Guru Puja Full

Translation of Prayer for GADEN LHAGYAMA -- " The Hundred Deities of the Land of Joy "

Friday, August 30, 2013 Posted by Ranjeet Tamang

In Tibetan

Ga den lha gyi gon kyi tug karr nay rab kar zho shar pung dri chu dzin tser cho kyi gyal po kun kyen lob zang dragsay dang chay pa nay dir shug su sol

dun kyi nam ka seng dri pay day teng je tsun la ma gye pay dzum kar chen dag lo day pay so nam zhing chog du ten pa gye chir kal gyar shug su sol

shay je kyon kun jal way lo dro tug kal sang na way gyen gyur leg shay sung drag pay pel gyi lham may dze pay ku tong to dren pay don den la chag tsal

yi ong cho yon na tsog may tog dang dri shim dub po nang sel dri chub sog ngo shum yi trul cho trin gya tso di so nam zhing chog kyo la chur par bul

gang she tog may du nay sag pa yi lu ngag yi sung mi gay chi gyi dang kye par dom pa sum gyi mi tun chog nying nay jor pa drag po so sor shag

nyig may du dir mang to drub la tson cho gye pang pay dal jor don yu jay gon po kyo kyi lab chen dze pa la dag chag sam pa tag pay yi rang ngo

jet tsun la ma dam pa kye nam kyi cho kun ka la kyen tse ten tril ney ji tar tsam pay dul jay dzin ma la sab gye cho kyi char pa ab tu sol

dag gi ji nyi sag pay gyay wa di ten dang dro wa kun la gang pen dang kye par je tsun lob zang drag pa yi ten pay nying po ring du sel jay shog

Translation of Above in English

Refuge and generating the altruistic intention I go for Refuge until I am Enlightened to the Buddha,Dharma and Sangha From the virtuous merit I collect by listening to the teachings May I attain the state of BuddhahoodTo be able to benefit all sentient beings.

From the heart of the Protector of the hundred deities of the Land of Joy, Comes a cloud that resembles a mass of fresh white curd, Omniscient Lobsang Dragpa, King of the Dharma, Together with your Sons, I request you to come here now.

Oh Venerable Gurus with white smiles of delight, Seated on lion-thrones, a lotus and a moon seat in the space before me, I request you to remain for hundred of aeons in order to spread the teachings, And be the supreme Field of Merit to inspire my mind with faith.

Your minds have the intellect that comprehends the full extend of what can be known. Your speech, with its excellent explanations is the ear-ornament for those of goodfortune, Your bodies are radiantly handsome with glory renowned I prostrate to you, whom to behold,hear or recall is worthwhile,

Pleasing water offerings, various flowers, Fragrant incense, light and scented water, An ocean of real and visualized cloud-like offerings, Both physically arranged and mentally created, I present to you, Oh supreme Field of Merit.

Whatever non-virtues of body, speech and mind I have accumulated from beginningless time, And especially any transgressions of my three vows, I confess over and again with fervent sincerity from my heart.

From the depths of our hearts we rejoice Oh Protectors, In the great waves of your deeds, You who strove to learn and practice in this degenerate age, And made life meaningful by abandoning the eight worldly feelings.

Oh Holy and Venerable Lama, from the clouds of compassion That form in the skies of your Dharmakaya wisdom, Please release a rain of vast and profound Dharma Precisely in accordance with the needs of those to be trained.

I dedicate whatever virtues I have ever collected For the benefit of the teachings and of all sentient beings, And in particular for the essential teachings

