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[The Mantra:]
SYĀDYATHEDANA/ JINI GRINI/ SARVA ARTHA SADHANI/ ṢAṢINA ALAGA ŚIMANA/ NĀŚAYA SIDDHANATU MANTRA PADAI SVĀHĀ/ OṂ VIGUṆI VARAṀESU BHAGE SVĀHĀ
[Tibetan pronunciation:
SYĀDYATHEDANA/ DZINI GRINI/ SARBA ARTHA SADHANI/ SHASHINA ALAGA SHIMANA/ NĀSHAYA SIDDHANATU MANTRA PADAI SWĀHĀ/ OṂ BIGUNI BARAMASU BHAGE SWĀHĀ]
https://buddha-nature.com/category/t...dhism/page/10/
OṂ JAṂ LUṂ SVĀHĀ ༔
[Tibetan pronunciation:
OṂ JAṂ LUṂ SWĀHĀ
Or:
OṂ JANG LUNG SŌHĀ]
Category: tibetan buddhism
7 MAY 2017 ERICK TSIKNOPOULOS ASPIRATION PRAYERS, BUDDHISM, BUDDHIST SCRIPTURES, PRAYERS, SECTION: PRACTICE TEXTS, SUPPLICATION PRAYERS, TIBETAN BUDDHISM, TRANSLATIONS, UNCATEGORIZED
A Practice of the Meaning of the Four Causes for Rebirth in Sukhāvatī, by Ju Mipham Rinpoché, Jamyang Namgyel Gyamts’o
བདེ་བ་ཅན་དུ་སྐྱེ བའི་རྒྱུ་བཞིའི་ད ན་ཉམས་ལེན།
A Practice of the Meaning of the Four Causes for Rebirth in Sukhāvatī
(bde ba can du skye ba’i rgyu bzhi’i don nyams len)
by Ju Mipham Rinpoché, Jamyang Namgyel Gyamts’o
(‘ju mi pham rin poche, ‘jam dbyangs rnam rgyal rgya mtsho, 1846-1912)
Translated from the Tibetan by Erick Tsiknopoulos
༄༅། །བདེ་བ་ཅན་དུ་སྐྱ ་བར་འདོད་པ་རྣམས་ ྱིས། བདེ་བ་ཅན་དུ་སྐྱེ བའི་རྒྱུ་བཞིའི་ཉ ས་ལེན་ནི།
The practice of the four causes for rebirth in Sukhāvatī, for those who wish to be reborn in Sukhāvatī [the Pure Land of Amitābha Buddha], is as follows.
སངས་རྒྱས་འོད་དཔག མེད་ཀྱི་སྐུ་ལ་རྩ ་གཅིག་ཏུ་དམིགས་ཏ ེ། ཉིན་རེ་མཚན་ལན་བད ན་བརྗོད་ནས།
Focus one-pointedly on Buddha Amitābha; and every day, recite his name seven times. Then, recite the following:
འདྲེན་པ་འོད་དཔག་ ེད་པ་དགོངས་སུ་གས ལ།
DREN-PA Ö-PAK-MEY-PA GONG SU SÖL
O guide Amitābha, please consider me.
།རྒྱལ་བ་ཁྱེད་ཀྱི ཐུགས་བསྐྱེད་ཅི་བ ིན་དུ།
GYEL-WA KHYEY KYI T’UK-KYEY CHI ZHIN-DU
Victorious One, in accordance with your generation of Awakening Mind1,
།བླ་མེད་བྱང་ཆུབ་ ཆོག་ཏུ་སེམས་བསྐྱ ད་དེ།
LA-MEY JANG-CH’UP-CH’OK-TU-SEM KYEY DÉ
I give rise to the Foremost Mind, that set upon Unsurpassed Awakening2;
།དགེ་བའི་རྩ་བ་ཇི སྙེད་བགྱིས་པ་རྣམ །
GÉ-WA TSA-WA JI-NYEY GYIY-PA NAM
And whatever roots of virtue I have performed,
།ནུབ་ཕྱོགས་བདེ་བ ཅན་གྱི་ཞིང་ཁམས་ས །
NUP-CH’OK DÉ-WA-CHEN GYI ZHING-KHAM SU
So that I may be born in the Pure Land of Sukhāvatī in the western direction,
།རྒྱལ་མཆོག་ཁྱེད་ ྱི་དྲུང་དུ་སྐྱེས ནས་ཀྱང་།
GYEL-CH’OK KHYEY KYI DRUNG DU KYEY NAY KYANG
In your presence, Supreme Conqueror,
།རླབས་ཆེན་རྒྱལ་བ ི་སྲས་ཀྱི་སྤྱོད་ ་ཀུན།
LAP-CH’EN GYEL-WA’Y S’AY KYI CHÖ-PA KÜN
I dedicate all those practices of the Victorious One’s Heirs, great altruistic deeds,
།ཡོངས་སུ་རྫོགས་པ ི་སླད་དུ་བསྔོ་བག ིད་ན།
YONG-SU DZOK-PA’Y LAY-DU NGO GYIY NA
For the sake of their complete fulfillment;
།ཚེ་འདི་འཕོས་མ་ཐ ་ཏུ་དག་པའི་ཞིང་།
TS’É DI P’Ö MA-T’AK-TU DAK-PA’Y ZHING
And thereby, as soon as I move on from this life, in the Land of Purity,
།བདེ་བ་ཅན་དུ་བརྫ ས་ཏེ་སྐྱེ་བ་དང་།
DÉ-WA-CHEN DU DZÜ TÉ KYÉ-WA DANG
That of Sukhāvatī, may I emanate and be reborn,
།འདྲེན་པ་འོད་དཔག མེད་ཀྱིས་ལུང་བསྟ ་ནས།
DREN-PA Ö-PAK-MEY KYIY LUNG-TEN NAY
Receive a prediction of enlightenment from the guide, Amitābha;
།རྫོགས་སྨོན་སྦྱང བ་མཐའ་རུ་ཕྱིན་པར ཤོག
DZOK-MÖN JANG-WA T’A-RU-CH’IN-PAR SHOK
And there bring my training in perfect aspirations to culmination.
།སངས་རྒྱས་འོད་དཔ ་མེད་ལ་གསོལ་བ་འད བས།
SANG-GYAY Ö-PAK-MEY LA SÖL-WA-DEP
I pray to the Buddha Amitābha.
