Essential Prayers

Contents

Essential Prayers ...... 1 Taking Refuge and Generating the Altruistic Intention ...... 2 The Four Immeasurables ...... 2 Short Mandala Offering ...... 3 Request to Turn the Wheel of Dharma ...... 4 Request for the Lama to Remain Long ...... 4 Long Mandala Offering ...... 5 The Heart of Perfection of Wisdom Sutra ...... 10 The Heart of Perfection of Wisdom Sutra ...... 13 Praise to Shakyamuni Buddha ...... 17 The Three Principle Aspects of the Path ...... 22 Long Life Prayer for His Holiness the Dalai Lama ... 26 Dedication Prayers ...... 26 Prayer for the Long Life of Geshe Lobsang Tsephel .. 28

Taking Refuge and Generating the Altruistic Intention

Sang gyä chö dang tshog kyi chhog nam la jang chhub bar du dag ni kyab su chi dag gi jin sok (chö nyen) gyi pay so nam kyi dro la pen chir sang gye drub par shog

I go for refuge, until I am enlightened, to the Buddha, the Dharma and the Sangha. Through the merit I create by practicing giving and the other perfections, may I quickly attain the state of Buddahood for the benefit of all sentient beings. (3x)

The Four Immeasurables

Sem chän tham chä de wa dang, de wai gyu dang dän par gyur chig Sem chän tham chä dug ngäl dang, dug ngäl gyi gyu dang, dräl war gyur chig Sem chän tham chä dug ngäl, me pai de wa dang, mi dräl war gyur chig Sem chän tham chä nye ring, chag dang nyi dang, dräl wai tang, nyom la nä par gyur chig

May all sentient beings have happiness and its cause. May all sentient beings be freed from suffering and its cause. May all sentient beings never be separated from the happiness that is beyond all suffering. May all sentient beings abide in equanimity, free from attraction that holds some close and aversion that keeps others distant.

Short Mandala Offering

Sa zhi pö kyi jug shing me tog tram ri rab ling zhi nyi dä gyän pa di sang gyä zhing du mig te ül war yi dro kün nam dag zhing la chö par shog.

The ground with scent is blessed, and with flowers strewn, adorned with Mount Meru, the Four Lands, the sun and the moon, transformed into a Buddha Land and then offered. May all wandering beings enjoy this pure realm.

(Optional: Request to Turn the Wheel of Dharma or Request the Lama to Remain Long)

Idam Guru Ratna Mandalakam Nirya tayami

{To you, oh Precious Guru, I send forth this jewelled mandala.}

Request to Turn the Wheel of Dharma

Je tsün la ma dam pa khye nam kyi Chhö küi kha la khyen tsei chhu dzin thrig Ji tar tsham päi dül jäi dzin ma la Zab gyä chhö kyi char pa wab tu söl

O holy and perfect, pure 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.

Request for the Lama to

Remain Long

Je tsün la mäi ku tshe rab tän ching Nam kar thrin lä chhog chur gyä pa dang Lo zang tän päi drön me sa sum gyi Dro wäi mün sel tag tu nä gyur chig

May my venerable lama’s life be firm, His white divine actions spread in the ten directions. Please May the torch of the teachings of Losang always remain, Dispelling the darkness of all beings in the three realms.

Long Mandala Offering

Om Vajra bhumi ah hum / Wang chhen ser gyi sa zhi / Om Vajra rekhe ah hum / Chhi chag ri khor yug gi kor w äi ü su rii gyäl po ri rab / Shar l ü phag po / Lho zham bu ling / Nub ba lang chö / Jang dra mi nyän / Lü dang lü phag / Nga yab dang nga yab zhän / Yo dän dang lam chhog dro / Dra mi nyän dang dra mi nyän gyi da

