Medicine Buddha Healing Center Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda
Aum Namo Bhagavat Bhaisajya Guru Vaidurya Prabaha Rajaya Tathagataya Arhat Samyaksambodhi Tadyata Aum Bhaisaj Bhaisaj Bhaisajya Samudgat Svaha! Namo Ratna Trayaya. Namo Avalokiteshvaraya Bodhisattva. Namo Ksitigarbha Bodhisattva. Medicine King Bodhisattva Ax Hand 16: Syi lu seng e me chywe ye. Nan. Wei la ye. Wei la ye. Sa wa he. Willow Branch Mantra 12: Mu di li. Nan. Su syi di. Jya li wa li. Dwo nan dwo. Mu dwo yi. Wa dz la. Wa dz la. Pan two. He nang he nang. Hung pan ja.
Level I: Clinical Ayurvedic Therapist (C.A.T.) 225 hours / 15 units

Homage to the Lineage Masters:
Namo Arya Sheng-Nong - Bhaisajya Raja - Jivaka - Charaka - Nagarjuna - Jian Zhen Shr - Da Xin Fa Shr - Shen Kai Shang Ren Shr - Hsuan Hua Shang Ren Shr - Upasaka Vasant Lad Vagbhata Avalokiteshvara Namaha.
"From these Gurus and the Three Precious Gems I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom I present you with offerings. Upholding the teachings of Sutra and Mantra, I restrain myself from a wide variety of faulty deeds. Amassing within all constructive measures, I benefit beings through the four types of giving - Dharma, Pala, Maitri, Artha." (6x) Please chant the full line verses below often, at least once a week if you can. Especially the first three mantras of the Three Great Bodhisattvas of this realm: Namo Manjushri (Wisdom), Namo Avalokiteshvara (Compassion - Guan Yin) and Namo Ksitigarbha (Vows Stored in the Earth Treasury). If you are in a hurry, just simply chant the words in boldface blue starting with the word Om Namo. 1. May Manjushri Bodhisattva Mahasattva bless us all with Great Wisdom (Namo Maha Prajna Paramita -- Om Ah Ra Pa Cha Na Dhi Om Sarva-Dharma 'bhava-Svabhava-Vishuddha Vajra (Chakshur) A Aa Am Ah. PrakrutiParishuddhah Sarva-Dharma. Yad Uta Sarva-Tathagata-Jnana-Kaya-Manjushri-Parishuddhitam Upa-dayeti A Aah. SarvaTathagata-Hridaya. Hara Hara Om Hum Hrih. Bhagavan-Jnana-Murt. Vagi-Shvara Maha-Pacha. Sarva-DharmaGagana-Mala-Supari-Shuddha-Dharma-Dhatu-Jnana-Garbha A Ah.) OM AH MANJUSHRI HUM HUM
2. May Avalokiteshvara Bodhisattva Mahasattva bless us all with Great Compassion (Namo Maha Karuna Brahma Vihara -- Om Mani Padme Hum -- Gate Gate Paragate Parasamgate Bodhi Svaha) OM AH LOKESHVARA OM HUM 3. May Ksitigarbha Bodhisattva Mahasattva bless us all with Great Vows (Namo Maha Pranidhana Paramita -Om Boe Lah Moe Ning Toe Ning Svaha) OM AH KSITIGARBHA THLIM HUM 4. May Mahasthamaprapta Bodhisattva Mahasattva bless us all with Great Strength (Namo Maha Bala Paramita) OM AH MAHABALA HUM HUM 5. May Samantabhadra Bodhisattva Mahasattva bless us all with Great Universally Worthy Conduct (Namo Bodhisattva Charya Shila) OM AH SAMANTABHADRA SAM HUM 6. May Bhaisajya Raja and Bhaisajya Samudgata Bodhisattvas Mahasattvas bless us all with Great Medicine Mastery (Om Namo Bhagavate Bhaisajya Guru Vaidurya Vaidya - Pi Li Ju Je, Sheh Pe Pi Sheh Yeah) 7. May Vajrapani Bodhisattva Mahasattva bless us all with Great Protection (Namo Maha Virya Dhyana Samadhi Dharma-Pala -- Eh Nah Lee Pee Sheh Tee - Om Namo Vajrapani Hum Svaha) OM AH VAJRAPANI OM HUM
Offered by Ven. Losang Jinpa, D.Ayur, Ph.D in Buddhist Ayurveda of Medicine Buddha Healing Center www.Ayurveda-Institute.org www.Ayurveda-Berkeley.com www.Ayurveda-California.com www.Shurangama.com 1-510-292-6696 Based on the Buddhist Ayurveda teachings of Ayurvedic Doctors Vasant Lad and Arya Bhikshu Monk Nagarjuna of Nalanda, and Venerable Buddhist Master Hsuan Hua. Page 1

8. May Maitreya Bodhisattva Mahasattva bless us all with Great Universal Loving-Kindness for all sentient beings (Namo Maha Maitri Kshanti Brahma Vihara -- Om Mohi Mohi Maha Mohi Svaha) OM AH MAITRI MAIM HUM 9. May Yama Raja Dharma-Pala Bodhisattva Mahasattva bless us all with Victory over Birth (Jati), Old-Age (Jara), Sickness (Roga) Death (Maranam) (Namo Maha Mritunjaya Maha Upeksha Brahma Vihara) OM AH YAMANTAKRIT HUM HUM 10. May Mahakala Bodhisattva Mahasattva bless us all with Great Justice and Spiritual Attainments (Om Namo Avalokiteshvara Siddhaya Svaha Maha Siddhaya Svaha - Om Guru Mahakala Hari Nisa Siddhi Dza) 11. May Maha-Sveta Arya-Tara Bodhisattva Mahasattva bless us all with Great Sympathetic Joy (Namo Maha Mudita -- Om Tare Tuttare Ture Svaha. Namo Ratna Trayaya, Namo Arya Avalokiteshvaraya, Bodhisattvaya, Mahasattvaya, Maha Karunikaya, Om Tare Tuttare, Namo Sarva Papam Shodhaya Shodhaya, Vishodhaya Vishodhaya, Sarva Samudra Chhashana Karaya Svaha. OM I prostrate to the goddess foe destroyer, liberating lady
