Saturday, June 11, 2022

Buddha Akshobhya Prayers

Buddha Akshobhya (Mitrugpa) Mantra by H.H. 17th Karmapa

*”Namo bhagavate Akṣhobhāya, 
tathāgatāyārhate saṃyaksaṃbuddhyāya.
Tadyathā: Oṃ kaṃkani kaṃkani. Rochani rochani.
Troṭani troṭani. Trāsani trāsani. 
Pratihana pratihana.
Sarva karma paraṃparāṇime sarva sattvānañcha svāhā.”

*Short mantra: Om Akshobhya Hum
Akshobhya is the embodiment of 'mirror knowledge' (Sanskrit: ādarśa-jñāna; refer Panchajnana). This may be described as a knowledge of what is real, and what is illusion, or a mere reflection of actual reality. The mirror may be likened to the mind itself. It is clear like the sky and empty, yet luminous. 

It holds all the images of space and time, yet it is untouched by them. Its brilliance illuminates the darkness of ignorance and its sharpness cuts through the confusion. Akshobhya represents this eternal mind, and the Vajra family is similarly associated with it.

The Vajra family, is also associated with the element of water, hence the two colors of the Vajra is blue, like the depths of the ocean; or bright white, like sunlight reflecting off water. Even if the surface of the ocean is blown crashing waves, the depths remain undisturbed, imperturbable. Although water may seem ethereal and weightless, in truth, it is extremely heavy.


Water flows into the lowest place and settles there. It carves through solid rock, but calmly, without violence. When frozen, it is hard, sharp, and clear like the intellect, but to reach its full potential, it must also be fluid and adaptable like a flowing river. These are all the essential qualities of Akshobhya.

Many wrathful, Tantric beings are represented as blue in colour because they embody the transmuted energy of hatred and aggression into wisdom and enlightenment.

Akshobhya is one of the five Dhyani Buddhas (wisdom Buddhas), along with Vairocana, Amitabha, Ratnasambhava, and Amoghasiddhi.

He is occasionally merged with Acala, a protective deity, particularly in Shingon traditions.

Akshobhya Buddha (“Immovable One”) symbolizes the overcoming of passions such as anger and hatred towards other beings.

He was given charge over the eastern paradise Abhirati.

He is easily recognized in illustrations by having a blue body.

He was given charge over the eastern paradise Abhirati.

He is easily recognized in illustrations by having a blue body color and the left hand supporting an upright Vajra scepter.
Sanskrit for this land translates to the joyous; therefore, it is the land of the most joyous.

It is believed that those who are reborn in this realm can never fall back to lower realms of consciousness and are never to be born again.

Therefore, it is said that all believers should seek to follow and fulfill the vow of Akshobhya.

The Vajra family, to which Akshobhya belongs, is associated with the element of water.

According to the scripture of The Buddha-land of Akshobhya, a Monk wished to practice the Dharma in the eastern World of delight and made a vow to think no Anger or malice towards any being until the Enlightenment.

He duly proved “immovable,” and when he succeeded, he became The Buddha Akshobhya.
The Benefits of Chanting Buddha Akshobhya Mantra:
  1. Especially powerful to liberate and purify all negative Karmas of our past, present, and future mind streams.
  2. It can liberate, not only the practitioner for fear of inauspicious rebirth, but other sentient beings as well.
  3. Effective in removing our outer, inner, and secret obstacles.
  4. Overcome our hatred and anger towards other sentient beings
  5. Repay our gratitude to our departed ones. Pray that they be free from suffering and be reborn in the Eastern Pure Land.
  6. Good health, happiness, decreased negative Karma, and increased wisdom for the living by the offering of auspicious lamps.
In the Akshobhya sutra, Gautama Buddha himself extolled the perseverance of Buddha Akshobhya in actualizing this intention so powerfully that numerous sentient beings have been saved from the intense suffering of the lower states of existence.

This version of Buddha Akshobhya Mantra is interpreted by H.H. 17th Karmapa – the head of the Karma Kagyu.

Dana (Donations for our Buddhist research and development) 
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. 

* Footnote 
For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

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.



