Rin po chhei ri wo / Pag sam gyi shing / Dö jöi ba / Ma mö päi lo tog / Khor lo rin po chhe / Nor bu rin po chhe / Tsün mo rin po chhe / Lön po rin po chhe / Lang po rin po chhe / Ta chog rin po chhe / Mag pön rin po chhe / Ter chen pö bum pa

Geg ma / Threng wa ma / Lu ma / Gar ma / Me tog ma / Dug pö ma / Nang säl ma / Dri chhab ma / Nyi ma / Da wa / Rin po chhei dug chhog lä nam par gyäl wäi gyän tshän / Ü su lha dang mii yi päl jor phün sum tshog pa ma tsang wa me pa (tsang zhing yi du ong wa) di dag drin chen tsa wa dang gyü par che päi päl dän la ma dam pa nam dang

Khyä par dü yang yong dzog tän päi nga dag dön gyi lä du tsen nä mö te je tsün

[Lama’s name (Lama Lobsang Tsephel Rinpoche) or name of deity when requesting for a tantric initiation] Päl zang pöi zhäl nga nä theg pa chhen pö sung chö zab mo leg par zhu wäi yön du zhing kham ül war gyi wo

Thug je dro wäi dön du zhe su söl / Zhe ne [kyang] dag sog dro wa ma gyur nam khäi tha dang nyam päi sem chen tham chä la thug tse wa chhen pö go nä jin gyi la tu söl

[Short Mandala offering] Sa zhi pö kyi jug shing me tog tram ri rab ling zhi nyi dä gyän pa di sang gyä zhing du mig te ül war yi dro kün nam dag zhing la chö par shog.

[Optional - Request to Turn the Wheel of Dharma] Je tsün la ma dam pa khye nam kyi Chhö küi kha la khyen tsei chhu dzin thrig Ji tar tsham päi dül jäi dzin ma la Zab gyä chhö kyi char pa wab tu söl

[Optional - Request for Lama to Remain Long] Je tsün la mäi ku tshe rab tän ching Nam kar thrin lä chhog chur gyä pa dang Lo zang tän päi drön me sa sum gyi Dro wäi mün sel tag tu nä gyur chig

Idam Guru Ratna Mandalakam Nirya tayami

OM vajra ground AH HUM, mighty golden ground. OM vajra fence AH HUM.

Outside it is encircled by the surrounding wall, in the center of which are Sumeru, King of Mountains; The eastern continent, Videha (Tall-body Land), the southern, Jambudvipa (Rose-apple Land), the western, Godaniya (Cattle-gift Land), the northern, Kuru; [the eastern minor continents] Deha and Videha, [the southern], Camara and Apara-camara (Chowrie-land and western Chowrie-land), [the western], Satha and Uttara-mantrin (Lands of the Deceitful and the Skilled in Mantra), [and the northern], Kuru and Kaurava. [In the four continents are:] [E] the precious mountain, [S] the wish-granting tree, [W] the wish-fufilling cow, [N] the unploughed harvest.

[On the first level are:] The precious wheel, the precious jewel, the precious queen, the precious minister, the precious elephant, the precious horse, the precious general, and the great treasure vase.

[One the second level the eight goddesses:] Lady of grace, lady of garlands, land of song, lady of dance, lady of flowers, lady of incense, lady of of lamps, lady of perfume.

[On the third level:] The sun and the moon; the precius parasol, and the banner of victory in all quarters.

In the center, the most perfect riches of gods and human beings, with nothing missing, pure and delightful.

To my glorious, holy and most kind root lineage gurus, and in particular to the deity host of Lama Tsongkhapa, King of Sages, Maha-Vajradhara, and their divine retinue, I shall offer these as a Buddha-field.

Optional 1 [When requesting teachings, insert the lines below in place of the above. Also, insert the name of the actual teacher who is giving the teaching in place of the underlined name.]

