The Three Jewels

“He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.  This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering. ~ Dhammapada 190-192” 

The “Three Treasures” of the Buddhist tradition are the Buddha, the Dharma, and the Sangha. Throughout the Buddhist world, Buddhists have these Three Treasures in common. To be a Buddhist means taking refuge in the Three Treasures.

What do the 3 jewels represent in Buddhism?

The Three Jewels (also called the Triratna) are the three essential supporting components of Buddhism. They guide and give refuge (safety and comfort) to Buddhists.

Buddhists take refuge in three different expressions of awakened mind: Buddha, Dharma, and Sangha. Each of these is a precious and necessary element of the Buddhist path, and so they are called the three jewels. 

Buddha: The Teacher

This refers, first, to the historical Buddha, the original teacher. He was not a god but a human being like us, and his example shows us that we too can follow the path to enlightenment. More broadly, the Buddha principle refers to all teachers and enlightened beings who inspire and guide us.

Dharma: The Teachings

The Buddhist Dharma starts with the fundamental truths that the Buddha himself taught—the four noble truths, the three marks of existence, the eightfold path, etc.—and includes the vast body of Buddhist teachings that have been developed in the 2,600 years since then. It’s worth noting that the Sanskrit word Dharma also means a thing or object in the conventional sense. In either case, the word denotes a basic law or truth. of reality.

Sangha: The Community

The term Sangha has traditionally referred to monastics and arhats in whom lay practitioners take refuge. This has changed in the West, where Sangha has come to mean the community of Buddhist practitioners generally, both monastic and lay. Buddhists here also use the word to describe a specific community or group, and you will often hear people talk about “my Sangha,” meaning the Buddhist community to which they belong.

Why is the Buddha Jewel important?

Since Buddha is believed to have been the first man to truly understand wisdom and the way to enlightenment, this jewel also signifies the fulfillment of enlightenment. Therefore, when a Buddhist claims to take refuge in the Buddha, he's also saying that enlightenment, in itself, is his refuge.

This is our Youtube Buddhist channels: The Tibetan Refuge Prayers to the Three Jewels

How do I become Buddhist?

Anyone can become a Buddhist. You will need to in the Three Jewels or Triple Gem (and follow a ceremony during which you take a vow to uphold the Five Precepts (to not kill, not steal, not commit sexual misconduct, refrain from false speech and not take intoxicants that lessen your awareness).

What is the Buddhist refuge prayer?

I take refuge in the Buddha, the incomparably honoured one; I take refuge in the Dharma, honourable for its purity; I take refuge in the Sangha, honourable in its harmonious life.

What taking refuge is not

The idea of taking refuge can create some confusion initially, even misconceptions that run precisely opposite to the deeper meaning of this practice.Taking refuge does not mean handing responsibility over to some higher being. When we take refuge in the Buddha, we don’t think that Siddhartha Gautama is going to swoop in from heaven and solve all of our problems.

In fact, we are taking refuge in our own enlightened potential. This actually means accepting a much higher responsibility, since we recognize what we are capable of becoming and commit to reach nothing short of that. It is a reminder to seek our own greatest possibility. Taking refuge also does not mean that nothing that happens in your life matters, because you only care about the absolute.

On the contrary, when we understand the relationship between the ultimate reality and the conventional world, we realize that everything matters so much more.Finally, taking refuge does not mean we only care about some limited community of spiritual people, as if beings at a lower level of consciousness aren’t worth our attention.

It is actually a gesture towards recognizing a universal Sangha, the capacity of every single being to act as our greatest teacher – if we are only willing to listen to what they have to teach us.

How can taking refuge become a part of my life?

There are many ways to bring into your life this sense of surrender and trust in the ultimate  realiy, in the form of the Three Jewels. You can take refuge in the Three Jewels in a formal way as part of a ceremony, where you also commit to following the Five Lay Precepts: no killing, no stealing, no telling lies, no sensuous misconduct and no consuming intoxicants.This ritual, which must be led by a qualified teacher, is actually the way to become a Buddhist “officially.”

In your daily life, you can begin your meditations by invoking the Buddha, Dharma and Sangha, feeling reverence and asking for the support of what they represent.And as you go about your life, take refuge in your higher wisdom as much as possible. Remember why you are here, what you are and what you can become.

