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AMOGHPASA LOKESHVARA 1. INTRODUCTION:

Amoghapasa Lokeshvara is a multi-armed form of

Avalokiteshvara that seems to have been popular in Nepal since the Middle ages. The name suggests that he is the lord of the world with infallible noose which leads suffering sentient beings to enlightenment.

In Nepal as much as 360 forms of Avalokiteshvara are found in

hymns or stavas but only 108 forms of Lokesvara can be found in pictures with iconographic details. Whit a close survey of these pictures we can tentatively conclude that' Lokeshvara' is said to be a deity or a Bodhisattva or a Buddha who vows to do welfare of all sentient beings. Etymologically the word 'Lokeshvara' is the union of two words i.e. Loka + Ishvara= Lokeshvar i.e. the Lord of the World. Although in Buddhism the concept of inherent existence of Ishvara is denied in philosophical aspects yet in common parlance Newar Buddhists regard all Buddhas or Bodhisattvas as Lokeshvara. It seemed that those Bodhisattvas belonging to the tradition of

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Lokeshvaraja Tathagata are said to be lokeshvara according to Sukhavativyuha Sutra.

According to Amoghpasa Hrdya nama Dharani sutra, ninety on

kalpas ago Avalokiteshvara Bodhisattva received the transmission of this Dharani from Lokeshvararaja Tathagata [i]. Since then he used that Dharani to teach limitless sentient beings. When the Avaliokiteshvara manifests transformed body and uses this Dharani to ferry over sentient beings he is called 'Amoghpasa'.

II. RITUALS:

There are a number of rituals of Sadhana of Avalokiteshvara

known among the Newar Buddhists which are performed on the Full Moon Day or Half Moon Day . These are commonly called Uposadha Vrata or Astami Vrata. However, by far the most popular, is the Uposadyha Vrata of Amoghpasa Lokeshvara. A short description of ritual of Amoghpasa is befitting in this context [2]. A group celebration of ritual is centered around the worship oaf the mandalas of the Buddha, Dharma and Sangha and Amoghapasa Lokeshvara. The group may gather at a temple. such as Hiranya Varna Mahavihara or Patan, Jnanabaha of Kathmandu, Rudravarna Mahavihara or Machhendra Bahal in Patan or they may gather at the river side of one of the pilgrimage sites around Kathmandu Valley found at the confluence of rivers. There are twelve pilgrimage sites (Skt. Tirtha) [3] in the valley, the eight Vaitaraga [4} sites, Four Buddhist Stupa [5] sites, and Eight Lokeshvara sites [6] Wherever the Vrata is performed the basic ritual is the same.

The devotees after bathing in the river put on clean clothes and

make miniature caityas (Tib. Tsa-Tsa0. The Buddhist Acarya after

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purifying the ground will construct a sand mandala and performs Guru Mandala rite followed by an offerings of five sacred substances (skt. pancagavya) [7]. After completing the preliminary rite the Acarya instructs them to construct the mandalas of Buddha, Dharma Sangha and Amoghpasa Lokeshvara, in a large piece of red cloth. After completing mandala construction five fold substances are offered on the mandala also a lamp is lit in each mandala. Next the participants who are mostly the lay devotees are led through the puja of the Buddha, Dharma, Sangha mandala [8] successively. During the rite all the recitations are done in Sanskrit by the officiating Buddhist priest and the participants perform the offering, libation and litting the lamps-as per instructions. The ritual concludes with the taking of refuge and eight precepts. [9]

The worship of Three Jewels is followed by Amoghpasa Madala.

To begin with the participants pour holy water on conch shell and recites a verse of praise to amoghpasa throwing rice grains into the air. The Verse runs as follows:

SUDDHA KUNDA TUSARBHASA SADRSAM PADMEVARA SAMSTHITAM / SARVAJNA VIDDHANA MAHABHAYARAM SRI PASAJAPOTTAMAM // BAMENAPI KAMANDALAM CA KAMALAM DANDOTTANAM PUSTAKAMAS / VANDEHAM PARAMESHVARA TUSITASALOKANU KAMPABHYAM //

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The verse in Translation: "Homage to Amoghpasa Lokeshvara ! I bow my head to the Lord

who is pure as white as the Jasmine flower, or as frost, standing on a lotus, whose right hands show the gesture of fearlessness and a hold a noose and a rosary; his left hands hold a water pot, a lotus, a staff, and a book". Next the participants are asked to meditate on Caturbrahma vihara i. e. For Immeasurable [10] Them the participants take a jasmine flower and put it into the mandala. After recitation of two mantras [11] the devotees meditate on Amoghpasa, thus:

"Meditate on the letter Pam residing in your heart, the 100

petalled lotus above the rays of which is the circle of the moon, and above that the letter hrim, and above that the one who is called Amoghpasa Lokeshvara."

After meditating on Amoghpasa the participants offers flowers to

all the deities of mandala. [2] At the conclusion of the mandalapuja the participants are asked to offer five fold offering them lit a lamp and offer coins to the deity and recite hundred syllable mantra of Vajrasattva followed by praise to Amoghpasa as cited above.