… and in particular to the venerable, gloriously good ______, the possessor of the complete teachings, in order to receive from your mouth the great profound Mahayana teachings …

Optional 2 [For the thanksgiving mandala offering at the end of the very last session of the teaching series, replace the above highlighted section with the lines below. Insert the name of the actual teacher in the place of the underlined name.]

… and in particular to the venerable, gloriously good ______as a thanks offering for your kindness in that we have received a profound discourse on the great profound Mahayana teachings from you …

Please accept them with compassion for the sake of migrating beings. Having accepted them, to me and all migrating mother sentient beings as far as the limits of space, out of your great compassion, please grant your inspiration!

The Heart of Perfection of Wisdom Sutra

Pag pa kön chhog sum la chhag tshäl lo Di kä dag gi thö päi dü chig na / chom dän dä gyäl pöi khab ja gö phung pöi ri la ge long gi ge dün chhen po dang / jang chhub sem päi ge dün chhen po dang thab chig tu zhug te / dei tshe chom dän dä zab mo nang wa zhe ja wäi chhö kyi nam drang kyi ting nge dzin la nyom par zhug so Yang dei tshe jang chhub sem pa sem pa chhen po phag pa chän rä zig wang chhug she rab kyi pha röl tu chhin pa zab mo chö pa nyi la nam par ta zhing / phung po nga po de dag la yang rang zhin gyi tong par nam par ta o / de nä sang gyä kyi thü tshe dang dän pa sha ri bü / jang chhub sem pa sem pa chhen po phag pa chän rä zig wang chhug la di kä che mä so / rig kyi bu gang la la / she rab kyi pha rol tu chhin pa zab möi chö pa chä par dö pa de ji tar lab par ja / de kä che mä pa dang / jang chhub sem pa sem pa chhen po phag pa chän rä zig wang chhug gi tshe dang dän pa sha ra dva ti bu la di kä che mä so / sha ri bu rig kyi bu am rig kyi bu mo gang la la she rab kyi pha röl tu chin pa zab möi chä pa chö par dö pa de di tar nam par ta war ja te / phung po nga po de dag la yang / rang zhin gyi tong par nam par yang dag par je su ta o Zug tong pa o / tong pa nyi zug so / zug lä kyang tong pa nyi zhän ma yin / tong pa nyi lä kyang zug zhän ma yin no / de zhin du tshor wa dang / du she dang / du je nam dang / nam par she pa nam tong pa o

Sha ri bu / de tar chhö tham chä tong pa nyi de / tshän nyi me pa / ma kye pa / ma gag pa / dri ma me pa / dri ma dang dräl wa / dri wa me pa / gang wa me pa o Sha ri bu / de ta wä na / tong pa nyi la zug me / tshor wa me / du she me / du je nam me / nam par she pa me / mig me / na wa me / na me / che me / lü me / yi me / zug me / dra me / dri me / ro me / reg ja me / chhö me do / mig gi kham me pa nä yi kyi nam par she päi kham kyi bar du yang me do / ma rig pa me / ma rig pa zä pa me pa nä / ga shi me / ga shi zä päi bar du yang me do / de zhin du dug ngäl wa dang / kün jung wa dang / gog pa dang / lam me / ye she me / thob pa me / ma thob pa yang me do Sha ri bu / de ta wä na / jang chhub sem pa nam thob pa me päi chhir / she rab kyi pha röl tu chhin pa la ten ching nä te / sem la drib pa me ching trag pa me de / chhin chi log lä shin tu dä nä / nya ngän lä dä päi thar chhin to / dü sum du nam par zhug päi sang gyä tham chä kyang she rab kyi pha röl tu chhin pa la ten nä / la na me pa yang dag par dzog päi jang chhub tu ngön par dzög par sang gyä so De ta wä na / she rab kyi pha röl tu chhin päi ngag / rig pa chhen pöi ngag / la na me päi ngag /mi nyam pa dang nyam päi ngag / dug ngäl tham chä rab tu zhi war je päi nga g / mi dzün pä na / den par she par ja te / she rab kyi pha röl tu chhin päi ngag mä pa TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA Sha ri bu / jang chhub sem pa sem pa chhen pö / de tar she rab kyi pha röl tu chhin pa zab mo la lab par ja o