Monday, May 30, 2022

The Glorious Vajra Claws - Dorje Dermo Dakini 金剛利爪母


*Vajra Claw—Dorje Dermo Dakini 金剛利爪母
Vajra Claw is a wrathful female activity Dakini. The Buddha originally revealed Vajra Claw to be a powerful guardian and protector. Accordingly, Vajra Claw is invoked to this day in order to protect the practitioners’ domestic space, their family, their friends and their allies and to avert any obstacles that might threaten them.
Vajra Claw she is a wrathful female activity Dakini. Within the Vajrakilaya tradition, she is the consort of Niladanda of The Ten Wrathful Ones. Her name translates as Vajra Claws into English and may be restored in Sanskrit as Vajra Nakhi. Her mantra has a long history and can be found in a variety of forms in the Guhyasamaja, the Vajravarahi, and the Vajrakilaya traditions.

In this context Dorje Dermo’s mantra is recited in connection to the ritual of the liberation of obstacles. Over time and especially within Tibet, Dorje Dermo became a deity independently invoked as to protect the practitioners’ domestic space, their family, their friends and their allies and to avert any obstacles that might threaten them.
History of Vajra Claw Dorje Dermo Dakini
According to The Incantation of Glorious Vajra Claws, the Buddha revealed the method for invoking Dorje Dermo in a place called the Vajra Palace to an assembly of monks and Tantric practitioners. There the Buddha advised them, that if the Dharani is recited, Dorje Dermo will become their guardian and protector, they will obtain many qualities and encounter only favourable circumstances.

At the end of the Dharani, Dorje Dermo recounts that countless aeons ago, she took birth as a female practitioner. At that time the Buddha called "Dridha-shura-sena-prabha-raja" (Sanskirt: Drdhasurasenapraharaṇaraja) visited the world. When Dorje Dermo met this Buddha, Buddha placed his hand upon her head and entrusted her with the Dharani. Buddha foretold her that if she continues recites the dharani, in future she will become known as the deity Dorje Dermo and bring great benefit and happiness to all sentient beings.
The Power of Vajra Claw Practice
The lamas mentioned that this practice is considered very powerful. They explained that Vajra Claw is a wrathful ḍakini whose activity is related to pacifying negative obstructing forces. In particular, Vajra Claw’s dharaṇi has the power to stop or block these forces, whether they appear in the form of external forces in nature.

Other people’s negative actions, our body sicknesses, fears or mental problems. It also has incredible benefits, all of which are described in detail in the text. According to the text, this dharaṇi protects by wearing it, reading it, or placing it where the problem is taking place.
Dana (Donations for our Buddhist research and development) 
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. 

* Footnote 
For those who had received the empowerment of this Tantric practice, you are reminded not intentionally or unintentionally to disclose the mantra to the public or anyone who may not have the empowerment or permission to practice, and by disclosing the mantra intentionally or unintentionally is a form of breaking your Tantric Samaya vows to the lineage masters and Dharma protectors. 

Please consult your Guru or a qualified lineage master for Vajrayana practice! Should a devotee even want to start studying and contemplating the Vajrayana practice, then it is truly necessary to first have completed the preliminaries and to be certain and sure that Bodhicitta has arisen and developed in one’s mind.

Vajrayana features countless skillful and powerful methods which, if they are practiced in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have the pure motivation and to know that Vajrayana practice is not carried out to increase one’s own ego, power and self-interests.

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.































Friday, May 20, 2022

The Aspiration Prayer of Kuntuzangpo (Buddha Samantabhadra )

In the Dzogchen teachings, our true nature, that state of the Ground, is given the name the 'Primordial Buddha'. Sogyal Rinpoche writes, "[Kuntuzangpo] represents the absolute, naked, sky-like primordial purity of the nature of our mind".

He is depicted as a Buddha, sky-blue in colour, sitting in the vast expanse of space, and encircled by an aura of rainbow light. He is completely naked, meaning unstained by any trace of concept. His name, Kuntuzangpo in Tibetan, Samantabhadra in Sanskrit, means ‘always good', ‘always well’ or ‘unchanging goodness.’ What this signifies is that unchanging goodness, or fundamental goodness, is our ultimate nature.

In the closing verse of the amazing prayer it states:

‘During solar or lunar eclipses,
When clamor or earthquakes happen,
At the solstices, or at the turn of the year,
If we let ourselves arise as Samantabhadra
And recite this prayer within the hearing of all,
Through the aspiration of us yogic practitioners,
All sentient beings of the three realms
Will gradually become free from suffering
And then swiftly attain Buddhahood.

