Medicine Buddha Jangwa
The Jangwa Practice Associated with the Medicine Guru [Buddha] Entitled Freeing the Wretched From the Chasm By Dagri Tu
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The Jangwa Practice Associated with the Medicine Guru [Buddha] Entitled
Freeing the Wretched From the Chasm By Dagri Tulku, Losang Lungrig Gyatso Wangyäl Translated by Ven. Gelong Thubten Tsultrim (George Churinoff)
Founda on for the Preserva on of the Mahayana Tradi on, Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2003 George Churinoff All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any informa on storage and retrieval system or technologies now known or developed, without permission in wri ng from the publisher. Set in Calibri 12.5./15, Century Gothic, Lydian BT, and Tibetan Machine Unicode. Printed in the USA. Practice Requirements It is most beneficial if this prac ce be done by an ordained Sangha member, but if that is not possible, the prac ce may be done by anyone with a kriya tantra ini a on. If you do not have a Medicine Buddha empowerment, when you reach the self-genera on on p. 5, you should visualize the Medicine Buddha at the crown of your head.
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Caring for the Deceased, the Memorial Ritual of the Southern Gate Associated with the Medicine Guru [Buddha], Entitled
Freeing the Wretched From the Chasm Namo Guru Bhaishajyairajaya [Homage to the King Medicine Guru]! Holy body adorned with ornaments of very excellent signs and exemplifica ons, Highly beau fied with the very pleasing sixty harmonies and Clearly seeing all to be known with the very profound holy mind, I prostrate to the Bhagavan Medicine Guru. I shall set out clearly and easy to implement the way to do the ritual of the Southern Gate: The method, in dependence upon which, wretched migrators are freed from the chasm of the lower realms. Here, with regard to caring for the deceased associated with the ritual of the seven tathagatas of the Bhagavan Medicine Guru, arrange the mandala as is taught in the ritual manual en tled “The WishFulfilling Powerful King.” Set out pictorial representa ons1 of the fi y-two dei es and beau fully arrange the classes of offering. If a mandala and the total representa ons are not available, set out upon a pla orm heaps [of grain, sand, or the like] equal in number to the dei es. Then having taken the Renewal and Purifica on Ceremony,2 proceed with the ritual, or if not, do according to the text
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from the taking of refuge to the offering of the torma to the Lord of the Place at the end. A er that, arrange the victory vase in front of the mandala of dei es. [When this ritual was performed by Geshe Ngawang Dragpa of Tse Chen Ling Center, it was proceeded by recita on of “The Wish-Fulfilling Jewel” up to and including recita on of the Medicine Buddha mantra.]
Invoking the Sacred Pledge of the Eight Sugatas As is taught in the text, beseech saying:3 TADYATHA / GHUME GHUME / IME / NIMITI / MATI MATI / SAPTA TATHAGATA SAMADHYA DHISHTHITE / ATI MATE / PALE / PAPAM SHODHANI / SARVA PAPAM NASHAYA / MAMA BUDDHE / BUDDHOT TAME / UME / KUME / BUDDHA KSHETRA PARISHODHANI / DHAME NIDHAME / MERU MERU / MERU SHIKHARE / SARVA AKALA4 MRITYU NIVARANI / BUDDHE SUBUDDHE BUDDHA DHISHTHINA / RAKSHANTUME SARVA DEVA / SAME ASAME SAMAN HARANTUME / SARVA BUDDHA BODHISATTVA / SHAME SHAME PRASHAMANTUME SARVA ITY-UPADRAVA VYADHAYA / PURANI PURANI / VURAYAME / SARVA ASHAYA / VAIDURYA PRATI BHASE SARVA PAPAM KSHAYAM KARI SVAHA
and: TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
Common pronunciaƟon: TA YA TA / OM BEKANZAY BEKANZAY MAHA BEKANZAY BEKANZAY RADZA SAMUDGATAY SOHA
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“Due to the condi on of reci ng these mantras, it is blessed through the sacred pledge of the Eight Sugatas and their re nues.” If the [vase water] is sprinkled on the dead and so forth it is said to be very beneficial.
Self-Generation In regard to the engaging in the stages of the Southern Gate, it is very important to visualize oneself as a deity by way of a mantra tradi on, so visualize like this: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
[OM all phenomena are pure in nature; I am pure in nature.] [I] become emp ness. From the empty state from the le er PAM a lotus appears, and from the le er AH, a moon disk, upon which my mind appears as a blue le er HUM. From that light rays emanate, enac ng the two aims and, having gathered back, they transform, and I arise as the King of Medicine Buddha with a blue-colored body, one face, and two arms. The right hand is in the mudra of gran ng sublime realiza ons, holding the stem of the myrobalan plant, which destroys the three poisons. The le hand is in the mudra of meditave equipoise holding a begging bowl filled with medicinal nectar. Adorned with clear and complete signs and exemplifica ons and dressed in the three Dharma robes, [I am] seated in the vajra si ng posture, beau fied and radia ng countless rays of light in a magnificent bodily form. At the crown is a white OM, at the throat a red AH, at the heart a blue HUM. From the heart HUM, light rays emanate invi ng all the tathagatas in the aspect of the Buddha Medicine Guru. JAH HUM BAM HOH
They become non-dual.
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Light rays are again emi ed from the heart HUM, invi ng the empowering dei es and their re nue. By reques ng: “Please will you bestow the actual empowerment” the empowerment is bestowed, saying: OM VAJRA BHAVA ABHISHIÑCHA HUM
and [my] head is crowned by Akshobhya. The offering substances become exquisite divine substances. Bless three mes with: OM AH HUM
Offer with [the mantras and mudras]: OM ARGHAM PRATICCHA SVAHA OM PADYAM PRATICCHA SVAHA OM PUSHPE PRATICCHA SVAHA OM DHUPE PRATICCHA SVAHA OM ALOKE PRATICCHA SVAHA OM GANDHE PRATICCHA SVAHA OM NAIVIDYA PRATICCHA SVAHA OM SHAPTA PRATICCHA SVAHA
Praise by saying:
Bhagavan with equal compassion for all, Whose name, when merely heard, dispels the suffering of bad migra ons, Dispeller of disease and the three poisons: I prostrate to the Buddha Medicine Guru Lapis Lazuli Light.5 Light rays emanate from the mantra garland encircling the HUM on top of the moon mandala at my heart, purifying the nega vi-
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es and obscura ons of all sen ent beings. All the blessings of the conquerors and their spiritual sons are invoked and absorb into me. Recite as much as possible: OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHARAJAYA / TATHAGATAYA ARHATE SAMYAK SAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
Common pronunciaƟon: OM NAMO BAGAWATAY BEKANZAY / GURU BEDURYA / PRABA RADZA YA / TATAGATAYA / ARHATAY SAMYAKSAM BUDDHAYA / TA YA TA / OM BEKANZAY BEKANZAY MAHA BEKANZAY BEKANZAY / RADZA SAMUDGATAY SOHA
At the end [dedicate saying]:
Due to these virtues May I quickly accomplish the Bhagavan Medicine Guru And then set each and every migrator in that level.
