Dharma. Mantras. Je Tsongkhapa

At the end of the 19th and beginning of the 20th centuries, interest in Tibetan culture increased significantly throughout the world. Its awakening was facilitated by the works of Roerich and Blavatsky, the travels of European seekers and researchers to this mysterious country, full of secrets and shrouded in legends. Tibetan mantras are very different in sound and effect from mantras and prayers of other traditions.

	Tibetan mantra blessing beads (malas) OM RUCHIRA MANI PRAVARTAYA HUM Recite seven times and then blow on the mala. This will increase the power of the mantras recited a million times.
Mantra of multiplying action OM SAMBHARA SAMBHARA BIMANA SARA MAHA JAVA HUM OM SMARA SMARA BIMANA SKARA MAHA JAVA HUM When the mantra is recited seven times, the merit created during the day is multiplied by 100,000 times.
Blessing feet mantra OM KHRECHA RAGHANA HOME HRI SVAHA Read seven times and then blow on the sole of each foot or shoe, depending on what will touch the insects when walking. (According to the instructions of Lama Zopa Rinpoche, after reciting this mantra, you can also blow on the tires of a car or bicycle).
	Shakyamuni Buddha Mantra [TEYATA] OM MUNI MUNI MAHA MUNIYE SOHA
Mantra of Lama Tsongkhapa OM A GURU VAJRADHARA SUMATI KIRTI SARVA SIDDHI HUM HUM
Personal Mantra of His Holiness the Dalai Lama (through the Namgyal Monastery) OM A GURU VAJRADHARA BHATARAK MANJUSHRI VAGINDRA SUMATI JNYANA SASAN DHARA SAMUDRA SRI BHADRA SARVA SIDDHI HUNG HUNG
Tibetan mantra of emptiness OM SVABAVA SHUDDO SARVA DHARMA SOBAVA SHUDDO HAM
Vajrasattva Mantras OM VAJRASATTVA HUM OM VAJRA SATVA SAMA MANU PALAYA VAJRA SATVA TENOPA TISHTO DRIDHO ME BHAVA SUTO KAYO ME BHAVA SUPO KAYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHI MEM PRAYATSA SARVA KARMA SUTSA ME QITTAM SRI YAM KURU HU NG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA VAJRA MAME MUNTSA VAJRI BHAVA MAHA SAMAYA SATTVA A
	Medicine Buddha Mantras TADYATHA OM BEKANZE BEKANZE MAHA BEKANZE RANDZA SAMUTGATE SOHA TADYATHA GHUME GHUME IMINI MIHI MATI MATI SAPTA TATHAGATA SAMA DHYA DHISH THATE ATE MATE PALE PAPAM SHO DHANI SARVAPAPAM OUR MOTHER BUDDHA BUDDOTAME UME KUME BUDDHA KSETRA PARI SHADHANI DHAMENI DHAME MERU MERU MERU SHIKHARE SARVA AKALA MRITYU NAVA RENI BUDDHE SU BUDDHE BUDDHA DHISH THITE NARAKSANTUMESARVADEVA SAME ASAME SAMANVA HARANTUME SARVA BUDDHA BODHISATTVA SHAME SHAME PRASHAMANTUME SARVA ITYUPA DRAVA BHYADHYAPURANI PURANIPURAYAME SARVA ASHAYA BEDURYA PRATI BHASE SARVA PAPAMKSHAYAM KARI SOHA
Mantras of Manjushri OM VAGISHVARI MUM OM A RA PA TSA NA DHI
Avalokiteshvara Mantra OM MANI PADME HUM One of the most famous mantras in Mahayana Buddhism (especially characteristic of Lamaism), the six-syllable mantra of the bodhisattva of compassion Avalokiteshvara. It is often literally translated as “Oh! A pearl in a lotus flower!” The mantra is especially associated with Shadakshari (Lord of Six Syllables) - the embodiment of Avalokiteshvara and has a deep sacred meaning.
	Green Tara Mantra OM TARE TUTARE TURE SOHA White Tara Mantra OM TARE TUTTARE TURE MAMA AYUR PUNYE JNYANA PUSHTIM KURU YE SVAHA Green Tara Meditation
Mantras of Buddha Amitabha OM AMIDEVA HRI NAMO RATNA TRA YA YA NAMO BHAGAVATE AMITABAYA TATHAGATAYA ARHATE SAMYAKSAM BUDDAYA TADYA THA OM AMI TE AMI TO BHA VE AMI TA SAM BHAVE AMITA BITRENTE AMITA GAMINI GAGA NAKITI KARE SARVA KALESHAKSHA YAM KARI SOOH A
Tibetan mantra of Guru Rinpoche OM A HUNG VAJRA GURU PEMA SIDDHI HUNG
Mantra of Black Yamantaka OM HRISHTI VIRTI TANANAYA HUM HUM PHET SOHA
Mantras of Buddha Amitayu OM AMARANI DZIVANTIE SOHA OM NAMO BHAGAVATE APARIMITA AYURJNYANA SUBINISH CITTA TEZO RAZAYA TATHAGATAYA ARHATE SAMYAK SAM BUDDAYA TADHYATHA OM PUNYE PUNYE MAHA PUNYE APARI MITA PUNYE APARI MITA PUNYE JNYANA SAM ARO POCHITI OM SARVA SAM SKARA PARI SHUDDHA DHARMATE GAGANA SAMUDGA TE SOBHAVA VISHUDHA MAHANAYA PARI VARI SOHA
Dzambala Mantra OM DZAMBALA DZALENTAYE SOHA
Vajrapani Mantra OM VAJRAPANI HUNG
Milarepa's mantras JE MILA JEPA DORJE LA SOLWA DEP SO OM A GURU HASA VAJRA SARVA SIDDHI PHALA HUM
Prayer recited before meals at Do Suthep Monastery PATISANKA YONISO PINDA PATAM PATISEVAMI NEVA DVAYA NA MADAYA NA MANDANAYA NA VIBUSANAYA YAVA DEVA IMASSA KAYASSA THITHIYA YAPANAYA VIHIMSUPARATIYA BRAHMA CARYA NUGGAHAYA ITI PURANANCA VEDANAM PATIHANKHAMI NAVANCA VEDANAM NA UPPADESSAMI YATRA CA ME BHAVISSATI ANAVAJJATA CA PHASUVIHARO CATI Wisely aware, I accept the food donated to me Not for fun or enjoyment Not for gluttony and not to become more beautiful Just to support and nourish this body, keep it healthy To lead a spiritual life By contemplating I will destroy old feelings And I won’t create new ones In this way I will achieve freedom from disease and live easily
Appeal to God Yama ME AND MA SDE SDE HUNG Appeal to God Yama for help and protection. This mantra helps in spiritual development, in acquiring abilities for learning in other worlds.
Mantra of Great Knowledge GATE GATE PARA GATE PARA SOM GATE BODHI SVAHA Mantra of Great Knowledge. The most famous universal protective mantra. Its repetition makes a person not vulnerable to any negative influences. In any difficult situation, you can repeat this mantra and imagine that you are enveloped in a cloud of golden color. This is a cloud of Divine love. It protects a person from troubles. Gives health, protects against diseases and accidents. Brings a joyful mood, happiness, love, improves relationships. Helps you find a life partner. It is also useful to repeat it on your birthday for healing.

vohuman.ru

How medicine arose and developed in Tibet

Medicine, which arose in Tibet at that time, developed completely independently. Doctors and healers put all their knowledge and skills into it. Therefore, it is generally accepted that Tibetan mantras are a unique and inimitable phenomenon.

