, and mind in virtue. Until death, I will employ my body,
speech, and mind in virtue. From today until this time tomorrow I will employ my body, speech, and mind in virtue.
Three times.
All beings throughout the reaches of space take refuge in the
bhagavat buddhas, supreme among human beings. We take
refuge in the genuine dharmas, supreme among all that is free of
attachment. We take refuge in the arya sanghas, supreme among
assemblies.
As many times as appropriate.
C\..
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iJ-1~1 ,~~lz:::.sz:::.~~~iJ,!~l qr.rtil1 1l9~~~z:::.~~~~
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jang chup nying por chi kyi bar

sang gye nam Ia kyab su chi
cho dang jang chub sem pa yi
tsok la'ang de shin kyab su chi
Until I reach enlightenment's essence,

I go for refuge in the buddhas.
In the dharma and the assembly
Of bodhisattvas, too, I go for refuge.
ji tar ngon gyi de shek kyi

jang chup tuk ni kye pa dang
jang chup sem pay lap pa Ia
de dak rim shin ne pa tar
Just as the sugatas of the past

Aroused the mind of bodhichitta;
Just as they followed step-by-step
The training of the bodhisattvas,
de shin dro Ia pen don du

jang chup sem ni kye gyi shing
de shin du ni lap pa Ia
rim pa shin du lap par gyi (3x)
So, too, shall I, to benefit wanderers

Arouse the mind of bodhichitta.
So, too, shall I, follow step-by-step,
The bodhisattva's training.
Recite that three times.
ro
C6
Taking refoge and generating bodhichitta
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ro 14 03
ken chok sum gyi den pa dang/ jin lap dang/

tsok nyi yang su dzok pay tu dang/ cho kyi
ying kyi rang shin gyi yon ten dang/ jang chup
sem pa nam kyi shing dak pay jar wa Ia sok
pa sang gye kyi shing yang su jang pay tu
dang/ dak chak nam kyi mo pay tu le/ nay di
sang gye kyi shing tam che kyi gyen dang/ ko
pa dang/ yon ten pun sum tsok pa tam che
dang den par gyur chik/ (3x)
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deyi u su shal me khang chen po rin po che

na dun chok tu bar war ko pa/ jik ten gyi kham
pak tu me pa gye par geng pay o ser chen po
rap tu jung wa/ ne ta de pa shin tu nam par
che wa ta ye pa nam par ne pa/ gya yang su
rna che pa/ kham sum le yang dak par de pay
cho yul/ jik ten le yang dak par de pa/
deyi Ia may ge way tsa wa le jung wa/ shin tu
nam par dak ching wang gyur way nam par
rik pay tsen nyi/ de shin shek pay ne/ jang
chup sem pay gen dun dang den pa/ lha
dang/ lu dang/ no jin dang/ dri sa dang/ lha
rna yin dang/ nam kha ding dang/ mi am chi
dang/ to che chen po dang/ mi dang mi rna
yin pa ta ye pa nam par gyu wa/
cho kyi ro yi ga wa dang de wa chen pay ten
pa/ sem chen tam che kyi don yang dak par
top par che pay ne war ne pa/ nyon mong pay
no pay dri rna tam che dang dral wa/ du tam
che yang su pang pa/ tam che kyi ko pa le
lhak pay de shin sek pay ko pay ne/ dren pa
dang/ lo dro dang tok pa chen pay nge par
L The branch ofblessing the ground

Then recite this:
Through the power of the truth of the three jewels and their
blessing; through the power of the completion of the two accumulations; through the power of the natural qualities of the
dharmadhatu; through the power of the purification of buddha
realms, such as the preparation of pure realms by bodhisattvas;
and through the power of our imagination, may this place have
the adornments, features, and excellent qualities of buddha
realms.
Recite that three times.
IL The branch of blessing the place
Ifyou wish, recite the following words from the Sar(ldhinirmocanasutra:

In its center is a great palace, blazing greatly with the seven
jewels. Their great light-rays utterly fill innumerable worldrealms. The palace has countless distinct features and is of immeasurable vastness. It is a place that perfectly transcends the
three realms. It utterly transcends the world. It has arisen from
supramundane roots of virtue. It is utterly pure and has the character of masterful awareness. It is the abode of the tathagatas. It
has the sangha of bodhisattvas. Innumerable devas, nagas, yakshas, asuras, garudas, kinnaras, great serpents, humans, and nonhuman beings move about within it. It is founded on the joy
and great bliss of the taste of dharma. It is a place where all beings' benefit is perfectly accomplished. It is free from the stain of
any harm by kleshas. All maras have been vanquished there. It
has the array of the tathagatas, features superior to all others. It
qa~q~~~~ql ~~~r;~qa~~lqa~~1~~-allr;
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qa~~~~l~r;~~~~~~~ ~al~~~llr;l ~Ilr;1

~~~~qa~~cr-~~l~~qa~a~r;~1 ~Ja~~~~
f!t;~lqq~qa~r;~~ ~~r;~~~~lqaq~a~l~~
l~~q~~~q~~~~~~q~~~~ ~~~:~~, ~~"'li:i~fl:."
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lr;~Ja~~~l~~~~~qqa1 ~~~~lr;1 ~~lr;1

a.r'4~lr;1 ~~lr;1 ~a~~~~~~q~~~~q~~~~
05~'lt;'1 ~~lt;'l ~~~~lt;'l a.~~lt;'l ~~~~~~q
jung wa/ shi ne dang lhak tong gi shan pa yin

pa/ nam par tar pay go tong pa nyi dang/ tsen
ma med pa nyi dang/ man pa me pa ne juk
pa/ rin po che pe may gyal po yon ten ta ye
pe gyen pay ko pa Ia ten pay shal me khang
chen par gyur/
deyi usu lha dang I lu dang mi Ia sok pay rin
po che na tsok pay triyi teng du/ lha miy go rin
tang me pa ding way teng du tsang shing dri
rna me pay pe may den na tsok pa sham pa
so sor sal war gyur/
tri de dak gi teng du/ rin po che na tsok dang

lha miy go na tsok le drup pay/ duk dang/ Ia
re dang/ pen dang/ da di dang/ lhay me tok
men da ra wa Ia sok pa nam kyi char dang/
Ia re dang/ duk dang/ pen dang I da di Ia sok
pa dzer par dre shing/ lok nam kyang rin po
che dang/ dar dang me tok Ia sok pay dra wa
dang dra che dang/ pen dang da di Ia sok pay
dze pa dang sa shir lha dang miyi me tok sil
rna tram shing/
is emancipation through great recollection, intelligence, and realization. It is the mount of shamatha and vipashyana. It is entered by the gates of liberation-emptiness, absence of
attributes, and absence of wishes. This great palace's foundation
is a precious king of lotuses adorned by boundless qualities. In
its center are thrones composed of the various jewels of devas,
nagas, humans, and others. Atop the thrones are mats made
from priceless fabrics of devas and humans. On those have been
placed various resplendent, pure, stainless lotus seats.
That is the clarification ofthe palace and seats.
Ill The branch ofblessing the o./Jerings

Then, the clarification ofthe offerings:
Above those thrones fall such thing as rains of parasols,
canopies, banners, bunting, and mandarava flowers of the devas.
As well, canopies, parasols, banners, and bunting are beautifully
draped. The palace's walls are also beautified by nets and strings
~~~q~s~4r;1 ar~~,~~~~r;~~cr-~lr;ll~lr;~
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q~~~~qlr;~~~~~lr;Ja~~~~~~q~~~r;1
ro 15 03
The branch ofblessing the offerings
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r;:JS!t;~~Ulr;l~q~~~~qa~6.1t;Q.~Q,~~~4~~~
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ro 16 <:!8
cho yon/ me tok/ duk po/ mar me/ dri chap/