།བདག་གིས་བླ་མེད་ ྱང་ཆུབ་སེམས་བསྐྱ ད་ནས།
DAK GIY LA-MEY JANG-CH’UP-SEM KYEY NAY
I generate the Mind of Unsurpassed Awakening3,
།དགེ་རྩ་མཐའ་དག་བ ེ་ཆེན་ཞིང་མཆོག་ཏ །
GÉ-TSA T’A-DAK DÉ-CH’EN ZHING CH’OK TU
And all roots of virtue, in their entirety, I dedicate toward rebirth in the Supreme Land of Great Bliss:
།སྐྱེ་ཕྱིར་བསྔོ་ ་འགྲུབ་པར་བྱིན་ག ིས་རློབས།
KYÉ CH’IR NGO NA DRUP-PAR JIN-GYIY-LOP
Please bless me to accomplish this.
།དྷཱི་མིང་པས་སོ། །།
By the one named DHĪH.
༜ མན་ངག་འདིའི་མཛད་ ་པོ་ནི། བླ་མ་མི་ཕམ་རིན་པ ་ཆེ་སྟེ། མཇུག་ཏུ་དྷཱི་ཞེས པས་བསྟན་ཏོ།།
{This author of this pith instruction is Lama Mipham Rinpoché, but at the end it says “DHĪH” [one of his main pen names, being the seed syllable of Mañjuśrī].}
(Translated from the Tibetan by Erick Tsiknopoulos, April-May 2017, in Rakkar, Himachal Pradesh, India.)
1 bodhicitta
2 bodhicitta
3 bodhicitta
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29 APR 2017 ERICK TSIKNOPOULOS BUDDHISM, BUDDHIST SCRIPTURES, SADHANA(S), SECTION: PRACTICE TEXTS, SECTION: REVEALED TREASURE, SECTION: TIBETAN VISIONARY LITERATURE, TERMA(S), TIBETAN BUDDHISM, TRANSLATIONS, TRANSLATIONS FROM TIBETAN, UNCATEGORIZED
The Water Offering of All-Pervading Ambrosial Nectar: A Treasure Teaching of Düdjom Lingpa
The Water Offering of All-Pervading Ambrosial Nectar: ༔
From The Treasury of the Expansive Sky of Dharmatā ༔
(chos nyid nam mkha’i klong mdzod las/ chu sbyin bdud rtsi kun khyab bzhugs so)
[A Treasure Teaching (gter ma) of Düdjom Lingpa (bdud ‘joms gling pa, 1835-1904)]
Translated from the Tibetan by Erick Tsiknopoulos
NAMO GURU PADMAKARAYE. ༔
[Homage to the Guru Padmakara (Padmasambhava).]
For the stages of practicing this, ༔
The Water Offering of All-Pervading Ambrosial Nectar, ༔
In front of you should be a precious vessel, ༔
Filled completely with clean water. ༔
It is best if pills of grain and medicine are mixed therein; ༔
But if not, pour in pills of butter, ༔
Or else roasted grain (yos) and milk. ༔
First, the Going for Refuge is as follows: ༔
NA-MO: CH’OK-CHU DÜ-SUM NA SHEK SHING ZHUK-PA’Y KYAP-NAY DAM-PA NAM LA KYAP SU CH’I’O
NAMO1: I go for refuge to the transcendent Sources of Refuge who travel and abide throughout the ten directions and three times. ༔
DAK SOK SEM-CHEN T’AM-CHAY KHOR-WA DANG NGEN-SONG GI JIK-PA LAY KYAP TU SÖL
Please save me and others, all sentient beings, from the dangers of Saṃsāra and evil destinies. ༔
Then, the Generation of Awakening Mind (bodhicitta) is as follows: ༔
KHA-KHYAP KYI SEM-CHEN T’AM-CHAY KHOR-WA DUK-NGEL GYI GYAM-TS’O LAY DÖN-PA’Y CH’IR JIN-PA’Y TS’OK CH’EN-PO LA TSÖN-PAR JA’O
In order to deliver all sentient beings pervading space from the ocean of Saṃsāra’s suffering, I shall endeavor in the great accumulation of generosity. ༔
Then, the visualization of oneself as the Deity is as follows: ༔
KAY-CHIK DÉ-NYIY LA RIN-PO-CH’É SENG-GÉ’I T’RI PANG T’O-WA’Y TENG-DU PAY-MA DANG DA-WA’Y DEN LA RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA T’UP-PA KUM-DOK SER TSO-MA TA-BU ZHI-DZUM TS’EN-PÉ DZOK SHING KHOR-DAY YONG-KHYAP KYI Ö-P’UNG BAR-WA Ö KYI LONG DU KHOR-DAY T’AM-CHAY NANG-WAR JAY SO
In this very moment, above a lofty bejeweled lion-throne, upon a seat of lotus and moon, I myself am the Bhagavān, the Victorious One Śākyamuni: Bodily color similar to refined gold, smiling peacefully, replete with the marks and signs [of Buddhahood], and blazing masses of light which thoroughly pervade Saṃsāra and Nirvāṇa; within this expanse of light, illuminating all of Saṃsāra and Nirvana. ༔
CH’AK YAY CH’OK-JIN GYI CH’AK-GYA’Y T’IL NAY ZAK-MEY YÉ-SHEY KYI DÜ-TSI’I CH’AR-GYÜN BEP SHING YÖN-PAY NYAM-ZHAK GI CH’AK-GYA DZAY-PA
His right hand is in the Mudrā of supreme generosity, from the palm of which a flowing rain of the ambrosial nectar of immaculate deep wisdom descends; and his left [hand] performs the Mudrā of meditative equipoise. ༔
CH’Ö-GÖ NAM-SUM KU LA SÖL ZHING ZHAP DOR-JÉ‘I KYIL-MO-TRUNG GIY ZHUK-PA
The three types of Dharma robes are worn upon his body; and his legs are resting in the Vajra cross-legged position. ༔
DÉ‘I T’UK-KAR DA-WA’Y DEN LA A YIK SER-PO’I T’AR NGAK-T’RENG KHOR-WA’Y Ö-ZER GYIY DRO-KHAM GYAM-TS’O DONG NAY TRUK-PAR GOM
At his heart-center, upon a seat of moon, is a yellow AH syllable2, around the edge of which a garland of Mantra revolves; the rays of light from this dredge the depths of the ocean of living beings’ realms: Meditate thus. ༔
TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SVĀHĀ ༔
[Tibetan pronunciation:
TADYATHĀ OṂ MUNE MUNE MAHĀMUNAYE SWĀHĀ
Or:
TAY-YATHĀ OṂ MUNE MUNE MAHĀMUNAYE SŌHĀ]
Recite this one hundred times. ༔
OṂ VAJRA AMṚTA KUṆḌALI HANA HANA HŪṂ PHAT ༔
[Tibetan pronunciation:
OṂ BADZRA AMRITA KUṆḌALI HANA HANA HŪNG P’AYT]
Recite this seven times. ༔
HŪNG BHRŪNG: DÜN DU BHRŪNG YIK SER-PO Ö DU ZHU-WA LAY RIN-PO-CH’É’I NÖ YANG SHING GYA KHYÖN CH’Ö-KYI-YING DANG NYAM-PA’Y NANG DU YI-GÉ OṂ KAR-PO ĀH MAR-PO HŪNG T’ING-KA NAY-PAR GYUR
HŪṂ BHRŪṂ: In front, the yellow syllable BHRŪṂ3 melts into light; and then transforms into a broad and extensive bejeweled vessel, equal to the Dharma Realm4, inside of which abide a white OṂ, a red ĀH, and a dark lapis HŪṂ syllable5. ༔
RANG GI CH’Ö-JIN GYI CH’AK-GYA’Y T’IL NAY DÜ-TSI’I GYÜN BAP
From the palm of my [hand in the] Mudrā of Giving the Dharma, a stream of ambrosial nectar descends. ༔
YI-GÉ SUM LA P’OK-PAY KU SUNG T’UK KYI JIN-LAP DÜ-PA YÉ-SHEY KYI DÜ-TSI MI-ZAY-PA GYEN KYI KHOR-LÖ NANG-S’IY T’AM-CHAY KHYAP-PAR GYUR
As this touches the Three Syllables [OṂ, ĀH, and HŪṂ], it gathers in the blessings of Awakened Body, Speech and Mind; and the continuous adornment of the inexhaustible ambrosial nectar of deep wisdom pervades all of appearance and existence. ༔
OṂ ĀH HŪṂ ༔
[Tibetan pronunciation:
OṂ ĀH HŪNG]
[Recite] seven times. ༔
Recite the Four Names (of the Four Tathāgatas).
[DÉ-ZHIN-SHEK-PA RIN-CH’EN-MANG LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Many Treasures.
DÉ-ZHIN-SHEK-PA ZUK-DZEY-DAM-PA LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Transcendent Beautiful Form.
DÉ-ZHIN-SHEK-PA KU-JAM-LAY LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Infinitely Expansive Body.
DÉ-ZHIN-SHEK-PA JIK-PA-T’AM-CHAY-DANG-DREL-WA LA CH’AK-TS’EL-LO
I pay homage to the Tathāgata Freed From All Fear.]
KYAP-NAY DAM-PA CH’OK-SUM KU-SUM TSA-SUM KA-S’UNG P’O-GYÜ MO-GYÜ LA-SOK-PA S’I-ZHU’I DRÖN DU-GYUR-WA T’AM-CHAY LA BUL-LO
I present offerings to all those who are honored guests, such as the transcendent Sources of Refuge: The Triple Gem, the Three Roots, and the male lineage and female lineage of Command Guardians. ༔
KU SUNG T’UK NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA TS’OK- NYIY YONG-SU DZOK SHING
May their Awakened Body, Speech and Mind be pleased; and being satisfied, may we, along with our close associates, fully perfect the Two Accumulations, ༔
DRIP-NYIY BAK-CHAK JANG SHING DAK NAY DÖN-NYIY LHÜN-GYIY-DRUP TÉ KU- NYIY NGÖN-DU-GYUR-PAR SHOK SHIK
Cleanse and purify the Two Obscurations and habitual tendencies, and thereby spontaneously accomplish the Two Aims; thus actualizing the Two Bodies of Awakening6. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
OṂ ĀH HŪNG: PEL-GÖN DÜN-CHU-TSA-NGA LA SOK-PA’Y GÖN-PO YÖN-TEN GYI DRÖN DU-GYUR-PA T’AM-CHAY LA BUL-LO
OṂ ĀH HŪṂ: I present offerings to the all those protectors who are guests of good qualities, such as the Seventy-Five Glorious Defenders. ༔
NYEY SHING TS’IM NAY DAK-CHAK KHOR DANG CHAY-PA T’AM-CHAY LA S’UNG-WA DANG KYOP-PA DANG PA-WA DANG GO-WA DANG GÖN-KYAP DANG DONG-DROK DAM-PA DZAY DU SÖL
May they be pleased and satisfied; and thereby may they guard, protect, conceal, support, and be defending guides and sublime companions for us, along with our associates, I pray. ༔
NAMAH SARVA TATHĀGATA AVALOKITE SAMBHARA SAMBHARA HŪṂ ༔
[Tibetan pronunciation:
NAMAH SARBA TATHĀGATA AWALOKITE SAMBHARA SAMBHARA HŪNG]
Then, the water offering to Black Jambhala is as follows: ༔
DÜN DU YI-GÉ DZAM NAK-PO LAY Ö T’RÖ P’AK-PA CH’Ö SEM-CHEN GYI GYÜ JANG TS’UR DÜ YONG-SU-GYUR-PA LAY P’AK-PA DZAM-BHA-LA NAK-PO ZHEL CHIK CH’AK-NYIY T’RÖ SHING TUM-PA CH’AK YAY T’Ö T’RAK DANG YÖN-PAY KYUK-PA’Y NÉU-LÉ NAM-PA
In front, from the black syllable JAṂ7, light radiates, which makes offerings to the Noble Ones, cleanses the mental streams of sentient beings, and then reconverges, transforming into the Noble Jambhala: With one face, two arms, wrathful and fierce, his right hand bearing a skull-cup filled with blood, his left a spitting mongoose. ༔
ZHAP-NYIY GYAY KYI DOR-TAP SU DRAY-PA YÉ-SHEY KYI Ö-P’UNG BAR-WA’Y LONG DU ZHUK-PA’Y NAY-SUM LAY Ö-ZER PAK-TU-MEY-PA T’RÖ-PAY NÖ-JIN DZAM-BHA-LA RIK-NGA KHOR DANG CHAY-PA DZAM-BHA-LA NAK-PO’I NAM-PAR JÖN NAY KYEY-PA’Y DAM-TS’IK-PA DANG NYIY-SU-MEY-PAR GYUR