Tara. Homage to TARE, savioress, heroine, with sound SVAHA, I bow. With TUTTARE dispelling all fears, Granting all benefits with TURE, To her
12. May Vajrayogini Bodhisattva Mahasattva bless us all with Great Brahmacharya (victory over heat of lust-craving and heat of anger-aversion) (Om Om Om Sarva Buddha Dakiniye Vajra Varnaneyi Vajra Vairochaneyi Hum Hum Hum Phat Phat Phat Svaha). Om Vajrasattva Samaya, Manu Palaya, Vajrasattva, Deno Pratishta, Drido M Bhava, Supo Kayo May Bhava, Suto Kayo May Bhava, Ahnu-Rakto May Bhava, Sarva Siddhi May Prayatsha, Sarva Karma Sutsamay, Tsittam Shri Yam, Kuru Hum, Ha Ha Ha Ha Ho, Bhagavan Vajrasattva, Ma May Mutsa, Vajrasattva, Bhava Maha Samaya Sattva Ah Hung Phat. Patching Flaws in Recitation: "NA MO HE LA DA NA, DUO LA YE YE. QIE LA QIE LA, JU ZHU JU ZHU, MO LA MO LA, HU LA, HONG, HE HE SU DA NA (SUDHANA), HONG, PO MO NU, SO PO HE." (3x) Increasing Effect: OM SAMBHARA SAMBHARA (Tantric vows) BIMANA SARA (Spread) MAHA (Great) JAVA (Speed) HUM (7x) To increase merit by 100,000 times: TADYATHA OM PANCHA GRIYA (five offerings or five faces) AVA BODHANI SVAHA (7x) OM DHURU DHURU JAYA (Victory) MUKHE (Face or Mouth) SVAHA (7x) We dedicate this merit-virtue to all beings so they may realize limitless contentment-equanimity-detachment (Maha Upeksha), compassionate wish for enlightenment on behalf of all beings (Bodhichitta), ultimate wisdom perceiving reality (Maha Prajna Paramita Anuttara-Samyak-Sambodhi). Namo Arya Sheng-Nong - Jivaka - Charaka - Nagarjuna Jian Zhen Shr - Da Xin Fa Shr - Shen Kai Shang Ren Shr - Hsuan Hua Shang Ren Shr - Upasaka Vasant Lad Vagbhata Namaha. "From these Gurus and the Three Precious Gems I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom I present you with offerings. Upholding the teachings of Sutra and Mantra I restrain myself from a wide variety of faulty deeds. Amassing within all constructive measures, I benefit beings through the four types of giving." (6x)

Namo Shurangama Assembly of Buddhas and Bodhisattvas (3x) O Deep and Wondrous Dharani (The Shurangama Mantra) - Unmoving (Akshobya Medicine Buddha) Honored One (Buddha). Supreme Shurangama appears most rarely in the world. Extinguishing deluded thoughts (raga-vata-desire, dvesha-pittaanger, moha-kapha-ignorance klesha-afflictions) from countless kalpas past (eons), I needn't pass through eons 'till the Dharma Body's (Dharma Kaya - Enlightened Buddha Body) gained. I wish (Bodhichitta) to now attain the Way ("The Buddha way is unsurpassed"); and as the Dharma King (Dharma Raja a Buddha), I'll then return (as a Bodhisattva Mahasattva) to rescue beings more than Ganges sands. This deep resolve (Bodhichitta) I offer to the myriad Buddhas' Lands (Buddha Kshetras - worlds), and thus endeavor to repay (filial respect) the Buddha's boundless grace (Nitya Punya). I now request the Bhagavan (World-Honored One) to certify my Quest (the Ultimate Spiritual Quest for Enlightenment of Anuttara-Samyak-Sam-Bodhi); to enter first the evil world - the Five Turbidities (five obscurations or cloudinesses of mind -- 1. Kalpa or time Turbidity kalpa-kaye hara; 2. View Turbidity or point of view di-kaya hara; 3. Affliction Turbidity - greed-hatred-stupidity, vata desire, pitta anger, kapha ignorance - klea-kaye hara; 4. The living beings turbidity sattva-kaye hara; and 5. The life turbidity - birth, old age, sickness and death - yu-kaye haraha). If yet a single being's not accomplished Buddhahood, accordingly I also must renounce (Upeksha Chatura Brahma Vihara #4) Nirvana's Bliss. O' Great in Courage (Conviction - Virya Paramita #4), Great in Power (Maha Bala Paramita #9), Great Compassionate (Maha Karuna Chatura Brahma Vihara #2) One (One = Oneness returns to Zero = Emptiness - Shunyata)! I pray would now uncover and dispel my subt'lest doubts (Maha Prajna Paramita), Thus cause me quickly to attain Supreme Enlightenment (Anuttarasamyaksambodhi), And sit within the Bodhimandas (Way Places) of the Ten-Fold Realms ("The Ten Dharma Realms are not beyond a single thought.") And even could (which it can) the nature of Shunyata (empty space) melt away (shatter), My Vajra-like (adamantine, indefatigable, unmoving Shurangama Akshobhya), Supreme Resolve (Bodhichitta) would still remain unmoved (Akshobhya). From my gurus and the Three Precious Gems, I take safe direction. With myself clear as a Bodhisattva, holding vajra (compassion of fullness) and bell (wisdom of emptiness), I present you with offerings. Upholding the teachings of sutra and mantra, I restrain myself from a wide array of faulty deeds. Amassing within all constructive measures, I benefit beings through the four types of giving.