The most important aspect in the development of medicine in Tibet was the close study of the properties of plants, herbs, trees, fruits, animals and minerals. Healers used natural ingredients to heal various diseases. They learned to identify and then apply the properties of plants. With their help, doctors learned to achieve harmony with themselves.

Thanks to close observation of animals, healers learned how to properly use medicinal plants. It was with the help of animals that the people of Tibet appreciated the beneficial properties of mineral springs.

By meditating, the monks learned about the world around them. The beneficial properties of some minerals, plants, and metals were learned through newly discovered intuition.

Tibetan medicine, as well as Tibetan mantras, are based on the basic elements of life. There are only five of them - water, earth, air, space and fire. Mucus, bile and wind are the vital principles of all Tibetan medicine.

According to Tibetan healers, human health is a state of balance between mucus, bile and wind. If there is no balance, then the person gets sick and loses balance in life. From this follows the basis of all Tibetan treatment. By restoring the “beginnings”, establishing nutrition and a healthy lifestyle, a person achieves complete recovery from the disease and longevity.

How to listen to Tibetan mantras

Beginners are advised to listen to prayer. This is how you can remember the correct sound of the Tibetan mantra, its vibrations and echoes. Nowadays there are different ways to study prayers. You can not only listen to them, you can watch them completely free online on various Internet portals.

A very important point is attentiveness. Tibetan mantras must be listened to very carefully. This allows you to correctly perceive prayer and receive all the healing properties from it.

• Tibetan mantras must be listened to or watched online for at least thirty minutes a day. To achieve complete healing with prayer you need to achieve complete unity. Concentrate, calm down, relax and only then start practicing. Half an hour a day is not a panacea. The number of repetitions must be a multiple of three.
• It is not necessary to keep track of time. If you don't have a lot of it, you can reduce the time for the lesson. But this can lead to reduced efficiency. Therefore, whenever you have a free minute, it is recommended to practice Tibetan mantras.
• A very important point when reading mantras is proper breathing. It should be natural and relaxed. Only in this case is the body able to tune in to the right mood.
• Monks believe that in order to prepare for healing from diseases, it is necessary to listen to the mantra at least one hundred thousand times. This condition is necessary. It allows the practitioner to acquire the necessary healing abilities.


• For daily practice, you need to choose one of the main Tibetan mantras. This could be a mantra addressed to Buddha, a prayer to Vajrasattva, the “five dakinis” or a prayer to the father of all Tibetan medicine.
• Men are recommended to opt for the “five dakinis” mantra. Women and girls can use any of the three remaining Tibetan prayers.
• In the case when the number of repetitions of the Tibetan mantra is unknown to you, repeat it one hundred and eight times in a row. This number is sacred to Tibetan and Buddhist monks.
• You can listen to them, you can watch videos online on Internet sites, you can sing them and read them to yourself. Still, the most effective way to perceive magic spells is to watch a video. Most often, melodic music is added to the video. Thanks to this, an excellent healing tandem is created.
• Tibetan mantras must be used with true faith in their healing effects. Otherwise, it is very difficult to achieve a miraculous effect from it.

Basic rules in treatment with mantras

The monks and healers of Tibet believed that treatment of any disease must be carried out in four stages:

1. Diet and fasting.
2. Maintaining a healthy lifestyle, changing your behavior.
3. The use of medicinal herbs, decoctions and solutions.
4. Treatment of the disease from the outside.

It is believed that following all four rules and sacred Tibetan mantras is the ideal way to heal.

The most important Tibetan mantras

The most powerful mantra of Tibetan monks is the prayer addressed to Buddha. It is addressed to the “king of medicine.” A practicing person in prayer asks Buddha to give him the strength to heal.

The next, no less powerful mantra is Vajrasattva. With its help, you can achieve healing cleansing and healing from disease. It is read to people in a coma. It is useful for sick animals.

The third, and no less powerful mantra is the prayer of the five “dakinis”. The combination of letters and sounds in this Tibetan mantra has a healing effect. She carries within herself the feminine principle.

The sixth mantra is pronounced in case of problems associated with “bile”. Such diseases include disorders of the digestive tract, liver, kidneys, and gall bladder.

The seventh Tibetan mantra is used by monks for “mucus” diseases. Such diseases are associated with various disorders associated with the joints, digestive and urinary systems. It is useful for people suffering from arthritis and arthrosis. It is recommended to listen to it as often as possible and not interrupt the practice. It is very useful for seriously ill patients to watch online videos with light melodic music.

The tenth Tibetan mantra helps women in labor very well. It must be read exactly one hundred and eight times in a row. Then blow on the butter cube and divide it into three equal parts. The first part should be placed on the top of the expectant mother’s head, the second part on the lumbar region, and the third part should be given to the woman in labor so that she can eat it. It is advisable that the oil does not touch the mother’s teeth. This Tibetan mantra will help the expectant mother give birth to a baby without pain and ensure longevity for the baby.

The Tibetan number money mantra is quite powerful. It must be read seventy-seven times in a row for seventy-seven days. The numbers are pronounced as follows: 7753191. When reading it, special sound waves are created that have a beneficial effect on your material well-being.

There are a huge variety of Tibetan prayers. They are aimed at curing various ailments. These include healing bone fractures, getting rid of insomnia, bleeding, various types of pain, fever and high temperature. Magic spells relieve flu and colds, brain diseases, inflammatory processes and eye diseases. And this is not a complete list of ailments that need to be regularly applied in various areas of human life.

Remember, you must believe in Tibetan mantras with all your heart. You need to merge with it into a single whole and then you will definitely achieve excellent results.

nagadali.ru

Today, a huge number of people believe in the power of thought and words. Properly directed energy flows help improve your life, attract money, improve health, find love, lose weight, etc. Tibetan mantras, which appeared several thousand years ago, have enormous power.

How do the mantras of Tibetan monks work?

When pronouncing mantras, certain sound combinations contribute to the formation of certain vibrations, which in turn generate a powerful charge of energy. Many people compare mantras with magic spells or prayers. It is believed that the more often you pronounce mantras, the faster and stronger they will act.

What do you need?

The most important thing when using mantras is faith in the result. For words to begin to work, it is necessary to learn to separate from the whole world and concentrate on the result. To begin with, read the mantras in complete solitude and silence. When you achieve good results, you will be able to ignore the people around you, sounds and other distractions.

According to Tibetan philosophers, in order to achieve good results, Tibetan mantras must be pronounced mentally.

The effect of mantras depends on the phases of the moon, for example, on the waxing moon it is necessary to pronounce options for wealth, good luck, prosperity, etc. As the moon wanes, you need to read mantras that help get rid of diseases, sins, thoughts, etc.

To better concentrate, it is recommended to read mantras accompanied by calm, quiet music. It is necessary to repeat mantras 108 times, since it is this number that unites the divine principle, eternity and the energy of the Universe. If you can’t handle that much, then the number of repetitions can be reduced, the main thing is that it should be a multiple of 3.