His two legs are spread apart in the dancing posture of a champion, abiding within an expanse of blazing masses of the light of deep wisdom; and from his three places [forehead, throat and heart], innumerable rays of light radiate forth, which cause the Five Families of Yakṣa Jambhalas, along with their retinues, in the form of Black Jambhalas, to arrive in full. These then become non-dual with the Commitment Being8 which has been generated (and visualized). ༔
VAJRA SAMAYA JA JAH JAH HŪṂ BAṂ HOH ༔
[Tibetan pronunciation:
BADZRA SAMAYA DZA DZAH DZAH HŪNG BANG HOH]
NYIY-SU-MEY-PAR STANG
Non-dualistically: STAṂ. ༔
RANG-NYIY CHOM-DEN-DAY GYEL-WA SHĀ-KYA-T’UP-PAR SEL-WA’Y CH’AK T’IL NAY DÉ-TONG YÉ-SHEY KYI DÜ-TSI CH’U-GYÜN TAR DU BAP TÉ ĀR-YA’Y DZAM-BHA-LA’Y KU SUNG T’UK LA P’OK-PAY T’UK DÉ-TONG GYI RÖ TS’IM NAY CHA’K GYI NÉU-LE’I KHA NAY GÖ-DÖ YIY-ZHIN GYI CH’AR CH’EN-POR BAP-PAR GOM
I myself appear clearly as the Bhagavān, the Victorious One Śākyamuni; from whose palm the ambrosial nectar of the deep wisdom of Bliss and Emptiness descends like a stream of water. As this touches the Awakened Body, Speech and Mind of Ārya Jambhala, his Awakened Mind is satisfied by the taste of bliss and emptiness. Thereby, from the mouth of the mongoose in his hand, a great rain of all that is needed and desired, in accordance with one’s wishes, showers down: Meditate thus. ༔
OṂ JAṂ LUṂ SVĀHĀ ༔
[Tibetan pronunciation:
OṂ JAṂ LUṂ SWĀHĀ
Or:
OṂ JANG LUNG SŌHĀ]
After making offerings with a hundred or a thousand [recitations] of the above [Mantra], recite: ༔
OṂ INDRANA MUKHAṂ BHRAMARI SVĀHĀ/ IDAṂ BALIṂTA KHĀHI/ SARVA RATNA SIDDHI PHALA HŪṂ ĀH ༔
[Tibetan pronunciation:
OṂ INDRANA MUKHAṂ BHRAMARI SWĀHĀ/ IDAṂ BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH
Or:
OṂ INDRANA MUKHANG BHRAMARI SŌHĀ/ IDANG BALINGTA KHĀHI/ SARBA RATNA SIDDHI PHALA HŪNG ĀH]
[Recite the above Mantra] seven or three times. ༔
https://buddha-nature.com/category/tibetan-buddhism/
https://uphinhnhanh.com/images/2017/12/22/snow-sun.jpg
( https://buddha-nature.com/category/tibetan-buddhism/ )
Ju Mipham Rinpoche on the Dhāraṇī called ‘Golden’ from the Sūtra of Golden Light
NAMO RATNA TRAYĀYA/ KUTI KUTINI/ IMIRITO KOSHANI/ IMARINI IRI SVĀHĀ
Surangama Buddhist Association 楞严五方佛教会 đã thêm 3 ảnh mới.
4 Tháng 4 2016 ·
財寶佛母 / 財源天母讚 （佛說雨寶陀羅尼心心咒）：
☀️ 嗡 乏蘇 達咧 司乏哈 ☀️ Om Vasudhara Svaha ☀️
財寶佛母緣起
Vasudhara, The Bodhisattva of Prosperity and Wealth
財寶佛母（梵名：Vasudhara）之名也出 在《大正新脩大藏經》的《雨寶陀羅 》。古尼泊爾人都有供奉財寶佛母。 根據一本書籍《蘇侃答居士的求問》 佛陀的時代，曾經有一位非常貧窮的 士，名字叫做蘇侃答(Sucandra)，為了 活自己的家人，向釋迦牟尼佛求大量 金銀珠寶，并且答应佛陀將剩餘的財 寶用來充做慈善。釋迦佛知道有一位 管世間財源的菩薩（財寶佛母），深 這位菩薩的能力能幫助這位居士，傳 授財寶佛母的菩薩咒。久而久之，這 居士逐漸地變得富有。
阿難問佛陀，究竟這位居士如何能在 時間內獲得如此大的成就。佛陀回答 ，只要你持著有利益他人的心來誦持 這財寶佛母陀羅尼咒，你也能像他一 。
《蘇侃答居士的求問》看起來有違佛 「對貪欲生起出離心」的原始教導， 是釋迦佛從未鼓勵他的弟子為了自己 的利益而誦持這陀羅尼咒，而是以「 益大眾」的心來誦持，才能真正得到 母的保佑。
Apart from the legend, Vasudhara is a renowned bodhisattva appeared in the “Rain Treasury Dharani” of Mahayana Buddhism Origin. According to a legend in the text known as “The Inquiry of the Layman Sucandra,” an impoverished layman named Sucandra approaches the Buddha Shakyamuni requesting a way to obtain large amounts gold, grain, silver, and gems in order to feed his large family and engage in acts of charity with the surplus fortune.
Shakyamuni, aware of a mantra about the bodhisattva Vasudhara that would suit his purposes, bestows Sucandra with an incantation and religious ritual that when followed would result in good fortune and prosperity brought on by Vasudhara herself. Upon commencing the rituals and teaching them to others, Sucandra begins to prosper. Noticing his success, the monk Ananda asked Shakyamuni how he had obtained this fortune so quickly. Shakyamuni instructs Ananda to also practice the Vasudhara Dharani and “impart it to others ‘for the good of many’...”.
Although “The Inquiry of the Layman Sucandra” seems to contradict the Buddha’s renunciation of material possessions and earthly pleasures, Shakyamuni does not instruct the monk to recite the mantra for material benefit but instead he stresses that the mantra is for “‘the good of many’ and for ‘the happiness of many’.” Thus the mantra is meant more as means of alleviating suffering rather than obtaining wealth through Vasudhara, who not only grants physical wealth and abundance but also spiritual wealth and abundance.