Namo Arya Sheng-Nong - Bhaisajya Raja - Jivaka - Charaka - Nagarjuna - Jian Zhen Shr - Da Xin Fa Shr - Shen Kai Shang Ren Shr - Hsuan Hua Shang Ren Shr - Upasaka Vasant Lad Vagbhata Avalokiteshvara Namaha.
"From these Gurus and the Three Precious Gems I take safe direction with myself clear as a Bodhisattva holding Compassion and Wisdom I present you with offerings. Upholding the teachings of Sutra and Mantra, I restrain myself from a wide variety of faulty deeds. Amassing within all constructive measures, I benefit beings through the four types of giving - Dharma (wisdom-compassion teachings), Pala (protection), Maitri (universal loving kindness), Artha (resources: food, clothing, shelter, medicines, money, relationships)." (6x)
HUM108 - Shad Darshan: The Six Philosophies of Indian Medicine: Including Buddhism, Yoga, Vedanta, and others
How to Improve Your Memory So You Can Memorize This Shurangama Mantra to Serve Others Selflessly:
For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
NOTE WELL: In order to chant this complete Vast Memory Mantra, one must have already Taken Refuge with the Triple Jewel (Om Namo Ratna Trayaya - I rely on the Buddha, on the Wisdom of the Buddha [Dharma], and on the Sangha - the wise practitioners of compassionate wisdom), striving to Uphold and Protect the Five Precepts: The five precepts (Pali: Pacasla, Sanskrit: Pacala Ch: w ji

1. No killing [must be vegetarian ideally unless it harms one's health to do so] 2. No stealing or taking that which is not given 3. No sexual misconduct or causing your sexual desire to destroy yours or others relationships 4. No lying [also no harsh speech, no profane speech, no gossip or divisive speech, no frivolous speech] 5. No taking drugs, alcohol, or even cigarettes.
The laity undertake to follow these training rules at the same time as they become Buddhists, taking refuge in the Triple Gem: In the Buddha (teacher), in the Dharma (teaching) and thirdly in the Sangha (community of monks and nuns). A lay practitioner who has undertaken the precepts is called an Upasaka. The Buddha is said to have taught the five precepts out of compassion, not out of any desire to control his followers, and so they are to be undertaken voluntarily rather than as commandments from a god. The Buddha said that undertaking the precepts is a gift to oneself and others [1]. He also described the rewards of following the precepts [2] and the bad consequences of breaking the precepts [3]. The following are the five precepts rendered in English and then Pali. I undertake the precept to refrain from taking the life (killing) of living beings. Pntipt veramani sikkhpadam samdiymi I undertake the precept to refrain from stealing. Adinndn veramani sikkhpadam samdiymi I undertake the precept to refrain from sexual misconduct (adultery, rape, etc). Kmesu micchcra veramani sikkhpadam samdiymi I undertake the precept to refrain from false speech (lying). Musvda veramani sikkhpadam samdiymi I undertake the precept to refrain from intoxicants which lead to heedlessness. Sur meraya majja pamdatthn veramani sikkhpadam samdiymi
The Chinese version as found in the Supplement to the Canon ( XZngJng) hardly differs:

As the Buddha refrained from killing until the end of his life, so I too will refrain from killing until the end of my life. As the Buddha refrained from stealing until the end of his life, so I too will refrain from stealing until the end of my life. As the Buddha refrained from sexual misconduct until the end of his life, so I too will refrain from sexual misconduct until the end of my life. As the Buddha refrained from false speech until the end of his life, so I too will refrain from false speech until the end of my life. As the Buddha refrained from alcohol until the end of his life, so I too will refrain from alcohol until the end of my life.