III. THE DEITY

Amoghpasa is popular not only in Nepal but all the countries

where Mahayana Buddhism spread. The images of Amoghpasa can be found in Java, China and Japan. According to Dr. Luciano Petech, the image of Amoghpasa in its earliest from can be found in Arty Amoghpasa Sutra preserved in Kaiser Library, Kathmandu dated 2

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May 1361. A ritual text known as Amoghpasa Puja vidhi describes him thus:

"Amoghpasa is the mystery in the center of the world lotus; all his

limbs are white; he has one face, wears the saffron dress; he has eight hands, the right showing the gesture of fearlessness (Skt. Abhaya) and the boon granting gesture (Skt. Varada), holding the noose and the string of beads, the left holding a trident, a scripture, a white lotus and a water pot (Skt. Kamandalu). To the right of the lord is Tara who is of green colour, with two hands, the right showing the Varada mudra and the left holding a blue lotus, she wears all the proper ornaments related with sambhhogakaya Buddha. On his left is Bhrikuti of yellow colour having four hands; on the right her first hand makes the varada mudra and second anjali mudra; on the left the first hand holds a coral tree flower, the second a rosary.

IV. MEANING OF THE EMBLEMS OF AMOGHPASALOKESHVARA

At first a thousand petalled lotus was created or produced from

seed syllable 'Yam' on the center of which appeared Amoghpash Lokeshvara white like conch shell from the seed syllable Hrim.

He has three divine eyes looking on triple word. His first right

hands shows the gesture of fearlessness. It symbolizes that one who practices Astami Vrata sincerely protects us from falling into lower realms.

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Second right hand displaying gesture of Varada mudra shows that those who practices Astami Vrata generating compassion and bodhicitta receives all desirable objects.

Third right hand holding Amoghpash or infallible nose suggests

that Amoghpash Lokeshvara has infallible skill in means in converting ignorant sentient beings in the path of dharma.

Fourth right hand holding rosary signifies that by recitation of six

syllable mantra of Avalokiteshvara one frees oneself from the bondage of samsara.

Again among four left hands, one principal hand holds

Kamandalu i. e. a water pot signifying he has the capacity of initiating all the sentient beings into Tathagatahood.

Second left hand holding lotus signifies that he frees the sentient

beings residing in Hell realm from the suffering of intense heat and cold just like a lotus emerges from a muddy water.

Third left hand holding triple staff (Skt. Tri-dandi) signifies that

he purifies three poisons of sentient beings i.e. Just, ill will and stupidity.

Fourth left hand holding a scripture signifies that he gives prajna

to the devotees and thereby attaining liberation from cyclic existence. He is wearing an antelope skin symbolizing that he is extremely

compassionate to suffering sentient beings.

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V. LEGEND OF AMOGHPASA LOKESHVARA Long time ago the city pancala was divided into two parts. North

and south Northern Pancala was called Hastinapur where a king called Mahadhana reigned very successfully with full prosperity. Because of presence of a serpent deity called Janmacitra there was a timely rainfall and regular harvests. In the south because of King's immoral behavior to his people the prosperity of the country waned significantly and no one dared to settle in that country but in stead migrated to Northern Pancala.

One the king in course of his tour to border areas, found villages

empty of people and asked his ministers, the cause, the ministers that reported to the king that it was because of his injustice and famine that people migrated to the north. Besides, it was due to the power of a serpent deity that they have timely harvests. The king then at once decided to fetch that serpent deity to his country. Summoning a priest who was able to fetch serpent deity the king ordered him to fetch within seven days. This being known to hat serpent deity, he informed two hunters to help him to protect the serpent deity. After seven days when the priest was invoking serpent deity two hunters killed him and the life of the serpent deity was saved. As a token of gratitude two hunters were offered many jewels as a precious noose which is capable of securing the things which one wishes.

At that time the king Mahadhana having no sons and daughters

was full of grief. He performed Amoghpasa Vrata every eight day of Lunar months, according to the instruction of royal preceptors. Buy the power of Uposadha Vrata of Amoghpasa Lokeshvara the queen begot a son, a manifestation of Bodhisattva of this fortunate aeon. This prince was brought up in luxurious atmosphere and was also

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taught many skills and royal duties. Once two hunters were roaming in the jungles and met a sage nearby. They asked the sage about the characteristics of the area. Then the sage replied that he had seen a group of beautiful divine maidens every full moon day near the lake. Among them Mahohara, the daughter of divine Kinnara King was one. So these two hunters used their precious noose (amoghpasa) to keep this beautiful maiden princes under their control. when they were bathing in the lake. When she was touched by the noose she could not move and cried bitterly for help. When one of hunter was going to grab the princess, she requested the hunters to free her and she promised to give her headdress in return, and said that the possessor of head dress would be her lord. In the mean time Sudhana kumar, the prince was roaming in that area for hunting. Seeing the prince two hunters decided to offer her headdress to him. The prince Sudhana kumar came back to his palace with his divine wife manohara, after giving many presents to these hunters. Infatuated with the beauty of Manohara, the Kinnar princess the prince seemed to have indulged in sensual pleasures for many many years.