Tibetan number money mantra

This powerful mantra will change your financial condition for the better if you recite the numbers 7753191 without hesitation 77 times within 77 days. Thanks to this, you will create a vibration that has great monetary energy.

There are also other Tibetan money mantras:

KUNG-RONO-AMA-NILO-TA-WONG

KVOCH-KOKHIN-TO

AUM-HRII-A-SI-A-U-SAA -HRIM –NAMAH

OM-DRAM-DREAM-DRAUM-SAH-SHUKRAE-NAMAH

If you recite these mantras daily, you will attract wealth and material benefits into your life.

Tibetan mantra for weight loss

In Tibet it is very difficult to meet an overweight person, even though they have quite high-calorie food. They claim that a special mantra helps maintain their weight in ideal condition. You need to pronounce it over water, which you then need to drink. It is recommended to say the mantra 12 times before each drink of water. You can also meditate by folding your hands together at chest level and reciting a mantra for 15 minutes. Remember the number of pronunciations must be a multiple of 3. Mantra for weight loss: SAN SIA WEE NAH PAI TUN DOU. What is very important is that this mantra helps you change your eating habits, thanks to these rituals you will have more You won’t want to eat high-calorie and unhealthy foods.

Healing mantras - Tibetan singing bowls

In Tibet, monks use special bowls that, when used correctly, produce melodious sounds, which are a special type of mantra. Thanks to special alloys, the bowls produce sounds that are unlike anything else. The bowl represents the feminine principle, and the wooden stick that is moved across it represents the masculine.

Tibetan bowls help improve health, reduce muscle spasms, and are also an excellent relaxant. It will take a lot of time to learn the game, but if you practice regularly, you can learn it.

womanadvice.ru

A little history

Researchers of Tibetan culture believe that the first texts of mantras appeared about eight thousand years ago. Most likely, Tibetan medicine originated in the Stone Age, so it is one of the most ancient.

Every healer, doctor, healer made a contribution to Tibetan medicine. Therefore, over the centuries, it has been possible to form unique recipes for health and formulate sacred texts of mantras that are ideal for people.

The most important part of the development of medicine in Tibet was considered to be the study of the properties of the gifts of nature - plants, stones, animals. Absolutely all medicines are of natural origin.

And Tibetan monks not only enjoyed the fruits of the work of healers, but also learned about themselves and the world around them by practicing the chanting of mantras. The drugs helped to reveal intuition, enhancing the effect of sacred texts.

Everything related to Tibetan culture and medicine is based on five main pillars. It is believed that all processes occurring in the world are controlled by the energy of the five elements - water, earth, air, fire and space. And the three main substances are bile, mucus, wind, which exist in every living creature. The greater the balance between them, the stronger the health.

Therefore, first of all, healers teach how to improve nutrition, lead a healthy lifestyle, and only then pay attention to mental health and practice chanting mantras.

How to listen to the mantras of Tibetan monks?

If you are a beginner, start by listening to ancient eastern mantras. Regular listening to sacred texts will help you learn and remember the correct pronunciation and grasp all the subtleties. Try to hear all the vibrations and echoes - every detail is important, even the seemingly small and insignificant.

There are many ways to learn ancient prayers - you can listen to Tibetan mantras online for free, choosing the most powerful texts. Or record it on a voice recorder and then compare your own pronunciation with the correct one.

It's like learning a new language when you listen to the speaker's pronunciation and then try to repeat it. To remember all the shades of sound, listen to the audio very carefully. Abstract from emotions, turn off noise sources and your phone.

In order for Tibetan mantras to have the desired effect, it is important to adhere to certain rules.

They are as follows:

• You should practice listening to or reading Tibetan mantras for at least half an hour a day. This will help achieve complete healing, over time completely clear consciousness, feel feelings of calm, peace, harmony
• Do not read mantras in an excited, emotionally restless state. You should be focused only on the mantra, calm, completely relaxed. Let go of all thoughts, take a deep breath and only then start meditating
• The number of repetitions of each mantra should be a multiple of three. This rule must be strictly followed
• If you cannot devote a full half hour a day at a time to spiritual practices, break the half-hour ritual into several five-minute sessions. As soon as you have a minute or two at work, start another five minutes. This practice will teach you to switch from diametrically opposed emotional states, instantly move from a state of complete relaxation to maximum concentration
• Watch your breathing - inhalations and exhalations should be relaxed and natural. Before practice, it is advisable to do an “amplifier” - inhale deeply 3-4 times and exhale powerfully
• There is an opinion among Tibetan monks that complete healing is granted to a person by a mantra read at least one hundred thousand times. If you manage to practice for so long, along with full health you will also acquire the ability to heal, you can become a healer
• Don’t try to master all the mantras at once - choose one and read it daily. This could be prayers to Buddha or Vajrasattva, the texts of the “five dakinis” or an appeal to the father of Tibetan medicine
• The most masculine mantra is the “five dakinis”, the most feminine mantra is any of the remaining three
• Try to learn how to repeat the mantra 108 times in a row. This is a magical number in Tibetan culture that greatly enhances the healing power of the sacred text.

Watch the video about the main mantra of Tibet:

Sooner or later you will reach such a level of practice in reading mantras that you will be able to repeat them to yourself without saying them out loud. But don’t try to do this right away: first, listen and watch the video, then consciously read (sing), and only after mastering these two stages, chant mantras to yourself, with your “inner voice.”

It is very important: if you want mantras to have the effect you need and bestow healing, you must sincerely and unconditionally believe in the power of these sacred ancient texts. If you have doubts or want to read mantras for fun, leave this idea, it will not bring anything good

And do not forget about the four stages of healing, without which the mantra will be useless:

1. Proper nutrition and fasting. This is a fairly strict, ascetic diet.
2. Healthy lifestyle. It lies not only in observing the postulates for the health of the physical body. But it is also necessary to change your behavior, free yourself from negative thoughts, and not do bad things.
3. The use of medicinal herbs in the form of solutions and decoctions
4. Treatment of illness with medications prescribed by a doctor

And reading mantras is the final stage, the engine that starts the entire healing mechanism as a whole.

tayniymir.com

Magic mantras of Tibetan monks

Like other sound practices, Tibetan mantras require certain reading rules. But there is one difference: Tibetan mantras require calm, measured performance, without unnecessary emotional stress. Typically, monks, while performing vocal practices, engage in a slow process of reflection. We can say that they stop time around them and quietly perform a meditative practice.

Yamantaka Mantra (Heart Mantra)

OM YAMANTAKA HUM PHET

Reciting these sacred words strengthens the connection with the Yamantaka Yidam. This is a very powerful mantra. It provides effective protection against the negative effects of dark forces. It is also called the Yamantaka heart mantra; it reliably protects against the influence of evil forces.

The ancient Slavs used various spells and readings to change something in the right direction. For example, if it was necessary to heal a patient, he was given food over which a prayer had first been read by a healer. If help was needed in battle, the warrior was given a charmed amulet for the journey. Tibetan mantras are used in approximately the same way; monks read them multiple times. Sometimes it’s 108 times, sometimes it’s much more.

The semantic component of spoken words or sounds does not always correspond to the strength and meaning of the impact. Therefore, before starting such a serious practice, you should delve into many details, and also concentrate on the process.