Practicing Buddhism or meditation is for us to be serene and happy, understanding and loving. This way we work for the peace and happiness of our family and our society. If we look closely, the Three Gems are actually one. The other two gems always exist in each gem. In Buddha, there is Buddhahood, there is the Buddha body. Within, Buddha there is the Dharma body because without the Dharma body, he could not have become a Buddha. In the Buddha there is the Sangha body because he had breakfast with the Bodhi tree, with the other trees, and birds and the environment.

Without you, the Dharma cannot be practiced. It has to be practiced by someone. Without each of you, the Sangha cannot be. That is why when we say, “I take refuge in the Buddha,” we also hear, “The Buddha takes refuge in me.” “I take refuge in the Dharma. The Dharma takes refuge in me. I take refuge in the Sangha. The Sangha takes refuge in me.”

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

蓮花生大師七句祈請文 Seven line Prayer to Guru Rinpoche Padmasambhava

 吽

歐堅耶傑呢向燦

巴瑪給薩東波拉

雅燦巧格歐哲尼 

巴瑪炯內義色紮

括德喀卓芒布果

且傑吉色達哲傑 

辛吉洛協夏色所

革日班瑪斯德吽

第一句為蓮師出生之地

第二句為蓮師降生之方式

第三句為蓮師之稀有功德

第四句為蓮師聖名之殊勝

第五句為蓮師之眷屬

第六句為隨修者對蓮師之信心

第七句為蓮師加持賜成就

第八句以咒語印持。

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功德與殊勝利益　　

蓮師的傳記，大藏經上記載的有四千九百多種，為智慧佛母移喜措嘉、大樂佛母、智慧勝樂佛母等蓮師弟子所寫下，目前已看不到這麼多種。每部傳記中都提到修行此蓮師七句祈請文的功德.

蓮師為諸佛菩薩大慈悲和智慧威德力的化現，因此只要虔誠念誦他的金剛七句祈請文，即會得諸佛菩薩蓮師等無上殊勝的加持攝受。　　

蓮師為所有三根本（上師、本尊、空行護法）的主要代表，三者完全融入尊者，因此只要修持蓮師法，三根本已同時俱足，只要虔誠念誦蓮師七句祈請文，三根本即如雲海般聚集現前，賜予修行者共與不共的加持及成就。

寧瑪巴大圓滿龍欽寧體獨掌持有者多智欽大法王祝賀第三世多傑羌佛

在寧瑪巴尤其是大圓滿龍欽寧體，很多修行法門都以蓮師為主為基，尤其是所有的上師相應法，而蓮師上師相應法中最主要的是七句祈請文，故此祈請文為大密宗金剛乘一切教法的根本。又因其由法性界中自然唱出、由蓮師親傳與二十五位心子，並曾發願："凡唱誦此七句祈請文者，不管身在何處，必會降臨賜予加持。"因此虔誠念誦的人，所得到的加持是不可思議的，能於夢境中親見如彩虹般的蓮師智慧身，聞到奇異的檀香味，聽到空行母唱頌的美妙音聲和像達瑪嚕的鼓樂聲等等.

只要精进不断的念诵此七句祈请文，即可得证大智慧，邪门魔外无法侵入，天龙八部等世间的大力鬼神、死神、邪魔鬼怪等不能为害并随侍如仆，周遭的人也乐于相助，能快速证悟与莲师无二无别的金刚持佛地。莲师的佛行事业功德和成就殊胜，与诸佛陀无二无别，虽非贤劫千佛第二佛，而为藏人赞称之为欧坚第二佛，因此真实语的佛陀也不会欺骗我们，诚心的祈请，必会遵守诺言为我们赐予加持的。

隨尊成就我成就　　 

外： 此句所講為祈請及依止蓮師學習的方法。親見蓮花生大師能得即身成就……這是蓮師的願力及加持力的功德。但成就的大小也依自己對上師蓮師信心的不同而有差異，具不退轉心即得大成就，若信心淺薄成就亦會有限，因此學到蓮師的教法，必得成就。常言學佛！學佛！即以佛陀為學習的對象、為榜樣，所要得到的是脫離輪迴和痛苦的佛果。

