#Tsongkapa

[poligraf]

« Tsongkapa » [Unidentified Artist]

[ani-tsultrim-wangmo]

May you be blessed by the gentle yet powerful compassion, wisdom and omniscience of Lord Tsongkapa always in this and all future lives.

~ Tsem Rinpoche

祈願宗喀巴大師溫柔且有力的慈悲、智慧及全知，在今生和來世，永遠加持你。

~ 詹祖古仁波切

[mahayanapilgrim]

Vajrabhairava (Yamantaka) in Vajrayana Buddhism: A Brief Overview

# Vajrabhairava (Yamantaka) in Vajrayana Buddhism: A Brief Overview

Vajrabhairava, also known as Yamantaka, holds a prominent place in Vajrayana Buddhism, particularly in the Gelug and Sakya schools. This wrathful meditational deity, classified under the Highest Yoga Tantra, is associated with transformative practices aimed at wisdom realization and protection.

## 1. Identity and Manifestation

Vajrabhairava is often depicted as a wrathful figure with a buffalo head, symbolizing the conquest of death and ignorance. In the Gelug school, he is one of the principal three meditational deities, alongside Chakrasamvara and Guhyasamaja. Yamantaka is considered the wrathful manifestation of Manjushri, the Buddha of wisdom, emphasizing the fierce aspect of enlightenment.

## 2. Role in Different Schools

### 2.1 Gelug School

Founded by Tsongkapa, the Gelug school prominently practices Vajrabhairava meditation. Tsongkapa institutionalized Vajrabhairava as the principal Gelugpa meditation, emphasizing its transformative potential for practitioners seeking wisdom and enlightenment.

### 2.2 Sakya School

In the Sakya school, Vajrabhairava appears in various forms and mandalas, serving as a key yidam. The practices within this school emphasize different aspects of Vajrabhairava for spiritual development.

## 3. Practices and Lineages

Vajrabhairava practices involve a variety of secret and arcane rituals tailored for specific purposes. The transmission of these practices into Tibet is attributed to Ra Lotsawa and Mal Lotsawa, two significant translators. While the Sakya and Kagyu Traditions practiced Vajrabhairava early on, it gained prominence in the Gelug Tradition under Tsongkapa.

## 4. Terma Revelations

The Nyingma and Kagyu schools also recognize Yamantaka, though often revered as a dharma protector rather than a primary meditation deity. Terma revelations in these schools contribute to the diverse interpretations and practices associated with Vajrabhairava.

## Warning for Beginners

Embarking on Vajrabhairava practice requires careful consideration. Beginners should be aware of the intricate rituals, visualizations, and commitments involved. The wrathful appearance of Yamantaka can be challenging for those unfamiliar with tantric practices, and it's advisable to seek guidance from experienced teachers to navigate the complexities of this transformative path.

In conclusion, Vajrabhairava stands as a potent symbol of wisdom and protection in Vajrayana Buddhism, with diverse practices and interpretations across Tibetan schools. While its inclusion in Gelugpa meditation is significant, practitioners, especially beginners, should approach its rituals with respect and under the guidance of qualified teachers.

[buddhasaves]

Lama Tsongkhapa Sitting on Throne "It is said that after Lama Tsongkhapa entered clear light, Khedrub Je often made requests to him for guidance and inspiration. On five different occasions, Lama Tsongkhapa appeared directly to Khedrub Je – as a monk on a white elephant, as a vibrant lama on a throne supported by youthful gods and goddesses, as the Bodhisattva Manjushri on a snow lion, as a yogi on a tiger and as a monk sitting on a lotus." http://bit.ly/2Ojntex #buddha #buddhism #buddhist #lamatsongkhapa #tsongkhapa #tsongkapa #tibetanbuddhism #tsemrinpoche #tsemtulku #kechara #spirituality #meditation #instagood #instagram #instapic #instadaily #tibet #tibetan #malaysia #spiritualjourney #kecharaforestretreat #spiritualart #pilgrimage #mantra #happiness https://www.instagram.com/p/CAc-d9HJjbS/?igshid=10n91z4vhe8xm

[tcclsblog]

Main Seat of Singha Rinpoche

Thekchen Choling is a registered Buddhist organization in the Republic of Singapore. The organization was started in 2001 by Singha Thekchen Rinpoche and a group of his initial disciples. The organization promotes non-sectarian Buddhism, emphasizing understanding of Theravada and Mahayana teachings. TCCL is committed to the Rime (non-sectarian) movement within Tibetan Buddhism though it is of the Gelug tradition. The primary practices and teachings of this temple are from Guru Rinpoche lineage and Lama Tsongkapa lineage.