Tibetan health mantras

If you are pursuing a specific goal and expect a unique result from reading mantras, do not try to start practicing on your own. It is better to resort to the advice of professionals who have extensive experience, knowledge in the field of Tibetan medicine, who communicated personally with monks and directly absorbed the powers of Eastern sages.

• Mantra of health and longevity

Some Tibetan mantras are read separately, some are part of a certain sequence, which should not be changed under any circumstances. To make it easier to complete the training, the mantras are assigned serial numbers.

First mantra:

OM A HUNG BANZAR GURU GUNA SIDI HUNG

It is a song of praise to the famous physician Yutokpe. This man lived in the 12th century and reached unprecedented heights in his field of activity. Doctors in India regularly practice reciting the mantra before operations. Each of them also uses it as an oath before starting work.

Second in the general list is the mantra of the five dakinis:

BUMU AKHMU JULIE KANG HUM

It is also used in treatment, preferably for women. They say that without a ritual, which consists of reading this mantra 100 thousand times, there is no point in starting healing activities. Only after this the secrets of energy are revealed to a person.

Numbers for most Tibetan mantras are not available. Monks reveal them only to a select few: those who are worthy of receiving knowledge. According to some statements, if a person does not learn the numbers of mantras according to the rules, he can cause himself great harm. But still, not all the rules are always followed, and Tibetan mantras are used all over the world.

If a person has problems with the cardiovascular system, the following mantra can help him restore the full functioning of the relevant organs:

A A TSYTA SYKYA SAN SAN

According to the standard rule, it is read one hundred and eight times. During practice, all thoughts are collected in the chest area, where the heart muscle is located. It was noticed that the mantra instantly has a beneficial effect on the rhythm of the heartbeat and on stabilizing its work. After medical examinations, it was determined that the system as a whole had stabilized.

If you are worried about pain in the liver, as well as with problems with alcohol addiction, the following mantra helps:

OM CHIN NED NAGPO SOD SOHA

If a person is struggling with bad habits and cannot cope with self-control, use a combination of sounds:

Inhaling air into the lungs, it is pronounced 108 times. And this should be done every time you want to take a cigarette or sit down at a game console.

Each of us knows what toothache is. It turns out that you can also get rid of it using the Tibetan mantra:

OM A TI NAG PO SOD

It is read over water that should be drunk.

Tibetan mantra for health and longevity (video)

Friends, remember, no matter how powerful miraculous sounds may be, only faith in their effectiveness will be the main reason for favorable changes in your life.

Arthur Golovin

Interesting

Shakya and Sonam Topgyal, who worked for many months to fill the drum with sacred scrolls mantras. In addition to the six-syllable mantras Buddhas of Compassion, placed in a drum mantras Lama Tsongkhapa, founder Tibetan Gelug school, which was formerly widespread in Kalmykia. Mantras Lamas Tsongkhapa are placed in a drum with the wish for a speedy revival of the teachings of this school...

https://www..html

Symbols of Buddhism

In 225 volumes), there were also texts previously unknown to Western science on Tibetan language and Sanskrit. Most of these unique documents until that time were not available to European scientists and were... a total of 2.5 tons of various mantra, as well as sacred Buddhist relics and substances. Among which: sacred substances of Buddha Shakyamuni (particles of hair and blood), sent from five Tibetan and Nepalese teachers, the relics of 40 Bon tentrons, particles of their clothes...

https://www..html

Southern gate of a Buddhist temple in Kalmykia

This is a prayer hall (dugan) with a 9-meter statue of Buddha Shakyamuni. Sacred objects are placed inside the statue - mantras, incense, jewelry, handfuls of soil from all regions of the republic, plants and cereals growing on the territory of Kalmykia. Itself... gold leaf and encrusted with diamonds. On the third level there are individual reception rooms, where monks, a doctor Tibetan medicine and astrologers are receiving believers. Also at this level is the administration. Level four -...

https://www..html

thangka Four-armed Avalokiteshvara

Photo Tibetan shrines. Tanka Four-armed Avalokiteshvara (natural click, Chinese ink, vegetable paints, brocade) Avalokiteshvara is the embodiment of the infinite... protecting them from the suffering of Samsara. In his other right hand, Avalokiteshvara holds a rosary made of crystal and symbolizes his ability to liberate himself through the practice of recitation. mantras OM MANI PADME HUM. In his other left hand he holds the stem of an utpala lotus, a symbol of his impeccable and compassionate motivation. This tanka is made on...

https://www..html

Sri Yantra meaning

How they appear to the seeing sages. This means that the deity is present in both the yantra and mantra. Between Yantra and mantra there is the same difference as between mind and body. The Yantra can be compared to the body, or... the return of the universe to the original state of Unity, realizing its identity with the Absolute. This kind of meditation, using yantra and mantra Yoga is a powerful tool on the path to achieving samadhi (superconscious bliss). Sri Yantra is an image used...

https://www..html

Sand mandala

...: Lama Drupon Sangye, who lives permanently in Estonia and leads the Hungarian Tibetan center Lama Drupon Lundub, will create a sand mandala of peace and harmony. The construction of the mandala will take four days from... shows the primordial perfect balance of the subtle energies of the body and the subtle level of consciousness. Creating and contemplating a sand mandala, as is believed in Tibetan Buddhism, produces purification and provides healing on all these three levels. Originating from ancient Indian religions and coming to the Middle Ages...

Transmission of basic mantras.

Now, in order to receive the transmission of mantras, imagine His Holiness the Dalai Lama above my head. Avalokiteshvara, the deity of compassion in a human body, is His Holiness the Dalai Lama.

First I will give you the vow of Refuge. At this moment, you should imagine that from the mouth of His Holiness, from my mouth, a white light is coming out, which enters your mouth, penetrates into your heart and remains in your heart as a pure vow of refuge. By taking the vow of refuge, you are also taking the vow not to harm others. From the moment you stop harming others, you become pure Buddhists. From the moment you take this vow, if you keep this vow pure, then even if you do not call or consider yourself a Buddhist, you will still be a pure Buddhist. But if you do not accept this vow, if you continue to harm others, then no matter how many times you call yourself a Buddhist (at least a thousand times), you will not become a Buddhist. If you repeat with fanaticism: “I am a Buddhist, I am a Buddhist. All other religions are bad, only Buddhism is good. Followers of all other religions must be killed,” then this is not Buddhism. Because you don't have this vow. I want to say that fanatical Buddhism is not Buddhism, and a fanatical Buddhist is not a Buddhist, but simply a fanatic. A Christian fanatic is not a Christian, an Islamic fanatic is not a Muslim. True Muslims are those people who engage in the pure practice of Islam, that is, they do not cause harm. They are very harmless. This is what a real Muslim is like. But there are very few real Muslims in this world, and just as few real Buddhists in this world, and no more real Christians in this world.

In different religions there are different ways of initiation, entry into one or another spiritual tradition. In Buddhism there are no such rituals, ceremonies such as baptism (when they dip you in water or do something else to you). There is no such. A person becomes a Buddhist only after he takes a vow not to harm others, and after he takes refuge in the Buddha, Dharma and Sanga - the Three Jewels. After this, the person becomes a pure Buddhist.