As said in Buddhist Ayurveda, Yoga and in the Shurangama Sutra (Volume 7), ideally, unless sick and in need of animal flesh products, one should also avoid all meat, fish, eggs, and also 1. garlic, 2, onions, 3. leeks, 4. shallots, 5. chives and 6. hing (asafetida), otherwise, just chant the shorter version of the Memory Mantra: "Syi two ye swo pe he, Mwo he syi two ye swo pe he" (which in modern day Sanskrit is "Siddhya swaha, Maha Siddhya swaha" or "Accomplishment (Success, Achievement, Attainment, Understanding, Insight, Realization), Great Accomplishment, So Be It" (Auspicious, Swallow and Digest this Mantra, Amen, Blessed Be)
In the Sanghata Sutra it is stated by Shakyamuni Buddha to the Bodhisattva Mahasattva Sarvashura, "Sarvashura, anyone who hears this Sangha Sutra Dharma-Paryaya, for 8,000 eons, they will uphold what they have heard."
Yoga A sister science to Ayurveda, yoga is a profound and ancient system of experiencing the union between body, mind and spirit. With evidence of its existence as far back as 4,000 BC, it was classically codified into eight limbs around 200 A.D. by the great sage and healer Patanjali. Those eight limbs include:

Yama: universal moral or ethical disciplines and restraints governing social interactions: 1. 2. 3. 4. Ahimsa: Non-violence in thought, word, and deed. Not-hurting, not-injuring, not harming, not killing. Satya: Truthfulness, honesty, virtuousness. Not lying, not exaggerating, not pretending. Asteya: Not stealing or wrongly taking credit for what you did not do. Not being envious of others or their accomplishments or possessions. Brahmacharya: Self-discipline, self-control, especially of the senses and of sensual (sexual) desire, so that energy usually spent through the senses can be used for higher purposes. Brahmacharya is often used to denote celibacy, but it is a larger concept of continence that can be applied to celibate or married life. Aparigraha: Unselfishness, freedom from hoarding or collecting, non-possessiveness.
5.
Niyama: constructive practices to help with daily life and self-purification: 1. Asana: Particular postures of the body, which Patanjali says should be steady and comfortable. Practicing them helps keep the body mind healthy, calm, and more able to experience its union with Spirit. Many in the west think that the postural stance/exercise of asana is all there is to yoga. More on this below. Pranayama: The science of breath and its connection to the body mind. Pratyahara: Withdrawal of attention from the senses and their external focus to inner attention for the purpose of quieting the mind. Dharana: One-pointed awareness, steadiness, concentration of the internally focused mind. Dhyana: An uninterrupted flow of concentration which creates a deep state of meditation without focus on an object. Samadhi: A state of ecstatic absorption, beyond consciousness, into the Infinite.
2. 3. 4. 5. 6.
In addition to these eight limbs of yoga are several yoga paths. They include: Raja yoga: A classic yoga that includes Patanjalis eight limbs. Bhakti yoga: a devotional path of service and selfless love. Karma Yoga: a path of right action without attachment to results or reward.
Jnana Yoga: a path of knowledge and wisdom, separating the real from the unreal.

Tantra Yoga: a path which reconciles opposites by experiencing the divinity in everything. Tantra is not about sexual union, as many have misconstrued. It is a profound and arduous path, and one cannot follow it or progress without the guidance of an authentic tantric master. Hatha Yoga: Codified by Swami Swatmarama in approximately 1450 A.D., Hatha yoga is what many (westerners in particular) think of when they think of Yoga. Its 84-108 asanas or postures and pranayama techniques have become quite popular in and of themselves and certainly have great value in creating better physical, mental and emotional health. But the true goal of Hatha yoga is to ultimately attain the goal of Raja (Royal) yoga. Hatha yoga is only one of the steps on the journey to Samadhi.