Once the prince was sent to the border areas to suppress the

terrorists. The prince had to go without informing his wife. While the prince was thus out, the king once dreamt a very bad dream. On asking the cause the king was instructed to kill Manohara in sacrificial fire. She, knowing that she was going to be murdered by the wicked tricks of royal priests, appeared herself in the presence of queen mother to fetch her headdress which was given to her by her husband, the prince. After taking her headdress she escaped to her divine realm. When the prince came back after a successful mission, he went directly to meet his beloved wife in his apartment but found disappointed to know that she had fled to her divine realm. Immediately, he hurried back to the sage in the forest where he had

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found her previously and asked where bouts of his beloved wife. Manohara, in course of her flight to her divine realm, had given instructions and a ring to this sage to retell if the prince comes to look for he. The sate communicated him perfectly as she told. The prince Sudhana kumar with his great zeal and efforts, after crossing many mountains and rivers arrived in the realm of Kinnars. At that time many kinnara maidens were bathing in the streams with golden water pots. On asking the cause the kinnar maidens replied that the water in golden pot was to purify impure human odour in the person of manohara, the princess. The prince dropped then a ring in one of the water pots. In the royal chamber of princess Manohara, the water from golden pot was poured into her. As water was poured she found a golden ring dropped on her lap. as she found her own ring which was given to the sage she came to know that her husband had arrived in the Kinnar realm. Then she instructed her maids to hide her husband in her sacred chamber. After finding a proper time she was able to convince her father Druma, the king of kinnaras, to accept Sudhan Kumar, only after examining his skills, energy, power and wisdom. Sudhana kumar stood successful in all difficult tests in winning his beloved wife.

He came back to Hastinapur with his beloved wife after

completing Svayamvara ceremony in Kinnar realm. Since then the prince too performed many Amoghpasa Uposadha vrata until his end.

This story was told by the Buddha Shakyamuni when his wife

Yasodhara fell down from the window to see the dazzling countenance of Buddha who was coming to the royal palace of Suddhodana after six long years of separation, He said that Manohara was no other that the present Yasodhara herself in her previous life

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and Sudhana kumar was the Buddha himself. This story is related in detail in Divyavadana, Bhadrakalpavadana and Brhat Jatakamala.

VI. A SYNOPSIS OF AMOGHPASA HRDAYA SUTRA

Thus have I heard. Once Lord Buddha was dwelling on the

summit of Potalaka Mountain adorned with jeweled trees, in the palace of Arya Avalokiteshvara together with 1800 Arya bhikshu Sanghas and more that one billion Bodhisattvas and devas of pure abode. He was giving discourses to all of them.

Then the Bodhisattva Avalokiteshvara rose from his seat and

prostrated to Lord Buddha Kneeling on the ground baring his right shoulder, with folded hands and he requested thus;

"O Lord! I have a Dahrani called Amoghpasa Hradaya which I

received it from Lokendraraja Tahtagata ninety one aeons ago in the realm of Loka-avalokana. The special feature of this dharani is that it purifies that evils of wrong doings of slandering noble Bhikshu Sanghas, to Pratyeka Buddhas, Bodhisattvas, Buddhas which are the cause s of falling into lower realms such as Avici Hell. The purification becomes effective if someone after confessing one's down-falls observes Uposadha Vrata of Amoghpasa holding eight precepts and recites this dharani may times. Those who's recited this dharani seven times correctly in the eighth day of lunar calendar will receive twenty meritorious qualities.

They are as follows: 1. He will be free from any type of diseases.

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2. Even if the disease appears out of Karmic causes it will disappear very soon. 3. He will be popular or liked by all. 4. HIS organs will be secret. 5. He will gain much property and possessions. 6. His property will not be stolen by thieves, 7. Not be affected by fire, 8. Not be affected by water, 9. Cannot be confiscated by the king or government. 10. All his actions will be complete. 11. Free from 5the fears of water, with din his person. 12. Pacifies all disturbances. 13. His personality will not diminish. 14. Free from the fear of Dakinis. 15. Afflictions will no increase. 16. He will not die due to the weapons, fire or water. 17. The devas will take care of his person or protect him. 18. He will have loving kindness, compassion. 19. Joyfulness and 20. Equanimity wherever he will born. Besides this, he will also receive eight further qualities. They are as follows: 1. When he will die he will be received by avalokiteshvara in monk's form and 2. He will die comfortably 3. His arms and legs will not vibrate, he will not have wrong views. 4. His body will not produce faces and urines, 5. no aerial trouble

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6. He is endowed with awareness and alertness, 7. no decrease in memory 8. He will not die with his face downward, 9. He will not die with heavy affliction, 10. will be born wherever he aspired to be borne, and 11. associated with kalyana mitras

One should recite it three times refraining from bad foods such as

meat, liquor, onions and garlic. One should try his best to propagate and disseminate this Dharani liberally as for as possible. One should be free from miser lines and jealousy, He will be a bodhisattva when he performs this recitation for the cause of all sentient beings.