So now, when I say the words of the Refuge Vow, you should visualize His Holiness the Dalai Lama above my head, and also around us from different sides, imagine that we are surrounded by all the Buddhas and Bodhisattvas and deities. When I repeat the words of the vow, repeat after me and imagine that from my mouth, from the mouth of His Holiness the Dalai Lama, a white light emanates, which enters your mouth, from your mouth enters your heart and remains in the heart as a vow of refuge. You feel that after this you have become pure Buddhists, you have become very harmless people, not doing any harm to anyone. Put your palms together.

[Transferring the Refuge Vow: NAMO GURU BE, NAMO BUDDHA SELF, NAMO DHARMA SELF, NAMO SANGHA SELF.]

From now on, it is very important for you to be open and never criticize other religions. It is very important to respect other religions, other people and even animals. You must understand that animals are also living beings who want to be happy and do not want to suffer. Therefore, they also have the right to a peaceful and quiet life. You, as Buddhists, should make every effort not to harm anyone, even the smallest insects. This is the principle of Buddhism. If you cause harm, no one will scold you, say that you are bad and so on, but you will definitely experience the result of this action because you will accumulate negative karma. If you harm others, then you indirectly harm yourself, so harming others is stupid. If you harm others, I will not scold you, say that you are bad, and I will not punish you. Neither I nor Buddha will punish you, you will just punish yourself. If you took poison, then it was not someone who punished you, it was you who punished yourself. Since you have swallowed this poison, sooner or later you will have to experience the results for yourself. And in the same way, negative, harmful actions, sooner or later, will definitely and inevitably lead to a negative result. And, understanding all this, you must say to yourself: “I will never harm any living being.” That is, you will refrain from harming others through understanding the law of karma. Whatever cause you create, that is the result you get.

On the other hand, you do not harm others from a compassionate point of view. That is, you do not harm others from the point of view of karma and from the point of view of compassion. For Mahayana practitioners, the aspect of compassion is especially important, from the point of view of which they should not harm other living beings. That is, you take yourself as an example and based on this example you do not harm others. You find out that you yourself do not want to experience any, even the slightest, suffering. How do you feel when someone says something unpleasant to you? If you say the same thing to another person, you should know that that person will experience the same thing as you. Think about how precious your life is to you. Life is just as precious for any cockroach. And if you can't help this little cockroach, then how can you kill it? This is mutual understanding. We humans kill cockroaches because we have no understanding with them.

We have very limited options. All we think about is only our own: me, me, me. But in reality, this world belongs not only to people, it belongs to all living beings who live in it. Well, let’s say, if you turned out to be a cockroach, how would you complain about people, what would you say? If you were a cockroach, you would say, “What about the rights of cockroaches? People shout too much about their human rights: “Human rights, human rights!”, and we, by the way, are also living beings. We should also have the right to life. We are not asking for a pension or anything, we are asking only for one thing, that we be given the right to life. People are so big, but instead of helping us, they don't let us live in peace. They litter at home all the time, and we have to clean up after them. (Laughter) Instead of thanking us, they throw us out of the window or crush us.” Now, if you think about it this way, you will become sensitive to cockroaches. In this case, if you cannot feed a cockroach, then you certainly cannot kill it. I'm not telling you to raise cockroaches at home. It is very important to keep your home clean from the very beginning to prevent cockroaches from appearing in it, but if they do appear, do not kill them. You can put them somewhere safe. Or send it to a neighbor's house. (Laughter) I'm kidding. But, in any case, don’t kill. I'm kidding, but in any case, find a method to control cockroaches without killing them. You are all smart people.

And now the transmission of other mantras.

First, the mantra of Shakyamuni Buddha. [Transmission of the mantra OM MUNI MUNI MAHAMUNIYE SOOHA]

Avalokiteshvara mantra. Avalokitesvara is the deity of compassion. When you recite this mantra, your love and compassion will increase, which is very important for all of us. As you repeat the mantra, you also imagine a white light coming out of your mouth, which enters your heart and remains there as a transmission of the mantra. [Transmission of the mantra OM MANI PEDME HUM]

Manjushri Mantra. Manjushri is the deity of wisdom. If you recite the Manjushri mantra, it will help you grow your wisdom. You don’t have to chant these mantras all the time, you can just read them [shows at what speed the mantras are read], and at this time imagine that white light is emanating, purifying and blessing you. Every day you should recite the mantra of Manjushri a little, a little of Avalokiteshvara and a little of Tara. This will be very helpful. This will be the best food for your mind. Your stomach needs food every day, just as your mind needs food every day. And this is the most delicious food, the healthiest food that we can feed our mind. Basically, we feed our mind with very low-quality, unhealthy food: anger, envy, all these negative emotions we feed our mind. And because of this, our mind is always sick, always suffering, always unhappy, always worried. What food is the body. What food for the mind is the health of your mind. They give good food for the mind, the mind will be healthy and beautiful. If they give bad food to the mind, the mind will be sick. And no one created this, just whatever reason you create, that’s the result you will get. Now bring your palms together.

[Transmission of the mantra Manjushri OM ARA PADZA NADI]

Now the Vajrapani mantra. Vajrapani is the deity of power. If you recite this mantra it will help you become powerful. Nowadays, in times of decline, it is not enough just to be compassionate and wise, you also have to be strong. If you are not strong and powerful, others will “sit on your neck.” If you say: “I am kind, I am a Buddhist,” then they will not say to you: “You are good.” They will tell you: “You are a fool. They’re sitting on your neck, but you can’t kick them out.” You will say: “Please leave,” but they will answer you: “Quiet!” and nothing will change. A Buddhist is not necessarily a very modest and defenseless person. Buddhist is a state of mind. But never fight out of anger and envy. Sometimes you may scold someone out of compassion, out of love: “If I don’t scold, I won’t be able to stop his negative behavior.” When someone tries to sit on your neck, you say: “Sit in your place.” You show him to his place and say: “This is your place, sit there. I'm sitting in my place. I won’t sit on your neck, and you leave mine alone.” Sometimes they say that being spiritual means being too weak – this is wrong. Now the negative force prevails. All spiritual people talk about love and compassion and become weaker and weaker, while bad people, on the contrary, gain strength. Therefore, in these times of decline, it is very important to recite the Vajrapani mantra and thereby cultivate strength within oneself. Don't show your love and compassion to others, it should be your deep inner feeling. That is, you don’t need to demonstrate to everyone that you are a very spiritual person and radiate love just like that. All this should be hidden inside you. Outwardly you must be very strong and internally very pure. But not with everyone. If you are in the company of people who are humane, who understand you, then you can be peaceful both inside and outside. But if people do not understand human language, but only understand dog language, then it is stupid to speak to them in human language. If you tell him: “Please leave,” then he won’t leave, right? This is the kind of person you should talk to like a dog. That is, inside you are like a person, but at the same time you pretend to be the same dog. Because he is a dog, and he only understands dog language. If he sees that you are really strong, then he will have to listen to you and he will leave. Therefore, you must know how to behave depending on what kind of people you are dealing with and what situation you find yourself in.