Healing Chants and the Sound of Bells Surround You When You Visit Thekchen Choling. An Oasis of Dharma Now Available Online, Wherever You Are!

For more info, click here..

[mr-e-gallery]

lama tsongkapa lobzang dragpa founder of gelugpa buddism 1700

[vajranam]

Useful Mantras

MUTLIPLYING MANTRA: (MULTIPLIES THE EFFECT OF OTHER MANTRAS)

OM NAMO MANJUSHRIYE, NAMO SUSHRIYE, NAMO UTAMA SHRIYE SÖHA

INNER OFFERING

OM GURU HERUKA VAJRAYOGINI SAPARIWARA OM AH HUM

NAMO MAHA BEKHADZE SAPARIWARA BENZA SAMAYADZA DZA

OM VAJRAPANI SAPARIWARA DZA DZA BALINGTA KHA KHA KHAHI KHAHI

OUTER OFFERING

OM VAJRA (ARGHAM, PADÄM, PUPE, DHUPE, ALOKE/DIWE, GANDHE, NEWIDE, SHAPTA) AH HUM (DRINKING WATER, BATHING WATER, FLOWERS, INCENSE, LIGHT, PERFUME, FOOD, MUSIC)

OM AH HUM (GOLDEN LIGHT TO ALL BUDDHAS AND BACK)

BODHISATTVA VOW (offering our spiritual practice):

I GO FOR REFUGE TO THE THREE JEWELS

AND CONFESS INDIVIDUALLY ALL NEGATIVE ACTIONS.

I REJOICE IN THE VIRTUES OF ALL BEINGS

AND PROMISE TO ACCOMPLISH A BUDDHA’S ENLIGHTENMENT.

MAY EVERYONE BE HAPPY, MAY EVERYONE BE FREE FROM MISERY,

MAY NO ONE EVER BE SEPARATED FROM THEIR HAPPINESS,

MAY EVERYONE HAVE EQUANIMITY, FREE FROM HATRED AND ATTACHMENT.

MIGTSEMA PRAYER (NINE LINE)

TSONGKAPA, CROWN ORNAMENT OF THE SCHOLARS OF THE LAND OF THE SNOWS

YOU ARE BUDDHA SHAKYAMUNI AND VAJRADHARA, THE SOURCE OF ALL ATTAINMENTS

YOU ARE AVALOKITESHVARA, THE TREASURY OF UNOBSERVABLE COMPASSION

MANJUSHRI, THE SUPREME STAINLESS WISDOM

AND VAJRAPANI, THE DESTROYER OF THE HOSTS OF MARAS ;

O VENERABLE GURU-BUDDHA, SYNTHESIS OF ALL THREE JEWELS

WITH MY BODY, SPEECH AND MIND, RESPECTFULLY I MAKE REQUESTS :

PLEASE GRANT YOUR BLESSINGS TO RIPEN AND LIBERATE MYSELF AND OTHERS

AND BESTOW THE COMMON AND SUPREME ATTAINMENTS. (X3)

MANDALA

THE GROUND SPRINKLED WITH PERFUME AND SPREAD WITH FLOWERS

THE GREAT MOUNTAIN, FOUR LANDS, SUN AND MOON

SEEN AS A BUDDHA LAND AND OFFERED THUS

MAY ALL BEINGS ENJOY SUCH PURE LANDS

I OFFER WITHOUT ANY SENSE OF LOSS

THE OBJECTS THAT GIVE RISE TO MY ATTACHMENT, HATRED AND CONFUSION

MY FRIENDS, ENEMIES AND STRANGERS, OUR BODIES AND ENJOYMENTS

PLEASE ACCEPT THESE AND BLESS ME TO BE RELEASED

DIRECTLY FROM THE THREE POISONS (Anger, Attachment, Ignorance)

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

DEDICATION PRAYER

THROUGH THE VIRTUES I HAVE COLLECTED

BY PRACTISING THE STAGES OF THE PATH

MAY ALL LIVING BEINGS FIND THE OPPORTUNITY

TO PRACTICE IN THE SAME WAY

MAY EVERYONE EXPERIENCE THE HAPPINESS OF HUMANS AND GODS

AND QUICKLY ATTAIN ENLIGHTENMENT

SO THAT SAMSARA IS FINALLY EXTINGUISHED

DZA HUM BAM HO (INVITE WISDOM BEINGS)