O Lord! if you permit me to transmit his Dharani I will present it

in the presence of Tathagata in this gathering of Sangaha composed of Bhikshus, Bhikshunis, Upsasakas and Upasikas for the sake of all the sentient beings. Then Lord Buddha spoke thus: of Pure Being ! I this time for your to disseminate your Amoghpasa Dharani. I appreciate you, please speak it, it will satisfy all the bodhisattvas of three divisions of time.

Then the bodhisattva Avalokiteshvara generating his great

compassion for all sentient beings recited Amoghpasa Hrdaya Dhrani thus:

The text follows.

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|| RYA AMOGHAPAHDAYA NMA

MAHYNASTRAM|| || om namo bhagavate rya amoghapahdaya|| - eva may rutam-ekasmin samaye bhagavn potalake parvate viharati sma| ryvalokitevarasya bhavane anekalatamlacampakoktimuktaka nnvkasamalakte| mahatbhikusaghena srddhamadaabhirbhikusahasrai| navanavatibhica bodhisattvakoiniyutaatasahasrai| anekaica

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uddhvsikairdevaputra koiniyutaatasahasrai parivta puraskta varamahevarabrahmakyikn devaputrn adhiktya dharma deayati sma| atha khalu ryvalokitevaro bodhisattvo mahsattva utthysandek samuttarsaga ktv dakia jnumaala pthivy pratihpya yena bhagavn tenjali ktv praamya prahasitavadano bhtv bhagavantametadavocat|

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asti mama bhagavan amoghaparjannma hdaya yanmay prvvamekanavatime kalpe vilokity lokadhtau lokendrarjo nma tathgatasya sakdudghtam| yena bhagavannvara devamahevara devaputrapramukhni vahni uddhvsikyika devaputrapramukhnyanekadevaputraatasahasri samdpitnyanuttary samyaksambodhau asamohajnavyhapramukhni ca may daasamdhiatasahasri pratilabdhni | yasmica puna rbhagavan pthiv pradee idamamoghapahdaya pracaret| veditavya bhagavan stasmin pthivpradee varamahevarabrahmakyikapramukhni dvdaadevaputraatasahasri rakvaraaguptaye sthsyanti| caityasammato bhagavan pthivpradeo bhaviyati| yatredam amoghapahdaya pracariyati | aneka buddhakoi niyutaatasahasrvaropitakualamlste bhagavan sattv bhaviyanti| ya idamadyam amoghapahdaya royanti| ya kacidabhagavan kilviakr syt| sarvvappspada ppadharmmasamcra rypavdaka sadharmapratikepaka| avciparyaa sarvabuddhabodhisattva rya rvakapratyeka buddha pratikepaka| sa cedviprasra gacchet| pabhy samvarampadyate|

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yasyaiva tvadbhagavan ekopavho jpena ihaiva janmani tatkarma viudhyati| parikaya gacchati vntibhavati| ekhikena jvarea dvhikena trhikena v cturthikena v eva sapthi kena v jvarea| akilena v kara lena v nslena v| datohalena v jivhlena v| tlulena va hdayalena va udaralena v prvalena v kailena v agapratyagalena v aragrahalena v atisrea v hastapdaveda nay v iroruj va valhakacitra kuhariyarccik kirmalohaligalagrahabhagaalavisphoaka apasmra kkhorddakhyai rvktpaktyaiv vandhana vandhanatana tarjjan bhtkhyanairv| sakepato bhagavan kyapayv cittapay v dusvapnadarana v tatkarmaparikaya gacchati| paryavadna gacchati| prgeva uddhasattvn raddhdhimuktikn yadi bhagavan catasra pariadacatvro var ym y sthenpiya idamadiyama amoghapahdaya royanti| udgrahyanti dhrayiyanti vcayiyanti likhiyanti

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likhpayiyanti paryavpsyanti anye sattvn rvayiyanti antastiryagyonigatn v sattvn karpasthitv karajpa dyanti| imnica mantrapadni cintayiyanti| apratikepata asaprabhavata| aviragamata akaraata nikleata samacintkepaka virahitapacaskandhasvabhvena | anena yogena buddhnusmti karttavy| te daabhyo digbhyo buddhasahasra samukha darana kariyanti| atyayadean ca kariyanti| peyla | yvatpustakalikhita v ktv ghe sthpayiyanti| ki bahun bhagavannanyonyaraddhay v royanti| svmibhayena v parnuttar v| uccagdhanahetun v royanti| jtavyamiti bhagavan paite nryvalokitevarasynubhvena te karapue abdo nicarati| ?