現在我們的榜樣是蓮師，大師是修持九乘法門、得其上師身口意的加持、親近依止西日僧哈等大師修習大圓滿法門。我今天亦如斯學習……親近依止上師善知識學習大圓滿法門，身口意三門合一的學習諸佛菩薩和蓮師的一切教法。蓮師曾說："未能親見我的眾生們，要學習我的教法，常常看我的像，即如親見我，即得我加持"。我們心裡隨念佛陀蓮師的一切功德，學習九乘教法，但也不可妄說：自己是蓮師的門徒因此不需修行就能成就，蓮師無此允諾，發願之一為……若行者每月初十作薈供修福德資糧，平常修習大圓滿法累積智慧資糧，觀察自己三門（身口意清淨）

精進修習使二資糧圓滿，蓮師會消除我們的一切道障，這是蓮師的承諾。蓮師教法易修易成就，這是確實證明的，看看西藏的成就者中最多的是依止蓮師教法修行的弟子，如蓮師二十五位心子及其它光身、虹光身成就的事蹟。重要的是堅決不可違背上師的教言，一邊違背，一邊縱然淚流滿面的祈請蓮師，既無意義也無多大用處。祈請蓮師時，應如孩子呼叫母親般，身口意合一由衷放聲呼喊，想起蓮師時，應放下一切，不要記掛繁瑣事，三門合一祈請，心裡憶念著蓮師的發願、隨著蓮師的功德誠心祈請，我們就會得到加持，佛菩薩與聖賢們是永遠不會失去承諾的。　　 

內： 蓮花生大師用其智慧，斷除我們的一切妄念，我們隨其學習時，以無上法門斷除我們的一切妄想、分別之念，所見到即為我們本來的面目--心的本性。隨尊成就我成就，即斷除我們的一切妄念、分別念、一切煩惱，親見我們的赤裸本性--本明。

請幫助我們並發展我們的佛法活動，這不僅會使您受益，而且會惠及地球上所有的佛法讀者。請考慮表示您的支持。您的慷慨解囊肯定會幫助我們改進工作並實現更美好、更光明的前景。

回 向 文 

願以此功德　 

莊嚴佛淨土

上報四重恩　　

下濟三途苦

若有見聞者　

悉發菩提心 

盡此一報身　

同生極樂國

願以此功德　

普及於一切 

我等於眾生　

The King Of Prayers-Seven Line Prayer To Guru Rinpoche

The King of Prayers-Seven Line Prayers To Guru Rinpoche Padmasambhava.The Seven Line Prayer: Supplication to Guru Rinpoche. Invoking the Guru with Unwavering Devotion

Hung Orgyen yulgyi nubjang tsam

Hung On the northwest border of the country of Uddiyana,

Pema gesar dongpo la

On the anthers of a lotus flower,

Yamtsen chok gi ngodrub nye

You attained the marvelous supreme siddhi,

Pema jungney shesu drag

Renowned as the Lotus Born.

Khordu khandro mangpo kor

Surrounded by a retinue of many dakinis,

Kyekyi jesu dagdrub kyi

Following you, I will reach accomplishment.

Jingyi labchir shegsu sol

Please come and bestow your blessings.

Guru Padma Siddhi Hung

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In Tibet, the prayer is recited three times before doing any meditation, reciting any other prayers, or performing any ceremony. Guru Rinpoche has a rainbow body and will come to your aid if you recite the Seven-Line Prayer with faiths and devotion.

In one of the treasure teaching revelations of Guru Chowang, one of the five Terton Kings, it is said that when supplicating Guru Rinpoche with the Seven Line Prayer:

Pray in this way over and over again.

Create a feeling of yearning and longing

So intense that tears spring from your eyes.

If the rapture of devotion overwhelms you,

Breathe out strongly, and then leave everything as it is.

Clear and awake, focused and undistracted, look within.

Where did this prayer come from? In India in the past, some non-Buddhist teachers, who despised the Buddha Dharma, once challenged the Buddhist scholars at Nalanda University to a scholarly debate. The Buddhist scholars, however, were unable to defeat these non-Buddhist teachers, and so in desperation, they supplicated the Vajra dakas and dakinis. That night, the Dakini Supreme Peace (Zhiwa Chog) appeared in their dreams and said. 