The prayer of Kuntuzangpo is a famous Dzogchen aspiration prayer from the Gongpa Zangthal. It is to be recited especially during a solar or lunar eclipse, an earthquake or the solstices.

This aspiration prayer comes from the Dzogchen tantra called the Tantra of the Great Perfection, which Shows the Penetrating Wisdom of Samantabhadra. In Tibetan, the short title of this tantra is Gongpa Zangthal Gyi Gyu, which means “The Tantra of Penetrating Wisdom” or “The Tantra of Transcendent Intention.
The Powerful Prayer of Aspiration
From the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra
Revealed by Rigdzin Godem

Ho, nangsi khorde tamche kun
Ho, All that appears and exists, samsara and nirvana,

Zhi chik lam nyi drebu nyi
Has one ground, two paths and two forms of fruition,

Rik dang marik chotrul te
The magical displays of awareness and unawareness.

Kuntuzangpo monlam gyi
Through this, Samantabhadra’s prayer of aspiration,

Tamche choying podrang du
May all attain complete and perfect awakening,

Ngonpar dzok te tsang gya shok
Within the palace of dharmadhātu, the absolute sphere.

Kun gyi zhi ni dumajé
The basis of everything is uncompounded,
Rangjung long yang jo du me
A self-originating expanse, vast and inexpressible,

Khorde nyike ming me do
Beyond the names ‘saṃsara’ and ‘nirvaṇa,

Denyi rik na sangye te
This itself, when seen, is awakening.

Marik semchen khorwar khyam
But in their ignorance beings wander in saṃsara.

Kham sum semchen tamche kyi
May all sentient beings throughout the three realms

Jome zhi don rikpar shok
Realise the meaning of the ineffable ground

Kuntuzangpo nga yi kyang
I, Samantabhadra, know the ground’s reality,

Gyukyen mepa zhi yi don
Which is without cause or condition,

Denyi zhi la rangjung rik
It originates by itself within this very ground,

Chinang drokur kyon matak
Is unspoilt by perspective,1 supposition or denial,

Drenme munpé drib ma go
And unobscured by the darkness of unmindful delusion.

Dechir rangnang kyon mago
That which is self-manifest is thus without fault.

Rangrig so la nepa la
When abiding in genuine intrinsic awareness,

Si sum jik kyang ngang trakme
There is no fear, even at the triple world’s demise
Doyon nga la chakpame
Nor is there attachment to the five sensory delights.

Tokme shepa rangjung la
In self-originating awareness free of concepts,

Dope zuk dang duk nga me
There is neither solid form nor the five poisons.

Rigpe salcha magakpa
The unobstructed clarity of awareness

Ngowo chik la yeshe nga
Is one in essence and fivefold in wisdom.

Yeshe ngapo minpa le
Through the ripening of the five wisdoms,

Tokme sangye rik nga jung
The five original buddha families arise.

De le yeshe ta gyepe
And through wisdom’s further expansion

Sangye zhibchu tsanyi jung
The forty-two peaceful buddhas emerge.

Yeshe nga yi tsal sharwe
With the upsurge of fivefold wisdom’s power,

Traktung drukchu tampa jung
The sixty blood-drinking herukas appear.

Dechir zhi rik trul manyong
Thus, ground awareness has never known delusion.

Tokme sangye nga yinpe
I am the primordial buddha and therefore

Nga yi monlam tabpa yi
Through this, my prayer of aspiration,

Kham sum khorwe semchen gyi
May beings of saṃsara’s three realms

Rangjung rigpa ngoshe ne
Recognise self-originating awareness,

Yeshe chenpo ta gye shok
So that vast wisdom may be perfected.

Ngayi trulpa gyun miche
Continuously my emanations will appear

Jewa trak gya samye gye
In their many billions, beyond imagining,

Gangla gang dul natsok ton
Manifest in varied ways according to need.

Nga yi tukje monlam gyi
Through this, my compassionate aspiration,

Kham sum khorwé semchen kun
May all the beings of saṃsāra’s three realms

Rik druk ne ne tonpar shok
Escape their plight among the six classes.

Dangpo semchen trulpa nam
From the very first, since awareness does not dawn

Zhi la rigpa masharwe
For deluded beings within the ground,

Chiyang drenme tomme wa
They are entirely mindless and confused.