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tadyathpi nma bhagavan kacidevapuracandana v kapra v kasturika v kya paribhya ily v piv tmna lepayet| na tasya candanasya kapurakasya kasturiky v| eva bhavatyanmka paribhito v gandhenti kramiymiti| api ca gandha eva sa eva meva bhagavanida madoyamamoghapannma hdaya ya kacidudgrsdya ullpya| peyla| yvatmyabdenptheye npi pjayeta| te bhagavana khakn sattvn sa eva kualamla heturbhaviyati| yatra yatropapatsyante tatra tatra virahitca bhaviyanti| lasamdhiprajpuyasambhragandhena lasaugandhikameva karoti| ya kacit bhagavan kulaputro v kuladuhit v bhikurv bhiku v upako v upik v| tadanyo v kacidamoghapahdayamuddisyauklamymupavsa kuryt| saptavrn amoghapahdayamanlapata varttayet| tasya bhagavan da eva dharmma viatiranuasa pratikkitavy| katame viati ? yaduta rogcsya kyenopapatsyante| utpancsya rog karmmavaena ghra prasama ysyanti| snigdhamanojaslaklagtra ca bhaviyati| vahujanapriyaca bhaviyati| guptendriry'rtha pratilambhaca bhaviyati| utpannca'rthemyo pratilapsyate|

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agnin dahyante nodakena hryante| rj na aknoti manas ppahartum| karmntacsya spht bhavanti| naninodakabhaya bhaviyati| na vtavibhaya bhaviyati| saptavrna amoghapahdayena bhasmodaka v parijapya digavidigrddha ca ketrasya vandho dtavya| sarvopadrav upaamisyati| na ojohr ojopaharantu aknuvanti| sarvasattvn priyo bhaviyati| mana paca bhaviyati|atru bhaya csya na bhaviyati| utpannacsya atru bhaya ghra praama ysyati| na csya manuyabhaya bhaviyati| na kkhorddhabhaya na csya kinbhaya na csya tvr kleopakle bhaviyanti| ngnin na astreaviea kla kariyanti| devatcsya satata samita rakvaraaguptaye sthsyanti| yatra yatropapatsyante tatra tatrvirahitaca bhaviyati maitrkarmuditopeky | ime viatiranuas pratikkitavya| ? aparnaau dharmn pratilapsyante| katamnaau ? maraaklasamaye ryvalokitevaro bhikurpea

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sammukhadarana dsyanti||1|| sasukhenakla kariyati||2|| na bhrntadirbhaviyati||3|| na hastavikepa kariyati||4|| na pdavikepa kariyati||5|| noccraannaprasrva na crha kla kariyati||6|| sukhapratihita smtirbhaviyati||7|| ndhomukhakla kariyati||8|| maraakle akayapratibhna csya bhaviyati| yatra csya buddhaketre praidhistatropapattirbhaviyati| avirahitaca kalynamitr bhaviyanti| dine dine trikla trii vrn parivarttayitavya| () madyamsaplugu ktocchiha viayardhinjyate varjjayitavya| aya cmoghapahdayo (nma) dharmaparyya sarvasatvn ca valvala jtv rvayitavyam| cryamuirna karttavy| yasmdvigato malamtsaryobypagato bodhisattv bhavanti| satvnmrthakaraena buddhabodhi prpyate bodhirityucyate prajsattva ityupya|| etau dvaudharmm sattvrthe naiva prpyate| sacetme bhagavan anujn yt| ida hdaya tathgatasya purata krtta yeya catas paradm arthyabodhisattva mahsattvametadavocata| bhatva uddhasattvya yasyedni kla manyase|

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anumodita tathgatena pacime kle pacime samaye bodhisattvaynikn pitkryakariyanti| atha khalu ryvalokitevaro bodhisattvo mahsattvo 'nibhianayano bhtv bhagavanta metadabocata| u me bhagavan sarvabodhisattva namasktamida vimokamukhamaala bahujanahitya bahujanasukhya loknukampyai mahato janakyasyrthya hitya sukhya|| nmastryadhvnugatapratihitebhya sarvabuddhabodhisattvebhyo nama pratyekabuddhryarvaka saghebhyo'ttngatapratyutpannebhyo nama samyaggatn| nama samyakapratipannn| nama radvatputrya mahdnapataye| nama rymaitreyapramukhebhyo mahbodhisattvasaghebhya namo'ttngatapratyutpannebhyastathgatebhyo 'rhatsamyakasambuddhebhyo| nama suvaravaraprabhya

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tathagatya | nama sihavikrtarjya tathgatya| namo vipavine tathgatya| nama ikhine tathgatya arhate samyak sambuddhya| namo vivabhuve tathgatya| nama krakucchandya tathgatya| nama kanakamunaye tathagatya| nama kyapya tathgaty| nama kyamunaye tathagatryrhate samyaksambuddhya||tadyath|| om mune mune mahmunaye svh| om same same mahsame raka raka m sarvasattvnca sarvappaprasamane svh|| || || nama suparikrttita nma dheyya tathgaty| nama samantvabhsavijitasagrmariye tathgatya| nama indraketudhvajariye tathgatya arhate samyaksambuddhya| namo vikrntagmine tathgatyrhate samyaksambuddhya| namo buddhya namo dharmya nama saghya| namo attngata pratyutpannebhyo buddhebhyo bhagavadbhya|| tadyath||