There is no dogma in Buddhism, it does not say that you should always do only this or that, or be always only like this. There are no such dogmas. Everything you do depends on the time and the situation. But the most important thing is that everything you do should be useful. In some situations it is useful to swear, in other situations it is useful, on the contrary, to speak softly. In some situations it is good to lie, in other situations it is good to tell the truth. Yes, in Buddhism, there is such a rule - not to lie, but Buddhism does not say that you should never lie at all. Buddhism says that everything depends on the situation. Let's say a hunter is chasing a deer and wants to kill it. And you saw this deer run past you. A hunter runs up to you and asks: “Which direction did the deer run?” You think to yourself: “I’m a Buddhist, I took a vow not to lie,” and you tell the hunter: “That’s where I ran.” He catches up with him and kills him. What you did is called lack of compassion. That is, you think only about your own karma and do not think about the life of the animal. Therefore, in some situations you should look at priorities, what is more important to you. If saving someone's life is more important to you, then if you lie and accumulate a little negative karma, then it's okay. Saving the life of another living being will bring you much more positive karma. So, in Buddhism, you have to decide for yourself what to do or not do in this life by examining these two things: purpose and limitations. If there are more limitations or disadvantages from your action than advantages, then it is better not to do it. And if there are more advantages than disadvantages, then you should take such an action. Therefore, it is always very important to analyze the goal: what is your goal and what restrictions exist in this regard. Sometimes people become confused when they see that if they do such and such, then there will be both advantages and disadvantages in their action. They don't know what to do. At this point you have to understand what is outweighing here.

[Transmission of the Vajrapani mantra OM VAJRAPANI HUM PE]

Now Tara's mantra. Tara is the deity of activity. If you recite the Tara mantra, your luck will increase and the path will open before you. So try to recite this mantra as much as possible. When you are driving or walking somewhere, you can recite this mantra along the way. If you are waiting for someone, then don’t just wait - read the mantra. Just sit and recite the mantra, and that person you are waiting for will come to you very quickly. If you just sit and wait for him, then every minute will go by very slowly for you, and you will say: “He’s already an hour late. Horrible". And if you don’t wait for him, but just read the mantra, then when he comes, it will seem to you that he came very quickly.

[Transmission of the Tara mantra OM TARE TUTARE TURE SOOHA]

Now the mantra of Lama Tsongkhapa (Migzem). For your Guru Yoga practice. In the future I will give you the practice of Guru Yoga. The practice of Guru Yoga is the best, most powerful way to receive blessings. And when you receive a powerful blessing, then it will be much easier for you to generate spiritual realizations. But without receiving blessings, realizations will be very difficult to achieve. Here is Lama Tsongkhapa in a yellow hat on the left [Points to the tank]. This is Manjushri in a human body. Put your palms together.

[Transfer Migzam

MIGME DZEVE TERCHEN CHENREZI

DIME KENBE WANGPO JAMBEYAN

DUPO MALU JOMTSED SANVEDAK

GANCHEN KENBE DZUGYEN DZONKHAPA

LOVSAN DAGBE SHCHAVLA SOLVADEP]

Mantra of His Holiness the Dalai Lama. The visualization is the same. [Transmission of the mantra OM A GURU VAJRADHARA VAGINDRA SUMATI SASANADHARA SAMUNDRA SRI BHADRA SARVA SIDHI HUM HUM]

So, I have given you all the important, most important mantras. That's enough for you for now.

Now Shamatha meditation. In order to practice Shamatha meditation, first of all you must know what the mistakes are in this meditation. There are five mistakes during Shamatha meditation. There are eight antidotes for the five mistakes in meditation. In order to eliminate these five errors, you must apply all the antidotes. And besides, you must know the nine stages through which you pass to reach Shamatha. You should know six more forces that contribute to your progress on the path to Shamatha. Besides this, you should know what are the four ways of entering into meditation. If you know all this, it means that you know perfectly how to develop Shamatha. Otherwise, if someone simply tells you: “Meditate on Buddha, that’s all. Concentrate on the Buddha,” then you will not understand how this should be done, and how in general you should develop Shamatha.

If we talk about Shamatha in a simplified form, then it is very easy. Briefly, it can be formulated as follows: in front of you is a Buddha the size of your thumb, you concentrate on it and do not allow your mind to be distracted from this image. And if you are able to maintain completely uninterrupted concentration on this object (without allowing your mind to be distracted) and abide only on this object, while experiencing mental and physical serenity, then this means that you have achieved Shamatha. Simple, right? Sounds simple. But to actually achieve this state of mind, you need very detailed instructions.

What is the goal of spiritual practice, what is its result? This is a mind completely purified of all obscurations, not harming any living being and constantly ready to help others. This is your goal, which you strive for when engaging in spiritual practice. In principle, all religions say the same thing, that one should not harm others and should help others. All religions say the same thing, but in order to achieve such a stable state, you need to work hard. It is very difficult and therefore you need a lot of theoretical knowledge. You must learn how your mind works. Talking about spiritual practice is very simple, it all comes down to one thing: do not harm anyone and help others. But this is very difficult to achieve in practice. Therefore, you need to know and understand philosophy very well. Shamatha also sounds very simple in words: “Shamatha is one-pointed concentration on the Buddha. Every day you focus your consciousness on the image of the Buddha and gradually achieve stability in this concentration. Through this practice you achieve mental and physical serenity. And when you achieve this, then you will achieve Shamatha. All. Goodbye". But you should not be satisfied with such general phrases. Nowadays, a lot of people come to Russia with such teachings: “Do not harm anyone, help others and you will be happy. Practice generosity, give everything to others, and especially since I am your teacher, it is very important to practice generosity towards the teacher.” And you sell your apartment and everything else. It is not right. If a spiritual master tells you something for your benefit, if his words are in accordance with the Dharma, then you should obey him. But if what he says is contrary to the Dharma, then you should not listen to him. And if I tell you something that is contrary to the Dharma, do not listen to me. At the same time, you should become like a block of wood: not say yes or no, just freeze motionless.

Now I will explain to you how to develop Shamatha. First of all, I will tell you about five mistakes in meditation. If you don't know what the five mistakes in meditation are, then you can meditate your whole life and never make any progress. Developing Shamatha is very much like repairing a TV. You have a TV and something has gone wrong in it. Until you fix this problem, the picture on the TV screen will not become clear and crisp. Therefore, in order to fix the TV, you must know what problems it has. I can tell a story that happened to me. When I arrived in Russia, I had a TV, and something went wrong with it. I didn’t know what exactly was broken there and began to fix it. Just fix it as best I could. But the TV began to show worse and worse. Similarly, when you meditate, you are “repairing” the “TV” of your mind. And if you don’t know how to repair it correctly, then the “TV” of your mind will “show” worse and worse. In America and Europe, I have seen a lot of people who are too actively engaged in “repairing” the “TV” of their mind, but it “shows” worse and worse. Already much worse than other people. And, sometimes, two channels start showing simultaneously. (Laughter) This is very dangerous. And then these people start saying all sorts of strange things. Therefore, it is very important, before you start “repairing” the “TV” of your mind, to understand what and where the problems are and what exactly needs to be corrected. I asked my friend to call a repairman. The repairman came and literally in two or three minutes realized what was wrong and fixed the TV. It's the same with Shamatha: when you know the mistakes in your meditation, you can eliminate them much faster.