shal se/ rol mo Ia sok pa pung sum pay do
dang/ sang po cho pay man lam le jung wa
ta buy cho pay trin gyi gya tso pul du jung
shing na tsok pa sam gyi mi khyap pa nam
khay kham kyi ta le par gye par gang shing
se mi she pa dang den par gyur/
cham den day de shin shek pa dra cham pa

yang dak par dzok pay sang gye sha kyay
wang po Ia sok pa chok chuy sang gye dang
jang chup sem pa nyen to kyi gen dun dang
che pa tam che/ dak sok sem chen tam che
kyi nye tung gi dri ma jang shing so nam kyi
tsok pel way le du chen dren shing chi na/ tuk
je chen pay kul tel deng du Ia bap kyi gong
par dze du sol/
kye don tam che drup pa dir shek su sol/ kye

lhayi lha/ kye kha Ia gyur wa/ kye ga shing de
wa dang chok tu ga war dze pa/ kye men pa
Ia na me pay drak pa nga wa/ kye kun ne
chen nga wa I kye mi nyam pa dang nyam
shing dren da me pay yon ten dang si ji nga
wa/ tsen dang pe che sang pay yang dak par
gyen pay ku nga wa dir shek su sol/
of jewels, silk, flowers; and by banners, bunting, and so forth.

On the ground are scattered flowers of devas and humans. Bountiful oceans of clouds of excellent, diverse, inconceivable, inexhaustible qfferings like those described in the Sutra of Three
Skandhas and the Aspiration to Excellent Conduct, including offering water, flowers, incense, lamps, scented water, food, and
music, utterly fill the reaches of space.
Iv. The branch ofinvitation

Then, the invitation:
Bhagavat tathagata arhat samyaksambuddha Shakyamuni, all
buddhas of the ten directions, and all sanghas of bodhisattvas
and shravakas: I invite you in order to purify the stains of the
wrongdoing and downfalls of myself and all beings, and in order
to increase our accumulation of merit. I implore your great compassion. Now is the time!. I pray that you consider me!
From the Lalitavistara:
0 Siddhartha, I pray that you come here! 0 deva of devas! 0

leader! 0 bringer of joy, happiness, and supreme joy! 0
renowned, unsurpassable healer! 0 you with all-seeing eyes! 0
equal of the unequaled, you who have peerless qualities and
splendor, you who have a body perfectly adorned by the excellent marks and signs, !pray that you come here!
~~z~r~~~~~\l~~~~~~~~~'11~~l~l~r;~'5~~
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qa1
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~~~~~~~~11d.lllqa~~~a.~~~~~~~~"'l11~~
~I;,' I
ma 10 sem chen kun gyi gon gyur ching

dO de pung che mi se jom dze lha
ngo nam ma 10 ji shin khyen gyur pay
chom den khor che ne dir shek su sol
chom den kal pa drang me du ma ru
dro Ia tse chir tuk je nam jang shing
man lam gya chen gong pa yong dzok pay
khye she dro don dze dO di lak na
de chir cho ying po drang lhOn drup ne
dzu trul jin lap na tsok ton dze ching
ta ye sem chen tsok nam dral way chir
yong dak khor dang che te shek su sol
cho nam kOn gyi wang chuk tso
tso maser gyi dok dra shing
nyi ma le lhak si je che
de pay chen ni dra war gyi
shi shing tuk je che den pa
dul shing sam ten sa Ia shuk
cho dang ye she chak dral wa
kun tu mi se nO par den
And:
You are the protector of every being.
You vanquished Mara's invincible forces.
You know all things as they are:
Bhagavat, I pray that you come here with your retinue.
Bhagavat, for countless kalpas
You cultivated compassion out of love for beings.
Now is the time for you to fulfill your vast aspirations
By benefiting beings as you intended.
I pray that you come with your pure retinue
From the spontaneously present palace of the dharmadhatu,
Displaying miracles and splendor
In order to liberate countless beings.
Foremost master of dharmas,
With a complexion like purest gold,
More radiant than even the sun:
I invite you with fervor.
Peaceful and greatly compassionate,
Subdued, abiding in meditation,
Unattached to dharmas, with unobstructed pristine wisdom,
With utterly invincible power:
tsur jon tsur jon shi dak lha

tup pa kye chok tam che khyen
shin tu lek che suk nyen ni
cho pay ne dir shek su sol
Come here, come here, peaceful and pure!

Shakyamuni, great omniscient being,
Your form embodies great goodness:
I pray that you come to this place.
From the Abhidhana ofBhadri from Magadha:
tsul trim nam dak she rap shin tu dak

de den nying po nyen to che nam kyi
gon me gyur pa dak Ia je sung way
don dze tuk je gong par dze du sol
Great shravakas, through your pure morality and wisdom,

You are the mainstay of those with faith.
.
I am without a protector. In order to care for me,
I pray that you consider me with compassion.
In that wa)l recite longer or shorter invitations as appropriate. And:
ro 17 03
The branch ofinvitation
~~ijq~~~a~~~!:J~~cll~l ~a.t~(J,!~~iJ-r~~4~:1\~r4~~
~~ 1~~~~~t:_?f'?~{~~~d,l~~~1 1d,l~~ij~~~r~r
t::l~~a.t~~t::]~t:_'t::]il.11~~(J,!~~%~~~~~~t:_~CJ~'(J,!~~
ro 18
03
dak dang dro Ia tuk tsey chir

nyi kyi dzu trul tu yi ni
ji si cho pa dak gyi pa
de si cham den shuk su sol
~~~17,!11~~~~a.S~~~!:J~~~!:J~'~~!:J~~q~~,
t::l~~~t:_~a.t'%~~t::l~il.~:l\11~~~~~a.t'd,l%'0l~'~11
~~~(J,!i\CJ't::l~~t::l~~CJ1 1~~~t::l~d,l'~~t::l~~~~
~~17,111
s-~~~~~, t::l~d,l~~""~~~s~CJ~~~1 1t::l~~~~t::l~~
~(J,!~~a.t'CJ:l\~~11t::l~~9(J,!~\ar~t::l~~~~~11""~~~
~~t::l~~~~~~Cll1
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~~~~05~~~~~s~CJ~:l\11~~~r::]~(J,!~CJ~;.J~~~11
~~;.J~'\l~~~~~~~Cll'~:l\1 1~tli~~~~'CJ'Ol~1 1~'