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财续佛母心咒
om vasu dharani svaha
om 瓦素 达ra 尼 梭哈
财 续 母
(ni为女性或佛母之意，可以加，可以 加)
财续佛母（Vasu-dhara），她另有财续母、财源天女、财 源佛母、宝源度母、持世天女、持世 萨、雨宝菩萨等不同名称。
天母本生愿力，以财施、法施、无畏 之“布施波罗蜜”为主，行者若能行 养、礼拜、依止，并修习持诵，当能 资财丰饶，不虞匮乏。但行者亦如天 愿力，广行布施，方能与天母相应成 。
据佛经中记载，在过去久远劫中，迦 佛住世时，此天母以殊胜布施功德， 生到三十三天。释迦佛在世时，财源 天母又从水中出生，名为“甘登拉摩 。也就是恒河天女，她又化现为二十 度母之一的宝源度母。
财续母仪轨导修开示---大藏寺祈竹仁宝哲
财续母的藏名为nor rgyun ma（注：汉译亦作“增禄天母”、“财 续佛母”及“财续天母”等），他是 位赐予财富的本尊，亦可说是珍巴拉 尊的女性版本（注：有关珍巴拉财尊 法门，见法师著作《本尊海会Ⅰ》）
财源天母，梵名：巴素达喇；藏名： 玛属，藏名译音：若君玛。又称财宝 母、财续佛母等，属密咒部作密，系 瑜珈密续佛部尊，于六道中专司人道 掌世间之财富，并为五路财神之佛母
现今的人，都以财富为首要，宁 要钱财而不要命。在古印度的佛教传 中，可不是这样的。在古印度，认真 的修行人都先修长寿本尊法，如白度 或无量寿佛等（注：有关无量寿佛延 法门，见法师著作《寿份无量》）； 次修增智慧法，例如妙音母或文殊法 等（注：有关文殊法门，见法师著作 本尊海会Ⅴ》）；在也成功地增长了 智慧后，他们便修财尊法门，例如财 母或珍巴拉法门等。古印度行者修延 法并非因为世俗的怕死之心，而是为 了确保自己有足够长的寿命以学法及 持。他们修财尊法，并非为了想发财 享乐，而是为了要有足够资财以作供 养、布施予苦难众生及作为修持之顺 。在印度中部佛陀或道圣地附近之古 度石雕上，可见到许多财尊形相，足 可见证古代行者对财尊法门之重视。
在佛教传统上，有不少欲增长智 的人依止妙音母以增智。妙音母是一 佛教及印度教共尊的本尊。修持妙音 母可迅速得长智慧，可是却会有贫乏 缘起。故此，凡修妙音母的人，必定 同时修财续母法门。妙音母与财续母 ，几乎可说是一种传统的组合法门。
财续母不只有一种化相。今天所 的，是一面二臂、黄色身相的财续母 财续母传承中有不少殊胜而奇妙的细 节可以传授，但由于在座的人未曾受 此尊之灌顶，衲若多说便有过失了。 此，今晚只传授一个比较适合普传的 、礼赞祈请文形式之极简化仪轨。这 的话，大家即使无灌顶传承亦可修诵 衲教授普遍的内容亦无过失。
前行开示
有关前行细节，衲已说过多次，在此 欲重复了，只特别提一提供品及动机 面的要求。
供品必须依事密部规矩而供素品 宜多供水果、牛奶及酸奶。此外，如 我们供奉了财续母之图片或身像，可 在其前放一个漂亮的瓶子，内盛世界 国的金币、银币或普通钱币，亦可放 宝石、金、银等财宝。这样供的话， 会有积聚财富的好缘起。
修此法前，我们必须生起好的动 ，心想：“我现祈求财续母赐予资财 以利益众生！”
然后，我们诵仪轨中的皈依发心 。
行者皈依直至成正觉 佛陀正法以及圣僧众
因作布施等诸修持故 愿证佛境利普有情生
或念诵：
诸佛尊法贤圣三宝尊。从今直至菩提 皈依。
我以所修施等诸资粮。为利有情故愿 觉成。）
我们应诵这个偈文三次或更多次
正行开示
在未诵仪轨中的礼赞文前，我们 须先观出本尊在自己面前虚空中。
财续母身相黄色，一面二臂，右 作与度母一样的施愿印，此印代表赐 、施护及加持；其左手持一个上插一 株嘉禾的宝瓶；他穿着华丽的衣服， 戴多种宝饰，双足跏趺而坐于莲心月 上，相貌十分年青美丽。
观出本尊后，我们便诵仪轨中的 句礼赞文。
过去累积海般布施善 证得寿命财富及威德
于行持者降下珍宝雨 增禄德母予汝我礼敬
这四句的意思是“您在无数过往 中，积了如大海般无边的布施功德， 您有赐予财富及长寿之能力。我礼赞 您，求您加持我！”
在观好本尊及诵礼赞后，我们便 咒。
om vasu dharani svaha
om 瓦素 达ra尼 梭哈
（此咒与雨宝陀罗尼为同一个咒）
在持咒若干遍之同时，我们观想 尊左手之瓶放黄色光芒，照向十方， 宇宙中所有财富之精华、所有君王及 财主的财富之精华、八大龙王所拥财 之精华及非人族类之财富精华全摄入 中。上述的财富精华，我们观为七宝 及八吉祥形相。这些财富精华被摄入 瓶后，瓶便掉出金、银、宝石等财宝 堆满在我们身边，亦堆满了我们的房 子。如上所观，我们同时持咒若干遍
结行开示
在持咒后，我们诵仪轨中的四句 向文。
以此功德愿速能 成就增禄天母境
并将一切诸众生 安立于同等果境
在诵了回向文后，若有任何其它 愿，亦可于此时发愿回向。
最后，我们观本尊化光而融入自 身中。
财续佛母心咒
附：
财续母修持仪轨（事密部）
大藏寺祈竹仁宝哲 著
（我现祈求财续母赐予资财，以利益 生）
诸佛尊法贤圣三宝尊。从今直至菩提 皈依。
我以所修施等诸资粮。为利有情故愿 觉成。三遍
愿诸众生永具安乐及安乐因。
愿诸众生永离众苦及众苦因。
愿诸众生永具无苦之乐。
愿诸众生远离贪嗔亲疏之心住平等舍 三遍
（观想财续母身相黄色，一面二臂， 手作与度母一样的施愿印，此印代表 予、施护及加持；其左手持一个上插 一株嘉禾的宝瓶；他穿着华丽的衣服 佩戴多种宝饰，双足跏趺而坐于莲心 轮上，相貌十分年青美丽。信解本尊 即是上师真实化现，安住于面前虚空 ）
过去累积海般布施善 证得寿命 富及威德
于行持者降下珍宝雨 增禄德母 汝我礼敬
嗡 瓦素 达ra尼 疏哈（根据祈 竹仁波切语音示范整理）
om vasu dharani svaha
（在持咒若干遍之同时，我们观想本 左手之瓶放黄色光芒，照向十方，把 宙中所有财富之精华、所有君王及财 主的财富之精华、八大龙王所拥财富 精华及非人族类之财富精华全摄入瓶 。上述的财富精华，我们观为七宝及 八吉祥形相。这些财富精华被摄入宝 后，瓶便掉出金、银、宝石等财宝， 满在我们身边，亦堆满了我们的房子 。如上所观，我们同时持咒若干遍。
以此功德愿速能 成就增禄天母
并将一切诸众生 安立于同等果
http://blog.sina.com.cn/s/blog_5ed62e960102xaq7.html
===========
Green Tara of Wealth Teachings – Part 3 @ Tersar org
https://www.tersar.org/teachings.../...eachings-part-...