De nä chom dän dä ting nge dzin de lä zheng te / jang chhub sem pa sem pa chhen po phag pa chän rä zig wang chhug la leg so zhe ja wa jin nä / leg so leg so rig kyi bu de de zhin no / de de zhin te / ji tar khyö kyi tän pa de zhin du / she rab kyi pha röl tu chhin pa zab mo la chä par ja te / de zhin sheg pa nam kyang je su yi rang ngo Chom dän dä kyi de kä che ka tsäl nä / tshe dang dän pa sha ra dva ti bu dang / jang chhub sem pa sem pa chhen po chän rä zig wang chug dang / tham chä dang dän päi khor de dag dang / lha dang / mi dang / lha ma yin dang / dri zar chä päi jig ten yi rang te / chom dän dä kyi sung pa la ngön par tö do Ga la chö päi nä chhog dam pa nä Ngön she dzü thrül nga wäi thu tob chän Drub pa po la ma uel bu zhin zig Nä sum kha dröi tsog la chhag tshäl lo Ah ka sa ma ra/ Tsa sha da ra/ Sa ma ray a phat (21x) Tadyatha (Om) Gate gate paragate parasamgate Bodhi svaha (1x) Phag pa kön chhog sum gyi käi den päi tob kyi chhir Log par gyur chig (clap 1x) Me par gyur chig (clap 1x) Zhi war gyur chig (clap 1x) Re di gyur chig Dra geg bar chhä mi thün päi chhog ri Ngän pa tham chä shintim kuru ye svaha Geg rig tong thrag gyä chu zhi wa dang Mi thün nö päi kyen dang dräl wa dang Thün par drub ching phün sum tshog gyur päi Tra shi de kyang deng dir de leg shog 12

The Heart of Perfection of Wisdom Sutra

Homage to the Essence of Transcendent Knowledge, the Bhagavati. Thus have I heard: Once the Blessed One was dwelling in the royal domain of Vulture Peak Mountain, together with a great gathering of monks and Bodhisattvas.

At that time, the Blessed One entered the samadhi which examines the dharmas called Profound Illumination, and at the same time, noble Avatokiteshvara, the Bodhisattva Mahasattva, looking at the profound practice of transcendent knowledge, saw the five skandhas and their natural emptiness.

Then, through the inspiration of the Buddha, venerable Shariputra said to noble Avalokiteshvara, Bodhisattva- Mahasattva, “How should those men and women learn who wish to follow the profound transcendent knowledge?” Thus he spoke.

And noble Avalokiteshvara, Bodhisattva-Mahasattva, answered the venerable Shariputra with these words:

Shariputra, those noble men and women who wish to follow the profound practice of transcendent knowledge should look at it like this: the five skandhas should be seen purely in their natural emptiness.

Form is emptiness, emptiness itself is form; emptiness is no other than form, form is no other than emptiness.

In the same way, feeling, discriminating awareness, compositional factors and consciousness are emptiness.

Thus, Shariputra, all dharmas are emptiness and have no characteristics. They are unborn and unceasing, they are not impure or pure, they neither increase nor decrease.

Therefore, Shariputra, since there is emptiness, there is no form, no feeling, no discriminating awareness, no compositional factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no appearance, no smell, no sound, no taste, no sensation, no dharmas; there is no quality of sight and so on, until no quality of thought and no quality of mind-consciousness.

There is no ignorance and no wearing out of ignorance and so on, until no old age and death nor their wearing out.

In the same way, there is no suffering, no cause of suffering, no ending of suffering, and no path; no wisdom, no attainment, and no non-attainment.

