Short Teachings

( 1. Limbs of Prostrations/2. Limbs of Offering/3. Limbs of Confession/4.Limbs of Rejoicing

5.Limbs of requesting Guru to remain and turn the wheel of Dharma/6.Limbs of requesting the guru to have a long life/7. Dedication)

1. Nagarjuna (c. 2nd century C.E.), the revealer of the Perfection of Wisdom Sutras and the systematizer and founder of the Middle Way (Madhyamaka) school of Buddhist philosophy, The Fundamental Wisdom of the Middle Way, probably the single most analyzed, commented upon and discussed philosophical treatise in Buddhism’s history.

2. Aryadeva (c. 3rd century C.E.) who is sometimes referred to as Nagarjuna’s heart disciple and sometimes simply as his first authoritative commentator. Like Nagarjuna, Aryadeva is universally revered as an authoritative voice for all subsequent Middle Way commentators and is most well known for his treatise The Four Hundred Stanzas.

3. Asanga (300-390 C.E.), the founder and masters of the Mind Only school (Yogachara/Chittamatra) and

4. Vasubandhu (c. 4th century C.E.) disciple and half brother of Asanga - both are the earliest and most authoritative commentators. In addition to his own treatises, Asanga is also famous for retrieving the five Maitreya Buddha texts directly from Maitreya in his pure land, Tushita. He also wrote a famous treatise from the perspective of the Great Exposition school (Vaibhashika) entitled The Treasure of Knowledge (Abhidharmakosha) which is utilized extensively in Tibetan scholastic studies.

6. Dharmakirti (600-660 C.E.). They are most famous as the groundbreakers in Buddhist logic and epistemology.Tthey wrote philosophical treatises on the contents and means of accruing valid knowledge. They argued that from the Buddhist perspective there were two sources of valid knowledge: logical inference and direct perception. Much of their writings were detailed elaborations on these topics.

8. Shakyaprabha. Two great vinaya masters. Gunaprabha was a disciple of Vasubandhu’s and is most famous for his treatise, the Vinayasutra. Shakyaprabha was a disciple of Shantarakshita’s (also among the seventeen) and the other major teacher of vinaya among the seventeen. He is particularly associated Mulasarvastivada-vinaya line which has been followed in Tibet since the time of the early Dharma King, Ralpachen (born c. 806 C.E.).

9. Buddhapalita (470-550 C.E.) was one of the great commentators on Nagarjuna’s Madhyamaka thought. He is the earliest Indian Madhyamika specifically identified as a proponent of the sub-school of Madhyamaka known in Tibet as the Middle Way Consequence school (Prasangika-Madhyamaka). He received this designation in Tibet due to his use of a form of reasoning that drew out the absurd logical consequences of the philosophical rivals of Madhyamikas when he commented on Nagarjuna’s root text on wisdom.

10. Bhavaviveka (500-578 C.E.). He argued that a proper Madhyamaka commentator ought to do more than show the absurdities of other’s views; they also have a responsibility to establish the view of emptiness and to do so with autonomous inferences (svatantranumana). He subsequently became known in Tibet as the “founder” and primary proponent of a sub-school of Madhyamaka known as the Middle Way Autonomy school (Svatantrika-Madhyamaka).

11. Chandrakirti (600-650 C.E.) -the founder of the Middle Way Consequence school, often regarded as the highest Buddhist philosophical explanation of reality. In a line of thinking further developed by Je Tsongkhapa (1357-1419 CE) they argued that a Madhyamaka philosopher ought not to utilize autonomous inferences because the very use of that sort of reasoning entailed the acceptance of an inherent nature in the subject of the argument. His views on a proper understanding of Madhyamaka began to dominate the philosophical landscape and continue to today.

12. Shantarakshita (725-788 C.E.). He is famous for integrating the three major lines of Mahayana philosophy into an integrated coherent system. These were the Madhyamaka, the Yogachara and the logico-epistemological thought of Dharmakirti. Beyond India, He served as the abbot of it first monastery. Shantarakshita virtually taught Tibetans how to do philosophy during the early dissemination of the Dharma there.

13. Kamalashila (c. 8th century C.E.) , a disciple of Shantarakshita likewise was an immensely important figure in India and Tibet. Like his teacher, Kamalashila wrote extensively on Madhyamaka and pramana (logic and epistemology) as well as on meditation theory and practice. His three Stages of Meditation (Bhavanakrama) texts are among the most cited in traditional Tibet expositions on the topics.

14. Haribhadra (700-770 C.E.), the last of Shantarakshita’s disciple wrote the most famous and commonly utilized of the 21 Indian commentaries on The Ornament of Clear Realizations by Maitreya and the Mahayana path system in general.

15. Vimuktisena (c. 6th century C.E.) another commentator on the Ornament of Clear realizations , whose text Illuminating the Twenty Thousand: A Commentary on the Ornament is likewise extensively cited by subsequent Tibetan authors.