Deka marik trulpe gyu
This itself is unawareness, delusion’s cause.

De la he kyi gyalwa le
And then, as if out of a sudden daze,

Ngang trak shepa za zi gyu
There is anxiety and mental disquiet,

De le dakzhen drar dzin kye
From which notions of self and other and enmity appear.

Bakchak rimzhin tepa le
As this habitual tendency is then reinforced,

Khorwa luk su jukpa jung
Saṃsara unfolds in its regular progression.

De le nyonmong duk nga gye
Thus, mind’s afflictions, the five poisons, develop,

Duk nge le la gyün cheme
And actions born of these five poisons never end.

Dechir semchen trulpe zhi
Therefore, since the basis for beings’ delusion

Drenme marik yinpe chir
Is a lack of mindfulness, an absence of awareness,

Sangye nga yi monlam gyi
Through this, my aspiration as a buddha,

Kun gyi rigpa rang she shok
May all beings recognise their own awareness.

Ihenchik kyepe marikpa
The unawareness that is co-emergent

Shepa drenme yengpa yin
Is a state of mindlessness, distraction.

Kuntu takpe marikpa
The unawareness that designates

Dakzhen nyisu dzinpa yin
Is dualistic clinging to self and other.

lhenchik küntak marik nyi
These two, co-emergent and designating unawareness,

Semchen kun gyi trul zhi yin
Provide the basis for the delusion of all beings.

Sangye nga yi monlam gyi
Now through this, my aspiration as a Buddha,

Khorwe semchen tamche kyi
May the dark and murky gloom of mindlessness

Drenme tibpe munpa sang
Among all sentient beings in saṃsara be dispelled;

Nyi su dzinpé shepa dang
May their dualistic perceptions be purified;

Rigpe rang ngoshepar shok
And may they recognise their very own awareness.

Nyidzin lo ni tetsom te
A mind of dualistic clinging is one of doubt.

Zhenpa tramo kyepa le
From subtle attachment, once it has arisen,

Bakchak tukpo rimgyi te
Habitual tendencies gradually gain strength.

Ze nor go dang ne dang drok
Food, wealth, clothing, home and companions,

Doyon nga dang jampe nyen
The pleasures of the five senses, or dear relations

Yi ong chakpe dope dung
Whatever is attractive brings the torment of desire.

Dedak jikten trulpa tee
These are the delusions of the world.

Zungdzin le la ze tame
Actions based on dualistic clinging are unending.

Zhenpe drebu minpé tse
When the fruits of attachment come to ripen,

Kam chak dungwe yidak su
They bring birth as a preta tormented by desire.

Kye ne trekom ya re nga
How wretched are the pains of hunger and thirst,

Sangye nga yi monlam gyi
Now through this, my aspiration as a Buddha,

Dochak zhenpe semchen nam
May beings beset by craving and attachment

Dope dungwa chir mapang
Neither cast aside the torment of desire

Dochak zhenpa tsur malang
Nor pursue the craving of attachment.

Shepa rang sor lopa yi
But by allowing the mind to relax just as it is,

Rigpa rang so zin gyur ne
May they capture the natural state of awareness

Kuntok yeshe tobpar shok
And gain the wisdom of perfect discernment.

Chirol yul gyi nangwa la
Through the subtle stirrings of anxiety and fear

Jiktrak shepa tramo gyu
Towards the appearance of external objects

Dangwe bakchak tepa le
Habitual tendencies of aversion are reinforced,

Drar dzin dek so hrakpa kye
Opening the way to enmity, injury and slaughter.

Zhedang drebu minpe tse
When the fruits of aggression come to ripen,

Nyalwe tso sek duk re ngal
How harrowing will be the boilings and burnings of hell,

Sangye nga yi monlam gyi
Now through this, my aspiration as a Buddha,

Dro druk semchen tamche kyi
May all the sentient beings of the six realms

Zhedang drakpo kyepe tse
Whenever they are beset by intense aggression,

Panglang mija rang sor lo
Neither reject nor indulge it, but relax therein,

Rigpa rang so zin gyur ne
Capture the natural state of their own awareness,

Salwe yeshe tobpar shok
And gain the wisdom of lucid clarity.