Establishing the Victory Vase Then, arranging the victory vase, dharani [cord with] vajra along with offerings, the method of establishing the victory vase is as follows. Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
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The vase becomes emp ness. From the empty state the syllable VAM appears and gives rise to a jeweled white vase endowed with all the proper characteris cs of a large belly, long neck, hanging lip, and so forth. OM TAPTE TAPTE MAHATAPTE SVAHA
The vase water and the celes al river Ganges become inseparable. Within the ac on vase and upon a variegated lotus and sun cushion the syllable HUM becomes a variegated vajra marked by HUM, which transforms into Amritakundali, with a blue-green body, a playful demeanor of smiling wrath, one face, and two hands. The right [hand] holds a variegated vajra in the manner of poin ng at the heart; the le holds a bell with a variegated vajra handle resting on his hip. Adorned with snakes and precious ornaments, he has upper garments of silk and a gerskin skirt. Posi oned with the le leg extended, his crown is marked by a white syllable OM, the throat by a red AH, and the heart by a blue HUM. Light rays emanate from the heart HUM and invite from their natural abode wisdom beings similar to that meditated upon and empowering dei es. JAH HUM BAM HOH
They become non-dual. The empowering dei es bestow empowerment, and he is crowned by Amoghasiddhi. Blessing the offerings. Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
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Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
From the empty state, OM syllables become precious vessels, vast and expansive, within which OM syllables melt and arise as drinking water, water to bathe the feet, flowers, incense, lamps, perfume, food, and music. [All are] lustrous and unobstructed, vast as space. Bless [the offerings] with:
OM ARGHAM AH HUM OM PADYAM AH HUM OM PUSHPE AH HUM OM DHUPE AH HUM OM ALOKE AH HUM OM GANDHE AH HUM OM NAIVIDYA AH HUM OM SHAPTA AH HUM
Offer them with: OM MAHAKRODHA RAJA ARGHAM PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA PADYAM PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA PUSHPE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA DHUPE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA ALOKE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA GANDHE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA NAIVIDYA PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA SHAPTA PRATICCHA HUM SVAHA HUM Definitely proclaiming the frigh ul sound of HUM
And destroying each and every obstructor,
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Deity who bestows all siddhis: I prostrate to the enemy of obstructors. Recite seven mes: OM VAJRA AMRITA UDAKA HUM
The water of the Dharma conch is transformed into the nectar of exalted wisdom and becomes the nature of subtle vajra atoms.
I imagine that from my heart, the mantra garland in the aspect of light rays entwines the dharani cord, proceeds along it, entrea ng the mental con nuum of the vase deity, [from whom] a stream of nectar descends. Recite a hundred [ mes]: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Make up for what was superfluous or deficient with the hundred-syllable [mantra]: OM VAJRASATTVA SAMAYA MANUPALAYA / VAJRASATTVA TVENOPATISHTHA / DRIDHO ME BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACCHA / SARVA KARMA SUCHAME / CHITTAM SHRIYAM KURU HUM / HA HA HA HA HO / BHAGAVAN SARVA TATHAGATA / VAJRA MAME MUNCHA / VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHAT
Present offering water [to the vase, pouring in] the water of the Dharma conch. Offer the [seven] enjoyments:
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OM MAHAKRODHA RAJA ARGHAM PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA PADYAM PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA PUSHPE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA DHUPE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA ALOKE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA GANDHE PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA NAIVIDYA PRATICCHA HUM SVAHA OM MAHAKRODHA RAJA SHAPTA PRATICCHA HUM SVAHA
Cleanse [by sprinkling] with the ornament of the mouth [of the vase and request]:
Un l the ac vi es of the great mandala are completed, please perform the enlightened ac vi es of totally repelling obstructors. Then contemplate that:
The wisdom being vase dei es return to their natural abodes; the commitment beings melt into light and transform into the aspect of vase water.
Generating the Physical Representation Then, upon a pla orm in front of the Southern Gate of the mandala or in front of oneself, [place] the corpse, clothing, or purificatory tablet6 upon a drawing of an eight-petalled white lotus at the center of which is an eight-spoked wheel. Focus [your mind] on them. Then, generate the physical representa on. Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
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Imagine:
The appearance of the physical representa on [the corpse, clothing, or purificatory tablet] becomes the emp ness of non-observaon. From the empty state, the first le er of the name of the deceased adorned [above] by a gle,7 or the syllable NI, appears and transforms into the aggregates, entrances, and elements of the deceased in his/her ordinary a re, all clear and complete. Bind the vajra handclasp inwardly, extending the two forefingers, bent slightly like hooks, and extend the two small fingers like needles in the mudra of summoning. Actually place it on the head of the corpse and the like or, genera ng the physical representa on of the being to be purified in the aspect of the dead, visualize placing it on the head. OM VAJRASATTVA HUM JAH
By the blessings of the truth of the Buddha, the truth of the Dharma, the truth of the Sangha; the truth of all those abiding in the Tathagata, Vajra, Jewel, Lotus, and Ac on lineages; the truth of all the varie es of dei es of essence, mudra, secret mantra, and knowledge mantra, and par cularly the truth of all the Bhagavan Medicine Guru Eight Brotherly Sugatas along with the assembly of re nue dei es; and the great truth, may the consciousness of the deceased “named so and so” [insert the name of the deceased here or, if a large group is being purified, leave as is] residing in the intermediate state or in any world subsumed by the three realms, the six classes of migrators, or the four states of rebirth come here in less than an instant. Light rays of my heart seed syllable HUM emanate like hooks, summoning the consciousness of the deceased, red and clear in color, having the physical form of the [Sanskrit] le er short-A. This enters through the crown [of the actual or visualized physical representaon] and dissolves into the heart.8
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Hook and deposit with: JAH HUM BAM HOH OM SHODHANE SHODHANE SARVA PAPAM ANAYA HUM
All the nega vi es and obscura ons of the deceased are summoned. If one likes to elaborate: OM SARVA APAYA ARSHANA VISHODHANA VAJRA SAMAYA HUM PHAT
All those in bad migra ons are summoned to the exterior of the mandala. Saying, “Bhagavan, please protect us from this torment of suffering. We go for refuge to the Buddha, the Dharma, the Sangha, and also to you,” they go for refuge. Erect the two middle fingers from the vajra handclasp; releasing the two thumbs and two small fingers, rub and rip.9 Make the mudra of destroying nega vi es. Due to reci ng three mes: OM VAJRAPANI VISPHOTAYA SARVA APAYA BANDHANANI PRAMOKSHAYA SARVA APAYA GATE BHYAH SARVA SATTVAN SARVA TATHAGATA VAJRA SAMAYA TRAT
Do these contempla ons:
All the nega vi es of those in bad migra ons are destroyed. Purifying all nega vi es due to their seeing the mudra, they die and transfer from the lower realms and are reborn at the feet of the Principal [Medicine Buddha]. The physical representa ons are discarded in the Great Salt Ocean.