t::l~~t::l~~9~~~~~~Cll 1 1 ~Cllt::la~~~t:_%~~Cll~~
~t:_~'~'(J,!t:_a,~r::.1 1~(J,!~~~~~r::.~tli~~~(J,!'~t::]'CJ'~t:_
~l~11
cham den dir ni jon pa lek

dak chak so nam kal par den
dak gi cho yon she le du
di nyi du ni shuk su sol
tru kyi khang pa shin tu dri shim pa

shel gyi sa shi sal shing tser wa tar
rin chen bar way ka wa yi ang den
mu tik o chak Ia re dre pa der
ji tar tam pa tsam gyi ni
lha nam kun gyi tru sol tar
lha yi chu ni dak pa yi
de shin dak gi ku tru sol
gyal way ku sung tuk Ia nyon mang mi nga
yang
sem chen lu ngak yi sum drip pa jang le du
gyal way ku sung tuk Ia trO chap di sol way
sem chen lu ngak yi sum drip pa dak gyur

chik
de shin shek dang de yi se nam Ia
rin chen bum pa mang pa po kyi chO
yi ong lek par kang wa 10 dang ni
ral mar che pa du may ku tru sol
Out of kindness toward me and all beings,

Through your miraculous power,
I pray, bhagavat, that you remain
Whenever I present offerings.
V. The branch of welcome
It is good that the bhagavat has come here.
We have merit and good fortune.
In order that you accept my offerings,
I pray that you remain here.
Vl The branch ofablution

This house of ablution is very fragrant.
Its floor is crystal, bright and shiny.
It has beautiful, brilliant, precious columns.
In it hangs a canopy of bright pearls.
Just as all the devas offered ablution

To the buddha when he was born,
In the same way I offer ablution
With the pure water of the devas.
Although the buddhas' bodies, speech, and minds are
without kleshas,
.
In order to purify the obscurations of beings' bodies, speech,
and minds,
I offer this water of ablution to the buddhas' bodies, speech,
and minds.
May the obscurations of beings' bodies, speech, and minds be
purified.
I offer ablution to the tathagatas and bodhisattvas
With many beautiful, precious vases
Filled with scented water,
Accompanied by song and music.
~~t;]a~~~r;_%~~~~~ra;t;Ja,~~~~t;]~1 ~~~~~~
de dak ku Ia tsung pa me pay go
V/1 The branch ofdrying their bodies
tsang Ia dri rap go pay ku chi o
I dry their bodies with

Peerless, clean, scented fabrics.
de ne de Ia kha dok lek gyur way
na sa shin tu dri shim dam pa bul
Then I offer them fine, well-dyed,

Deliciously scented robes.
t;]~~qa~~~11~~-~-~-~~z;-,
go sang sap Ia jam pa na tsok dang