OM VAJRA MU! (THEY DISSOLVE INTO ME)

PURIFY SELF AND ARISE AS THE BUDDHA:

OM SÖBHAWA SHUDDHA SARWA DHARMA SÖBHAWA SHUDDHO HAM (EVERYTHING BECOMES EMPTINESS)

OM SHUNYATA GYANA VAJRA SÖBHAWA ÄMAKO HAM

(‘I’ BECOME EMPTINESS, BUDDHA’S WISDOM TRUTH BODY ARISES )

JE TSONGKHAPA

OM AH RA PA TSA NA DHI, SU MA TI KIRTI SHIRI

BHADRA AH THI TA NA AH, THI TI TE KUR BEN TU

MAHAKALA SIX ARMED - OM SHRI MAHAKALA HUNG PHET

OM MAHAKALA KALA BIKALA RATRITA DOMBINI CHANDALI RAKSHASI SINGHALI DEVIBHYO HUNG PHET

(Dakinis; Dombini, Chandali, Rakshasi, Singhali Devi – black, red, yellow,green)

GARUDA OM PA KSHIM SVAHA

OM MANI KYUNG KYUNG THUM THUM BÄ BÄ SOHA (wrathful) (Kyung Kyung pronounced ‘chungchung’)

NAGPO KALA RAKYA BÄ BÄ / SÖ SÖ / CHHUNG CHHUNG / PUTRI ZANG ZANG / CHAG KYI TERMÖ NYING CHHUNG / NÖ JE DUG PÄ SHA LA ZO / OM HLANG HLANG / TSER TSER / ÜB ÜB SO (pacifying)

THREEFOLD WRATHFUL ONE

OM VAJAPANI HAYAGRIVA GARUDA HUM PHAT

MANJUSHRI (PINK AT CROWN) OM AH RA PA TSA NA DHI

AVALOKITESHVARA (WHITE AT THROAT) OM MANI PÄME HUM

VAJRAPANI (BLUE AT HEART) OM VAJRAPANI HUM PHAT

AMITAYUS OM AMARANI ZÄWENTAYE SÖHA

SHAKYAMUNI OM MUNI MUNI MAHA MUNIYE SÖHA

WHITE TARA (SEED TAM)

OM TARE TUTTARE TURE MAMA AYUR PUNAYE GYANA PUTRIM KURU YE SÖHA

GREEN TARA: OM TARE TUTTARE TURE SÖHA

MEDICINE BUDDHA (BLUE BODY) SANGYE MENLA

DHARANI:

NAMO BHAGAVATE BHAISAJAYA-GURU-VAIDURYA-PRABHA-RAJAYA TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA TADYATHA

OM BHAISAJYE BHAISAJYE BHAISAJYA SAMUDGATE SVAHA

TAYATHA OM BEKHADZE BEKHADZE MAHA BEKHADZE BEKHADZE RAN DZAYA SAMUGATE SÖHA

VAJRASATTVA PURIFICATON

OM VAJRASATTÖ SARWA SIDDHI HUM (NECTAR FROM HUM AT HIS HEART)

VAJRAPANI

OM AH VAJRAPANI HUM HUM PHAT

MUNDANE DEITIES OFFERED TORMA, ASKED FOR PROTECTION – 3 PLACES:

NAMA SARWA TATHAGATA AWALOKITE OM SAMBHARA SAMBHARA HUM

ALL BUDDHAS OM AH HUM

PERFECTION OF WISDOM:

TAYATHA OM GATE GATE PARAGATE PARASAMGATE BODHI SÖHA

FOOD OFFERING:

I make this offering to you, Buddha Shakyamuni, Whose Mind is the synthesis of all Buddha Jewels, Whose Speech is the synthesis of all Dharma Jewels, and whose Body is the synthesis of all Sangha Jewels. Oh Blessed One, please accept this and Bless my Mind. OM AH HUM (x3)

VAJRAYOGINI THREE OM MANTRA :

(RED BAM IN DOUBLE TETRAHEDRON PLUS 24 YOGINIS AS MANTRA LETTERS ANTICLOCKWISE AT HEART)