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And if one appreciates the concise, it is also suitable not to perform these [mudras] of summoning the lower realms and ripping. Recite: OM SARVAVID SARVA APAYAVISHODHANE HUM PHAT SVAHA / VAJRA BANDHA TRAT
And due to ripping the vajra handclasp at the heart three mes along with the words [of the mantra]:
The nega vi es and obscura ons of the deceased along with their imprints are purified. Bless their three places with:
OM at the crown of that [purified deceased one]; AH at the throat; HUM at the heart.
Then, having bound two vajra fists, s cking out the thumbs, middle fingers and li le fingers, make the vajra mudra by pu ng the forefingers and ring fingers into the heroic posture [sa va-asana]. Touch or imagine [touching] the twenty-two places: “At the heart, neck, and mouth loca ons; forehead, brow curl, two ears; head hair locks, two shoulders; nostrils, waist, knees, the upper part of the feet; ankles, p of the nose, and the two eyes, and the secret…,” and bless them reci ng: OM VAJRA ADHITISHTHA JÑANA SAMAYA HUM
Purifying the Obstructors Then, purifying the obstructors. Arrange offerings of the two waters and [the other five] enjoyments for the wrathful ones and, for the obstructors, three sacrificial cakes [tormas] and three lamps along with hand-imprinted pieces. Bless the offerings [as follows]:
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Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
From the empty state, OM syllables become precious vessels, vast and expansive, within which OM syllables melt and arise as drinking water, water to bathe the feet, flowers, incense, lamps, perfume, food, and music. [All are] lustrous and unobstructed, vast as space. Bless [the offerings] with: OM ARGHAM AH HUM OM PADYAM AH HUM OM PUSHPE AH HUM OM DHUPE AH HUM OM ALOKE AH HUM OM GANDHE AH HUM OM NAIVIDYA AH HUM OM SHAPTA AH HUM
With oneself persis ng in divine pride and with the mudra of vajra gathering [say]: OM VAJRA MAHAKRODHA RAJA SAPARIVARA VAJRA SAMAJAH HUM
Imagine countless wrathful ones come due to the [following] invoca on:
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Exalted wisdom light blazing like the fire of the eon, Burning all the dark elements of ignorance and a achment, Destroying all fears of hatred and the Lord of Death, Great hero with the heroic sign of a ger skin, Suppressing the extremes of misleading cannibals and taming enemies, Wrathful king of knowledge, I request to stay, When invited for the purpose of taming misleaders, Please come due to offering for the sake of migrators. OM VAJRA MAHAKRODHA RAJA SAPARIVARA E HYE HI
Offer drinking water and a seat: PRAVARA SADKARAM ARGHAM PRATICCAH SVAHA KAMALAYE STVAM
Make offerings: OM VAJRA MAHAKRODHA RAJA SAPARIVARA ARGHAM PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA PADYAM PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA PUSHPE PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA DHUPE PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA ALOKE PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA GANDHE PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA NAIVIDYA PRATICCHA HUM SVAHA OM VAJRA MAHAKRODHA RAJA SAPARIVARA SHAPTA
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PRATICCHA HUM SVAHA
Praise with: HUM. From the state of empty, non-dual reality,
Yet not even abandoning the manner of worldly ac vi es and Displaying a frightening bodily form out of skill in means: I prostrate to the assembly of blazing great wrath. Exalted wisdom, although unmoved from the state of peace, Having bodily a re in the fashion of an awesome devourer, Speech with the sound of the roar of a thousand dragons Bringing everyone under your control: to you, I prostrate. Displaying the play of higher exalted wisdom and Holding in hand a variety of threatening weapons, Destroying the great poisonous afflic on from the very root: I prostrate to you adorned with ornaments of poisonous snakes. Amidst a blaze like the fire of the eon Standing in heroic posture with legs bent and extended, Burning the hordes of obstructors with the hos le glance Of blazing eyes of sun and moon: to you, I prostrate. Great ferocity blazing magnificently like the fire at the end of me, Scowling like a thousand bolts of lightning transformed, fangs bared, Awesome roars resounding like a thousand claps of thunder: I prostrate to the kings of wrath, subduing the hordes of obstructors. HUM. Definitely proclaiming the frightening sound of HUM,
Destroyer of obstructors without excep on, Dei es who grant all actual accomplishments: I prostrate to and praise the enemies of obstructors.
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Cleanse the torma offering cake to the obstructors with the acon mantra: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
[The torma] becomes emp ness. From the empty state, the syllable OM appears and transforms into a vast and extensive precious vessel within which is a torma of perfect objects of desire: visual forms, sounds, tastes, fragrances, and objects of touch. Contemplate this and bless three mes with: OM AH HUM
Light rays are emi ed from my heart syllable HUM, summoning the assembly of obstructors who interfere with purifying the negavi es and obscura ons of the deceased.