16. Shantideva (c. 8th century C.E.) composed what is perhaps the most important and influential classic on how to practice in the Mahayana tradition: A Guide to the Bodhisattva’s Way of Life (Bodhisattvacaryavatara) while a monk at Nalanda. His text on the development of bodhichitta and the practice of the six perfections is revered and studied extensively by all Tibetan traditions. His Holiness the Dalai Lama often refers to his favorite passage in Buddhist literature as coming from the dedication section of this text: “As long as space endures, as long as sentient being remain, may I too remain, to dispel the miseries of the world.”

17. Atisha (980-1054 C.E.),a Bengali scholar who was a critical figure in the later dissemination of Buddhism in Tibet. His classic, The Lamp for the Path to Enlightenment (Bodhipathpradipa) is widely regarded as the root text on the graduated stages of the path presentation found in Tibetan classics like Je Tsongkhapa’s The Great Treatise on the Stages of the Path to Enlightenment (also commonly referred to by the abbreviated Tibetan name, Lamrim Chenmo), Gampopa’s Jeweled Ornament of Liberation and Patrul Rinpoche’s The Words of My Perfect Teacher among others. In addition to the stages of the path teachings, Atisha also introduced the lojong, or mind training, tradition of Mahayana practice in Tibet. Lojong teachings are quintessential Mahayana teachings in that their aim is to eliminate both the self-cherishing attitude and self-grasping by teaching means to cultivate the altruistic compassion of bodhichitta and the direct realization of emptiness. Like the stages of the path teachings, the mind training tradition is one that is embraced by all Tibetan lineages.

'Namo Bhagawate Prajna Paramitaye Om Natetita
Ilishi Ilishi Milishi Milishi Bhinayan Bhinayan Namo
Bhagawate Pratyam Prati Iriti Iriti Miriti Miriti
Shuriti Shuriti Ushuri Ushuri Bhuyuye Bhuyuye Soha'

Reciting this mantra once is equivalent to 90 million
times recitations of the Vajra Cutter Sutra.

Dzambhala Puja

DZAMBHALA is an emanation of Ratnasambhava, one of the five buddha families,

whose enlightened activity is increasing and whose "Essence is Generosity".

Some people practice Dzambhala to achieve spiritual prosperity, although this deity is

also associated with wealth and prosperity in the material world. Dzambhala practice is said

to bring wealth, prosperity, success, good fortune and luck, long life and wisdom.

He is depicted holding a mongoose spouting jewels.There are five different wealth Dzambhala,

each has their own practice and mantra to help eliminate poverty and create financial stability.

Through the power of "Compassionate Intention", visualization, and mantra recitation, as well

as a wealth-stimulating ritual, this practice ripens and enhances our karma for an abundance of resources.

When done with single-pointed concentration and faith, this ritual easily increases one's financial prosperity.

What are Tormas?

The word is Tibetan (the Sanskrit is balingta) and refers to an offering cake used in rituals.

There are various different types of tormas for different purposes.

Tormas can be ornamented in many ways, such as with discs molded from butter that represent the sun and moon.

More elaborate tormas feature multiple colors. In Tibet, tormas were usually made of tsampa (roasted barley flour),

but these days other edibles such as biscuits can also be used. The practice of offering tormas can be a way to accumulate merit and eliminate obstacles.

*Long Chenrezig Dharani

Namo Ratna Trayaya/Namah Arya Jnana Sagara/Vairochana Vyuha Rajaya

Tathagataya Arhate Samyaksam Buddhaya/Namah Sarva Tathagatebhyah

Arhate Bhya/Samyaksam Buddhe Bhyah/

Namah Arya Avalokiteshvaraya Bodhisattvaya

Maha Sattvaya/Maha Karuni Kaya/Tadyatha Om Dhara Dhara Dhili Dhili/

Dhuru Dhuru/Itte Vatte/Chale Chale Prachale Prachale/

Kusume Kusume Vare Ili Mili/ Chiti Jvalam Apanaye Svaha

**Vajrasattva

OM VAJRASATTVA SAMAYA MANUPALAYA/ VAJRASATTVA DENOPA TITHA, DIDO ME BHAVA

SUTO KAYO ME BHAVA/ ANURAKTO ME BHAVA/ SARVA SIDDHI ME PRAYATSA/ SARVA KARMA SU TSAME

TSITTAM SHRIYAM KURU HUM/HA HA HA HA HO/BHAGAVAN SARVA TATHAGATA

VAJRA MAME MUNTSA/ VAJRA BHAVA MAHA SAMAYA SATTVA AH HUM PHET

***Mantra of Maitreya Buddha’s Promise

NAMO RATNA TRAYĀYA / NAMO BHAGAVATE ŚHĀKYAMUNIYE /

TATHĀGATĀYA / ARHATE SAMYAK SAṂBUDDHAYA / TADYATHĀ /

OṂ AJITE AJITE APARĀJITE / AJITAÑCHAYA HARA HARA

MAITRI ĀVALOKITE KARA KARA MAHĀ SAMAYA SIDDHI BHARA

BHARA MAHĀ BODHI MAṆḌA VIJA SMARA SMARA ASMAKAṂ

SAMAYA BODHI BODHI MAHĀ BODHI SVĀHĀ

Heart Mantra

OṂ MOHI MOHI MAHĀ MOHI SVĀHĀ

Close Heart Mantra

OṂ MUNI MUNI SMARĀ SVĀH