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smtivarddhani gativarddhani dhtivarddhani prajvarddhani pratibhnavarddhani dhynavarddhani samaryavarddhani sarvabodhipakadharmmavarddhani sakalaburddhadharmaparipye svh|| || namo ratnatrayya namo ryvalokitevarya bodhisattvya mahsattvya mahkrikya| ebhyo namasktv idamryvalokitevaramukhogramamoghaparjannma hdaya tathgata samukhabhita mahat parata madhye ahamidnimvarttayiye sidhyantu me mantrapad sarvvakryi| sarvabhayebhyo mama sarvasattvnca rak bhavatu|| tadyath|| om cara 2 ciri 2 cur 2 mara 2 miri 2 mur 2 mahkrika| sara 2 siri 2 sur 2 cur 2 ciri 2 viri 2 piri 2 miri 2 mahpadhasta| kala 2 kili 2 kulu 2 mahuddhasatv| buddhaya 2 bodha 2 bodhi 2 bodhaya 2 kaa 2 kii 2 kuu 2 paramauddhasattva| kara 2 kiri 2 kur 2 mahsthmaprpta|| cala 2 sacala 2 vicala 2 eaa 2 bhara 2 bhiri 2 bhur 2 tara 2 tiri 2 tur 2 ehi mahkrika| mahpaupativeadhara| dhara 2 dhiri 2 dhar 2 tara 2 sara 2 cara 2 para 2 vara 2 mara 2 lara 2 hara 2 hh hh hh||

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---- om kra brahmea dhara| dhara 2 dhiri 2 dhur 2 tara 2 sara 2 cara 2 para 2 vara 2 hara har rasmisahasrapratimaiarr| jvela 2 tapa 2 bhsa 2 bhrama 2 bhagavana somditya yamavarakuverabrahmendravyuagnidhanada i devagaebhyarcitacaraa| sur 2 cur 2 mur 2 dhur 2 sanatkumra-rudravsava-viu-dhanada-vyuagni i nyakavinyaka| bahuvividhaveadhara| dhara 2 dhiri 2 dhur 2 tara 2 thara 2 dhara 2 para 2 lara 2 hara 2 yara 2 sara 2 vara 2 varadyaka samantvalokita lokevara tribhuvanevarasarvvagua samalakta avalokitevara| muhu 2 mur 2 muya 2 muca 2 raka 2 m sarvasatvnca sarvabhayaibhya sarvopadravebhya sarvopasagebhya sarvagrahebhya sarvavydhibhya| sarvaviebhya sarvajvarebhya|

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eva vandha vandhana tana tarjjana rja taskargnydaka viaastraparimocaka|| kaa 2 kii 2 kuu 2 cara 2 ciri 2 cur 2 indriyabalabodhyagacaturryasaprakaka|| tama 2 dama 2 sama 2 masa 2 dhama 2 mahakrika mahtamondhakravidhamana apramit paripraka|| mala 2 mili 2 mulu 2 | a a a a| ha ha ha ha| i i i i| u u u u| hi hi hi hi| dhu dhu dhu dhu| eneya carmaktaparikara| ehe hi mahkrika| vara mahevara mahbhta gaasabhajaka| kara 2 kiri 2 kur 2 para 2 hara 2 hiri 2 vara 2 sara 2 kara 2 kaa 2 kii 2 kuu 2 maa 2| mahuddhasattva viayanivsina mahkrika vetayajopavitaratna makua mldhara| sarvajairasi kta jamakua mahdbhuta kamallakta karataladhynasamdhivimoka aprakampya bahusattva santatiparivraka| mahkrik sarvakarmbaraaviodhaka| sarvajajnaparipraka| sarvavydhiparimocaka| sarvasattvn paripraka| sarvasattvasam svsanakarya namo stute svh|| amoghya svh| amoghapya svh| ajitya svh| aparjitya svh| amitbhya svh| amitbhasutya svh| mrasainyapramarddanya svh| abhayapradya svh| yamya svh| vijayya svh| jaya vijayya svh| idacamekarma kara

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namo stute svh| om raa raa om pha svh| o jaya hu pha svha| o jupi svh| o jaya svh| o hr trailokyavijaymoghapapratihata hr ha h pha svh| o vasumati svh| o rolka svh| o bahule bahule svh| o rolika hr hr h pha svh || || saraparavadiraklakdyai sarvajvareu straka vandhayitavya sarvavydhiu ghtatailamudaka v parijapya dtavya| kkhordacchedana rak strea astrea udaralena lavaodaka via nana mttikay udakena v cakurogena vetastraka kare vandhayitavya| danta le karavradantakha| smvandhe pacaraigakastrakamekaviativrn parijapya catuu khadirakleu vaddhv caturddia nikhtavya sim vandho bhavati | sarvarak strakena udakena bhasmakena v sarvagraheu| pacaraigaka straka sarvajvareu vetastraka sarppakhaltalohaligala graheu| madhupippalyuta cakuroge| gandhodaka palodaka madhyayudaka v sarvakalikalaha vivdebhya khyneu udaka parijapya mukhapraklayitavya|