Purification Through Pacification Rotate the torma clockwise and dedicate three mes with [the following mantra]. This is the purifica on through pacifica on: OM SARVA VIGHNAN NAMAH SARVA TATHAGATA BHYOH VISHVAMUKHE BHYAH SARVA TADKHAM UTGATE / SPHARANA IMAM GAGANA KHAM GRIHNADAM BALIMTAYE SVAHA
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Purification Through Half-Pacification and Wrath Having set out lamps and hand-prints [around the torma], rotate it outwards [counterclockwise] toward the physical representa on and dedicate three mes with [the following mantra]. This is the purifica on through half-pacifica on and wrath: OM SUMBHA NISUMBHA HUM / GRIHNA GRIHNA HUM / GRIHNAPAYA GRIHNAPAYA HUM / ANAYAHO / BHAGAVAN VAJRA HUM PHAT
Wrathful Purification These [following procedures] are the wrathful purifica on. Command the obstructors saying: HUM. All groups of obstructors – gods and so forth –
Abiding at the loca on of the great mandala, pay a en on! I am performing the ritual of purifying nega vi es at this place, You must go somewhere else! If you violate my command, Your heads will be split into a hundred pieces With the blazing vajra endowed with exalted wisdom. Have no doubt; the obstructors will be brought to ruin! NAMO! By the blessings of the truth of the Buddha, the truth of
the Dharma, the truth of the Sangha; the truth of all those abiding in the Tathagata, Vajra, Jewel, Lotus, and Ac on lineages; [the truth of] all the varie es of dei es of essence, mudra, secret mantra, and knowledge mantra and especially all the groups of dei es with their re nues of the Bhagavan Medicine Guru Eight Brotherly Sugatas; and by the blessings of the [great] truth, may all groups
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of obstructors who interrupted the deceased “named such and such” to remain living when he/she/they was/were alive; those that interrupt the life and limb and the a ainment of high status and libera on wherever the [deceased] abides a er having passed away; and all the harmful yakshas, flesh-ea ng pishaca, spirits, and so forth who, having taken on the a re of the deceased, impersonate the person represented10 and bring harm to his/her/their rela ves and the world: Be sa sfied with this vast offering torma! Abandon all harm and evil violent inten ons! Endowed with beneficial bodhichi a, go to your personal individual loca ons. If you do not do so, the extremely blazing fiery vajras of wrathful exalted wisdom will burn and totally destroy you! Have no doubt! Fumigate the corpse or the purificatory tablet with frankincense, toss white mustard seeds at it and forcefully play the sound of musical instruments. Revolve the torma toward the physical representa on [corpse or purificatory tablet] and remove it to the outside. Forcefully recite the ac on mantra and sumbhani and so forth: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT OM SUMBHA NISUMBHA HUM / GRIHNA GRIHNA HUM / GRIHNAPAYA GRIHNAPAYA HUM / ANAYAHO / BHAGAVAN VAJRA HUM PHAT
Purification Through Burnt Offering Then, with regard to the rising of nega vity,11 the purifica on through burnt offering is [as follows]. Arrange a vessel containing black sesame seeds, an incense bowl along with burning coals, and offerings for Vajra Daka. The ritual of genera on [of the deity] is:
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Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
[All phenomena] become emp ness. From the empty state, the syllable HUM appears and transforms into a round white hearth of pacifica on, one cubit in diameter and half a cubit in depth, having a surrounding ledge, complete in all characteris cs. Within it, the syllable RAM appears and transforms into a blazing fire of exalted wisdom in the center of which the syllable PAM transforms into a lotus and RAM transforms into a sun mandala upon which a HUM and vajra transform into wrathful Vajra Daka. His body is blue in color with one face and two arms, holding a vajra and bell crossed at the heart. His mouth is enormously gaping and he sits in a posture with the le foot extended. His crown is marked by the syllable OM, the throat by AH, and the heart by HUM. Light rays are emi ed from that [syllable HUM], invi ng exalted wisdom beings similar to that meditated upon and the empowering dei es. JAH HUM BAM HOH
They become non-dual. The empowering dei es say: OM VAJRI12 BHAVA ABHISHIÑCHA HUM
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and bestow the empowerment, whereby the body is filled [with nectar], the stains are purified, and from the excess liquid remaining on the head, he is crowned by Akshobhya. Make offerings:13 OM VAJRA DAKA ARGHAM PRATICCHA HUM SVAHA OM VAJRA DAKA PADYAM PRATICCHA HUM SVAHA OM VAJRA DAKA PUSHPE PRATICCHA HUM SVAHA OM VAJRA DAKA DHUPE PRATICCHA HUM SVAHA OM VAJRA DAKA ALOKE PRATICCHA HUM SVAHA OM VAJRA DAKA GANDHE PRATICCHA HUM SVAHA OM VAJRA DAKA NAIVIDYA PRATICCHA HUM SVAHA OM VAJRA DAKA SHAPTA PRATICCHA HUM SVAHA
Offer praise with:
Akshobhya-vajra is great exalted wisdom, Vajradhatu is the great skill, The three supreme vajras are the three mandalas; I prostrate to Vajra Daka. Imagine:
Beneath the two feet of the deceased are bow-shaped wind mandalas, at the navel is the blazing fire of tummo, at the heart is the black le er PAM, the seed syllable of nega vity, embodying all the nega vi es and obscura ons of body, speech, and mind. Due to a movement of wind beneath the feet, the fire of exalted wisdom of tummo blazes at the navel and its light rays pursue the heart PAM, which leaves from the nostrils and takes on the aspect of scorpions, sinking into the mass of sesame seeds.
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Grasping sesame seeds between the thumb and ring fingers, rotate them clockwise and counterclockwise, and while reci ng the mantra, imagine offering them to the mouth of the wrathful one within the fire. They are consumed. OM VAJRA DAKA KHA KHA KHAHI KHAHI SARVA PAPAM DAHANA BHASMIN KURU SVAHA
Make offerings and praises as before: OM VAJRA DAKA ARGHAM PRATICCHA HUM SVAHA OM VAJRA DAKA PADYAM PRATICCHA HUM SVAHA OM VAJRA DAKA PUSHPE PRATICCHA HUM SVAHA OM VAJRA DAKA DHUPE PRATICCHA HUM SVAHA OM VAJRA DAKA ALOKE PRATICCHA HUM SVAHA OM VAJRA DAKA GANDHE PRATICCHA HUM SVAHA OM VAJRA DAKA NAIVIDYA PRATICCHA HUM SVAHA OM VAJRA DAKA SHAPTA PRATICCHA HUM SVAHA
Akshobhya-vajra is great exalted wisdom, Vajradhatu is the great skill, The three supreme vajras are the three mandalas, I prostrate to Vajra Daka. Imagine: OM VAJRA MUH
The exalted wisdom beings depart to the natural abode; the commitment beings take on the aspect of the blazing fire.