gyen chok gya trak de dang de dak gi
pak pa kun tu sang dang jam yang dang
~~~~~f?{~cil~~t;]~~-t;]al ~~QEIQ,'4~~~~~l~
jik ten wang chuk sok la'ang gyen par gyi
I adorn Arya Samantabhadra,

Manjushri, Lokeshvara and the others
With fabrics fine and soft
And hundreds of articles of jewelry.
~~r;_~~l~~~~t;]'t:.!'l~~~~~ 1~'t;]~~~4~~lr;_~
~~~~~~~~ ~~~~~~~q~r;_~w~~~~~~~l~r;_
Vlll The branch ofoffering clothes and adornments
cil~~q~t;],r;_'t;]'~'lr;_~l ~~~~~t;]~~q~~~~~~
~~~~~~~-~~-tlj~~~z;,
That was the offering of robes. And:
~-~~-~-~-~-~, ~-l~-~-~-~~~q~~qa~~~~~'O'r;_~-~-~t;]
That was the offering ofadornments.
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IX The branch ofoffering anointment.
tong sum kun tu dri nge dang wa yi

dri chok nam kyi tup wang kun gyi ku
ser jang tso rna chi dor che pa tar
6 chak bar wa de dak juk par gyi
Just as one polishes the finest gold,

I anoint the radiant bodies of all the buddhas
With the finest fragrances
From all these billion worlds.
That was the offering ofanointment.
~z;-1
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7he Twenty-Branch Monlam
ro I 9
03
7he branches of welcoming, etc.
1he IV:tgyu Monlam Book
ro
20 03
~r;~~~~a.~~rt::~~l1 Praise from the Sutra of Ornamental Appearances
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kha dok tak dang yip mi nga

tsa wa mi nga ne mi nga
mi gak jung wa mi nga wa
mi ten khyo Ia chak tsal lo
mi ne ne pa mi nga wa
lang wa mi nga dor mi nga
kye che druk le nam drol wa
cho nam kun Ia mi ne shing
ngo dang ngo me nam par pang
du che nyam pa nyi nye pa
kham sum dak le nam par drol
kha tar nyam nyi tuk su chu
do pa nam kyi mi go pa
shek dang shuk dang sim pa yi
cho lam nam pa tam che du
tak tu nyam par shak dze pa
mi ten khyo Ia chak tsallo
nyam par jon ching nyam par shek
nyam pa nyi Ia ne pa po
nyam shing truk par mi dze pa
X & XI. Ihe branches ofprostration and praise

Then, the prostration and melodious praises: Ifyou wish, recite Arya Manjushri's praise ofthe buddha from the Sutra ofthe Ornamental Appearances ofPristine Wisdom:
You have no color, signs, or shape.
You are without root or location.
Unceasing, you do not arise.
I prostrate to you who rely on nothing.
Not abiding, you are beyond location.
You are beyond acceptance and rejection.
You are fully liberated from the six ayatanas.
You do not abide in any dharmas.
You have abandoned the real and unreal.
You have achieved the equality of perceptions.
You are fully liberated from the three realms.
You comprehend space-like equality.
You are unstained by desires.
You always remain in meditation
Throughout all actions,
Such as walking, sitting, and sleeping.
In equality you come, in equality you go.
You abide in equality.
Your equanimity is undisturbed.
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nyam pa nyi Ia shuk gyur ching

cho nam kun Ia nyam par shak
tsen ma me Ia shuk gyur pa
You abide in equality.

You rest equally in all dharmas.
You have entered the absence of attributes.
mi ne mik pa mi nga wa
she rab sak shing nyam par shak
cho Ia nga wang nye gyur pa
Not abiding, you are without concepts.

Having developed wisdom, you rest evenly.
You have achieved mastery of dharmas.
sem chen kun gyi dra ke dang

de shin suk dang cho lam dak
ke chik chik gi sik dze pa
You see at every moment

The languages of all beings,
Their forms, and their doings.
ming dang suk le nam par drol

gyu dang pungpo tham che che
nam pa me Ia juk dze pa
You are liberated from name and form.

All causes and skandhas have ceased.
You have entered the absence of appearances.
tsen ma dak dang nam dral shing

tsen may nam pa nam par pang
tsen ma me Ia juk dze pa
You are without attributes.

You have abandoned even their appearance.
You have entered their absence.
yang dak tok pa nam ma tak

tuk yi rap tu mi ne shing
yi dze mi nga mi gong pa
Your genuine thought is free from misapprehensions.

Your mind does not abide in conceptuality.
You are without mental engagement; you do not think.
nam kha dra war ne mi nga

tok pa mi nga tro mi nga
nam kha nyam pay tuk nga wa
Like space, you are beyond location.

You are without impediment or elaboration.
You have a mind equal to space.
~ 21 03
The branches ofprostration and praise
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ro
22 03
nam kha u ta rna chi pa

sang gye cho nyi de dang dra
du sum yang dak day gyur pa
Space is without center or end.

Buddhas' nature is like that.
You have transcended the three times.
nam khay tsen nyi sang gye te

nam kha'ang tsen nyi chi rna lak
gyu dang dre bu nam drol wa
The characteristic of space is buddha.

Space is without characteristics.
You are liberated from cause and result.
ngar dzin mi nga dra mi nga

sung wa rna chi chu da dra
cho nam kun Ia mi ne pa
You have neither self-fixation nor words.

You are beyond apprehension, like the moon in water.
You do not abide in any dharmas.
pung po nam dang kye che dang

kham nam dak Ia mi ne Ia
chin ji lok le nam par drol
You do not abide in the skandhas,

Ayatanas, or dhatus.
You are liberated from error.
ta nyi dak le nam drol shing

dak tu ta wa yang dak che
cho ying nyam pa nyi nye pa
You are liberated from the two extremes.

You have eradicated the view of a self.
You have achieved the equality of the dharmadhatu.
suk kyi drang le nam drol shing

dam cho rna lak nam par pang
len dang tong wa mi nga wa
You are liberated from all forms.

You have abandoned all that is not dharma.
You have neither taking nor giving.
du kyi ming le rab de shing

cho kun tok par tuk su chu
drip pa mi nga cho gyur pa
You have passed far beyond even Mara's name.

You comprehend the realization of all dharmas.
You have become free from obscurations.
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don tsal nam kyi chi mi cho

ma chi she kyang cho mi gyi
len me tsik lam rna chi pa
Those who know the meaning do not speak of existence.

They also do not speak of non-existence.
They do not reply, as there are no words.
nyi kyi chela mi ten par

tek pay gyal tsen kun tu tsuk
nyi dang nyi me nam drol wa
Without relying on duality

You plant everywhere the victory banner of the vehicles.
You are lillem'ed from duality and non-duality.
khyo kyi yi kyi nye pa dang

lu kyi ne shi pam par dze
sam ye pe dang nam dral wa
You defeated the defects of the mind

And the four sicknesses of the body.
You arc inconceivable and incomparable.
lhun gyi drup par juk dze ching

nye pa tham che nam par pang
cho pa khyen pay tok drang pa
You have entered the spontaneously present.

You have abandoned all that is wrong.
Your conduct is always led by wisdom.
khyo gong shi shing sak mi nga

jung min jung way dak nyi chen
ne dang tok pa mi nga wa
Your wisdom is tranquil and undefiled.

You are not the elements and yet you embody them.
You are without location or thought.
mik pa mi nga tuk kyi su

kun gyi sem ni rap tu khyen
dak shen du she mi nga wa
Your mind, which is without concepts,

Fully knows the minds of all beings.
You do not have the perception of self'arrd other.
mik dang mi pa nam kyi ni

kun gyi sem ni mong par gyi