OM OM OM (TRUTH ENJOYMENT & EMANATION BODIES)

SARWA BUDDHA DAKINIYE (ALL DAKINIS BUDDHA NATURE)

VAJRA WARNANIYE (VAJRA SPEECH DAKINI)

VAJRA BEROTZANIYE (VAJRA FORM DAKINI)

HUM HUM HUM (BODY SPEECH & MIND OF ALL BUDDHAS)

PHAT PHAT PHAT ( PACIFY INNER, OUTER & SECRET OBSTACLES)

SÖHA (REQUESTING FOUNDATION OF ALL ATTAINMENTS)

VAJRAYOGINI ESSENCE MANTRA & CLOSE ESSENCE MANTRA:

OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE HUM HUM PHAT SÖHA

OM VAJRA BEROTZANIYE HUM HUM PHAT SOHA

HERUKA HUNDRED SYLLABLE MANTRA:

OM VAJRA HERUKA SAMAYA, MANU PALAYA, HERUKA TENO PATITA,

DRIDHO ME BHAWA, SUTO KAYO ME BHAWA, SUPO KAYO ME BHAWA,

ANURAKTO ME BHAWA, SARWA SIDDHI ME PRAYATZA,

SARWA KARMA SUTZA ME, TZITAM SHRIYAM KHURU HUM,

HA HA HA HA HO BHAGAWHÄN, VAJRA HERUKA MA ME MUNTSA,

HERUKA BHAWA, MAHA SAMAYA SATTÖ AH HUM.

HERUKA ESSENCE MANTRA & CLOSE ESSENCE MANTRA:

OM SHRI VAJRA HE HE RU RU KAM, HUM HUM PHAT DAKINI DZALA SHAMBARAM SÖHA

OM HRI HA HA HUM HUM PHAT

CONDENSED 6 SESSION YOGA:

Commitments to Vairochana re. Refuge and Conduct; to Akshobya re Vajra, Bell, selfgen and Spr Guide; Ratnasambhava re Giving-Help, Dharma, Fearlessness, Love; Amitabha re Sutra and Tantra; Amoghasiddhi re Offering to Spiritual Guide and keeping Vows:

I go for Refuge to the Guru and the Three Jewels.

Holding Vajra and Bell I generate as the Deity and make offerings.

I rely upon the Dharmas of Sutra and Tantra and refrain from all non-virtuous actions.

Gathering all Virtuous Dharmas, I help all living beings through the practice of the Four Givings.

ARMOUR MANTRA:

OM BAM HAM YOM HRIM MOM HRIM HRIM HUM HUM PHAT PHAT

[gardenofthefareast]

Teacher (Lama) - Tsongkapa Tibetan: བླ་མ། Chinese: 喇嘛

[avatamsaka]

When great bodhisattvas know the manifestation of Buddha, they know it is infinite because they know it consummates infinite practices; they know it is immensely vast because they know it pervades the ten directions; then they know it has no coming or going because they know it is apart from birth, subsistence, and extinction; then they know it has no action and nothing acted upon because they know it is beyond mind, intellect, and consciousness; then they know it is impartial because they know all sentient beings have no self; then they know it is endless because they know it pervades all lands without end; then they know it is unreceding because they know it will never be stopped in the future; then they know it has no decay because the Buddha's knowledge has no counterpart; then they know it is nondual because they know Buddha equally observes the conditional and the unconditional; then they know all sentient beings gain benefit because the dedication of Buddha's original vows are freely fulfilled.

...

The Ten-Powered Great Hero is supreme,

Incomparable as space,

With a sphere so vast it cannot be measured,

Virtues most eminent, beyond the world.

The virtues of the ten powers are boundless,

Unreachable by thought:

A single teaching of the Human Lion

No sentient beings can know in a hundred million eons.

Avatamsaka Sutra - 979

Note on the image: Ushnishavijaya (Tibetan: tsug tor nam par gyal ma. English: Victorious Crown Ornament): goddess of long-life, white in colour, with three faces and eight hands, seated inside an architectural structure called a stupa, or chaitya. Ushnishavijaya is so named because she is an emanation of Shakyamuni Buddha. She appeared from a ray of light that was emanated from the crown ornament (ushnisha) of the Buddha.