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Medicine Buddha Jangwa
The Purification of Turning Back Having recited the mantra, name, and appended words on sand or white mustard seeds, toss them on the physical representaon, bones, and so forth. The way to do that is: recite [the Medicine Guru mantra] with the appended words twenty-one mes: OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHARAJAYA / TATHAGATAYA ARHATE SAMYAK SAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE All the nega vi es and obscura ons of the deceased “named such and such” SHANTIM KURUYE SVAHA
At the conclusion, recite [the following] and throw [the sand or mustard seeds]:
May the deceased “named such and such” be liberated from all his/her/their nega vi es and obscura ons and all his/her/their sufferings of the three lower realms and quickly become manifest and complete buddhas. Recite the Dharani That Purifies the Lower Realms [DurgaƟ Dharani]: OM NAMO BHAGAVATI / SARVA DURGATE PARISHODHANI RAJAYA / TATHAGATAYA / ARHATE SAMYAKSAMBUDDHAYA TADYATHA / OM SHODHANI / SHODHANI / SARVA PAPAM VISHODHANI / SHUDDHE VISHUDDHE / SARVA KARMA AVARANA VISHODHANI SVAHA
The Dharani of Ushnishavijaya [Victorious Crown Pinnacle]: OM BHRUM SVAHA / OM AMRITA AYUR DADE SVAHA
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The Dharani of Ushnishavimala [Stainless Crown Pinnacle]: OM NAMA STRAIYADDHIKANAN / SARVA TATHAGATA HRIDAYA GARBHE / JVALA JVALA / DHARMADHATU GARBHE / SAMBHARA MAMA AYUH SAMSHODHAYA [MAMA] SARVA PAPAM SARVA TATHAGATA SAMANTOSHNISHA VIMALE VISHUDDHE HUM HUM HUM HUM / AM BAM SAM JAH SVAHA
The Dharani of Padmo Ushnisha [Lotus Crown Pinnacle]: OM PADMO USHNISHA VIMALE HUM PHAT
Further, recite the hundred-syllable mantra with the appended words many mes. If one blows on the sand or mustard seeds and tosses [them] on the physical representa on to be purified, it is said to be of great benefit. Visualizing the following:
The garland of recited mantras, together with rays of light, strike the physical representa on, thereby all their nega vi es are purified and cleansed. Recite [the following mantra] and toss [the sand or mustard seeds]: OM SARVA PAPAM DAHA VAJRA HUM PHAT OM SARVA PAPAM VISHODHANA VAJRA HUM PHAT OM SARVA KARMA AVARANANI BHASMIN KURU HUM PHAT OM BHRUM VINASHAYA AVARANANI VAJRA HUM PHAT OM DRUM VISHODHAYA AVARANANI HUM PHAT OM JVALA JVALA DHAKA DHAKA HANA HANA AVARANANI HUM PHAT OM SRUM SARA SARA PRASARA PRASARA AVARANANI HUM PHAT
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Medicine Buddha Jangwa
OM HUM HARA HARA SARVA AVARANANI HUM PHAT OM HUM PHAT SARVA AVARANANI SPHOTAYA HUM PHAT OM PRITI PRITI SARVA AVARANANI HUM PHAT OM TRATA TRATA SARVA AVARANANI HUM PHAT OM CHHINDA CHHINDA SARVA AVARANANI HUM PHAT OM DAHA DAHA SARVA NARAKA-GATE-HETUM HUM PHAT OM PACHA PACHA SARVA PRETAKA-GATE-HETUM HUM PHAT OM MATHA MATHA SARVA TIRYAKA-GATE-HETUM HUM PHAT
May the deceased “named such and such” be liberated from all the nega vi es and obscura ons he/she/they has/have created and from all sufferings of the three lower realms. May he/she/they quickly become a manifest and complete buddha.
Purification of Ablution Then, the purifica on of ablu on:
Just as all the tathagatas bestowed ablu on at the moment of [Buddha’s] birth, Likewise, I offer ablu on with the pure water of the gods. OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
Although the Conqueror’s holy body has no afflic ons, In order to purify the physical obscura ons of the deceased, I offer this ablu on water to the Conqueror’s holy body. May the physical obscura ons of the deceased thereby be cleansed. OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
Although the Conqueror’s holy speech has no decep on,14 In order to purify the verbal obscura ons of the deceased,
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I offer this ablu on water to the Conqueror’s holy speech. May the verbal obscura ons of the deceased thereby be cleansed. OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
Although the Conqueror’s holy mind has no mistake, In order to purify the mental obscura ons of the deceased, I offer this ablu on water to the Conqueror’s holy mind. May the mental obscura ons of the deceased thereby be cleansed. OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
To the tathagatas and their spiritual sons I offer ablu on to the holy body many mes With many precious vases, a rac ve and well filled With scented water, along with much song and music.15 OM SARVA TATHAGATA ABHISHEKATA SAMAYA SHRIYE AH HUM
I wipe their holy bodies with incomparable cloths, Clean and infused with the best of fragrances.16 OM HUM TRAM HRIH AH KAYA VISHODANE SVAHA
With supreme perfume composed of the Best fragrances of a billion world systems, I anoint the holy bodies of the lords of sages, Like polishing pure, refined gold.17 OM VAJRA GANDHE AH HUM
I offer with immutable faith Divine clothing, thin, so , and light,
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Medicine Buddha Jangwa
To those who acquired the immutable vajra body. May the deceased a ain the vajra body.18 OM VAJRA VASTRA YE AH HUM19
Then, pouring the offered ablu on water [back] into the abluon vase, if there is a corpse, actually wash it. In the mirror, reflect the former ones who have faded away,20 such as the purificatory tablets, and although it is taught to actually wash them in the end, in prac ce, either hold the vase alo in the le hand, holding kusha grass in the right hand, and sprinkle the vase water in a leisurely manner while saying the mantra, or placing the vase in front, sprinkle it.
Along with sprinkling the ablu on water: This water is the nature of generosity, Purifying the stains of miserliness; With water well infused with the fragrance of giving, I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of miserliness be purified and cleansed. Fully comple ng the perfec on of generosity, may he/she/they quickly become manifest and complete buddhas. Likewise, wash along with the appended mantra, changed [for the other perfec ons]:
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This water is the nature of morality, Purifying the stains of immorality; With water well infused with the fragrance of guarding21 I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of immorality be purified and cleansed. Fully comple ng the perfec on of morality, may he/ she/they quickly become manifest and complete buddhas. This water is the nature of pa ence, Purifying the stains of anger; With water well infused with the fragrance of pa ence I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of anger be purified and cleansed. Fully comple ng the perfec on of pa ence, may he/she/ they quickly become manifest and complete buddhas.