Rangsem khengpar gyurpa la
When the mind grows conceited

Zhen la drensem mepe lo
It brings thoughts of rivalry and disdain,

Ngagyal drakpo sem kyepe
And the arising of intense pride

Dakzhen tabtso dukngal nyong
Leads to the suffering of quarrels and disputes.

Le de drebu minpe tse
When the fruits of such karma come to ripen

Po tung nyongwe lha ru kye
They bring birth as a deva subject to passage and fall.

Sangye nga yi monlam gyi
Now through this, my aspiration as a Buddha,

Khengsem kyepe semchen nam
May all sentient beings in whom conceit is born

Detse shepa rang sor lo
Relax their minds there and then,

Rigpa rang so zin gyur ne
Capture the natural state of their own awareness

Nyampa nyi kyi don tok shok
And realise the true meaning of equality

Nyidzin tepe bakchak kyi
Habitual tendencies of intense dualistic clinging

Dak to zhen mo zuk ku le
Bring about the pain of self-flattery and contempt,

Tabtso drensem tepa le
And by inflaming conflict, dispute and competition,

So cho lhamin ne su kye
Lead to birth in the asura realm of slaughter and mutilation,

Drebu nyalwe ne su tung
Which in turn results in descent to the domains of hell.

Sangye nga yi monlam gyi
Now through this, my aspiration as a buddha,

Drensem tabtso kyepa nam
May those in whom rivalry and antagonism take root

Drar dzin mija rang sor lo
Not regard them as enemies but relax there and then,

Shepa rang so zin gyur ne
Capture the natural state of their own awareness

Trinle tokme yeshe shok
And gain the wisdom of unimpeded activity.

Drenme tangnyom yengpa yi
Mindlessness, indifference, distraction,

Tib dang muk dang jepa dang
Dullness, drowsiness, oblivion,

Gyal dang lelo timukpe
Insensibility, laziness and stupidity

Drebu kyabme jolsong khyam
Result in helpless animal wandering.

Sangye nga yi monlam gyi
Now through this, my aspiration as a buddha,

Timuk jingpe munpa la
May the light of clear cognizance arise

Drenpa salwe dang sharwe
In those plunged into stupidity’s gloom,

Tokme yeshe tobpar shok
And may they gain wisdom free of thought.

 Kham sum semchen tamche kun
All sentient beings throughout the three realms

Kunzhi sangye nga dang nyam
Are equal to me, the buddha, in the ground of all,

Drenme trulpe zhi ru song
Yet for them it is but a base of mindless delusion.

Danta donme le la cho
And now they engage in meaningless pursuits,

Le druk milam trulpa dra
With sixfold karma as if deceived by a dream.

Nga ni sangye tokma yin
Yet I am the primordial buddha,

Dro druk trulpe dulwe chir
Guide to the six classes through my emanations.

Kuntuzangpo monlam gyi
Through this, Samantabhadra’s prayer of aspiration,

Semchen tamche malupa
May all sentient beings without exception

Cho kyi ying su tsang gya shok
Awaken within the dharmadhātu, the absolute sphere.
A ho
Aho

Chinche naljor tobchen gyi
Henceforth, whenever a powerful yogi,

trulme rigpa rangsal ne
With naturally clear, undeluded awareness,

Monlam tobchen di tabpe
Recites this powerful aspiration,

Di to semchen tamche kun
All sentient beings who hear it

Kyewa sum ne ngon tsang gya
Will awaken within the course of three lives.

Nyida za yi zinpa am
When Rāhu seizes the sun or moon,

Dra dang sayo jungwa am
Whenever the earth rumbles or quakes,

Nyima dok gyur lopo du
At the solstices or close of the year,

Rangnyi kuntuzangpor kye
Visualize yourself as Samantabhadra,

Kun gyi to sar di jo na
And chant this aloud so all may hear.

Kham sum semchen tamche la
Then all the beings of the three realms

Naljor de yi monlam gyi
Will, through the yogi’s prayer of aspiration,

Dukngal rimzhin drol ne kyang
Gradually be freed from their suffering

Ta ru sangye tobpar gyur
And ultimately awaken as a Buddha

This was extracted from the nineteenth chapter of the Tantra of the Great Perfection that Reveals the All-Penetrating Wisdom Mind of Samantabhadra, which teaches that through making a powerful prayer of aspiration all sentient beings cannot but awaken.
Dana (Donations for our Buddhist research and development) 
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.