Mantra is an ancient sacred formula that carries a powerful charge of positive energy. The meaning of the word "mantra" comes from two Sanskrit words: "mana" and "tra". “Mana” is consciousness, mind, and “tra” is an instrument, control, liberation. Thus, a mantra is control of the mind, the release of the energy of consciousness. Mantra is concentrated energy. The best number of repetitions is 108 times. Some mantras need to be repeated even more, but even simple repetition without counting has a harmonizing effect. Mantras can be read silently. But it’s best to set aside 10-15 minutes a day to repeat in a calm environment. Repeat the mantras calmly, in a full voice, focusing on the sounds being spoken. A person repeating mantras first of all calms the mind from everyday worries, relieves stress, and tunes in to higher knowledge.

Mantra recitation is considered a more advanced form of meditation, which is not easy for everyone to understand. For people who do not practice Buddhism, the purpose of such meditation is to bring your mind to a peaceful state. Buddhists believe that reciting mantras, or combinations of words, helps protect the mind from negative thoughts and emotions. We also believe that reciting mantras promotes spiritual development. There are many different mantras that serve different purposes.

When a person focuses on compassion, he recites a mantra, Skt. - lit. "Om, you are a treasure on a lotus." The mantra has an inspiring meaning. Syllable OM, which is pronounced "aum" or "om", means body, speech and mind. By pronouncing this syllable, we want to improve our body, speech and mind - to make them the same as the body, speech and mind of the Buddha. In this context, purity means the absence of negative thoughts and emotions, as well as bad (harmful) actions. Other syllables show how to make this transition; when spoken, certain objects are used as symbols. Syllable MANI, which means “pearl,” is associated with the concept of right action, or action that is dictated by altruistic intention. Syllable PADME means "lotus". The lotus is a flower of perfect white color, although it grows from mud. It represents an image of your mind that lacks purity but can become pure (like a white lotus flower), which relates to the concept of right view. Syllable HUM means "invisible"; in other words, right view and right action must be one.

PRAYER FOR DAILY MEDITATION EXERCISES

Mentally clearing your surroundings

May the whole earth acquire perfect purity, may it become as smooth as the palm of your hand, smooth as lapis lazuli.

Mentally place pure offerings

May the whole space be filled with offerings from gods and people, gifts obvious and in thought, similar to those presented by Samantabhadra.

Contemplation of Refuge

In the present space, on a lion throne of lotus, sun and moon, sits Shakyamuni Buddha, representing the very essence of all my merciful mentors; Around him gathered gurus, both immediate and in the lineage, as well as yidams, buddhas, bodhisattvas, shravakas, pratyekabuddhas, dakas, dakinis and guardians of the Dharma.

Creation of Reasons to Seek Refuge

I and all my kind-hearted mothers, in fear of the torment of samsara, turn to the Buddha, Dharma and Sangha - the only principles of Refuge. From now on until Enlightenment, we stand under the protection of these Three Jewels.

A Short Prayer for a Refuge Seeker

I, along with all sentient beings, seek refuge in the Buddha, Dharma and Sangha until we all achieve Enlightenment (7 times, 100 times or more).

Creation of bodhichitta

Having acquired spiritual merit through giving and other perfections, may I become a Buddha for the benefit of all sentient beings (3 times)

Acceptance of grace and purification

From the hearts of all in whom I seek refuge, streams of light and nectar descend; they dissolve in me and in every living being, cleansing me of harmful karma and obstacles, lengthening my life, increasing my virtues and success in comprehending the Dharma.

Creation of the Four Immeasurables

May every creature be happy. May every being be freed from suffering. May no one be separated from happiness forever. May every being be in peace, without hatred or attachment.

Summoning the Field of Spiritual Merit

O Protector of all beings, great conqueror of hordes of evil spirits. O Blessed One, Omniscient One, appear accompanied by your retinue in this place.

Seven-fold prayer

With body, speech and mind I humbly prostrate myself, make offerings in reality and in thought, repent of the atrocities I have committed since time immemorial and rejoice in the virtues of all beings. Deign to stay here until samsara passes, spin the wheel of Dharma for our sake. I dedicate all virtues to the Great Enlightenment.

Mandala offering

The earth is sprinkled with fragrant compositions and strewn with flowers; the great mountain, the four continents, the sun and the moon are offered as gifts to the realm of the Buddhas, so that all beings may enjoy life in these pure lands. Objects that cause affection, delusion or hatred; friends, strangers, enemies, our riches and our bodies are joyfully offered as gifts. Deign to accept it and bless us so that the three poisons will no longer poison us:

IDAM GURU RATNA MANDALAKAM NIRYATAYAMI

Appeal to the field of spiritual merit and to the lineage mentors,
indicating stages of the journey

O my kindest root Guru! Sit upon the lotus and moon crowning my head, and by your great mercy bestow upon me the grace of your body, speech and mind. (Mentally imagine your root Guru descending on the top of your head and invoking with you as follows)

I address you, O Buddha Shakyamuni, whose body comes from innumerable virtues, whose words fulfill the aspirations of mortals, whose thought clearly sees everything that exists.

I address you, O teachers of spiritual tradition, performers of many great deeds: Venerable Maitreya, Most Noble Asanga, Vasubandhu and all other precious teachers who have shown the path of extensive knowledge.

I address you, O spiritual mentors of the tradition of deep comprehension: Venerable Manjushri, Nagarjuna, Chandrakirti and all other precious teachers who have revealed this most profound path.

I address you, O spiritual teachers of the sacred mantra tradition: Conqueror Vajradhara, Tilopa, Naropa and all other precious teachers who have revealed the path of Tantra.

I address you, O spiritual mentors along the line of the Ancient Kadam: the Second Buddha Atisha, Dromtonpa, Geshe Potoba and all other precious teachers who showed the unity of the path of extensive knowledge and the path of deep comprehension.

I address you, O spiritual mentors of the New Kadam lineage: Venerable Tsongkhapa, Jamvel Gyatso, Khedrubje and all other precious teachers who revealed the unity of Sutra and Tantra.

I address you, my kindest and most precious teacher, who shows concern for those unbridled in mind, not pacified by the succession of all the previous Buddhas, as if these wards are fortunate students.

(Repeat the next three requests three times)

Send down your blessings that give inspiration to me and all my mothers, so that all my perverted thoughts are stopped: from disrespect for the kindest mentor to the most refined duality of perception. Send down your blessings that give inspiration to quickly create pure thoughts: from reverence to the kindest mentor to the unity of Bliss and Emptiness. Send your blessings and inspiration to nullify all external and internal obstacles.

Receiving Grace and Purification

Streams of light and nectar descend from the hearts of all holy beings: they bestow grace and purification.