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Medicine Buddha Jangwa
This water is the nature of perseverance, Purifying the stains of laziness; With water well infused with the fragrance of perseverance I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of laziness be purified and cleansed. Fully comple ng the perfec on of perseverance, may he/she/they quickly become manifest and complete buddhas. This water is the nature of concentra on, Purifying the stains of distrac on; With water well infused with the fragrance of concentra on I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of distrac on be purified and cleansed. Fully comple ng the perfec on of concentra on, may he/she/they quickly become manifest and complete buddhas.
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This water is the nature of wisdom, Purifying the stains of ignorance;22 With water well infused with the fragrance of wisdom I make ablu on, which washes well. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all the stains of the afflic on of ignorance be purified and cleansed. Fully comple ng the perfec on of wisdom, may he/ she/they quickly become manifest and complete buddhas. Having purified the six kinds of imprints by washing with the six waters, I prostrate and bow to the one who has no faults and is well washed. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
The six kinds of stains have been purified by the washing with the six fragrant waters; the well washed one endowed with six extensive quali es has no faults. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
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Medicine Buddha Jangwa
Endowed with all quali es due to cleansing the six kinds of stains, I faithfully perform ablu on for the purpose of worshiping all buddhas. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially all factors conflic ng with the six perfec ons be purified and cleansed. Fully comple ng the six perfec ons, may he/she/ they quickly become manifest and complete buddhas. These three – a achment, hatred, and bewilderment – Are the three worldly poisons. The Bhagavan Buddha does not possess poisons: The Buddha’s majesty destroys poisons. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially the afflic ons and all poisons arisen due to their power be purified and cleansed. May he/she/they quickly become manifest and complete buddhas.
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Similarly, wash by changing “Bhagavan Buddha” to “Dharma Jewel” and “Sangha Jewel” and joining the appended word to the mantra as before:
These three – a achment, hatred, and dark ignorance – Are the three worldly poisons. The Holy Dharma Jewel does not possess poisons: The Dharma’s majesty destroys poisons. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially the afflic ons and all poisons arisen due to their power be purified and cleansed. May they quickly become manifest and complete buddhas. These three – a achment, hatred, and dark ignorance – Are the three worldly poisons. The Arya Sangha does not possess poisons: The Sangha’s majesty destroys poisons. OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
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Medicine Buddha Jangwa
May all the nega vi es and obscura ons collected from beginningless samsaric life mes of the one “who is named such and such,” who has gone beyond this world and passed from life, and especially the afflic ons and all poisons arisen due to their power be purified and cleansed. May they quickly become manifest and complete buddhas. Earth is the mother of poison; earth is also the father of poison. By these true words of truth, May the poisons of the deceased become non-poisonous. Poison, go within the earth! Poison, go in the vessel of bounty! SVAHA OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
Water is the mother of poison; water is also the father of poison. By these true words of truth, May the poisons of the deceased become non-poisonous. Poison, go within the water! Poison, go in the vessel of moisture! SVAHA OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
Fire is the mother of poison; fire is also the father of poison. By these true words of truth, May the poisons of the deceased become non-poisonous. Poison, go within the fire! Poison, go in the vessel of heat! SVAHA
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OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
Wind is the mother of poison; wind is also the father of poison. By these true words of truth, May the poisons of the deceased become non-poisonous. Poison, go within the wind! Poison, go in the vessel of movement! SVAHA OM NAMO BHAGAVATE BHAISHAJYE GURU VAIDURYA PRABHA RAJAYA / TATHAGATAYA ARHATE SAMYAKSAMBUDDHAYA / TADYATHA / OM BHAISHAJYE BHAISHAJYE MAHA BHAISHAJYE BHAISHAJYE RAJA SAMUDGATE SVAHA
May all the poisons of the elements and secondary elements of the one “who is named such and such,” who has gone beyond this world and passed from life, SHANTIM KURU SVAHA
Purification of Inauspiciousness Then, the purifica on of inauspiciousness is:
He in whom miserliness and longing are destroyed and made stainless and in whom the pacified mind has no harmfulness will bring you happiness and well-being. He who guides migrators, leading them in the path to libera on, and who teaches all the Dharma will bring you happiness and well-being. The Teacher, the support of migrators, for the welfare of all sen ent beings who brings about the possession of happiness will bring you happiness and well-being.
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Medicine Buddha Jangwa
That refuge who constantly nourishes with a loving heart all these migrators like an only son will bring you happiness and well-being. He who is the support and the sanctuary and defender of all senent beings who migrate in samsara will bring you happiness and well-being. The immaculate speech that manifests all Dharmas, pure and without deceit, and which makes immaculate, will bring you happiness and well-being. The great hero whose birth acquired sublime meaning and who achieved aims and also accomplished the Dharma23 will bring you happiness and well-being. He whose birth fully shook the worlds and its forests and delighted all sen ent beings will bring you happiness and well-being. He whose se ng out for the essence of enlightenment shook the earth in six ways and made the maras unhappy will bring you happiness and well-being. He who, when turning the wheel of Dharma, taught the Noble Truths and became famed as the Muni will bring you happiness and well-being. He who defeated all the here cs with the cap va ng Dharma and controlled the en re assembly will bring you happiness and wellbeing. The Buddha will bring you happiness and well-being; may Brahma, Indra and their gods and all spirits perpetually bestow happiness and well-being upon you. By the power of the Buddha’s merits and the wishes of all the gods, May the goal that is your desired aim be fulfilled today.
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May you of two legs be happy and well; May you of four legs be happy and well; May you have good fortune24 and happiness; May all returners be happy and well. Happy and well in the morning; Happy and well in the evening; Happy and well at midday too; May you always be happy and well and may you never be sinful.25 May it be very auspicious for this being “who is named such and such,” who has gone beyond this world and passed from life, to be freed from the three lower realms and, taking rebirth in the upper realms of high status, to be victorious over all maras and conflicting factors.
Prostration Then, if making prostra ons:
To the incomparable Teacher of gods and humans, pinnacle of the Shakyas; To Manjughosha, the great abbot Shantarakshita, and the others: I prostrate to the lineage gurus of the sutra ritual of the Eight Sugatas. Excellent Name, Jewel, Fine Gold, Sorrowless, Renowned Dharma, Higher Knowledge, Medicine Guru, and Shakyamuni: I prostrate to the Eight Sugatas who fully completed extensive prayers. To the Teacher, the completed Buddha, who fulfilled the two aims; To the holy Dharma that reveals the unifica on of the two truths; To the supreme Arya Sangha with incomparable two collec ons: I prostrate to the sources of refuge, the Three Supreme Rari es.