OM AH HUNG
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Lama Rignga

Lama Rignga

About Lama Rignga

I was born in eastern nepal called"Bhusafeda" on 1981 aug 31st.I was born as a First son to my family but before me my 2 twin sister were dead after birth.When i was 6 month's old i became sick and my parents have to take me Kathmandu for check health.From then my parents stay at kathmandu and i start my school at age of 4 untill age of 12.Monks,monasteries and red throbe always used to facinates me and my school was at Bouddha.So, i used to see many monks around there and suddenly age of 12 i decide to join monastery and ask my parent to let me go.They just agreed and i was admited at "Mahayana Buddhist Society" on year 1997.The monastery was running under the guidence of H.E. Tritul Rinpoche from Ganden Monastery.I was ordinated by H.E.Tritul rinpoche on the auspicious day of Buddha's Birthday along with 150 monks.I studied there untill year 2000 then i was transfered to "Seramey Monastic University"(The Three biggest University "Sera,Gaden and Drepung University known for highest Doctorine in Buddhist Philosophy). At there i was again trained under the Guidence of H.E Gosok Rinpoche along with many scholars.At first Seramey seems a very big monastery with Thousand monks and Great teachers and i feel it as a small village of Rinpoches,Lama's,Scholars and Monks.Seramey was like a great oppertunity for me to study further and it was the place where i come across with many tibetan people and tibetan culture before that i only know that Tibet is known as a roof of the world and TinTin has visited it.After school of seramey i joined the College for further step of Tibetan Philosophy where we have to study and debate it along with many monks.Debating was a great way to express your thought and your point of view how do you look it cause everyone's point of view is not same at all.On year 2004 i was back to nepal due to my grandpa's funereal.Same Year i was invited to do some ritual prayers for Tashi Thontaling Monastery which was located at 5 hours continue walk from our village.Only praying was actual not planned from Locals and monasteries monks.They had found their previous lama's incarnation as me.Later i was chosen the head lama of monastery and so on.Then my life changes with another phase.I had a responsiblity to look over the monastery with few littles monks there.I continue my studies at my first monastery Mahayana Buddhist Society at Kathmandu.Everything was quite good enough but in year 2005 our monastery needs to reconstruct.The walls were cracking so it needs to be reconstruct.Our monastery is like a great Pride of our village which has a very long history and it was constructed at 500 years ago so, re-construct was most needed we tried our best to get help from everywhere.Being situated at remote village it was hard to find outer sponsers.Our monastery is like a mystery to outside so first thing to do was to pull attension of Nepali Goverment to help us but at that time Our country itself was in trouble in own civil war so it was even more hard to get support.I do try by asking help in international Organisation but it was hard cause i was not a famous or reknown lama.I wasnt able to pull attention of anyone. I start to do Dharma classes in kathmandu and collect money and then someone advised me to go Malaysia Dharma Tour.On year 2005 sept 10 i left nepal and go malaysia and struggle there to find some good way to collect effort for Monastery.I used to do classes for tibetan buddhism and i join at one company as a Packing Operater and start my new career to earn some money.I stayed at Malaysia for 3 year and to be loyel i manage to earn good money that has manage to reconstruct monastery.But there was still many things to change it was not a easy.At age of 24 i enter the new phase and face many things which makes me more stronger and loyel to my religion,My intension and my Vision.Today I am at S.Korea and doing as mush as i can for my monastery,for Dharma and for World Peace.I have feel myself it is not a easy to Live a Normal life when we used to see from monastery that the lay Buddhist has.I am still struggling for not only for my monastery but for all sentient being and my only goal is to Peace.Today i am doing Dharma classes ,Tibetan Classes and Tibetan Art classe here in korea and sure i am doing part time too for my disciples and my Monastery but i am happy that i am able to do that.Being sponsered is not a big thing we have to understand how can sponser manage to sponser even after his own basic life.I cant express my thank for those millions sponser who are helping many monasteries in this field i only pray may all sentient being attain Enlightment.Thats all i am untill now and i have only one dream is "Peace to Ease,Peace through Global networking" So we can maintain love,Peace and Harmony

About Lamrim

Lam Rim (Tibetan: lam "path", rim "stages") is a Tibetan Buddhist textual form for presenting the complete path to enlightenment as taught by Gautama Buddha. In Tibetan Buddhist history there have been many different versions of the Lam Rim, presented by different teachers, of the Nyingma, Kagyu and Gelug schools. The Sakya have a somewhat similar textual form called the Lam Dre. However all the versions of the Lam Rim are based on extensions of Atisha's 11th Century root text A Lamp for the Path.
Authenticity of the Lam Rim teachings
Vajrayana Buddhists believe that the teachings of the Lam Rim are based on the sutra's that the Buddha taught near the city of Radgir in India, and that the Buddha taught the short, middling and extensive wisdom sutra simultaneously. These wisdom sutra's were taken by Maitreya and Asangha as starting point for their encyclopaedic work, the Abhisamaya-alamkara (Ornament of clear realizations) in which they emphasised the hidden meanings of the sutras. The hidden meanings are believed to be contained in the number and order of the subjects. The number and order of the subjects are vital if someone wants to put the philosophy into practice. Atisha took the number and order of the subjects in the Abhisamaya-alamkara as the basis to write the first Lam Rim text: “the lamp of the path” that therefore contains the essential points of all sutra and tantra teachings in their logical order for practice.