You will not be able to defeat these non-Buddhists. If you do not invite my elder brother Dorje Totreng Tsal (Vajra Skull-Garland Power, Guru Rinpoche), who lives at the Dark Cemetery—the Buddhadharma will be destroyed.”

She then instructed them to arrange an elaborate feast offering on the roof of the monastery and taught them the Seven Line Prayer. When the scholars recited it, Guru Rinpoche immediately appeared miraculously from the sky. He then presided over the Buddhist scholars’ debate and so they were able to defeat the non-Buddhists. Later on in the 8th century, when Guru Rinpoche came to Tibet, he taught the prayer to his close disciples and also concealed it in many treasure teachings for the benefit of future disciples.

The Seven Line Prayer refers to the outer guru, who is symbolized or represented by the manifestation of Guru Rinpoche in a physical form. However, when we talk about the ‘guru’, there are actually different levels of meaning, such as outer, inner, and secret. In terms of the inner and the secret meaning of the seven-line prayer, emptiness and co-emergent wisdom respectively are manifested.

The Seven-Line prayer to Guru Rinpoche, Padmasambhava, is one of the most ubiquitous and important prayers, performed across lineages and in particular the Nyingma tradition who commence nearly every practice with it.  What follows is a brief introduction and Reader’s Guide to this short but extremely profound verse. If you really recite this prayer from your heart, then there's no way that you can avoid bringing Guru Rinpoche forth and invoking him. 

So it's extremely powerful. And you should practice it at all times continually. If you really focus on the Seven-Line Prayer, then it is certain that the blessings will come. The blessings of Guru Rinpoche will spring out and be born in your mind stream.

In the Nyingma tradition, this is the King of Prayers. In Tibet. Many practitioners recite its hundreds of thousands of times, reciting it (mentally or aloud) during all their waking hours, making this prayer as their main prayer, life, breathing, and contemplation. 

”If one can concentrate on practicing the prayer in this life, when you die you will completely dissolve into the mind of Padmasambhava. Guru Rinpoche is the ultimate nature of the embodiment of all Bodhisattvas and Buddhas"

”When a disciple calls upon me with yearning devotion, and with the melodious song of this Buddhist prayer, I shall come straightaway from Zangdokpalri (the pure land where Guru Rinpoche now resides), like a mother who cannot resist the call of her child. ” – Guru Rinpoche, the second living Buddha in our age.

If you seek for wealth, longevity or wish to clear your obstacles, just by praying, all wishes can be fulfilled. Some people think that to practice Guru Rinpoche for wealth is of no use, but this is not correct. Just by relying upon Guru Rinpoche, all wishes can be achieved. 

If one cannot practice other methods, just practicing the seven-lines prayer is the same as a panacea that can cure all kinds of sicknesses. But if one is merely mouthing the prayers, it is not enough, one should have great faith and devotion to Guru Rinpoche and supplicate one-pointedness, then you are sure to receive Guru Rinpoche’s blessings and accomplishments.

A sacred Terma statue of Guru Rinpoche, known as Guru Dewa Chenpo, said to liberate one upon seeing it. This was one of the most precious items kept by Kyabje Dudjom Jigdral Yeshe Dorje Rinpoche, who would often sit in meditation with it. While he meditated with it, it would shed tears of Amrita.

In the past up till the present, many great masters and practitioners have seen Guru Rinpoche directly. These are the best signs. The middling signs are to have good experiences arising. The lesser signs are to meet Guru Rinpoche in dreams and to receive prophecies and blessings from Guru Rinpoche. Just listening and contemplating the Dharma is not enough to attain liberation. Besides that, one has practiced. 

In this manner, single-mindedly praying to Guru Rinpoche and merge your mind with Guru Rinpoche’s wisdom mind. This way of progressing on the path to liberation has less difficulties and obstacles. With total confidence and faith in Guru Rinpoche, not just with faith and sincerity, but believing that in any moment, Guru Rinpoche will never deceive or let us down. We must have the faith that Guru Rinpoche and our root teacher is inseparable and no different. Rely on this faith to practice.