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Medicine Buddha Jangwa
From this very day I go for refuge to the principal Conqueror, The savior of migrators, Who strives with the aim of protec ng migrators, Whose great strength eradicates all fears. 26 Likewise, I purely go for refuge to the Dharma, which he knows and which eradicates the fears of samsara, and also to the assembly of bodhisa vas. Terrified by fear, I offer myself to Samantabhadra. I myself offer this body of mine also to Manjughosha. Also to the savior Avalokita of unmistaken compassionate ac vity, I cry out in despera on, please protect me, the sinner. Seeking refuge in aryas Akashagarbha, Kshi garbha, and all the greatly compassionate saviors, I cry out from my heart. Upon seeing of whom the malevolent, such as the envoys of the Lord of Death, are terrified and dispersed in the four direc ons, I go for refuge to Vajrapani. Formerly I ignored your counsel. Now, having seen great fear, I go to you for refuge. Please quickly eradicate my fear.
Giving Food to the Deceased Then, if you wish to give food to the deceased, when doing what is called the “dedica on” of food such as flour, since [this prac ce is] vegetarian, and the desirable quali es [of the five objects of the senses], cleanse and purify the physical representa on of the deceased: Clear away [interferences] with:
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OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
From the empty state from the le er PAM a lotus appears, and from the le er AH, a moon disk, upon which the consciousness of the deceased appears as a blue le er HUM. It transforms and arises as King Medicine Guru of Lapis Lazuli Light [Bhaishajyai Guru Prabharaja] with a blue-colored body, one face, and two arms. The right hand is in the mudra of gran ng sublime realiza ons, holding the stem of the myrobalan plant. The le hand is in the mudra of medita ve equipoise holding a begging bowl filled with nectar. Adorned with the signs and exemplifica ons and dressed in the three Dharma robes, [he is] seated in the vajra si ng posture. [His] crown is marked by a white OM, throat by a red AH, heart by a blue HUM. Offer with argham, etc.:27
The offering substances become exquisite divine substances. Bless them three mes with: OM AH HUM
Offer with [the mantras and mudras]: OM ARGHAM PRATICCHA HUM SVAHA OM PADYAM PRATICCHA HUM SVAHA OM PUSHPE PRATICCHA HUM SVAHA OM DHUPE PRATICCHA HUM SVAHA
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Medicine Buddha Jangwa
OM ALOKE PRATICCHA HUM SVAHA OM GANDHE PRATICCHA HUM SVAHA OM NAIVIDYA PRATICCHA HUM SVAHA OM SHAPTA PRATICCHA HUM SVAHA
Praise saying:
Bhagavan with equal compassion for all, Whose name, when merely heard, dispels the suffering of bad migra ons. Dispeller of disease and the three poisons: I prostrate to the Buddha Medicine Guru Lapis Lazuli Light. Bless the desirable quali es [of the five objects of the senses] with Amrita:28 Clear away [interferences] with: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
Purify [into emp ness] with: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
The offering substances become emp ness. From the empty state, the syllable BHRUM transforms into a precious vessel within which are perfect visual forms, sounds, fragrances, tastes, and objects of touch. Bless three mes with: OM AH HUM
It is also proper [to offer] without [the offering] mantras:
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E MA HO Peerless offering, self-arisen great offering,
The goddess of visual form holding a mirror. I present offering of visual forms to the holy eyes. E MA HO Peerless offering, self-arisen great offering,
The goddess of sound holding a vina lute. I present offering of sound to the holy ears. E MA HO Peerless offering, self-arisen great offering,
The goddess of fragrance holding a Dharma conch. I present offering of fragrance to the holy nose. E MA HO Peerless offering, self-arisen great offering,
The goddess of taste holding food. I present offering of taste to the holy tongue. E MA HO Peerless offering, self-arisen great offering,
The goddess of touch holding a garment. I present offering of touch to the holy body. In dependence upon the virtue of presen ng offerings of the five desirable quali es to the Rare Sublime [Triple Gem], such as the gurus and the assembly of dei es of the mandala, may this being “who is named such and such,” who has gone beyond this world and passed from life, take rebirth in the happy migra ons of high status and enjoy the glory of perfect lifespan, glory, strength, wealth, resources, and virtue. In dependence upon the completely pure precious garland of the light of the Rare Sublime Jewels, arisen from Rare Sublime Jewels in the field of the glorious Rare Sublime Jewels, and in dependence upon the path of accumula on and the path of prepara on, the path of seeing and the path of medita on, the special peerless path, the uninterrupted path of enlightenment and the paths of complete libera on, may they purify all nega vi es and progress to the noble path.
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OM RATNE RATNE / MAHA RATNE / RATNE SAMBHAVE / RATNE KIRANE / RATNA MALA / VISHUDDHE / SHODHAYA / SARVA PAPAM HUM PHAT
As the lotus is unsullied by mud, may you take rebirth in the field of the Medicine Guru, arisen from a lotus of existence unsullied by the stains of the three existences. OM PADME PADME PADMA SAMBHAVA MAHA VAIDURYA KSHETRA GACCHANTU29 SVAHA
Contemplate that:
The consciousness of the deceased, in the aspect of the blue syllable HUM, exits from the crown and in the realm of Lapis Lazuli Illumina on in the eastern direc on sinks into the heart of the Medicine Guru and becomes non-dual. Then, imagine burning the corpse or purificatory tablet and, along with it at the same me, the nega vi es and obscura ons in the fire of exalted wisdom born from the syllable RAM.
Listen, pay a en on, O child of the lineage, Listen, O deceased child of the lineage. Ignite the fires of the [five] conqueror’s families in the fuel of the five aggregates; Ignite the fires of the four goddesses in the fuel of the four elements; Ignite the fires of the bodhisa vas in the fuel of the six sense facul es; Ignite the fires of the six goddesses in the fuel of the six [sense] objects; Ignite the fires of the three holy bodies of the Conqueror in the fuel of body, speech, and mind.
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In possession of the three holy bodies and five exalted wisdoms, May it be accomplished for the welfare of migrators. In emp ness there is no form, no feeling, no discrimina on, no composi onal factors, no consciousness; no eye, no ear, no nose, no tongue, no body, no mind; no visual form, no sound, no odor, no taste, no object of touch, and no phenomenon. There is no eye element, from there to no mind element, and also no mental consciousness element. There is no ignorance, no ex nc on of ignorance, from there to no aging and death and also no ex nc on of aging and death. Similarly, there is no suffering, origina on, cessa on, and path; there is no exalted wisdom, no a ainment, and also no non-a ainment. Shariputra, therefore, because there is no a ainment, bodhisa vas rely on and dwell in the perfec on of wisdom, the mind without obscura on and without fear. Having completely passed beyond error, they reach the end-point of nirvana. All the buddhas who dwell in the three mes also manifestly and completely awaken to unsurpassable, perfect, complete enlightenment in reliance on the perfec on of wisdom.30
Conclusion Then, make a thanking offering, praise, prayers, [recite] the hundred-syllable [mantra], request forgiveness, and recite verses of auspiciousness.