"...Ushnishavijaya, the colour of an autumn moon, with three faces, white, yellow and blue and eight hands. Each face has three very large eyes. The first right hand holds a vishvavajra, second a white lotus with Amitabha [Buddha] residing, third an arrow and the fourth in [the gesture of] supreme generosity. The first left holds a vajra lasso, second a bow, third [in the gesture of] bestowing protection and fourth in [the gesture of] meditative equipoise holding an auspicious nectar vase; complete with silks and jewel ornaments, seated in [vajra] posture. Within the outer circle of the stupa, on the right [side of the chaitya], above a moon is Avalokiteshvara with a body white in colour, the left hand holds a lotus. On the left [of the chaitya], above a sun is Vajrapani, blue, the left hand holds an utpala with a vajra; standing in a peaceful manner and adorned with silks and jewels."

"On the right, above a moon is Avalokiteshvara with a body white in colour, the left hand holds a lotus. On the left, above a sun is Vajrapani, blue, the left hand holds an utpala with vajra. Both, for the right wave fly whisks, stand in a peaceful manner, adorned with silks and jewels. To the east is blue Acala brandishing a sword, south blue Takkiraja with a hook, west blue Niladanda with a stick and north, blue Mahabala with a trident. Also, with the left all perform the wrathful gesture at the heart, wearing jewel and snake ornaments, a lower garment of tiger skin, on a lotus and sun seat with the left [leg] extended in a wrathful manner. Above the main [deity] in the two directions are Devaputras holding nectar vases for cleansing the body." (Jamyang Khyentse Wangpo, 1820-1892).

At the upper left are Tsongkapa (1357-1419) and his two principle disciples. Below that is a seated Chaturbhuja Lokeshvara. At the upper right are three unidentified teachers wearing monastic attire. The two prominent teachers on the right and left both wear a yellow pandita hat common to the Gelug tradition of Tibetan Buddhism. Below that is a seated Green Tara with the proper right leg pendant.

Three protector deities are depicted in the lower composition. They are unrelated to the practice of Ushnishavijaya but are however related to the religious tradition that the commissioner of the painting belonged. At the bottom center is the protector deity 'Outer' Yama Dharmaraja standing atop a buffalo. At the bottom left side of the stupa is Shri Devi Magzor Gyalmo. On the bottom right side is Vaishravana Riding a Lion.

Description & ID by Jeff Watt

[phuoclinhtemple]

T4. 09. 02. 2022.

Ngày mồng chín tháng giêng năm Nhâm Dần.

DÒNG TÂM THỨC CHƯA QUA GIÁO LÝ ĐẠI THỪA THÌ SỰ TU TẬP MẬT THỪA CÓ THỂ GÂY TỔN HẠI CHO NGƯỜI THỰC HÀNH

Nếu dòng tâm thức của người ta chưa trưởng thành nhờ những thực hành chung cho cả Đại thừa Kinh điển và Tantra – sự chứng nghiệm khổ, vô thường, quy y, từ bi, phát tâm Bồ đề, và tánh Không vô tự tánh – thì sự thực hành của Mật thừa có thể gây tổn hại vì người ta đảm đương một thực hành cao cấp không thích hợp với khả năng mình.

Bởi thế, sự truyền bá công khai của nó bị cấm; hành giả phải giữ bí mật đối với người không phải là pháp khí của con đường này.

~ Đức Tsongkapa

Tôn ảnh: Đức Phật Dược Sư Lưu Ly Quang.

Phuoc Linh Temple - BRVT.

[thedirtbagdad]

Day 3 of #100daysofyogapractice. One of my favorite asanas is Pigeon. Physically, it focuses on the hips. Recently, it’s been a therapeutic pose with respect to injuries that I have been meeting and making friends with that manifest lower down my leg. I learned this from my wonderful and caring chiropractor and massage therapist. It has helped a lot. As we can learn in all aspects of living, once you uncover one layer, there lies beneath a new one that requires further study and excavation. One’s psyche can store much that is both formative and foundational in the hips. The process of releasing them can dredge up unprocessed emotions. This requires some hard labor that can be healthy and liberating. At the end of my various daily practice rituals, I try to capture some words in my journal encompassing a myriad of purposes. Lately, I’ve tended toward less words, capturing broader ideas and emotions that have surfaced. This is reflected in a Haiku style that doesn’t always reflect the strict structures of the poetic device. It’s more about brevity. And as it happens, my sankalpa/intention for this phase is “Talk LESS; LISTEN more.” I keep my pen in a carved wooden box along with a few other special items. Each time I open the box, I am delightfully surprised by This Precious Human Body by Je Tsongkapa. Sometimes, I seem to forget it’s there. This Precious Human Body The human body, at peace with itself, Is more precious than the rarest gem. Cherish your body It is yours this one time only. The human form is won with difficulty, It is easy to lose. All worldly things are brief, Like lightning in the sky; This life you must know As the tiny splash of a raindrop; A thing of beauty that disappears Even as it comes into being. Therefore recall Your inspiration and aspiration Resolve to make use of every day and night To realise them… (Je Tsongkapa, Tibetan Buddhist [1367-1419] Amended by Viveka) (at Tongva Land) https://www.instagram.com/p/CQf4rXjjR5W_JuLIYAJ-ZeYGiOpllTB_uHX3e80/?utm_medium=tumblr