Prayer for the stages of the path

The beginning of the path is trust in my kindest mentor, in whom is the source of all good. Bless me to realize this and follow it with great devotion. Life in the human world with all its freedoms is a rare phenomenon with deep meaning. Bless me to realize this, so that day and night I can realize the meaning of life. Like a bubble in water, my body dies and decomposes very quickly, and after death the fruits of karma appear like a shadow accompanying the body. Give me the blessing to know and not forget about this, so that I will always be vigilant about what I do, and, avoiding harmful actions, acquire the wealth of virtue. The joys of samsara are deceptive: they do not bring satisfaction, but only torment. Therefore, incline me with your blessing to sincerely strive to achieve the bliss of perfect freedom. Give me the blessing that this pure thought will give rise to persistent attention and the greatest caution, so that my main spiritual activity remains the root of all Dharma - the vow of personal liberation. Like me, all my kind-hearted mothers are drowning in the ocean of samsara. Grant your blessing for the spiritual work of cultivating bodhicitta, so that I can save them sooner. But limiting myself to this, in the absence of the three moral foundations, I cannot become a Buddha, so I seek a blessing to gain the strength to work to fulfill the bodhisattva vows. Having calmed my mind from entertainment and explained in detail the true meaning of concepts, bless me to achieve the unity of Serenity and Insight. (Now begin the meditation to train your mind)

Mantra of Shakyamuni Buddha (Burkhn Bagsh)

OM MUNI MUNI MAHAMUNIYE SOHA

Mantra of His Holiness the Dalai Lama (Dala Lam Gegen)

OM A GURU VAJRADHARA VAGINDRA SUMATI SASANADHARA SAMUDRA SRI BHADRA SARVASIDDHI HUM HUM

Avalokiteshvara Mantra (Aryabal)

OM MANI PADME HUM

One of the main attributes of Avalokiteshvara is the six-syllable mantra Om mani padme hum, because of which the bodhisattva is sometimes called Shadakshari (“Lord of Six Syllables”). In addition, there is the Maha Karuna Dharani Sutra, popular in East and Southeast Asia, also called the Mantra of Great Compassion and dedicated to the bodhisattva Avalokiteshvara

Namo ratna-trayaya Namo ariya-valokite-svaraya Bodhi-sattvaya Maha-sattvaya Maha-karunikaya Om sarva rabhaye sudhanadasya Namo skritva imam arya-valokite-svara ramdhava Namo narakindi hrih Maha-vadha-sva-me Sarva-arthato-subham ajeyam Sarva- sata Namo-vasat Namo-vaka mavitato Tadyatha Om avaloki-lokate-karate-e-hrih Maha-bodhisattva Sarva sarva Mala mala Mahi Mahi ridayam Kuru kuru karmam Dhuru dhuru vijayate Maha-vijayati Dhara dhara dhrini svaraya cala cala Mama vimala muktele Ehi ehi sina sina arsam prasari visva visvam prasaya Hulu hulu mara Hulu hulu hrih Sara sara Siri siri Suru suru Bodhiya Bodhiya Bodhaya Bodhaya Maitreya narakindi dhrish-nina bhayamana svaha Siddhaya svaha Maha siddhaya svaha Siddha-yoge-svaraya svaha Narakindi sva ha Maranara svaha sira simha-mukhaya svaha Sarva maha-asiddhaya svaha Cakra-asiddhaya svaha Padma-kastaya svaha Narakindi-vagalaya svaha Mavari-sankharaya svaha Namo ratna-trayaya Namo arya-valokite-svaraya svaha Om Sidhyantu mantra padaya svaha

Mantra of Green Tara (Nogan Dyark)

OM TARE TUTARE TURE SOHA

Dedication of merit

By the power of the merits that I have acquired through labor on the stages of the Path, may all living beings gain the opportunity to work in a similar way. No matter how many living beings there are who are experiencing heart and body pain, may they all be delivered from suffering by the power of my merits, and may they all find eternal joy and happiness. May every being experience the happiness of men and gods and achieve speedy liberation, so that samsara will soon fade away. For the benefit of all living beings filling space, may I gain wisdom like Manjushri, great compassion like Avalokiteshvara, great strength like Vajrapani. The Dharma preached by the Buddha is the best healing remedy that alleviates all mental pain. May this Dharma-jewel flourish in all the worlds that fill space. May great faith in the Buddha, Dharma and Sangha be born in the minds of all living beings; and thereby may they receive the grace of the Three Jewels. From now on, let there be no suffering in this world from incurable diseases, hunger and wars, and may earthquakes, fires, floods, storms and other disasters not cause harm.

May all sentient beings, my mothers, meet precious guides who show the stages of the path to Enlightenment, and, having entered this path, may they soon achieve the final peace of complete Enlightenment. May my prayers be fulfilled by the blessings of the Buddhas and Bodhisattvas, by the truth of actions and their consequences, and by the power of my pure highest aspiration.

PRAYER FOR REFUGE

NAMO GURUBE	I take refuge in the Teacher
NAMO BUDDAYA	I take refuge in Buddha
NAMO DHARMAYA	I take refuge in the Dharma
NAMO SANGHAYA	I take refuge in the Sangha

PRAYER FOR REFUGE AND BODHICITTA

Refuge- prayer of Buddhist refuge and Bodhichitta, read in most cases at the beginning of Buddhist practices.

KYAB DRO SEM KYE	I go to refuge in search of enlightenment,
SANG GYE CHO DAN TSOG GYI CHOK NAM LA	I take refuge in the Buddha, Dharma and Sangha
CHANG CHUB BAR DU DAK NI KYAB SU CHI	Until I reach enlightenment
DAK GI JIN SOK GYI PAI SO NAM KYI	By the power of merit accumulated by giving and other deeds
DRO LA PEN CHIR SAN GYE DRUP PAR SHOG	May I become a Buddha for the benefit of all beings

MIGZEM

MIG-METZE-WIND-CHENCHEN-RE-ZIG	Lama Tsongkhapa, Supreme Jewel of the Tibetan Sages,
DI-MEKEN-BEVANG-BOJAM-PEL-YAN	To the Incarnation of Avalokiteshvara, the Treasury of inconceivable compassion,
DU-PONMA-LUJOM-DZEDSAN-VI-DAK	Manjushri, Lord of pure knowledge,
GAN-CHENKEN-BETSZUG-ENZON-KA-PA	Vajrapani, destroyer of all the armies of Mara:
LOB-SANDRAG-BESCHAW-LASO-VAN DEP	Tsongkhapa, Lobsang Dagpa, I bow to you.

Mantra of Lama Tsongkhapa (Zunkwa Gegen)

OM A GURU VAJRADHARA VAGINDRA SUMATI KRTI SARVA SIDDHI HUM HUM

Maitreya Buddha Mantra

OM BUDDHA MAITRI MEME SOHA

Medicine Buddha Mantra (Manla)

TADYATHA OM BEGANDZE BEGANDZE MAHABEGANDZE RANDZA SAMUTGATE SOHA

Read it seven times, 21 times or 100 times. If you are sick, after reciting this mantra, blow on the medicines you are taking and also on the water to drink. The mantra enhances the beneficial effect of medicines. If you are not sick, after reading the mantras, blow on the water, which should be placed next to it in a glass, and drink this water, imagining that you are drinking healing nectar. It can also be useful as a preventive measure against various diseases.

Vajrapani Mantra (Vani)

OM VAJRAPANI HUM

Protects against the action of obstructive and pathogenic spirits. No damage can overcome you. If a person is subject to fear, if he quickly loses strength, then the lamas advise him to perform the Vajrapani practice, reciting the mantra 108 times.

Manjushri Mantra

OM ARA PAZA NA DI

Helps achieve success in intellectual pursuits. Helps to gain wisdom and helps to understand the emptiness of phenomena.

Mantra of White Tara (Tsagan Dyark)

OM TARE TUTARE TURE MAMA AYU PUNYA JNYAANAA PUSHTIM KURU SOHA

The practice of White Tara promotes spiritual growth and prolongation of life, overcoming life-threatening obstacles. White Tara symbolizes exceptional purity and transcendental wisdom, and is also the goddess of long life.