An Extremely Abbreviated Six-Session Yoga
(Thun-drug-gi rnal-'byor mdor-bsdus-pa) by dNgul-chu Dharmabhadra
From my gurus and the Three Precious Gems, I take safe direction (refuge Namo Guru Ratna Trayaya). With myself clear as a deity (Avalokiteshvara Bodhisattva Mahasattva), holding vajra (dorje male in right: method upaya karuna) and bell (ghanta female in left - wisdom prajna shunyata), I present you with offerings (Mantra for Making Universal Offerings: NAN. YE YE
NANG, SAN PWO WA, WA DZ LA HUNG. 1x Om Sarva Tathagata Saparivara Argham-Padyam-Pushpe-Dhupe-Aloke-Gandhe-Niude-
Shabda Praticcha Hung Soha 1x). Upholding the teachings of sutra and tantra (dharma dharana), I restrain (yama buddhendriya: amogha shila-samaya) myself from a wide array of faulty deeds (1. No greed, 2. No contention (no fighting), 3. No seeking, 4. No selfishness, 5. No pursuit of self-benefit, 6. No lying). Amassing within all constructive measures. (punya upaya), I benefit beings through the four types of giving (dana paramita 1. dharma, 2. phala - courage, protection, 3. maitri - kindness, 4. artha material things -- giving to; giving up; giving in and forgiving). (3x in Morning and 3x at Night) Verse for Opening a Sutra-Vinaya-Tantra-Mantra-Shastra: The unsurpassed, profound, and wonderful 1. Om Namo Guhyasamaja Siddhaya, 2. Om Namo Vajrayogini Maha Uttara Yoga Tantra Siddhaya, 3. Om Namo Manjushri Nama Samgiti Tantra Siddhaya (Manjushri Names), 1. Om Namo Maha Vaipulya Buddha Avatamsaka Sutra Siddhaya (Flower Adornment), 2. Om Namo Saddharma Pundarika Sutra Siddhaya (Lotus), 3. Om Namo Shurangama Sutra-Mantra Siddhaya, 4. Om Namo Sahasra Hasta Netram Avalokiteshvara Maha Karuna Dharani Sutra-Mantra Siddhaya, 4. Om Namo Vajracchedika Prajna Paramita Sutra (Diamond) Hui Neng Liu-tsu-Da-Xin-Fa-Pao-Tan Jing Siddhaya, 5. Om Namo Prajna Paramita Hridayam Sutra-Mantra Siddhaya (Heart), 6. Om Namo Sanghata Sutra Dharma Paryaya Siddhaya, 7. Om Namo Ksitigarbha Purva Pranidhana Sutra Siddhaya (Earth Store Vows), 8. Om Namo Bhaisajya Guru Vaidurya Prabhasa Purva Pranidhana Vishesha Vistara Sutra Siddhaya (Medicine Buddha Vows), 9. Om Namo Bhaisajya Raja Bhaisajya Samudgata (Medicine King and Medicine Superior Vows) Pranidhana Sutra Siddhaya, 10. Om Namo Lankavatara Sutra Siddhaya Swaha Maha S Siddhaya Swaha. 1. Om Namo Tsong Khapa's Lamrim Chenmo Siddhaya, 2. Om Namo Shantideva's Bodhisattva Charya Vatara Shastra Siddhaya, 3. Om Namo Maitreya's Abhisamaya-Lamkara Nama-Prajna-Paramito-Padesha Shasta Siddhaya (Ornament for Clear Realizations), 4. Om Namo Maitreya's Tathagata Garbha Mahayana Uttara Tantra Shastra Siddhaya (Fundamental Treasury, Buddha Nature Matrix), 5. Om Namo Nagarjuna's Ratnavali Shastra Siddhaya (Precious Garland), 6. Om Namo Nagarjuna's Suhr-llekha Gautami-putra Raja Shastra Siddhaya (Letter to a Friend), 7. Om Namo Chandrakirti's Nagarjuna Madhya-maka-vatara Shastra Siddhaya (Supplement to Nagarjuna's 'Treatise on the Middle Way'), 8. Om Namo Candragomins Bodhisattva-Samvara-Vimshaka Shastra Siddhaya (20 Verses on Bodhisattva Vow), 9. Om Namo Vasubandhu's Abhi-dharma-kosha Shastra Siddhaya (Treasury of Manifest Dharma), 10. Om Namo Atisha's Bodhi-patha Pradipa Shastra Siddhaya (Lamp for the Path to Enlightenment), 11. Om Namo Ashvaghosha's Mahayana Shraddhot Pada Shastra Siddhaya (Awakening of Faith in the Mahayana), 12. Om Namo Ashvaghosha's GuruPancha-Shika Shastra Siddhaya (Fifty Verses of Guru Devotion), 13. Om Namo Kamalashila Shastra Siddhaya (Middle Stages of Meditation), 14. Om Namo Dharmarakshita Shastra Siddhaya (Wheel of Sharp Weapons), 15. Om Namo Thogme Zangpo Bodhisattva Shastra Siddhaya (Thirty-Seven Practices of All Bodhisattvas) Namo Sarva Mahayana Sutra Shastra Vinaya Tantra Dharmas Siddhaya are difficult to encounter in hundreds of millions of eons, And yet, I now see and hear it, receive and uphold it, And I vow to realize the Buddha's true meaning. Siddhaya Swaha Maha S Siddhaya
Swaha.
Refuge with the Triple Jewel and the Holy Gurus: SANG GY CH DANG SOG KYI CHOG NAM LA I go for refuge until I am enlightened JANG CHUB BAR DU DAG NI KYAB SU CHI To the Buddha, the Dharma, and the Supreme Assembly. DAG GI CH NYEN GYI PE S NAM GYI By the merits I create through listening to the Dharma, DRO LA PEN CHIR SANG GYE DRUB PAR SHOG May I become a Buddha in order to benefit all sentient beings. (1x, 3x)

To the Buddha I return and rely, vowing that all living beings will understand the great Way profoundly and bring forth the Bodhi mind. To the Dharma I return and rely, vowing that all living beings will deeply enter the Sutra Treasury and have wisdom like the sea. To the Sangha I return and rely, vowing that all living beings form together a great assembly, one and all in harmony.