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paraviayarjyarrakeu prakalaa sthpayitv cinscivastraprvtena mahat pj ktv bcayitavya| mahnti bhavati| tena codakena sektavya sarvasattvn rak kt bhavati| sarvetyupadravopasarg pramyanti| mudrity candanatilaka hdaye ekaviativrn parijapya kartavya sarvnantaryi kaya ynti| satata jpena gharak| padma homena sarvasattvarak| candanahomena sarvabhtagraharak jaya vijay| aparjitnkul| gandhankl dhra abhayapi| indriyapi| gandha priyagu tagaracakr mahcakrviukrnt somarj snand ceti| ea yath sabhavata| aottaraatavrn parijapya mai ktv irasi bhau v dhrayitavya| bln galenr vilagne svaya para saubhgyakara| mae lakmprasaman putrada ca| etena maivaddhena sarvarak kt bhavati| vignina kramati|

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viaktatpadyate| utpann api na p janayiyanti| ghra prasamayiyanti| vtamedhanistabhana vri karaviralatay sarvakarmakaram|| ryvallokitevarahdaya paramasiddhamasasdhita mete tni karmmi kurute| atha sdhayitumicchan dvidhi| pae'lea kairvarakairbuddhapratimmlikhya ryyvalokivaro jamakutadhr eeya carmaktaparikara paupativeadhara sarvlakravibhita ktv poadhikena citrakarea citrpayitavya| tatasdhakena tasygrata gomayena maala ktv vetapupvakra au gandhodakaprakumbh sthpayitavy| avupahracatu ahirpakarani| vali mnsa ca rdhirabarjjita agardhpa dahat vidyaamasahasra jpayitavy| ahortroitena rtroitena v| triklabhojina triklasnpayit civastraprvtto bhtv jap dtavya| ata pratimy'rpata tmna ca likhita payati| taddav ca prahyati yvat svapnane v ryvalokitevaro gacchati| sarves pariprayati| mana il rajata v parijapya kjayitv tatoantarhito bhavati| ke krmati| asamohavyha nma samdhi prati labhate| yadicchati tatkaroti eva sdhaka iti|| ||

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idamavocat bhagavnttaman ryvalokitevaro bodhisattvo mahsattva rteca bhikavarte ca bodhisatvste uddhvsakyikca devaputr sadevamnusura gandharvacaloko bhagavato bhitamabhyanandanniti|| || ||rymoghapahdaya nma mahyna stra samptas|| ye dharmm hetuprabhav hetuste tathgata| hyavadatteca yo nirodha eva vd mahramaa|| || 0 || Original article on Amoghapasa By. Min Bahadur Shakya (Nepal) Subtitution Amoghapasha Dharani Sutra by Surya Mahendra (Indonesia)

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TIBETAN UPOSADHA RITUAL What is Uposadha (Tib.Sojong) ?

Sojong is the act of following one day 'lay' precepts and is a

purification ritual. Buddhists follow Sojong on holy days, and full, half and new moon days. The precepts are the same as monastic precepts, except instead of taking them for life, the practitioner takes them one day at a time. They are a very effective way to help train the body and speech of a lay practitioner, which will help with one's meditation practice. Sojong dates are:

Half Moon=Medicine Buddha (Lunar 8th day) Full Moon=Amitabha Buddha (Lunar 15th day) New Moon=Shakyamuni Buddha (Lunar 30th day) The Sojong ritual to perform is as follows:

Refuge and Enlightenment Thought Sang gye Cho'dang Ts'og Kyi Ch'og nam la/ J'ang ch'ub B'ar D'u Dag ni Kyab su ch'i/

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Dag g'i Jin sog Gyi pei So nam kyi/ Dro la Phen sh'ir Sang gye 'Drub par shog/

In the Buddha, Dharma and Sangha, I take refuge until enlightenment is won; by the merits of giving and other virtuous deeds; may I attain Buddhahood for the sake of all beings.

(Recite three times.)

Innvocation (In the space in front of oneself is one's teacher, the exalted

Avalokitesvara, surrounded by the principal and lineage masters, peaceful and wrathful tutelary deities, Buddhas, Bodhisattvas, exalted sravakas and pratyekabuddhas, dakas, dharma guardians and protectors.) Mandala Offering

This is the ground anointed by scented waters, bestrewn with flowers, beautified by sumeru, four continents, the sun and moon. By directing this offering to the realm of the Buddhas, may all beings dwell in the pure lands. Om Guru Buddha Bodhisattva Saparivara Mandala Puja Megha Samudra Spharana Samaya Hum!

Confession

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(Kneeling on your right knee and folding your hands at the heart:) May all the great Vajradhara masters along with all the Buddhas, and Bodhisattvas in the ten directions take heed of me!