Dịch trang này
Just as this Tam is green in color, so obviously Om Basu Dharani Soha is also green. Please don't try to make this multi-colored, just keep it green. She comes from the green Buddha field, called Yalo Kaupa so the green signifies her buddhafield. The quality of this field is emerald, that is, the stone connected to Green Tara .
https://www.tersar.org/teachings-4/g...chings-part-3/
SADHANA OF TARA OF CONTINUOUS WEALTH
To the Lama, the Three Precious Jewels, and to the Exalted Arya Tara, with devotion, myself and all sentient beings, as equal as space, go for refuge.
In order to liberate all sentient beings from extreme poverty and suffering, I will accomplish the state of the Goddess Tara of Continuous Wealth.
Upon recollection, instantly one arises as the Noble Goddess Tara of Continuous Wealth. Her body is green-yellow, beautifully adorned with all the major and minor marks of a Buddha. In her right hand she holds a ricke stalk and in her left hand she holds a wish-fulfilling gem. Her body is adorned with the Sambhogakaya dress and is sitting with her left leg outstretched and her right leg tucked in. In the expanse of radiating light and light rays she abides, joyfully smiling.
In the center of her heart is the green letter TAM, with the mantric syllables encircling it to the right. Through repetition of the mantra her heart-mind is pleasingly stirred and light and light rays boundlessly radiate forth completely pervading the universe and its contents, cleansing the cause of extreme poverty and suffering of all sentient beings, by utilizing this inexhaustible treasure may ordinary and wisdom merit be fully accomplished :
OM VASUDHARINI SVAHA
OM TAM SVAHA
Awareness of the deity dissolves into the sphere of clear light, once again the illusory form of the deity appears. By this virtue, may all sentient beings accumulation of ordinary and wisdom merit be ever complete, by utilizing this inexhaustible treasure, may auspicious good fortune prevails, at the request of Sonam Chodron.
This was composed by Jnana
==========
Meaning - Earth. 25. VASUDHARINI. Mantra - Om Vasudharinyai Namah। Meaning - Bearing the the Burden of Earth. 26.
[DOC]sadhana de chenrezig - Golden-Wheel
http://www.golden-wheel.net/.../SADH...0CHENREZIG.doc
Dịch trang này
Dans le centre du cœur du seigneur Chenrézig sur le disque lunaire les six lettres du mantra entourent la lettre HRI, de celle-ci émane un flot de nectar lumineux ... OM VASUDHARINI SVAHA. OM TAM SVAHA. Awareness of the deity dissolves into the sphere of clear light, once again the illusory form of the deity appears
Ganapati Monkey ; Ganapati’s Exalted Heart-Dhārani ; The Essence Of Ganapati, The Lord Of Gatherings
Wealth Practices.
The Dharani of Ganapati’s Monkey Emanation
And thus, if you recite this dharani of Ganapati’s Monkey Emanation many times, you will not lack for food and resources.
OM NAMO GANAPATI JAYABARANE JIVANTIYE SVAHA
If you recite this heart-essence all the time, at those very times, you will find a great treasury of wealth. You will become equal in fortune to a world-turning universal monarch.
You will become equal in fortune to a Wheel Turning King of the Thousand-fold Universe. If you recite this Heart-Mantra many times, and then rub your eyes, then whoever you see will be brought under your influence [and magnetized].
If at night before sleeping you put rub Mantra-Water in your eyes and then sleep, whatever you wish for will be seen in dreams.
Ganapati’s Exalted Heart-Dhārani
In the Indian Language [Sanskrit]: Ārya Ganapati Hridāya
In the Tibetan Language: Phakpa Tsokdakpo’i Zung
In the English Language: The Exalted Ganapati’s Heart-Dhārani
HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS!
Thus have I heard: at one time, the Transcendent and Accomplished Conqueror was in Rajagriha, on Vulture’s Peak Mountain, abiding together in one company with an enormous Sangha of fully-ordained monks.
Then, the Blessed One said to the Venerable Ananda:
“Retain this, the Heart of Ganapati! Those people who read this will accomplish all of their endeavors. All the aspirations they hold in their minds will be accomplished, as well. They will accomplish all of the secret mantras, too. All of their wealth and resources will become abundant. Without asking or searching, whatever food and riches they want will be found. For this, one must recite this mantra!”
TADYATHĀ/ NAMO TUDDHE/ GANAPATI/ KATA KATA/ KITI KITI/ KUTA KUTA/ MATRA MATRA/ DARA DARA/ DHAHA DHAHA/ GHRINA GHRINA/ DABĀ DABĀ/ JAMBHA JAMBHA/ SAMAYA MANUSMARANA TUDDE TUDTRA/ BACHANAYE SVĀHĀ/ ABUTE BHIDUKSHABANCHA TANA/ BASAMA GARACHHA/ THAMAHABHAYA/ MAHĀBAYĀ/ MAHETETA KSHINIYA/ PRAKOMPAYASI/ TADYATHĀ/ OM KURU KURU/ MURU MURU/ CHURU CHURU/ NAMA NAMA SVĀHĀ
“Ananda! If any son or daughter of noble spiritual lineage, fully-ordained monk, fully-ordained nun, layman, laywoman, or anyone else intones this Heart-Essence of the Lord of Gatherings every day, then that person will be endowed with bliss and happiness in this life. They will be endowed with riches and resources. The sufferings of poverty and destitution will not occur. They will be pleasing and delightful to all people. They will accomplish all of their endeavors, no matter what they are, and their aspirations as well. Both in this life and their next life too, they will not lack wealth and resources.”
“Waking up daily early in the morning in one’s home, if this dhārani is chanted three or seven times, then one will retain what has been heard. All malevolent gods, harmful spirits, demons, and dakinis will not snatch away one’s radiance and luster. That person will be guarded and protected.”
The Transcendent and Accomplished Conqueror spoke thus, and the entire retinue, the whole universe with its gods, humans, demi-gods, and gandharvas rejoiced, and deeply praised what had been spoken by the Bhagavan, the Transcendent and Accomplished Conqueror.