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We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 13 years.  We have exceptionally constrained supports and do not receive subsidized or funding from people in general. 

Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come. 

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

The Myth of The Tibetan Monks and Yogis Meditation

Tibetan meditation is called “lhagthong.” The term "lhag" means "higher", "superior", "greater"; the term "thong" is "view" or "to see", hence together, lhagthong is taken to mean "superior seeing", "great vision" or "supreme wisdom." This may be interpreted as a "superior manner of seeing", and also as "seeing that which is the essential nature". Its nature is a lucidity — a clarity of mind.

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The Tibetan Tibetan monks and Yogis meditate for hours upon hours each week. Their devotion to their religious traditions makes them experts in the practice of meditation. The Meditation and mindfulness induce a heightened state of awareness and focused attention.

Meditation and mindfulness induce a heightened state of awareness and focused attention. Most monks wake up early and meditate for 1 to 3 hours and do the same at night. This kind of practice changes the brain.

Advanced Tibetan Buddhist monks are trained to remember complex images as a way to clear their minds and achieve new levels of awareness. According to an article published in the Washington Post, “An experienced monk can visualize the details of as many as 700 deities used in meditation. 

Sometimes they would visualize the deity close up, sometimes from far away and some experienced meditators can keep a mental image in their minds for minutes and even days." 

Some psychologists say this is impossible. Their research shows that subjects can only mental images in seconds.

When asked about the techniques to rid oneself of desire and attachment, a Tibetan monk said, “The lamas taught us to stare at a statue of the Lord Buddha and absorb the details of the object the color, the posture, and so on, reflecting back all we knew of their teachings. 

Slowly you go deeper; you visualize the hand, the leg, and the Vajra in his hand, closing your eyes and trying to travel inward. The more you concentrate on a deity, the more you are diverted from worldly thoughts.

Some monks have reportedly mastered a form of meditation known as "lunggom"---meaning "walking on air"---which allows the monks to project themselves and travel around the countryside without leaving the monastery. 

One monk told a National Geographic writer who asked him to demonstrate, "Unfortunately, it takes much time to learn the theoretical aspects of lunggom before one can put it into practice so I'm afraid that we will just have to walk normally."

The Dalai Lama said, "The very purpose of meditation is to disciple the mind and reduce afflictive emotions." Some nuns meditate while pouring seeds into a plate, brushing them off and collecting them and then repeating the process over and over again.

What kind of meditation do Tibetan monks do and what are the types of meditation?

• Mindfulness meditation. 
• Spiritual meditation. 
• Focused meditation. 
• Movement meditation. 
• Mantra meditation. 
• Transcendental Meditation. 
• Progressive relaxation. •
• Loving-kindness meditation.

In Tibetan Buddhism, the central defining form of Vajrayana meditation is Deity Yoga (devatayoga). This involves the recitation of mantras, prayers and visualization of the yidam or deities (usually the form of a Buddha or a Bodhisattva) along with the associated mandala of the deity's Pure Land.

Advanced Deity Yoga involves imagining yourself as the deity. Other forms of Tibetan Buddhist meditation include the Mahamudra and Dzogchen teachings, taught by the Kagyu and Nyingma schools respectively.

The goal of these is to familiarize oneself with the ultimate nature of mind which underlies all existence, the Dharmakaya. There are also other practices such as Dream Yoga, Tummo, the yoga of the intermediate state (at death) or Bardo, sexual yoga and Chod. The shared preliminary practices of Tibetan Buddhism are called ngondro, which involves visualization, mantra recitation, and many prostrations.

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development? We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in the year 2008, we had been effortlessly providing free distribution of Dharma posts and articles throughout the previous 10 years. We have exceptionally constrained supports and do not receive subsidized or funding from people in general. Please help us and to develop our Dharma activities that will not only benefit you, but to all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us to enhance our work and to accomplish for a better and brighter prospect to come.

Thank you for reading, may you find peace and great bliss. With your support it helps to spread the Buddha’s precious teachings and turning the Dharma wheels in the world.

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

*Note

I do not own or infringe any copyright of the picture(s).

Picture(s) courtesy and credit to the rightful distributors and or studios.