[mahayanapilgrim]

When Shakyamuni had no more direct disciples, he went into nirvana. But even after this, he appeared many times in India as pandits and adepts, and taught the Dharma while in these forms. During the first dissemination of the teachings in Tibet, he appeared as Padmasa˙bhava, etc., and taught the Dharma. In the second dissermination in Tibet, he manifested as many scholar-adepts in order to teach the Dharma: Atisha, Je Tsongkapa, and so on. So Je Lozang Dragpa, too, is Shakyamuni by nature.

Buddha said that Shakyamuni-Vajradhara in the future would take the form of gurus when the five degenerations prevail. So you may be wondering, “Who then is the emanation of Shakyamuni-Vajradhara that is supposed to be working now for my sake?” Look no further than your guru. The Shrıkhasama Tantra says: All these beings are the embodiment of the five Dhyani Buddhas, Appearing like actors, or a faithful portrait. That known as “great bliss” is but one — The one experience in varied guises.

[lamathanka]

Lord Tsongkapa (1357-1419): founder of the Gelugpa School, emanating from the Tushita heaven on a bank of clouds with his two principal disciples at the side.

In the appearance of a fully ordained monk, wearing the yellow pandita hat characteristic of the Gelugpa School and the orange and yellow patchwork robes, he performs with both hands the mudra (gesture) of Dharma Teaching at the heart while holding the stems of two lotus flowers blossoming at both ears supporting on the right a wisdom sword and on the left the Prajnaparamita book. With the two legs folded in vajra posture he sits upon a moon disc and lotus seat atop a golden lion supported throne surrounded by an ornate gold nimbus and areola of wishing jewels, green foliage and flowers, all on a cloud bank arched with rainbow light and numerous rainbow trails, emanated from the Tushita heaven. Auspicious at the front, a black begging bowl sits on a lotus blossom. On smaller thrones to each side are the two heart-sons of Je Rinpoche (the Precious Lord). At the left is Gyaltsap Dharma Rinchen (1364-1432) and at the right Kedrup Geleg Pal Zangpo (1385-1438), both wearing monastic robes and yellow hats.

[vajranam]

Our journey to enlightenment start as soon we took refuge, where sometimes we miss the point we don’t have to be Milarepa to realise our true nature. In fact Milarepa show us that from normal life we can realise enlightenment.

What we need to understand that learning from past masters give us the keys on what we need today, but also as Milarepa show us for example is dealing with our own circumstances.

We way too much focus on puja thinking yeah that where is enlightenment but Tilopa show us is where all complexity are gone.

So now we can ask why pujas are here back in Buddhas time they were there to prepare the mind for when we decide its time to do the work to realise enlightenment, in tibet was the same after we can see those who took their path like Lord Jigden Sumgun or Tsongkapa have walk their way with the circumstance they had.

At the end we need to find the method that subjugate our ego and make us generate bodhicitta.

Do you like the Journey support us by buy us a coffee

[cultivationguides]

Namkar Barzin

Invocation to Lord Namkar Barzin

Posted on March 4, 2010 in Dorje Shugden Prayers

With great faith I take refuge in Lord Shakyamuni Buddha

Who with great self sacrifice perseverance achieved fully,

The peerless Enlightenment under the Bodhi tree in Bodh Gaya,

And with profound compassion turned the wheel of Dharma.

With great reverence I pay heartfelt homage to Lord Tsongkhapa,

Who as an emanation of the Lord of Speech Manjushri,

Took rebirth during the times that Shakyamuni’s teachings

Were on the decline and enacted the deeds of enlightened activities.