Therefore, Shariputra, since there is no attainment for the Bodhisattvas, they abide by means of transcendent knowledge; and since there is no obscurity of mind, they have no fear, they transcend falsity and pass beyond the bounds of sorrow.

All the Buddhas who dwell in the past, present, and future fully and clearly awaken to unsurpassed, true, complete enlightenment by means of transcendent knowledge.

Therefore, the mantra of transcendent knowledge, the mantra

14 of deep insight, the unsurpassed mantra, the unequalled mantra, the mantra which calms all suffering should be known as truth, for there is no deception.

The mantra of transcendent knowledge is proclaimed:

TAYATA GATE GATE PARA GATE PARA SAM GATE BODHI SOHA

Shariputra, this is how a Bodhisattva-Mahasattva should learn the profound transcendent knowledge.

Then the Blessed One arose from that samadhi and praised the noble Bodhisattva Mahasattva Avalokiteshvara, saying:

“Well done, well done. Noble son, it is so. It is just so.

Profound transcendent knowledge should be practiced just as you have taught, and all the Tathagatas will rejoice.”

When the Blessed One had said this, the venerable Shariputra, the noble Bodhisattva-Mahasattva Avalokiteshvara, that whole gathering, and the world with its gods, men, asuras, and ghandarvas, rejoiced and praised the words of the Blessed One.

To those from the pure and supreme places who enjoy space (emptiness), who possess the five clairvoyances and can magically emanate, care for us practitioners like a mother for her child.

I prostrate to the assembly of dakinis of the three places.

AH KA SAMA RADZA SADA RASA MARAYA PEY (21x) TAYATA GA TE GA TE PARAGATE PARASAMGATE BODHI SOHA

By the truth of the existence of the Three Jewels, May all inner and outer hindrances and adversities be overcome! (clap hands) May they become non-existent! (clap) May they be pacified! (clap) May all negative forces opposed to the Dharma be completely pacified! May the eighty thousand obstacles be pacified. May we be separated from all adverse conditions and may we obtain conducive circumstances and everything good. May there be auspiciousness, happiness and well-being here, right now.

Praise to Shakyamuni Buddha

Tön pa chom dän dä de zhin sheg pa dra chom pa yang dag par dzog päi sang gyä rig pa dang zhab su dän pa / de war sheg pa / jig ten khyen pa / kye bu dül wäi kha lo gyur wa la na me pa / lha dang mi nam kyi tön pa / sang gyä chom dän dä päl gyäl wa sha kya thub pa la chhag tshäl lo / chhö do kyab su chhi wo (3x)

To the founder, the endowed transcendent destroyer, the one gone beyond, the foe destroyer, the completely perfected, fully awakened being, perfect in knowledge and in good conduct, Sugata, knower of the world, supreme guide of human beings to be tamed, teacher of gods and human beings; to you, the completely and fully awakened one, the endowed transcendent destroyer, the glorious conqueror, the subduer from the Shakya clan, I prostrate, make offerings, and go for refuge. (3x)

Gang tshe kang nyi tso wo khyö tam tshä Sa chhen di la gom pa dün por nä Nga ni jig ten di na chhog che sung De tshe khä pa khyö la chhag tshäl lo

When, O supreme amongst humans, you were born on this earth, You paced out seven strides, Then said, “I am supreme in this world.” To you, who were wise then, I prostrate.

Nam dag ku nga chhog tu zug zang wa Ye she gya tsho ser gyi lhün po dra Drag pa jig ten sum na lham me wa Gön po chhog nye khyö la chhag tshäl lo

With pure bodies, form supremely pure; Wisdom ocean, like a golden mountain; Fame that blazes in the three worlds, Winner of the best - Lord, to you I prostrate.

Tshän chhog dän pa dri me da wäi zhäl Ser dog dra wa khyö la chhag tshäl lo Dül dräl khyö dra si pa sum ma chhi Nyam me khyen chen khy la chhag tshäl lo

With tile supreme signs, face like spotless moon, Color like gold — to you, I prostrate. Dust-free like you, the three worlds are not. Incomparably wise one — to you, I prostrate.