I, who am called.....(your name)... from beginningless lifetimes to

the present, through the power of defilements such as desire, hatred, and ignorance have committed, through body, voice and mind, the sins of the ten nonvirtuous acts, and five boundless evils and five nearboundless evils, have transgressed vows of individual liberation, have transgressed trainings of the Bodhisattvas, have transgressed the pledges of the secret mantra, have disrespected the Triple Gem, have disrespected the father and mother, have disrespected abbots and the teachers, have disrespected the spiritual friends observing celibate vows, have forsaken the holy Dharmas, have utilized sale of holy scriptures, and have blamed the exalted Sangha, and the other acts that hinder to obtain the states of higher rebirth and liberation, and all the flaws and downfalls that have become the causes for cyclic existence and lower states of rebirth, those acts that are committed by me, asked other to do, or have rejoiced that are done by other, I reveal and confess in the presence of the vajradhara master along with all the Buddhas and bodhisattvas in the ten directions. I will abide by the vows thereafter. (Recite 3 times.) The Precepts

Take heed of me all the Buddhas and bodhisattvas in the ten

directions, the blessed king of Sakyas, and the exalted Avalokitesvara!

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Just as previously blessed tathagatas, arhatas, and perfectly and fully enlightened Buddhas who are like the all-knowing horse and great elephant, those who have accomplished one's works and who do the works of others, who have left the load, who have gained one's purposes, whose samsaric afflictions have been exhausted, who have perfect speech, perfectly liberation mind, and perfectly liberated wisdom, who for the sake of all beings, in order to benefit them, in order to liberate them, in order to free them from famine, in order to free them from illness, in order to accomplish the enlightened aspects of Dharma and in order to realize the unsurpassable, perfectly and fully enlightened state, performed the restoration and purification; so I, too, who am called by this name...(your name)... for the sake of all beings, in order to benefit the, in order to liberate them, in order to free them from famine, in order to free them from illness, in order to accomplish the enlightened aspects of Dharma and in order to realize the unsurpassable, perfectly and fully enlightened state, will properly take the vow of the restoration and purification, beginnning from this time until the sun arises tomorrow.

(Recite 3 times.)

From now on I will neither take life, nor take away by stealth the

wealth of other, engage in sexual acts, or say untruthful words. I will completely abandon alcohol which causes many faults. I will not use high and wide seats and mattresses; likewise I will abandon untimely foods, perfumes, garlands, ornaments, dances and song, and the like.

Just as the Arhatas never take life and so on, likewise, I abandon taking life and so on. May I quickly attain the state of excellent enlightenment. May beings who are tortured by various sufferings be freed from the ocean of worldly existence.

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(Recite 3 times.)

(Note: Take the precepts from dawn to dawn. Broken down, the precepts are as follows:

1. Do not kill (this includes all sentient beings). 2. Do not steal. 3. Do not engage in sexual acts. 4. Do not lie. 5. Abstain from alcohol (and other mind stimulants such as caffeine, nicotine, etc.) 6. Do not sit on high or wide seats and mattresses. (Do not hold yourself above others is the meaning of this, though one should show this by not sitting on high or wide seats.) 7. Do not eat after midday. (Fruit juice or clear broth is okay.) 8. Do not wear frivolous things. (Do not wear perfume, make up, or showy ornaments.) 9. Do not sing or dance or engage in any form of entertainment (unless it is dharma-related).

Monastics include one more precept, which is not to accept gold or silver unless it is for the Dharma.)

Recitation of the Dharani of Pure Moral Conduct

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OM AMOGHASILA SAMBHARA SAMBHARA BHARA BHARA MAHASUDDHASATTVA PADMA VIBHUSITA BHUJA DHARA DHARA SAMANTA AVALOKITE HUM PHAT SVAHA! OM HRIH TRAILOKYA VIJAYA AMOGHAPASA APRATIHATA HRIH HAH HUM PHAT SVAHA! (Recite each mantra 21 times)

Dedication

May all beings accomplish within their minds the accumulation of moral disciplines, concentrative meditation, transcendental wisdom, perfect emancipation, and perception of the wisdom of perfect emancipation. (Dissolve the field of merit to oneself.) May I possess pure moral conduct, the moral conduct free from flaws. May I perfect moral conduct, the moral conduct free of pride. May I train along with all the Victorious Ones and accomplish the noble conduct. May I always dwell in the pure and immaculate moral conduct, free of flaws and downfalls.

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AMOGHAPASA AVALOKITESVARA

holder of the infallible lasso, Vajra of Equal Guidance. This lasso of compassion is used to rope in all wayward sentient beings to the Dharma, such that they will not fall into the 3 evil realms, always guiding them on the Correct Path. White-fleshed, Amoghapasa is 3-eyed, 4-armed & wears a robe of deerskin. In the Garbhakosa Mandala he is situated in the middle of the 3rd row of the Lotus Section. According to the Amoghapasa Sutra those who recite his Dharani will be able to receive 20 kinds of merits in this life & 8 kinds of benefits at the moment of death. His heart mantra is: OM AMOGHA VIJAYA HUM PHAT And the Dharani is: OMAMOGHA-PADMA-PASA-KRODHAKARSAYA PRAVESHAYAMAHA-PASHUPATI-YAMA-VARUNA-KUVERA BRAHMA-VESA-DHARAPADMA-KULA-SAMAYANHUM HUM