Picture(s) is/are intended for editorial use only.

Ushnishavijaya Dharani in Sanskrit/梵文佛頂尊勝陀羅尼經

The benefits of reciting the Ushnishavijaya Dharani / 梵文佛頂尊勝陀羅尼經,不空譯版

The purpose of this sutra is said to be to help sentient beings in a troubled and tumultuous world. According to this sutra, beings will leave suffering and obtain happiness, increasing in their prosperity and longevity, remove karmic obstacles, eliminate disasters and calamities, remove enmity and hatred, fulfill all wishes, and quickly be led into the Buddha's way.

It is held by some that when the Dharani is heard, it can imbue the Alaya consciousness with pure seeds that will help to lead one to Buddhahood. This mantra is also linked to Green Tara. 

According to the text, major applications of this Dharaṇi include:

1) Destroy calamities and rescue those in difficulties

2) Eliminate offenses and create good deeds

3) Purify all karmic obstructions

4) Increase blessings and lengthen lifespan

5) Attain anuttara-samyak-saṃbodhi

6) Relieve beings in the ghost realm

7) Benefit birds, animals and all crawling creatures

8) Increase wisdom

9) Revert the fixed karma

10) Eliminate various illness

11) Ensure the safety of the households, and having children to inherit the family pride

12) Harmonise husbands and wives

13) Be able to reborn in Sukhavati or other pure lands

14) Heal sickness inflicted by pretas

15) Request for rain

16) Destroy hells

If someone hears this Dharani even just for a moment, he will not undergo karmic retribution from evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death - in all kinds of life forms in the evil paths. 

Hell, hungry ghost, animal, realm of King Yama, Asuras, ferocious animals, crawling creatures and even ants and other life forms...he will be reborn in the Buddhalands, together with all the Buddhas and Ekajati-pratibadda Bodhisattvas, or in a distinguished Brahmin or Ksatriya family, or in some other wealthy and reputable families.

Ushnishavijaya Dharani in Sanskrit:

Namo bhagavate trailokya prativiśiṣṭaya buddhāya bhagavate.

Tadyathā, om, viśodhaya viśodhaya, samâsama

Samantāvabhāsa-spharaṇa gati gahana svabhāva viśuddhe,

Abhiṣiñcatu mām. sugata vara vacana amṛtâbhiṣekai.

Ahara āhara āyuḥ saṃ-dhāraṇi. śodhaya śodhaya gagana viśuddhe.

Uṣṇīṣa vijaya viśuddhe sahasra-raśmi sam-codite.

Sarva tathāgatâdhiṣṭhānādhiṣṭhita mahā-mudre.

Vajra kāya sam-hatana viśuddhe.

Sarvāvaraṇâpāyanagati pariviśuddhe, prati-nivartaya āyuḥ śuddhe.

Samayâdhiṣṭhite. maṇi maṇi mahāmaṇi.

Tathatā bhūta-koṭi pariśuddhe. visphuṭa buddhi śuddhe.

Jaya jaya, vijaya vijaya. smara smara, sarva buddhâdhiṣṭhita śuddhe,

Vajri vajra garbhe vajram bhavatu mama śarīram.

Sarva sattvānām ca kāya pariviśuddhe. sarva gati pariśuddhe.

Sarva tathāgata samāśvāsâdhiṣṭhite.

Budhya budhya, bodhaya bodhaya, śuddhe.

Sarva tathāgatâdhiṣṭhānādhiṣṭhita mahā-mudre svāhā.

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness and death.

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西藏預防傳染病之藏藥 - 九味黑藥丸

佩戴嗅聞預防傳染病之藏藥一九味黑藥丸可預防各類傳染病,亦可降魔驅邪護身,能夠有效地避免邪魔所造成的障礙。佩戴嗅聞黑藥丸主要是利用藥物的揮發性氣味和藥力,激發 人體的免疫力和調節機制,並在人體外部對傳染病和邪魔病障作預防。

本品是由八蚌寺佛教大學傳統製造工藝處秉承古代傳統藥方,根據西藏古老的 《四部醫典》第四章的內容醫藥實踐方法精心製作而成。 傳染病,即人、畜之間輾轉相傳的流行性瘟毒、疫窩。通常由顯而易 見的感冒症狀開始,迅速發展成為危及生命的惡毒性瘟疫,臨床表現不一。