I bow to the Great Geshe of Dromo of Phari, who in dependence upon

Hearing, contemplation and meditation relied on the preliminaries

Of Tsongkapa retreat and the secret Mother Queen Vajra Yogini,

Achieved great siddhis and was a tremendous benefit to others.

Great Mongolian Geshe who was diligent and caught in storm returning,

Taunted and made fun of were the causes for you to manifest

‘compassionate’ anger to take on a form of a supreme Dharmapala,

I invoke your swift presence to this place now by the power of my refuge.

You who take on the form of a fully ordained monk holding sword which

Cuts the bonds of our temporal sufferings and difficulties,

Who holds a white skull cup representing that you have mastered tantra,

And who rides on a mystical qiling as a mount, showing your tantric masteries.

Who rides amid psychic wind, fire and smoke with great speed,

And who has three eyes on the lookout for those in need of protection.

Since the great Mahasiddha of Phari, Dromo Geshe places confidence in you,

So I one with faith but little merit do also.

Please calm down the disturbances, fighting, violence, crime, in this

Region in which you are invoked. Many here are suffering unnecessarily.

Please calm the violence and hostilities here. Protect those without

Help and assistance. Let disturbing violence in this area stop.

Let the population have peace, harmony, prosperity and growth.

I invoke you and request you to be the protector of this region and

Keep a close eye on those who may be the object of crime and thievery.

Please calm the local guardians for they can come under your subjugation.

Have pity and great compassion to the one who is invoking you through

This prayer of request. Although our spiritual attainments are none, we have

Great faith in Lord Buddha and the holy Dharma, so with respect I remind you of the

Oath you have taken with the great Mahasiddha of Phari, Dromo Geshe Rinpoche.

I offer you milk, teas, cakes, biscuits, yoghurts, incense, lights, and various other

Offerings as to make a link with you. Please out of your great compassion, accept

And make this whole area at peace, prosperous and calm. Use your quick powerful

Actions and show immediate protection that is ongoing.

OM BIYADA-PAR DHAMA-DHARA SOHA (recite as many times as possible)

Please manifest signs to all that are clear and evident of your much needed presence,

Show clear and swift results in helping the suffering of this area.

I invoke you and request you from my heart. You, great Mongol Geshe Namka Barzin,

Protect, protect and show your swift actions for all to witness.

Great Mongol Geshe whose mystical powers have been proven,

Who is known to be swift as wind and extremely fierce, gnawing your lower lip,

Whose reputation to guard the property and wealth of those who place faith in you is famed,

Show special favour to me that I may gain inner and outer accomplishments.

On a personal basis, be my guardian, friend and protector.

Grant me my needs and necessities and may they come easily.

May I gain wealth, prosperity and freedom from obstructers, human and non-human.

Make the situations arise that I may practice the Dharma in-depth.

Remain as my Dharma protector and calm interferences. May I be blessed by the

Faultless Shakyamuni, Tsongkhapa and Dromo Geshe in this life and all future lives.

Where there is unhappiness and sufferings, may it quell and be calmed. May I be of

Tremendous benefit to others and a fully enlightened being.

~ Composed by a Tulku of the Duldzin lineage

[Note: The other powerful acolyte and entourage of Dorje Shugden is the Mongolian Namkar Barzin who rides on the mythical animal qiling. He was included onto the entourage of Dorje Shugden by the 20th century Mahasiddha Dromo Geshe Rinpoche who was well-known to be the emanation of Tsongkhapa himself as told by the 13th Dalai Lama. Namkar Barzin also is a dharma protector in his own right but serves Dorje Shugden as Kache Marpo does.]

[sam-1117-blog]

在你的口头禅时间相信，相信并放下预测，并将Tsongkapa的治疗能量吸收到你身上。

让他治愈你的抑郁，自我仇恨，低自尊，压力和恐惧。每天都要加强并使正能量增长。做得好。充分理解，有更高的权力，可以帮助我们短期和长期。

宗喀巴大师的修炼不需要誓言，也不需要任何誓言，也不需要“危险”的冥想，而且它是温和而有效的。包罗万象。它很短但很完整。它将开明的宗喀巴大神的正确智慧，无尽的同情和巧妙的活动的能量结合到你的存在中。这种能量很容易被挖掘。试试吧。相信它。松手。