THE EXALTED DHĀRANI OF GANAPATI, THE LORD OF GATHERINGS, IS COMPLETE.
The Essence of Ganapati, the Lord of Gatherings
TADYATHĀ/ NAMAH STUTE MAHĀGANAPATAYE SVĀHĀ/ OM GAH GAH GAH GAH GAH GAH GAH GAH OM GANAPATAYE SVĀHĀ/ OM GANĀDHIPATAYE SVĀHĀ/ OM GANESHVĀRAYA SVĀHĀ/ OM GANAPATI PŪJITĀYA SVĀHĀ/ OM KATA KATA MATA MATA DARA DARA BIDARA BIDARA HANA HANA GRIHNA GRIHNA DHĀBA DHĀBA BHAÑJA BHAÑJA STAMBHA STAMBHA JAMBHA JAMBHA MOHA MOHA DEHA DEHA DADĀPAYA DADĀPAYA DHĀNA DHĀNYA SIDDHI ME PRAYACCHA SAMAYA MANUSMARANA NAMAH STUTE MAHĀRUDRA BACHANĀYA SVĀHĀ/ OM KURU KURU SVĀHĀ/ OM TURU TURU SVĀHĀ/ OM MURU MURU SVĀHĀ/ PĀPA SHĀNTI BASU PUSHTIM KURU SVĀHĀ/ OM ANG BHUTA BIDUKSHU BHITA CHITTA MAHĀBIDĀRAH SAMA GACCHATE MAHĀBHAYA MAHĀBALA MAHĀBAKRA MAHĀHASTI MAHĀRAKSHINIYA PRACHITAYĀMI SVĀHĀ/ OM KURU KURU CHURU CHURU MURU MURU/ OM GAH GAH GAH GAH GAH GAH GAH GAH OM NAMO NAMAH SVĀHĀ
“These Ananda, are the “hearts” of Ganapati”
“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] spells, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [spells]: for him all tasks will be accomplished; no doubt about this!. He should forever put an end to all strifes and quarrels , violence and envy, and become entirely calm. Day upon day abiding the rules and practicing a full seven times: it will come out into the fortune of this great one! Upon his coming to the royal court there will be great kindness (prasada). He will become “Keeper of hearing [1]” (Shruti-Dhara). There wil be no major illness to his body. Never will he assume the descent as a tara-praksina or the descent as a humble bee: nothing ellse will occur to him that the Mind of Awakening. In every birth he will be remembering [his previous] births.”
Thus spoke the Blessed One, and upon receiving [his teaching] these monks, these great Bodhisattvas and whole attendance, the world with the gods, the humans, the asuras, the garudas and the gandarvas rejoiced at the words of the Blessed One.
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Dia belum mendapatkan bentuk apapun (na rūpamāpanno), atau suara (na śabdān), atau bau (na gandhān), atau rasa (na rasān), atau hal-hal yang bisa ...... svaha om srim vasusriye svaha om vasumati svaha om vasumatisriye svaha om vasve svaha om vasude svaha om vasamdhari svaha om dharini dharini svaha om ...
Có một lần một ẩn sĩ không có gì để sống, vì thế ông bắt đầu thực hiện thực hành pháp tu Damchen[*] Ông trở nên lão luyện trong pháp tu đến nỗi có thể trò chuyện với vị Hộ Pháp như thể nói với một người khác, nhưng ông vẫn chưa đạt được thành tựu.
Damchen nói với ông: “Ông không có ngay cả chút kết quả ít ỏi nhất đến từ bất kỳ hành động bố thí nào trong quá khứ, vì thế ta không thể đem lại cho ông một thành tựu nào.”
Một hôm nhà ẩn sĩ đứng vào hàng cùng một vài hành khất và được bố thí một tô súp đầy. Khi ông về nhà, Damchen hiện ra và nói với ông: “Hôm nay ta đã ban cho ông một vài thành tựu. Ông có nhận thấy không ?”
“Nhưng tất cả các hành khất đều nhận một tô súp, đâu phải chỉ mình tôi,” nhà ẩn sĩ nói. “Tôi không thấy (dấu hiệu) thành tựu đến từ Ngài ra sao.”
Damchen nói “Khi ông nhận súp, một miếng mỡ lớn đã rơi vào tô ông, đúng không ? Đó là thành tựu đến từ ta!”
Không thể khắc phục sự nghèo khổ bằng các pháp tu tài bảo và những pháp tu tương tự mà không có một vài tích tụ công đức trong những đời quá khứ. Nếu có những vị như các vị Trời tài bảo thực sự có khả năng ban cho các thành tựu tài bảo siêu nhiên thì chư Phật và Bồ tát, với khả năng và năng lực có thể thực hiện các điều huyền nhiệm còn lớn hơn hàng trăm, hàng ngàn lần, và là những bậc Giác Ngộ đã hoàn toàn hiến mình để giúp đỡ chúng sinh ngay cả khi không được thỉnh cầu, thì chắc chắn chư Phật và Bồ Tát sẽ trút xuống thế giới này một khối lượng dồi dào của cải khiến tất cả mọi sự cùng khổ đều được giải trừ trong giây lát. Nhưng điều này đã không xảy ra.
* Damchen Dorje Lekpa, Phạn: Vajrasadhu, một trong những Hộ Pháp chính.
| Trích Lời Vàng Của Thầy Tôi - Patrul Rinpoche
http://thegioivohinh.com/diendan/sho...-c%C3%B3/page5
THẦN CHÚ CẦU TÀI NGAY LẬP TỨC
APRIL 18, 2017 / LEAVE A COMMENT
TỪ NAY CÁC CON CHỈ CẦN HỌC 6 CÂU THẦN CHÚ NÀY, ĐÂY LÀ TÊN 6 VỊ THẦN TÀI CAI QUẢN THẾ GIAN ĐỒNG THỜI GIẢM TỘI NGHIỆP MANG LẠI MAY MẮN
đọc đi đọc lại 6 câu thần chú thoải mái đắc đạo thành bồ tát, các thần chú khác không cần học nữa
Hoàng Tài Thần Tâm Chú :
OM DZAMBHALA DZALENTRAYE SVAHA
Bạch Tài Thần Tâm Chú :
OM PADMA TROTHA ARYA DZAMBHALA SIDDHAYA HUM PHAT .
Hỏa Tài Thần Tâm Chú :
OM DZAMBHALA DZALIM DZAYA NAMA MUMEI E SHE E .
Hắc Tài Thần Tâm Chú :
OM JLUM SVAHA OM INDRAYANI MUKHAM BHAMARI SVAHA .