OM NAMO GURU, OM NAMO BUDDHA, OM NAMO DHARMA, OM NAMO SANGHA OF THE VENERABLE SAGELY ARYA GURU EKA-YANA MASTERS BHIKSHU SHEN KAI, BHIKSHU HSUAN HUA, HH BHIKSHU TENZIN GYATSO, HH SAKYA TRINZIN, BHIKSHU THUBTEN ZOPA RINPOCHE, BHIKSHU DA SHENG SHR, BHIKSHU DA SHARE SHR, BHIKSHU DA XIN SHR, BHIKSHU DA XIN DE BEN SHR, BHIKSHU DA XIN PUTI SHR, BHIKSHU CHODEN RINPOCHE, BHIKSHU TEGCHOK RINPOCHE, BHIKSHU JAMPA GYATSO, BHIKSHU NGAWANG DAKPA, BHIKSHU LOSANG JAMPHAL, BHIKSHU AJAHN SUMEDHO, BHIKSHU THICH NHAT HAHN, BHIKSHUNI CHENG YEN, BHIKSHUNI TENZIN PALMO, BHIKSHUNI PEMA CHODRON, UPASAKA S.N. GOENKA, BHIKSHU HSU YUN, BHIKSHU THUBTEN YESHE, BHIKSHU AJAHN CHAH, BHIKSHUNI JIYU-KENNET, BHIKSHU THOGME ZANGPO, BHIKSHU HUI NENG, BHIKSHU ATISHA, BHIKSHU SHANTIDEVA, BHIKSHU TSONG KHAPA, 200 A.D. BHIKSHU NAGARJUNA AYURVEDIC DOCTOR MONK ABBOT OF NALANDA UNIVERSITY, BHIKSHU MAHAKASHYAPA, BHIKSHU ANANDA, BHIKSHU RAHULA,
AND ALL OF THE HOLY ONES SUCH AS
500 B.C. JIVAKA - AYURVEDIC PHYSICIAN OF SHAKYAMUNI BUDDHA TESTER
200 B.C. CHARAKA-PATANJALI, THE WANDERING RENUNCIATE YOGI SANYASI AYURVEDIC DOCTOR, AUTHOR OF THE REVERED CHARAKA SAMHITA 650 A.D. SRI VAGBHATA THE UPASAKA AYURVEDIC DOCTOR, AVALOKITESHVARA DEVOTEE AND AUTHOR OF THE REVERED ASTANGA HRIDAYAM AND ASTANGA SAMGRAHA.
3000 B.C. Shen Nong Shi (Yan Emperor or Lie Shan Shi) - the first Chinese herbal doctor. It is said that Shen Nong Shi tasted all kinds of herbals, even poison, to make herbal medicines. His representative work, Shen Nong Ben Cao Jing (Shen Nong's Herbal Classic), was the first book on Chinese herbal medicine.
ALL PATRIARCHS OF THE
EAST AND WEST, ALL SAGES THROUGHOUT TIME. (1x, 3x, 21x)
Chien Chen (Jian Zhen; 683-763 A.D.) Chien Chen
(Jian Zhen)
Chien Chen [Jian Zhen; 683-763 A.D.] Jian was an outstanding Buddhist monk who studied medicine. He was invited to Japan and brought Traditional Chinese Medicine there where it soon flourished. He was well known for his generosity and hard work.

http://www.itmonline.org/docs/chienchen.htm Albert Schweitzer Patch Adams Dr. Vasant Lad
May I not arise heresy even for a second About the actions of the glorious Guru. May I regard whatever actions are done as pure. [With this devotion] may I receive the Gurus blessings in my heart. NAM PAR DRL W DE LA SL WA DEB To you, kind Guru Ngawang Losang (Tenzin Gyatso), I make requests be of compassionate wise service to all beings through Ayurveda and through reaching enlightenment. (3x) Shurangama and Maha Karuna Mantra Repentance Ceremonial Vow: I Buddhist Monk Disciple Shramanera Losang Jinpa firmly vow (Namo Shurangama Maha Pranidhana) for never-ending eons (asamkhyeya kalpas) until the hells are emptied of living beings, to leave the home life in life after life and in thought after thought to worship, bow to, and make offerings to, protect, publish, propagate, read, recite, study, contemplate, write out, discuss, memorize, uphold, fathom, transmit and vastly lecture on the Shurangama Mantra, Great Compassion Mantra and its 42 Hands and Eyes Mantras and the Shurangama Sutra, the Avalokiteshvara Dharani Sutra, Maha Vaipulya Buddha Avatamsaka Sutra, and the Saddharma Pundarika Sutra to countless living beings who have not yet studied it as a way of saving these beings, of cutting off beginningless afflictions of desire and greed (vata dosha), anger and hatred (pitta) and ignorance and stupidity (kapha), of eradicating the myriad offenses, and of expediently transforming the hell-realms, ghost-realms, animal-realms, asura realms, human-realms and heavenly-realms into places of peace and bliss, generosity, morality, patience, vigor, mindfulness (dhyana samadhi) and unsurpassed wisdom (Anuttara Prajna Paramita). (1x, 3x) OM BO LA MO NING TWO NING SO PO HEH. OM MAHA PRANI-DHANI SVAHA (3x, 7x, 21x or 108x) Om
Namo Ksitigarbha Bodhisattva Maha Pranidhana Swaha, Om Namo Nitya Bhikshu Bodhichitta Bodhisattva Pranidhana Paramita Swaha.