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Medicine Buddha Jangwa
Translators’ Notes 1. 2. 3. 4. 5.
6.
7. 8. 9. 10. 11. 12. 13. 14. 15.
16. 17.
18. 19. 20. 21. 22. 23.
Tibetan: tza ka li Tibetan: So Jong (gso sbyong) – the twenty-four hour eight Mahayana Precepts The mantra can be found in texts of the extensive prayers of the seven tathagatas. Read: akala, meaning “un mely,” instead of aklala. Tibetan: thugs rjes kun la snyoms pa’i bcom ldan ’das / mtsan tzam thos pas ngan ’gro’i sdug bsngal sel / dug gsum nad sel sangs rgyas sman gyi bla / beed’u rya’i ’od la phyag ’tsal lo / Tibetan: byang byang. This refers to a representa on of the deceased, if no corpse is present, which can be in the form of the person’s name written on a piece of paper or a photo of the person a ached to a s ck standing in a bowl of rice. A circular drop with a small opening in the center. This paragraph is tradi onally repeated several mes in actual prac ce. Tibetan: mnye zhing bral ba Tibetan: rten sa la bslu Tibetan: sdig pa lang ba Page 4a of the Tibetan text has the same mantra but vajra instead of vajri. The text does not explicitly men on the blessing of the offerings. The words “decep on” and “mistake” have been inserted according to oral tradi on. Tibetan: de bzhin gshegs pa rnams dang de sras la / rin chen bum pa mang po spos kyi chus / yid ’ong legs par gang ba glu dang ni / rol mor bcas pa du mas sku khrus gsol / Tibetan: de dag sku la mtsungs pa med pa’i gos / gtzang la dri rab bsgos pas sku phyi’o / Tibetan: stong gsum kun tu dri mchog ’byung ’gyur ba’i / spos mchog rnams kyis thub dbang rnams kyi sku / gser sbyangs btzo ma byi dor byas pa ltar / ’od chags ’bar ba de dag byug par bgyi / Tibetan: srab ’jam yang pa lha yi gos / mi phyed rdo rje’i sku brnyes la / mi phyed dad pas dbul bar bgyi / tse ’das rdo rje’i sku thob shog / I have taken the text’s vasa se to read vastra ye as vastra is clothing in Sanskrit, in accordance with other texts. Tibetan: ming byang lta bu nub snga ma rnams la me long la gzugs brnyan shar ba dang. The terms “guarding,” “love,” “perseverance,” “samadhi,” and “exalted wisdom” come from the oral tradi on. Tibetan: shes ’chal; literally, deranged understanding. Reading from the text included in the Vajrayogini Jangwa, our text reads:
Medicine Buddha Jangwa
24. 25.
26. 27. 28. 29. 30.
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“...accomplished the collec on of aims to be accomplished...” Read lam ’gro, meaning “good fortune,” for lam bgrod. Compare our text with: nyin mo bde legs mtsan bde legs / nyi ma’i gung la gnas par shog / khyed cag kun du bde legs shog / khyed cag sdig par ma gyur cig / This and the following six stanzas are verses 47–53 of the second chapter of A Guide to the BodhisaƩva’s Way of Life. The Tibetan text says simply that, so the following blessing and offering have been taken from the earlier offering to oneself as the Medicine Guru. The following blessing verses are again appended. Read gacchantu in place of gacchanatu. This paragraph is quoted from the Heart of Wisdom Sutra.
Colophon: This method of performing the purifica on by way of the Medicine Guru (Buddha) was composed in light of the insistent request by Geshe Ngagwang Chodan of Tzangpa Khamtsan, Ganden Monastery, who said, “A [text] such as this is needed.” It was prepared in a manner easy to perform, having done research in many rituals of the Southern Gate like those composed in all the tantra sets as found in the Tantra of Purifying the Lower Realms (DurgaƟ), the source of the purifica on ritual, altering the mantras and so forth without any contradicons. The author is named Drag-ri Tulku, Lozang Lungrig Gyatso Wang-gyal. May this also bring great benefits to all migra ng beings.
Translators’ Colophon: Translated from the Tibetan by Gelong Thubten Tsultrim (American monk George Churinoff) and Getsul Thubten Kunkyab (Singaporean novice Yeshe Gyatso) at the FPMT center, Land of Medicine Buddha, in California, on the auspicious occasion of the performance of the Medicine Buddha Purifica on Ritual (Jangwa) by the great Tibetan Buddhist master, Venerable Choden Rinpoche, November 2002. May it result in the enlightenment of all beings. Lightly edited by Ven. Constance Miller, FPMT Educa on Services, April 2003.
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Medicine Buddha Jangwa
Benefits of the Jangwa Practice The tantric prac ce of jangwa is used when somebody has died. Even if the person is in the intermediate state on the way to the lower realms, you can s ll do jangwa and change the direc on of the person’s reincarna on. You can cause the person to reincarnate in a pure land or in a deva or human realm. Jangwa is a skillful tantric prac ce of purifica on, due to the power of mantra, the power of concentra on, and the power of Buddha’s words of truth. Within the prac ce of jangwa there are different means of purifica on, but recita on of these powerful purifica on mantras is one of the main ones. You use the mantras to bless mustard seeds. Through medita on you hook the people who have died, and then you throw the blessed mustard seeds over them to purify them. Finally, you do phowa to transfer their consciousness to a pure land. A er that, if you don’t have ashes or parts of the body, you burn the photograph of the dead person or the piece of paper with the dead person’s name wri en on it while medita ng on emp ness. This par cular prac ce of jangwa associated with the Medicine Buddhas is especially accessible. We ordinary people can perform this highly beneficial prac ce using this version without risking the possibility of crea ng further interferences for ourselves or for the deceased. Other jangwa prac ces associated with other specific deies require a high level of skill on the part of those doing the pracce – skill in visualiza on, in self-genera on, in ritual accuracy – in order to perform the prac ce correctly without crea ng hindrances and interferences. The prac ce of jangwa in associa on with the Medicine Buddhas is highly effec ve and yet can be prac ced by those of us who are not advanced prac oners. Compiled from the advice and teachings of Lama Zopa Rinpoche and Geshe Lama Konchog
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