Gön po thug je chhe dän pa Tham chä khyen pa tön pa po Sö nam yön tän gya tshöi zhing De zhin sheg la chhag tshäl lo

The savior having great compassion, The founder having all understanding, The field of merit with qualities like a vast ocean To you, the one gone to thusness, I prostrate,

Dag pä dö chhag dräl war gyur Ge wä ngän song lä dröl ching Chig tu dön dam chhog gyur pa Zhi gyur chhö la chhag tshäl lo

The purity that frees one from attachment, The virtue that frees one from the lower realms, The one path, the sublime pure reality — To the Dharma that pacifies, I prostrate.

Dröl nä dröl wäi lam yang tön Lab pa dag la rab tu nä Zhing gi dam pa yön tän dän Ge dün la yang chhag tshäl lo

Those who are liberated and who also show the path to liberation, The holy field qualified with realizations, Who are devoted to the moral precepts — To you, the sublime community intending virtue, I prostrate.

Sang gyä tso la chhag tshäl lo Kyob pa chhö la chhag tshäl lo Ge dün chhe la chhag tshäl lo Sum la tag tu gü chhag tshäl

Homage to the supreme Buddha! Homage to the Dharma refuge! Homage to the great Sangha! To all three, ever-devout homage!

Chhag jar ö pa tham chä la Zhing dül kün gyi drang nye kyi Lü tü pa yi nam kün to Chhog tu dä pä chhag tshäl lo

To all worthy of respect, Bowing with bodies as many as All realms’ atoms, in all aspects, With supreme faith I pay homage.

Dig pa chi yang mi ja zhing Ge wa phün sum tshog par chä Rang gi scm ni yong so dül Di ni sang gyä tan pa yin

Do not commit any non-virtuous actions, Perform only perfect virtuous actions, Subdue your mind thoroughly — This is the teaching of the Buddha,

Kar ma rab rib mar me dang Gyu ma zil pa chhu bur dang Mi lam log dang trin ta bur Dü jä chhö nam di tar ta

A star, a visual aberration, a flame of a lamp, An illusion, a drop of dew, or a bubble, A dream, a flash of lightning, a cloud — See conditioned things as such!

Sö mam di yi tham chä zig pa yi Go phang thob nä kyön gyi dra tül te Ga dang na dang chhi wäi lab trug päi Si päi tsho lä dro wa dröl war shog

Through these merits may sentient beings Attain the rank of all seeing, subdue the foe of faults, And be delivered from samsara’s ocean, Perturbed by the waves of aging, sickness, and death.

The Three Principle Aspects of the Path Je Tsongkhapa

Tibetan title: lam gyi gtso bo rnam pa gsum

Homage to the most venerable teachers!

1 I shall explain here to the best of my ability: The essential points of all the scriptures of the Conqueror; The path acclaimed by all excellent bodhisattvas; The gateway for the fortunate ones aspiring for liberation.

2 Those who are not attached to the joys of cyclic existence, Who strive to make meaningful this life of leisure and apportunity, And who place their trust in the path that pleases the Conquerors – O fortunate ones, listen with an open heart.

3 Without pure renunciation there is no means to pacify The yearning for the joys and fruits of samsaric ocean; And as craving for existence chain us thoroughly, At first search for a true renunciation.

4 By cultivating in mind that this human life is so hard to find Yet has no time to spare, preoccupations with this life will cease; By contemplating repeatedly the truth of karma and samsaric suffering, Preoccupations with next life will come to cease. 22

5 As you habituate in this way and when not even an instant Of admiration arises for the prosperities of cyclic existence, And when the thought aspiring for liberation arises day and night, At this point true renunciation has arisen.