在西藏的《四部醫典》裏,特別強調預防對於傳染病和邪魔病障造成的病痛 的重要性,更加明確地指出,流行性瘟疫憑藉呼吸、日光、氣味等,由外在 環境入侵體內,因此,提前預防為首要的任务。 預防可透過諸如藥物、咒語、 禪定等外在的方法,相互結合使用,從而起到避免疾病產生的作用。

(邪魔病障指由天龍凶曜及妖魔等非人所致病害,如区曜中風和麻瘋病等。) 使用方法: 1、黑藥丸囊為佩戴使用,密封處請勿打開。在傳染病流行期間,或人群聚 集處,可將黑藥丸置入囊中,佩戴於頸項,亦可將藥囊放入貼身衣袋中,隨身攜帶。 2、必要時可打開藥囊,嗅間黑藥丸氣味;或將黑藥丸搗碎用火點燃然,以鼻孔吸取煙味。 特別注意:嚴禁口服。

此法是由龍樹菩薩所傳出，是以九大本尊(藥師佛、文殊師利菩薩、觀世音菩薩、金剛手菩薩、馬頭明王、甘露漩明王、滿賢藥叉、大自在天王、象王財神)配合相對的九種藥材牛黃，藏青果，黑附子，麝香，菖蒲，紅花，硫石，阿魏及香墨加以修法，加持而成，能夠摧毀一切瘟神病魔之侵擾。因其配製是以香墨為基礎，故稱為「九黑配方」。

此藥丸可對治：各類地神所施放之災病，免除三種龍王所放之毒，防止和消除各種厲妖所施諸毒，去除黑白二種毒疔，免於重天花之傳染，防止和免除痢疾、腸病痛之傳染，免除因冒犯「瑪哈嘎裡」，而由其眷屬發出諸時疫之傳染病毒，免除因膽入經絡所引起之病症，例如：肝炎、黃疸病，另可免於在末法時期所出現空前未見之怪病、新瘟疫及十五種孩童之魔障…等。本九黑配製之藥，集自一切經續法，九藥以生起九本尊，九本尊咒之加持，灑淨、開光，於身佩掛或鼻聞，無疑可護身、除諸病魔。是故具緣佩者，當生起殊勝之信心！

以下出自寧瑪派教典《大寶伏藏文庫》

梵語：納哇嘎喇優尕藏語：納布穀覺西夏哇

牛黃、藏青果、烏頭（黑附子）、麝香、菖蒲、安息香、硫磺、阿魏、漢墨，製成粉末或者藥丸隨意一種，塗抹於身上或者佩帶在身上，此九種組合第一可壓制土地神；第二除三種龍毒；第三除各種兇暴的毒；第四除黑白疔瘡；第五抵禦惡性痘瘡（重天花）；第六抵禦腸痛（痢疾）；第七抵禦時疫（傳說護法女神吉祥天母散播的一種惡性傳染瘟疫）；第八抵禦膽入筋絡（肝膽系統之炎症，瘟病中於膽腑，加以飲食起居不慎，膽汁注入筋絡，面部眼球及皮膚均變黃色）；第九抵禦各種傳染病、十五種兒科邪魔症。其功德不可思議。

龍樹大師授記：此納布穀覺收集自整個續部經典，九種藥生九位本尊，九位本尊加以九種咒語，開光後佩帶於頸項，可防護病魔的侵害務必堅信。從九種傳承利益之門，彼的實踐竅決為，於星曜辰宿良辰日期，不違犯各自的本性，對藥加以善妙修集，遮止違逆損壞的過失，訶子、牛黃、菖蒲、烏頭、麝香、安息香、阿魏、硫磺、漢墨，依次生起藥師佛、文殊、觀音、金剛手、馬頭、甘露漩明王、滿賢藥叉、大自在天、會供主九位本尊，各個的心咒加以圓滿修持，並作開光祝福等諸事，如上凡諸所願明加伺察。甚深的殊勝口訣，利益眾生的事業，願一切眾生成就佛陀。