OM AH KSITIGARBHA THLIM HUM (3x, 7x, 21x)
Freezing, we do not scheme, Starving, we do not beg. Dying of poverty, we ask for nothing. According with conditions, we do not change. Not changing, we accord with conditions. We adhere firmly to our Three Great Principles: 1. We renounce our lives to do the Buddhas work. 2. We take the responsibility to mold our own destinies. 3. We rectify our lives to fulfill the Sanghans role. Encountering specific matters, we understand the principles. Understanding the principles, we apply them in specific matters. We carry on the single pulse of the Holy Gurus' mind-transmission. Offered by Ven. Losang Jinpa, D.Ayur, Ph.D in Buddhist Ayurveda of Medicine Buddha Healing Center www.Ayurveda-Institute.org www.Ayurveda-Berkeley.com www.Ayurveda-California.com www.Shurangama.com 1-510-292-6696 Based on the Buddhist Ayurveda teachings of Ayurvedic Doctors Vasant Lad and Arya Bhikshu Monk Nagarjuna of Nalanda, and Venerable Buddhist Master Hsuan Hua. Page 10

Om Namo Arya Samantabhadra Bodhisattva (Universal Worthy) (ear consciousness) - King of Prayers Avatamsaka: "First is to worship and respect all Buddhas. Second is to makes praises to the Thus Come Ones. Third is to practice profoundly the giving of offerings. Fourth to repent and reform all karmic hindrances. Fifth to rejoice and follow in merit and virtue. Sixth is to request that the Dharma Wheel be turned. Seventh request that the Buddhas remain in the world. Eight is to follow the Buddhas' teaching always. Ninth is to constantly accord with all living beings. Tenth to transfer all merit and virtue universally."
Purifying Precepts Mantra as Remedy and Antidote to the Self-Cherishing Attitude: OM AMOGHA SHILA SAMBHARA BHARA BHARA MAHA SHUDDHA SATTVA PADME VIBHUSHITA BHUJA DHARA DHARA SAMANTA AVALOKITA HUM PHAT SWAHA (3x, 21x)
Ushnisha Shitatapatra (1000-Armed Goddess of Great White Umbrella): OM SARVA TATHAGATA USHNISHA SHITATA PATRI HUM P (1x, 3x, 7x, 21x or 108x) Great White Canopy Goddess' Long Mantra: TADYATHA OM AHNAL AHNAL KHASAM KHASAM BIR BIR SOMI SOMI SARVA BUDDHA AHDRI TANA AHDRI TANA T SARVA TATHAGATA USHNISHA SHITATA PATRI HUM P (1x, 3x, 7x, 21x)) 531. SYI DAN DWO BWO DA LA, 532. MWO HE BA SHE LU, 533. SHAI NI SHAN, 534. MWO HE BWO LAI JANG CHI LAN, 535. YE BWO TU TWO, 536. SHE YU SHE NWO, 537. BYAN DA LI NA, 538. PI TWO YE, 539. PAN TAN JYA LU MI, 540. DI SHU, 541. PAN TAN JYA LU MI, 542.