6 Such renunciation too if it is not sustained By pure awakening mind it will not become a cause Of the perfect bliss of unexcelled enlightenment; Therefore O intelligent ones, generate the excellent awakening mind.

7 They’re being swept away constantly by four powerful rivers; They’re bound tightly with fetters of karma most difficult to escape; They’re trapped inside the iron mesh of self-grasping; They're enveloped from everywhere by thick mists of ignorance;

8 They take birth within cyclic existence that has no end, Where they’re endlessly tormented by the three sufferings. By reflecting on all your mothers who suffer such conditions, Please generate the supreme awakening mind.

9 If you do not have the wisdom realising the ultimate nature, Even if you gain familiarity with renunciation and awakening mind,

You will not be able to cut the root of samsaric existence; So strive in the means of realizing dependent origination.

10 When with respect to all phenomena of samsara and nirvana, You see that cause and effects never deceive their laws, And when you have dismantled the focus of objectification, At that point you have entered the path that pleases the Buddhas.

11 So long as the two understandings - of appearance, Which is undeceiving dependent origination, And emptiness devoid of all theses - remain separate, So long you have not realized the intent of the Sage.

12 However at some point when, without alternation but at once, The instant you see that dependent origination is undeceiving, If the entire object of grasping at certitude is dismantled, At that point your analysis of the view has culminated.

13 Furthermore when appearance dispels the extreme of existence, And when emptiness dispels the extreme of non- existence, And if you understand how emptiness arises as cause and effect, You will never be captivated by views grasping at extremes.

14 Thus when you have understood as they are The essentials of the three principal aspects of the path, O son, seek solitude and by enhancing the power of perseverance, Swiftly accomplish your ultimate aspiration.

Long Life Prayer for His Holiness the Dalai Lama

Gang ri ra wäi khor wä zhing kham dir Phän dang de wa mu lü jung wäi nä Chän rä zig wang tän dzin gya tsho yi Zhab pä si thäi bar du tän gyur chig

In the land encircled by snow mountains You are the source of all happiness and good; All-powerful Chenrezig, Tenzin Gyatso, Please remain until samsara ends.

Dedication Prayers

Phän de jung nä tän pa dar zhing gya tan dzin kyi bu tam cha ku kam zang lu chän kun la de kyi jung wä nä sang gyä tan pa tag tu gyä gyur chig.

May the source of benefit and goodness, the Dharma, spread and expand May the beings upholding the Dharma have excellent health. May the source of happiness and well-being for all embodied beings, the Dharma taught by the Buddha, always increase.

Jang chhub sem chhog rin po che ma kye pa nam kye gyur chig kye pa nyam pa me pa yang gong nä gong du phel war shog

May the precious Bodhi mind not yet born, arise and grow. May that born have no decline but increase forevermore.

Tong nyi ta wa rin po che ma kye pa nam kye gyur chig kye pa nyam pa may pa yang gong nä gong du pel war shog

May the precious mind realizing emptiness not yet born, arise and grow. May that born have no decline but increase forevermore.

Ge wa di yi nyur du dag la ma sang gyä drub gyur nä dro wa chig kyang ma lü pa de yi sa la gö par shog.

Due to this merit may I soon attain the enlightened state of Guru-Buddha so that I may be able to liberate all sentient beings from their suffering.

Prayer for the Long Life of Geshe Lobsang Tsephel

Tän Yo Ngö Kün De Wai Khor Lo Ru Dom Dzä Chhog Gi Wang Chhug Heruka Rab Kar Da Zhön Phung Po Pung Pa Yi Shä Nyen Chhog Gi Ku Tshe Käl Jar Pel

Lo Drö Chhi Me Dü Tsi Yong Tam Pai Bum Zang Chhag Zung Wü Na Nyer Dze Pai Drang Song Tshe Tha Yä Pai Ngo Wo Ru Yar Ngoi Da Tar Phel Zhing Tän Par Shog