Three kinds of motivation
The foundational criteria of the Lam Rim is the tripartite division of practitioners, based upon the motivation of their religious activity. (Note that this division is distinct from the Triyana).

Excluded from this division were individuals whose motives revolve around material benefits within this life. Striving for a favorable rebirth is the minimum requirement for an activity or practice to be classified as spiritual.

Atisha wrote in "Lamp of the Path" (verse 2) that one should understand that there are three kind of persons:

Persons of modest motive
Persons of medium motive
Persons of high motive
Persons of modest motive are searching with all means for happiness within Samsara; their motive is to achieve high rebirth. Buddhists traditionally considered that this domain included followers of most non-Buddhist religions who strive for a rebirth in a heaven.

Persons of medium motive are searching for their own peace and abandon worldly pleasure. This includes the paths of the Pratyekabuddhas and Sravakabuddhas, the traditional goal of Hinayana practice (personal liberation).

Persons of high motive seek (based on their insight of their own suffering) by all means to stop the suffering of all beings. This is the Mahayana paths of the Samyaksambuddhas.


Subjects of the Lam Rim
Although the Lam Rim texts cover the same subject areas, the subjects are arranged in different ways.

The Lam Rim of Atisha starts with Bodhicitta, the altruistic mind, followed by taking the Bodhisattva vows, whereas Gampopa's lam Lam Rim starts with the Buddha nature, followed by the Precious Human Life and Tsongkhapas texts start with reliance to a master, followed by the Precious Human Life, and continues with the paths of the low, medium and high scopes.

Gampopa and Tsongkhapa expounded the short root-text of Atisha into an extensive system to understand the entire Buddhist philosophy. In this way, subjects like karma, rebirth, Buddhist cosmology, the practice of meditation, up to and including tantra are gradually explained in logical order.

The most common used outline for Lam Rim teachings today is that of the book Liberation in the Palm of your Hands
by Pabonkha Rimpoche. below you find an abbreviated and annotated outline to show the importance of the structure of the Lam Rim

1) the greatness of the author of the Lam Rim, to establish the authenticity of the teaching
2) the greatness of the Lam Rim itself, to gain respect for it
3) the way the instructions are to be received and given
4) the way the students are to be guided through the subjects


this forth subject has two divisions:
1) the way to rely on a spiritual guide
2) the way to train your mind on the basis of the correct way to rely on the spiritual guide


This last heading contains the rest of the instructions under the headings:
- the way to encourage yourself to take the essence of this precious human rebirth
- the way to take the essence of this precious human rebirth
(that is: training your mind in the paths of the three scopes included within the Lam Rim)


The path shared with persons who have the modest scope motivation (striving for a rebirth in the upper realms)

- the reality that this life will end and that you will die
- the suffering in a rebirth in the lower realms (a rebirth as hell being, hungry ghost or animal, which you want to avoid)
- (so you) take refuge to the three Jewels: Buddha, Dharma and Sangha
- (and adjust your behaviour of body, speech and mind according to the) law of cause and effect/ karma


which will lead you to a favourable rebirth within cyclic existence in the human-, demigod-, or god realm


The path shared with persons who have the medium scope motivation (striving for liberation of cyclic existence)
- The truth of suffering (in cyclic existence in general, including the favourable rebirths)
- The truth of the causes of suffering (the afflictive emotions, especially ignorance)
- The truth of cessation (there is a state that is free of suffering and its origins)
- The truth of paths (the way to attain this state free of suffering and its causes by practising ethics, concentration and wisdom)

Another presentation of the middle scope subjects is the presentation of the 12 links of dependent arising

The training in the medium scope path will lead to the development of the wish to be liberated from all un-free rebirths in cyclic existence through the power of afflictive emotions
The path of persons who have the high scope motivation(striving for complete buddhahood)
- the advantages of the mind of enlightenment (the wish to become a buddha for the welfare of all sentient beings)

- the way to develop the mind of enlightenment
- the 7 point instruction of seeing all sentient beings as your mothers (from previous lives and contemplating their kindness towards you)
- the instruction on how to exchange your self-interest for others-interest (by looking at the drawbacks of self cherishing and the advantages of cherishing others)

- the way to train your mind after developing the mind of enlightenment
- training in the perfection of generosity
- training in the perfection of ethics
- training in the perfection of patience
- training in the perfection of joyful effort
- training in the perfection of concentration
- training in the perfection of wisdom