drip pa me pay cho gyur pa
The minds of all beings are befuddled

By concepts and their objects.
You have become unobscured.
ro 23
03
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ro 24
Cl'8
mik pa dak dang sem nam ni

ngo wo nyi kyi chi rna lak
sam ye nyam pa nyi nye pa
Concepts and minds

Do not exist in nature.
You have achieved inconceivable equality.
ne pa mi nga khen pa yi
shing nam ki.in dang de shin du
sem chen ki.in gyi cho sik pa
Your wisdom, which has no location,

Sees all realms and, in the same way,
The actions of all beings.
sang gye nam kyi len ga yang

sem dang cho ki.in ten ma mik
cho nam tam che ki.in khyen pa
Buddhas never, ever see

The mind or any dharmas.
You know with omniscience all dharmas.
cho ki.in gyu ma ta bu te

gyu ma nyi kyang chi ma lak
gyu may cho le nam drol wa
All dharmas are like illusions.

Illusion itself is non-existent.
You are liberated from illusory dharmas.
dzok sang jik ten cho dze kyang

jik ten cho Ia ten mi dze
jik ten nam tok mi nga wa
Although buddhas act in the world,

They do not rely upon the mundane.
You do not have mundane thoughts.
tong chir tong Ia cho dze ching

khyo nyi tong shing cho yul tong
tong pa tong par ton dze pa
Because they are empty, your deeds occur within emptiness.

You are empty, as is the arena of your deeds.
You are the empty pointing out emptiness.
gyu ma ta buy ting dzin dang

gyu trul chen po nam trul shing
ta de ma chi nyom shuk pa
With illusory samadhi

You emanate great magical illusions.
You have entered non-differentiation.
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du rna rna lak chik ma lak

ring dang nye Ia mi juk ching
dek dang shak pa mi nga wa
Neither many nor one,

You are neither far nor near.
You are beyond raising and placing.
dar je ta buy ting dzin gyi

ke chik chik Ia ngon sang gye
ngo rna chi par nyam shak pa
Through the vajra-like samadhi

In one instant you achieved buddhahood.
You rest in unreality.
dren pa dO nam tam che du

mi yo nya ngen day pa tok
na tsok tap dang de pa po
You, our guide, are at all times unmoving.

You have realized nirvana.
You have diverse means.
sem chen nam kyi gyu pay tap

khyen pay khe par gyur pa lak
de chir mi yak nya ngen day
Because you know means for guiding beings gradually,

You have become wise.
You therefore achieved unwavering nirvana.
tsen rna mi nga lhun gyi drup

tro pa mi nga kyon mi nga
nang me dak gi mi nga wa
Without attributes, you are spontaneously present.

Without elaborations, you are flawless.
Without appearances, you are without "mine."
nam tok mi nga kyon mi nga

dak gi dak nyi ji shin par
kun tu khyen pa tam che khyen
Without thoughts, you are faultless.

Because you correctly know your own hature,
Knowing all, you are omniscient.
top chu chu wo gal wa khyo Ia chak tsaile

jik dral jik me tsol wa khyo Ia chak tsal lo
rna dre cho nam nge par tuk su chu gyur pa
dro wa kun gyi dren pa khyo Ia chak tsal lo
I prostrate to you who have crossed the river of the ten

strengths.
I prostrate to the fearless one who bestows fearlessness.
I prostrate to you, the guide of all beings
Who has comprehended the unshared dharmas.
7he Twenty-Branch Monlam
ro 2 5 03
7he branches ofprostration and praise

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ro 26 03
ki.in jar ching wa che pa khyo Ia chak tsallo

pa rol jon te tang Ia shuk Ia chak tsallo
kye wo ngal way nam dren khyo Ia chak
tsallo
khor war shek shing mi ne pa Ia chak tsal Ia
I prostrate to you who have cut through all the fetters

and bonds.
I prostrate to you who have crossed over and abide
in the valley.
I prostrate to you, the guide of weary beings.
I prostrate to you who have entered samsara but do not
abide within it.
dro wa tam che dak na sem chen nam

dang ni
tap chik shuk kyang tuk yi rap tu en gyur pa
ji tar pe ma chap kyi go par mi gyur shing
sang gye tup pa khyo kyi tong nyi shin
tu ten
You abide among all. beings,

But your mind is utterly detached.
Just as a lotus is unstained by mire,
Buddha Shakyamuni, you rest in utter emptiness.
tsen ma tam che nam pa ki.in tu nam par

shik
khyo Ia gar yang men par dze pa chi ma lak
tong pay go pang Ia me wen pa nyi lak te
mik me chu wo gal wa khyo Ia chak tsal Ia
You have destroyed all attributes.

There is nothing to which you aspire.
Teacher, your state is unsurpassable satisfaction.
I prostrate to you who have crossed the rivers
non-conceptually.
sang gye tu chen sam gyi khyab pa ma

lak te
mi ne nam kha nyam pa nyi Ia chak tsal Ia
yon ten ki.in gyi chok nga khyo Ia chak
tsallo
pal pak lhi.in po dra wa khyo Ia chak tsal Ia
The power of the buddha is inconceivable.

I prostrate to the non-abiding equality of space.
I prostrate to you who have the best of all attributes.
I prostrate to you who are like a glorious mountain.
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tsen chok den pa dri me da way shal

ser dok dra wa khyo Ia chak tsallo
dul dral khyo dra si pa sum rna chi
nyam me khyen chen khyo Ia chak tsal lo
gyal way u tra jam dze num shing sang
khyo kyi tsuk tor di na ri gyal shin
tsug tor mi tong khyo dang tsung ma chi
tup pa khyo kyi min tsam dzo pu dze
kun da da wa kha wa dung tar kar
tuk je gang gi dro wa di sik pa
chen chok sang po ut pal ngon po dra
gyal wa dri me chen Ia chak tsallo
chak yang sap Ia sang kyi dok dra wa
de yi rang gi shal gi dong yang khep
cho sung pay ni dro wa dul war gyi
jam num sung den khyo Ia chak tsallo
tsem sang shin tu ten pa dor je dra
chu dang sum chu nyom shing tak sang wa
dzum pa dze ne dro wa dul war gyi
den tam nyen pa khyo Ia chak tsal lo
gyal wa khyo kyi suk dang tsung rna chi
6 kyi shing gya dak kyang nang war gyi
jik ten na ni tsang wang kyong de dak
cham den khyo kyi 6 kyi sil du lak
The praise in reference to the marks and signs from the Aryar~htraptila
paripricchiisutra and quoted in the Summary ofthe Training:
You have the great marks and a face like the stainless moon.
I prostrate to you whose color is like gold.
You are immaculate; there is no one like you in the three
worlds.
I prostrate to and praise you whose great wisdom is peerless.
The buddha's hair is soft, lustrous, and fine.
Your ushnisha is like the king of mountains.
That ushnisha is unseen; no one is your equal.
Shakyamuni, the space between your brows is beautified by a
hair.
It is as white as a lily, the moon, snow, or a conch.
In your compassion, you see all beings.
Your excellent eyes are like blue utpals.
I prostrate to the buddha, whose eyes are stainless.
Your tongue is wide, fine, and copper-colored.
It can cover your face.
By teaching dharma, you tame beings.
I prostrate to you whose speech is soft and smooth.
Your excellent teeth are very strong, like vajras.
There are forty of them; they are even.
You tame beings with your smile.
I prostrate to you who speak the truth.
Buddha, your form is unequaled.
Its light illuminates a hundred realms.
Brahma, Indra, and the lokapalas of the world
Are overwhelmed, bhagavat, by your light.
~ 2 7 C'6

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ro 28
03
e nay jin pa nyam me cham den de