Nam Chö Ö Nang Lha Lam Khyön Geng Shing Thub Tän Pä Tshäl Ma Lü Je Khä Pai Zeu Dru Zil Ngar Käl Zang Bung Wai Tshog Tshim Dzä Ma Wai Nyi Ma Zhab Tän Shog

Chä Rang Dri Ma Tha Dag Ring Du Pang Tshül Thrim Dri Sung Chhog Kyi Khor Lo Geng Chhe Tsö Tsom Pai Yar Nga Tong Gö Pai Tän Pai Säl Je Chhen Por Zhab Tän Shog

Thö Sam Nam Sä Dzing Bu Lä Ong Pai Gom Jung Lo Drä Lha Nä Yong Khyab Pai Käl Zang Kab Sum Pa Yi Nyer Tshoi Zhi Khä Chhog Yong Dui Wang Por Zhab Tän Shog

Zhi Dül Thrim Kyi Gang Wa Yong Dzog Shing Do Ngag Zhung Jar Ma Wai Zer Trö Pä Phun Tshog De Zhii Kün Dra Ngön Zhä Pai Dung Sel Da Wa Chhog Khyö Zhab Tän Shog

Shug Drag Nge Jung Ma La Ya Lung Gi Kül Wai Zhi Lhag Dri Ngä Chher Dang Wai Phag Lam Tsän Dän (SANDAL) Jön Pai Drib Sil O Ma Nam Ma Lü Gö Khyö Zhab Tän Shog

Nyug Mai Rang Dang Ö Säl Kha Ying Su Rab Jam Ten Dang Ten Pai La Dre Trin Ma Lü Tro Dang Du Wai Je Po Nyi Dorje Sem Pai Ngo Wor Zhab Tän Shog

Kyab Nä Lu Wa Me Pai Den Thu Dang Thu Dän Sung Mai Thrin Lä Mi Yel Lä Dag Ki Lhag Sam Dag Pä Mön Pa Nam Ji Zhin Drub Pai Dong Drog Dzä Du Söl

NIMBUS CLOUDS BRINGING THE SHOWER OF LIFE ESSENCE: A PRAYER OF SUPPLICATION FOR LONGEVITY

Heruka, the Supreme Lord! You contain beings, the universe and all phenomena in the mandala of bliss. Kindly prolong for a hundred eons the life of a great master who is like an aggregate of new moons.

Master, please live long as a waxing (phel) moon; please live long in the nature of Rishi Amitayus (Tse) who holds elegantly in the palms of his hands a noble (sang) vase filled with the nectars of kindness (Lo) and immortality.

Master, please live long as the sun of wisdom that radiates throughout space and opens the lotus of Buddhadharma that nourishes with its pistil the swarm of fortunate bee-like disciples.

Master, please live long as a great elucidator of Dharma, whose skills in debate, compositions and exposition resound like a thousand drums together, and whose fragrant ethics, free of all unethical stains, pervade all directions.

Master, please live long as a wish-granting tree growing out of a pond of hearing and contemplating the Dharma, as rich as the treasure of Vaishravana; a wish-granting tree whose fruits and leaves of meditation pervade all divine abodes and sustain the lives of all divine beings.

Master, please live long as a full moon of peace, ethics, and serenity, a moon which eliminates the heat of delusions, opens the kunda flower of four excellences, and emits the light of wise speech permeating hundreds of sutras and tantras.

Master, please live long as a guide who establishes all mother sentient beings under the shade of sandalwood along the Aryas' paths, with their fragrance of calm abiding and special insight blown everywhere by the strong and forceful winds of renunciation coming from Malaya in the south.

Master, please live long in the nature of Vajrasattva, who creates and emanates innumerable canopy-like residence and resident mandalas in the clear light space of primordial mind.

May the powers of the truth of infallible refuges and the beneficial activities of powerful Dharma protectors increase and strengthen my pure motivation and fulfill these prayers of aspiration.