Lục (xanh lục) Tài Thần Tâm Chú :
OM DZAMBHALA DZALIM DZAYE SVAHA
QUAN THẾ ÂM BỒ TÁT
OM MA NI PAD ME HUM
https://chuacothachtu.wordpress.com/...chuacothachtu/
Mantra Recitation
OM JLUM SVAHA / OM INDRAYANI MUKHAM BHRAMARI SVAHA
http://gyutofoundation.org/downloads...lthPrsFPMT.pdf
Chào Bạn NXP Mến,
Bảo Tạng Vương Phật, Ngài là chủ tể của dòng Dạ Xoa. Đem tài bảo lại cho chúng sanh để làm phương tiện để tu tập đi đến bờ giải thoát. Hai câu trên của huynh LDK và DBTN đều đúng cả. Chỉ tuỳ theo phát âm thôi. Bạn muốn tu tập chú nào cũng được cả.
Đối với Thổ Thần, Thổ Địa thì họ chỉ là hàng địa thần, địa tiên mà thôi. Họ làm sao mà sánh nổi với Phật, với Bồ Tát. Cho nên, bạn không nên đọc chú này trước bàn Thần Tài. Họ không chịu nổi đâu. Bạn làm sao mà mấy ổng hốt hoảng bỏ bàn thờ mà chạy là coi như nhà hết thổ địa, thổ thần đó. Chú của chư Phật, của Bồ Tát là bất khả tư nghì không phải gặp đâu cũng tụng được.
Những vị Bảo Tạng Vương thuộc về Mật Tông cho nên phải có sự truyền thừa của thầy thì mới linh nghiệm, còn không thì không có nhúc nhê gì đâu. Danh hiệu của Ngài là Bảo Tạng thì thật sự là đem lại Tài Bảo thật sự cho hành giả đó. Không bao giờ sai trái đâu. Tuy nhiên, Ngài giúp cho chỉ để hành giả có phương tiện để có thể yên tâm mà tu trì để đến bến bờ giải thoát mà thôi, chứ không phải dùng nó để làm giàu vì giàu có cũng vậy thôi. Tất cả đều là ảo vọng trong ảo giới mà thôi.
Một khi đắc pháp của Bảo Tạng Vương thì dễ biết lắm. Đời sống hành giả về tài bảo rất là hạnh thông, và bạn thử mua vé số đi. Chỉ thử để biết chứ không được mua để mong làm giàu vì sẽ đi ngược với chánh pháp. Bạn sẽ thấy mua lần nào sẽ trúng lần đó. Không bao giờ sai chạy. Bạn càng tu tập theo Phật, phước đức bạn càng tăng trưởng, nghiệp lực bạn càng giãm đi thì bạn sẽ thấy tài bảo càng ngày càng hưng vượng, vài cái tài bảo trong tấm vé số càng ngày càng nhiều. Tuy nhiên, NN phải lúc nào cũng nhấn mạnh là đó chỉ thử thôi chứ đùng có nghĩ về nó nhiều quá, đừng chỉ nghĩ về tài bảo mà thôi vì đó chẳng phải là Chánh Pháp. Các Ngài chỉ giúp cho phương tiện để tu tập giải thoát mà thôi. Hễ bạn mà càng nghĩ về nó nhiều quá không lo tu tập để giải thoát thì có một ngày nó sẽ biến mất đi, vì các Ngài không phải giúp để đi ngược lại Chánh Pháp. Lạ lắm.
Bây giờ thì sự truyền thừa về Hoàng Thần Tài Bồ Tát cũng càng ngày càng hiếm đi, huống chi là các vị Bạch Thần Tài, Hắc Thần Tài, v.v....
Vài hàng đến bạn.
Thân
NN
p.s.: Bạn có biết rằng dưới trướng của Bảo Tạng Vương Phật có đến hàng tỉ, tỉ, tỉ,... Dạ Xoa theo lệnh của các Ngài đem tài bảo lại cho chúng sanh không? Chúng sanh thì nhiều vô số kể không phải chỉ có trái đất mình không đâu. NN thường hay nói chơi rằng Ngài là Santa Claus của người lớn đó.
http://thegioivohinh.com/diendan/sho...lama-LDK/page3
瓶中甘露如來置 The ambrosia in this vase comes from the Tathāgata.
要去塵勞不淨身 It is used to cleanse defilement from the impure body.
我今乞取掌中存 I now take this water vessel into my palm,
普灑法筵常清淨 and sprinkle it in all directions to purify the Dharma altar.
夫三寶者，千生罕遇，萬劫難逢。歸 者，福增無量；禮念者，罪滅河沙。 冥大夜中，三寶為燈燭；滔滔苦海內 ，三寶為舟航；焰焰火宅中，三寶為 澤。
To encounter the Triple Gem is a rarity in a thousand lifetimes; even in ten thousand kalpas it is seldom met with. By taking refuge, one’s blessings are lengthened immeasurably. By paying homage, one’s transgressions as wide as Ganges’ sands are eradicated....In the darkness of night, the Triple Gem acts as a guide light. In the billowy sea of suffering, the Triple Gem acts as a boat. In a blazing fire, the Triple Gem acts as rain to extinguish.
以此甘露食，奉獻諸聖賢。憐愍我等 ，慈悲哀納受。
The ambrosial food is offered to the holy beings and sages.
Have pity on us and accept our offerings out of compassion.
次結奉食印
Next, form the mudra of food offering：
唵啞葛嚕穆看。薩哩斡。塔哩麻南。 牒耶奴忒。班荅奴忒唵啞吽。癹吒莎
an ya ge lu mu kan. sa li wa. ta li ma nan. ya die ye nu te. ban ta nu te. an ya hong. po zha sha he.
(Om akaro mukham sarva dharmanam adyanut panna tvat om ah hum phat svaha)
https://dharmawheel.net/viewtopic.php?t=10369
https://uphinhnhanh.com/images/2017/...hHkgOdiS14.jpg
NAMO GURU KRISHNA DZAMBHALAYA!
I pay homage to Guru Black Dzambhala.
Contemplate in this way.
OM DZAMBHALA DZALENDRAYE SWAHA then,
OM INDRANI MUKHAM BHAMARI SWAHA - Bless with
this mantra.
OM DZUM LUM SWAHA - Make offerings with one hundred
and eight mantras.
=========
1. OM DZAMBHALA DZALENDRAYE SWAHA
2.OM INDRANI MUKHAM BHRAMARI SWAHA
http://tibetanaltar.blogspot.com/201...ul-duchen.html / http://nandzed.livejournal.com/2800005.html