lang pay gyal po ma cha sen gey tap
cham den nya shing gang du sik shing shek
sa dang ri dang ngam pa yo war dze
Peerless bhagavat, your calves are like a gazelle's.

Your gait is like that of an elephant king, a peacock, or a lion.
Your gaze rests on one yoke's distance.
You shake the earth, its mountains, and the wilderness.
cham den ku chok tsen gyi gyen pa te

khyo kyi pak pa jam shing ser dak dra
dro wa suk di ta way ngom min gyur
khyo ni tsung pa ma chi suk dang den
Bhagavat, your wondrous body is adorned by marks.

Your skin is soft and of a golden color.
Seeing this form, beings are never satiated.
You have a peerless form.
khyo ngon kal pa gyar ni ka tup che

khyo tong dul dang jin pa kun Ia gye
sem chen kun Ia tuk je jam tuk den
chak tu tuk je chen Ia chak tsal lo
In the past, for a hundred kalpas, you engaged in austerities.

You delight in all generosity, gentleness, and giving.
You have compassion and love for all beings.
I prostrate to the most compassionate one.
khyo ni jin dang tsul trim tak tu gye

khyo ni so dang tson dru gye rap ten
khyo ni sam ten she rab o ser nga
tsung me ye she nga Ia chak tsallo
You are always delighted by generosity and morality.

Your delight in patience and diligence is utterly stable.
You have the light-rays of meditation and wisdom.
I prostrate to you who have peerless pristine wisdom.
khyo ni ma wa ngen pay tsok chen jom

khyo ni seng ge ta bur khor du drok
khyo ni men pay gyal po dri sum sel
chok tu ga dze khyo Ia chak tsal lo
You overcome all incorrect assertions.

Your proclamations to your retinue are like a lion's.
You are the king of healers and overcome the three stains.
I prostrate to you who bring great joy.
tup pa ku sung tuk ni nam par dak

pe ma chu tar si pa sum ma go
khyo ni tsang yang ka Ia ping kay ke
si sum pa rol shek Ia chak tsal lo
Shakyamuni, your body, speech, and mind are completely

pure.
Like a lotus in the mire, you are unstained by the three realms.
Your speech is as melodic as Brahma's or the call of a
kalapingka.
I prostrate to you who have reached the other side of the three
realms.
khyo kyi dro di gyu ma ta bu dang

gar Ia ta dang mi lam dra wa dang
dak me sem chen me ching sok dro me
cho nam mik gyu chu da dra war khyen
You know beings to be like magical illusions,

Like watching a drama, like dreams.
You know that there is no self, no person, and no life.
You know all dharmas to be like mirages or moons in water.
tong pa shi wa kye wa me pay tsul

me she pay ni dro war khyam gyur te
tuk je tap tsul rik pa gya dak gi
de dak nam ni dzu par dze pa Ia
Through not knowing emptiness, peace, birthlessness,

We wander in migration.
With compassion and hundred-fold skillful means,
You establish us in the knowledge of them.
do chak Ia sok ne mang gya dak gi

trak par gyur pay dro Ia tak sik te
de shek sem chen gya dak yang drol shing
da me men pa ta bur nam par gyu
You always regard beings who are tormented

By hundreds of sicknesses such as desire.
Sugata, you liberate hundreds of beings.
You are a peerless physician.
kye dang ga dang chi dang nya ngen non

duk dang dra dang me ngak don pa gye
tak tu na way duk ngel sik ne ni
tup pa tuk je yang su drol shing gyu
You have seen the suffering of the hundred illnesses

Of birth, aging, death, the oppression of misery,
Loss, and wailing with grief.
Shakyamuni, you compassionately liberate us.
dO dro yi dak nyal way dro nam su

dro kun shing tay pang Ia shin du khor
len pa mik burna chi gon rna chi
de Ia lam gyi dam pa ton dze pa
All beings spin like a cartwheel through

The migrations of animals, pretas, and hell.
To the foolish, the blind, and those without protector
You show the sublime path.
tso wo tsung pa me pay gang ten pa

pak lam de nyi gang dag ngon che kyi
cho kyi wang chuk dro way don dze pa
gyal wa de dak nam kyi rap tu sung
What you, our peerless leader, have taught

Is the arya path. It was taught
Throughout the past by all buddhas,
The lords of dharma, for beings' benefit.
jam shing nyen Ia yi du ong way chok

tsang le lhak par chok tu ga gyi pa
dri sa mi am chi lhay bu mo chok
dra de sil gyi nen ne sung par dze
You are gentle, soft, and supremely pleasing.

You are far more delightful then even Brahma.
Your speech surpasses even that of
Gandharvas, kinnaras, and the greatest clevis.
den dang drang wa mi se tap tsul gyi

yang jang yon ten ta ye den pay sung
de to sem chen trak trik gya trak dak
tek pa sum gyi shi war chi wa gyi
Truthful, honest, and of inexhaustible means,

Your speech has innumerable qualities of training.
Hearing it, hundreds of trillions of beings
Are placed in the peace of the three vehicles.
lhe Twenty-Branch Monlam
80
29
03
7he branches ofprostration and praise
ro 3o 03
khyo Ia cho pay lha yi de wa ni

nam pa mang dang de shin mi yi top
mi yi dak po dro Ia pen gyi pa
chuk ching nor che jar pa chen par gyur
Those who present offerings to you gain the many pleasures

Of devas and also those of human beings.
They become rulers of humanity who benefit beings,
Wealthy, affluent, and prosperous.
tsung me khyo Ia de pa kye pay ni

ling shiy dak po khor lo gyur pa chok
dro Ia ge wa chu po kun che pa
rin chen rap sang dun den top par gyur
Those who generate faith in you, peerless one,

Become rulers of the four continents, supreme chakravartins.
They inspire the ten virtuous deeds in beings.
They gain the seven most precious things.
gyal wa khyo Ia cho pa gyi pay ni

tsang pa gya jin jik ten dak po dang
yang su gan den lha yi dak po dang
shen trul pa dang tap dral rap gar gyur
The veneration of you, buddha,

Pleases the rulers of the world, Brahma and Indra,
And the rulers of all the devas ofTushita,
Of Others' Emanations, and of Beyond Disputation.
dro way duk ngel nam mang sel dze pa

nyam me khyo Ia cho dang tong wa dang
to pa'ang de tar dre bu chi lak te
ne chok ga shi me pa top par gyur
You dispel the many sufferings of beings.

Anyone who venerates, sees, or hears you, peerless one,
Will achieve the result,
The ultimate state, free from aging and death.
cham den lam Ia khe shing lam khyen pa

jik ten di na ngen pay lam le dok
cham den dro wa dak ni pak pay lam
de wa shi wa dul dang dralla go
Bhagavat, you are wise in the path; you know the path.
You turn this world away from the path of negativity.
Bhagavat, you place beings on the arya path,
Happy, peaceful, and immaculate.
so nam ter khyo so nam don nyer way

so nam gyi wa tak tu mi way te
jang chup dam pa ma top bar du ni
kal pa je wa mang par way min gyur
You treasure of merit, the merit accumulated

Through your veneration will never be gone.
Until their achievement of awakening, the merit if those
Who venerate you will not be exhausted in millions of kalpas.
shen trul dra wa tak tu ga gyi wa

yang su dak ching dze pa top par gyur
dam pay shing du lu dang ngak yi kyi
sem chen dak ni nam par dak par gyur
They will continually experience the delight of Others'

Emanations.
They will become pure and virtuous.
In sublime realms, those beings will become utterly pure
In body, speech, and mind.
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People who venerate the buddha will attain

Many qualities in this and other lives,
Such as higher births, liberation, human happiness,
And the treasure of all beings' merit.
khyo kyi cho dang drak pa gya chen po

chok nam kun gyi shing mang gyar yang chi
gyal wa khyo kyi ngak pay treng wa ni
de war shek nam khor du tak par drok
Your renown and vast fame fill

Hundreds of realms in all directions.
The garlands of your praise, buddha,
Are continuously proclaimed in the sugatas' assemblies.
rim ne dral shing dro wa tar dze pa

tong na ga wa tuk je chok den pa
cham den wang po shi wa shi ge pa
mi chok dam pa khyo Ia chak tsal Ia
I prostrate to you, the best of human beings,

Who end contagion and free beings, who are delightful to see,
Who have the utmost compassion,
The bhagavat whose faculties are tranquil and who delights in
peace.
dak gi gyal wa khyo kyi sung to ne

ngon par she pa nga top kha Ia ne
pa wo de shek tsung par dak gyur te
dri me cho ni dro Ia nam par ye
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t::]~t::]~'~;t.r;Ja,~~11a.~t::]~~~~~~a.Zll~'~t::]'I;J;t.'4~
gyal wa cho pay mi yi di Ia sok

yon ten nam pa du ma top par gyur
to ri tar pa mi yi de wa dang
dro wa kun gyi so nam ter top gyur
lha dang mi dang lu cho de war shek

yon ten kun gyi tar chin deng to pay
so nam gya chen gang drup gyur pa di
dro wa sang gye go pang top par shok
3I
03
Having heard your speech, buddha, may I attain

The five clairvoyances and abide in space.
May I become heroic and equal to the sugatas.
May I bestow stainless dharma upon beings.
Through the vast merit of praising
The sugata with perfect qualities,
Worshipped by devas, humans, and nagas,
May all beings attain buddhahood.
ro 32
03
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sem chen nam Ia tse wa chen

tre dang dral way gong pa chen
mi dral wa yi gong pa chen
pen de gong khyo Ia chak tsal
tup pa drip kun nge par drol
jik ten tam che sil gyi non
khyo kyi khyen pay she ja khyap
tuk drol khyo Ia chak tsallo
sem chen dak ni tam che kyi
nyon mong rna lu tam che dul
nyon mong jom dze nyon mong Ia
tse che khyo Ia chak tsallo
lhun gyi drup ching chak mi nga
tok pa mi nga tak par ni
nyam par shak ching dri kun gyi
len don khyo Ia chak tsal lo
ten dang ten pa she ja dang
sung dang khyen pa che che Ia
lo dro tak tok mi nga wa
lek ton khyo Ia chak tsallo
shek ne cho pa khyen dze de
de dak ke kyi sem chen gyi
ong dang dro dang nge jung Ia
lek dam khyo Ia chak tsallo
10 chen kOn gyi khyo tong na
kye bu dam pa lak par tsal
tong wa tsam gyi rap dang war
dze pa khyo Ia chak tsallo
The praise ofthe buddha by the protector Maitreya from the Sutrtllarrzktlra:
I prostrate to you who have affection for beings,
Who intend that they encounter happiness and avoid suffering,
Who intend that they be never without joy,
Who intend the benefit and happiness of all.
You, Shakyamuni, are definitely liberated from all obscurations.

You overwhelm all worlds.
Your wisdom pervades all objects of knowledge.
I prostrate to you, whose mind is liberated.
You tame all the kleshas
Of all sentient beings.
You destroy kleshas yet are kind
To those with kleshas. I prostrate to you.
Spontaneously present, you are without
Attachment or impediment,
And always in meditation.
I prostrate to you who answer all questions.
I prostrate to you who teach well,
Whose intellect is always unimpeded
Regarding what is to be taught-words and meaningAnd the means of teaching-speech and wisdom.
Coming among us, you know our conduct.
I prostrate to you who clearly teach us,
In our own languages,
What has been, what will be, and emancipation.
Any being who sees you
Knows you to be a holy being.
I prostrate to you, the mere sight of whom
Causes great awe.
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len dang ne dang tong wa dang

trul dang yang su gyur wa dang
ting nge dzin dang ye she Ia
nga nye khyo Ia chak tsal lo
I prostrate to you who have mastery

Over taking birth, remaining, and letting go;
And over emanation,
Transformation, samadhi, and pristine wisdom.
tap dang kyop dang dak pa dang

tek chen nge par jung wa Ia
sem chen nam Ia rap lu way
di..i jam khyo Ia chak tsal lo
I prostrate to you who conquer

The maras that deceive beings
About means, refuge, purity,
And the mahayana emancipation.
rang shen don du ye she dang

pang dang nge jung gek dze par
ton dze mu tek shen dak gi
mi dzi khyo Ia chak tsal lo
I prostrate to you who, by demonstrating the benefit

Of yourself and others through pristine wisdom,
Relinquishment, emancipation, and the overcoming
Of impediments, are unrivaled by tirthikas.
sung me nyel wa mi nga wa

khor gyi nang na bak kyang sung
ki..in ne nyon mong nyi pang pa
khor di..i khyo Ia chak tsal lo
You are beyond observance and free from forgetfulness.

In assemblies, you teach at ease.
You have relinquished the two aspects of affiiction.
I prostrate to you who gather assemblies.
ki..in khyen khyo Ia gyu wa dang

ne pa ki..in Ia tak par ni
ki..in chen min cho mi nga te
yang dak don den khyo chak tsal
Omniscient one,
Whether you are moving or remaining still,
You are never other than omniscient.
I prostrate to you who have the authentic meaning.
sem chen ki..in gyi ja wa Ia

khyo ni di..i le mi da way
dze pa tak tu don nga wa
mi nyel khyo Ia chak tsallo
In benefiting beings,
You are never untimely.
Your deeds are always meaningful.
I prostrate to you who are never forgetful.
jik ten ki..in Ia nyin tsen du

len druk tu ni so sor sik
tuk je chen po dang den pa
pen gong khyo Ia chak tsal lo
You regard every world during

The six periods of each day and night.
You have great compassion.
I prostrate to you whose intention is to bring benefit.
3 3 03
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ro 34
03
cho pa dang ni tok pa dang

ye she dang ni trin le kyi
nyen to rang sang gye kun gyi
Ia ma khyo Ia chak tsal lo
I prostrate to you who, in your conduct,

Realization, pristine wisdom, and activity,
Are superior to all
Shravakas and pratyekabuddhas.
ku sum dak gi jang chup che

nam pa kun nye tam che du
sem chen kun gyi te tsom dak
cho pa khyo Ia chak tsal lo
You attained the all-encompassing

Great awakening of the trikaya.
I prostrate to you who always
Resolve the doubts of all beings.
dzin pa mi nga nye mi nga

nyok pa mi nga mi ne pa
mi yo cho nam tam che Ia
tro me khyo Ia chak tsal lo
I prostrate to you who have no avarice,

No wrongdoing, no defilements, and no indolence;
You who never waver;
You who are without complexity toward all dharmas.
~~f~z:::!~~~T~~""-11 Prostrations to the Hundred Lives

NAMO SHAKYAMUNAYE
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Prostrations to the Hundred Lives by Lord Rangjung Dorje:

NAMO SHAKYAMUNAYE
tak mo shi wi ko sa Ia
tsong pen nyi dang ri bong dang
a ga stya dang sha jin dang
tam che drol dang cho jin che
gya jin dram se nyc che ma
lek par pa rol chin dang nya
cha dang bum pa chuk pay bu
ka tup chen dang tsong pen no
jang chup ngang pa jang chup che
tre u ri dak sha ra bha
ru ru drel gyal so pa ma
tsang dang lang chen de dak chu
I prostrate to the giver to the tigress, Shivi, Kosala,

The two merchants, the rabbit,
Agastya, the giver of flesh,
Vishvantara, and the offerer;
Indra, the Brahmin, the unbewitched,
Suparaga, the fish,
The quail, the jug of liquor, the rich man's son,
The austere one, and the merchant;
Awakening, the king of swans, Mahabodhi,
The monkey, the sharabha,
The ruru, the monkey king, Kshantivada,
Brahma, the elephant: these ten;
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da wa chak kyi khyim du kye

ma he shing ta yi dam ten
de pan ser dok ku dha dang
rik ngen drak pay 6 dang chu
Chandra, the renunciate in the iron building,

The water buffalo, the woodpecker, Dhrishthapratijnana,
The captain, Suvarna, Kundha,
The outcaste, and Yashaprabha: these ten;
khyim dak dr6n nang ri bong dang

kun tu go je khye u nyi
ten che de chin nyen pay 6
chu kye jik ten ga dang chu
The householder, Lamplight, the rabbit,

Samjnapayati, the two boys,
Dharitri, Sukhamdatta, Pleasant Light,
Padma, Lokananda: these ten;
tsang jin ch6 tsol ye she den

chu bep dang ni me long dong
nak lhay kye dang shan nu dang
nga dang chu sek drang song chu
Brahmadatta, the seeker of dharma, J nanavati,

Megha, Adarshamukha,
Goshaliwarta, Kumara,
The naga king, the beaver, and the rishi: these ten;
nying je chen nyi kar ma dang

gya jin dram se gar khen mo
nga le nu dang lu yi gyal
seng ge khye u trin dang chu
The two compassionate ones, Tara,

Indra, the Brahmin, the dancer,
Mamdhayatu, the naga king,
The lion, and the boy Megha: these ten;
6 den dram se gyen po pa

de pa dang ni lang po che
char ka nor chen da ga dang
nam kha pal gyi de dang chu
Bhasvara, the Brahmin, the gambler,

Peshala, the elephant,
Adya, Dhanavanu, Somananda,
Akhasha, and Shrisena: these ten;
nying top chen po da 6 dang

shi wi dram ze tak tu nye
seng ge de pon nor sang dang
su sha dhe wa so nam top
Mahasattva, Jiyotasina,
Shivi, the Brahmin, Sadaparibhuta,
The lion, the captain, Sudhana,
Sushadeva, and Punyabala;
6 sang drang song tok gi lo

ngo sang dang ni nyi treng pong
nga bong mu khyu ut pa Ia
jang chup sem pa nyi te chu
Suprabha, the rishi, Ketumati,

Shayamaka, Suryamala,
Ushtra, Nemi, Utpala,
And the two bodhisattvas: these ten.
tv 3 5
03
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po dang lhum shuk tam pa dang

so dang rol tse nge jung dang
ka che drung shek du de chom
jang chup cho khor nya ngen de
dze pay yon ten tar chin pay
gyal wa khyo Ia chak tsal lo
dak kyang khyo tar shen don du
dze pay yon ten tar chin shok
I prostrate to you, the buddha who perfected the qualities of

the twelve deeds,
Who left Tushita, entered the womb, were born,
Mastered crafts, disported, renounced the world,
Engaged in austerities, approached the bodhi tree,
Conquered the forces of Mara, attained awakening,
Turned the dharmachakras, and passed into nirvana.
May I, like you, perfect the qualities
Of these deeds for the benefit of others.
~.e(lt~.rq~9~~(l,r.q~lq1 The Praise ofthe Twelve Deeds

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tap khe tuk je sha kyay rik su trung

shen gyi mi tup du kyi pung jom pa
ser gyi lhun po ta bur ji pay ku
sha kyay gyal po khyo Ia chak tsal lo
gang gi dang por jang chup tuk kye ne
so nam ye she tsok nyi dzok dze ching
du dir dze pa gya chen dro wa yi
gon gyur khyo Ia dak gi to par gyi
lha nam don dze dOl way du khyen ne
lha le bap ne lang chen tar shek shing
rik Ia sik ne lha mo gyu trul may
lhum su shuk par dze Ia chak tsal lo
da wa chu dzok sha kyay se po ni
ta shi lum biy tsal du tam pay tse
tsang dang gya jin gyi to tsen chok ni
jang chup rik su nge dze chak tsaile
Through skill and compassion you took birth in the clan of

the Shakyas.
You conquered Mara's forces whillbthers could not.
Your body is as resplendent as a mountain of gold.
I prostrate to you, Shakyaraja.
First, you generated bodhichitta.
Then, you completed the two accumulations of merit and
pristine wisdom.
Your deeds here were vast.
I praise you, the protector of beings.
Having benefited the devas, you knew it was time.
You descended from the deva realm and, as an elephant,
Chose your family, and entered the womb
Of Mayadevi. I prostrate to you.
The ten months completed, son of the Shakyas,
You were born in the grove of Lumbini.
At that time, Brahma and Indra praised you.
I prostrate to you whose special marks foretold your
awakening.

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KAGvu MoNLAM BooK

THE l<AGYU MoNLAM BooK:

CoMPILATION FOR REciTATION

The Kagyu Monlam Book

A Compilation for Recitation

forms the core of our present text, so it can be said that we

PART I: THE TWENTY-BRANCH MONLAM

Taking refuge and generating bodhichitta ....................

I. THE BRANCH OF BLESSING THE GROUND . , , , , I4

IV. THE BRANCH OF INVITATION , ... I

From the Lalitavistara ... ..................................... 16

VI. THE BRANCH OF ABLUTION , , , , . I

VII. THE BRANCH OF DRYING THEIR BODIES . , , , , , , , I

VIII. THE BRANCH OF OFFERING CLOTHES AND ADORNMENTS ,, .. , I9

Praise from the Sutra of Ornamental Appearances ...............

Praises from the Aryar~h.trapalaparipricchdsutra . ............... 2 7

As quoted in Shantideva's Summary ofTraining

The Kagyu Monlam Book

A Compilation for Recitation

Praises from the Sutriilarrzkiira ............................. 3 2

By the protector Maitreya

See Part II below

From the Dharani ofthe Lamp ofthe Three jewels .............. 39

As quoted in Shantideva's Summary ofTraining

The Three Skandhas from the Upiilinirdeshasutra . .............. 44

From the Suvart:J.aprabhasottama

From the King of Aspirations and the Suvart:J,aprabhasottama

From the King of Aspirations

XVII. THE BRANCH OF SUPPLICATION TO REMAIN AND NOT TO PASS INTO

From the King of Aspirations

From the Dedication ofVajradhvaja ......................... 5 5

As quoted in Shantideva's Summary ofTraining

As quoted in Shantideva's Summary ofTraining

The King of Aspiration Prayers:

From the Avatamsaka

From the Ratnakuta Sutra

By Lotsawa Rinchen Zangpo

By the Seventh Karmapa Chodrak Gyatso

By the First Karmapa Diisum Khyenpa

From the Chandragarbhasutra, as quoted by Lord Atisha in his

The Kagyu Monlam Book

A Compilation for Recitation

Indestructible Garland ofVajras .......................... Io8

By ]amgiin Lodrii Thaye

From the Sarvastivadin vinaya ............................ I I I

By Marpa the Translator

PART 11: A COLLECTION OF PRAISES

From Je Pawo's Collected Works

By the Bhikshuni Lakshmi

By Mipam ]ampal Gyepa

By the Third Karmapa Rangjung Dorje

By the Seventh Karmapa Chodrak Gyatso

By Pengar ]ampel Sangpo

Ihe first nine verses were composed by Bhikshuni Lakshmi. Ihe

By the First Dalai Lama Gendun Druppa

By Drukpa Padma Karpo

By Botong Yangchen Gawa

PART IV: ADDITIONAL ASPIRATIONS & DEDICATIONS

Extracted from the Sakya Communal Liturgy

By the great lord Tsongkhapa

7he Kagyu Monlam Book

A Compilation for Recitation

Aspiration for the Dharma of the Shangpa Kagyu .............

a;~~d.l'ql Three Daily Observances

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