BWO LA PI TWO, TWO NI,
543. PAN TAN JYA LU MI, 544. DWO JR TWO, 545. NAN, 546. E NA LI, 547. PI SHE TI, 548. PI LA, 549. BA SHE LA, 550. TWO LI, 551. PAN TWO PAN 552. BA SHE LA BANG NI PAN, 553. HU SYIN DU LU YUNG PAN, 554. SWO PE HE. (7x in morning, 21x at night)
Manjushri's Multiply Prostrations Merit 1000x: OM NAMO MANJUSHRIYA, NAMO SUSHRIYA (Glorious Goodness), NAMO UTTA-MA SHRIYA (Glorious Supreme Sublimity) SVAHA (3X) Vajrayogini Mantra: OM OM OM SARVA BUDDHA DAKINIYE VAJRA VARNANEYI VAJRA VAIROCHANEYI HUM HUM HUM PHATU PHATU PHATU VAHA (54x)
SHURANGAMA MANTRA LINE 143. E LI YE DWO LA (ARYA TR). 158. MWO HE SHWEI DWO (MAH SHVETA -- Great White), 159. E LI YE DWO LA Jowo Atisha, for the swift collection of meritorious energy: OM I prostrate to the goddess foe destroyer, liberating lady Tara. Homage to TARE, savioress, heroine, With TUTTARE dispelling all fears, Granting all benefits with TURE, To her with sound SVAHA, I bow. Taras Mantra: OM TAR TUTTAR TUR SVAHA OM TAR TUTTAR TUR (DA XIN FA SHI, DA XIN DE BEN SHI) MAMA AYUR PUN JHANA PUSHTIM KURU Y SVAHA (1x, 3x, 7x, 21x) Taras Purification Mantra: NAMO RATNA TRAYAYA, NAMO ARYA AVALOKITESHVARAYA, BODHISATTVAYA, MAHASATTVAYA, MAHA KARUNIKAYA, OM TARE TUTTARE, NAMO SARVA PAPAM SHODHAYA SHODHAYA, VISHODHAYA VISHODHAYA, SARVA SAMUDRA CHHASHANA KARAYA SVAHA (1x, 3x, 7x, 21x)
Prattya-Samutpda (12 Conditioned Links): 1. Avidy (Ignorance), 2. Saskra (Actions), 3. Vijna (Consciousness), 4. Nma-rpa (Name and Form), 5. a-yatana (Six Sense Organs), 6. Sparsha (Contact), 7. Vedan (Feeling), 8. T (Craving), 9. Updna (Grasping), 10. Bhava (Becoming), 11. Jti (Birth), 12. Jar-Maraa (Old Age and Death) Mantra of
Dependent Arising: OM YE DHARMA HETU PRABHAVA HETUN TESHAN TATHAGATO HYAVADAT TESHAN CHA YO NIRODHA EVAM VADI MAHA SHRAMANA YE SVAHA (3x)
Om Namo Vajracchedika
Prajna Paramita Sutra (Diamond) Hui Neng Liu-tsu-Da-Xin-Fa-Pao-Tan Jing Siddhaya, OM NAMO GURU, BUDDHA, DHARMA, SANGHA OF THE VENERABLE SAGELY ARYA GURU EKA-YANA MASTERS BHIKSHU SHEN KAI, BHIKSHU DA XIN SHR, BHIKSHU DA XIN DE BEN SHR, BHIKSHU HUI NENG, BHIKSHU SHANTIDEVA, BHIKSHU RAHULA, AND ALL PATRIARCHS OF THE EAST AND WEST, ALL SAGES THROUGHOUT TIME. (1x, 3x) trak timira dpo myvayya budbudam |svapna ca vidyud abhra ca eva draavya sasktam || tath prakayet, tenocyate saprakayediti|| A star, a visual aberration, a flame of a lamp, An illusion, a drop of dew, or a bubble, A dream, a flash of lightning, a cloud See
All conditioned dharmas Are like dreams, illusions, bubbles, shadows, Like dew drops and a lightning flash: Contemplate them thus.
conditioned things as such!
There is no mark of self, And no mark of others, No mark of living beings And no mark of a life. Free from the idea of an ego-entity, free from the idea of a personality, free from the idea of a being, and free from the idea of a separated individuality. And why? Because the distinguishing of an egoentity is erroneous. Likewise the distinguishing of a personality, or a being, or a separated individuality is erroneous. Consequently those who have left behind every phenomenal distinction are called Buddhas all. api tu khalu punar-bhagavan na tem (not these-this) -tma (self)-saj (marks) pravartiyate (institute, establishing, render, founding), na sattva (others)-saj, na jva (no life) -saj na pudgala (soul, atom, beautiful, lovely, handsome - the letters for ugly [ugla] are found within the letters for beautiful - don't be caught in duality) -saj pravartiyate, npi (not even) te (that) kcit-saj (any identity, identification) nsaj (no identity) pravartate (is taken up, instituted, established, rendered, founded -- found-"dead")| tatkasya heto ? y s bhagavan tma-saj, saiv-saj| y sattvasaj jva-saj pudgala-saj, saiv-saj| tatkasya heto ? sarva-sajpagat hi buddha bhagavanta||

"Undefiled clear light, The sun of wisdom that breaks through the darkness is able to quell calamities of wind and fire as it shines on all worlds." From the Lotus Sutra - Saddharma Pundarika Sutra, Universal Door of Guan Shi Yin (OM NAMO AVALOKITESHVARA SAMANTA-MUKHA-PARIVARTA): Volume 15, Chapter 25, p. 164
Manjushri Nama Samgiti Mantra: OM SARVA-DHARMA 'BHAVA-SVABHAVA-VISHUDDHA VAJRA (CHAKSHUR) A AA AM AH. PRAKRUTI-PARISHUDDHAH SARVADHARMA. YAD UTA SARVA-TATHAGATA-JNANA-KAYA-MANJUSHRI-PARISHUDDHITAM UPA-DAYETI A AAH. SARVA-TATHAGATA-HRIDAYA. HARA HARA OM HUM HRIH. BHAGAVAN-JNANA-MURT. VAGI-SHVARA MAHA-PACHA. SARVA-DHARMA-GAGANA-MALA-SUPARI-SHUDDHA-DHARMA-DHATU-JNANA-GARBHA A AH.
(3x, 7x, 21x) OM SARVA TATHAGATA SAPARIVARA OM AH HUNG (1x) NAMA SARVA TATHAGATAYA AVALOKIT OM SAMBARA SAMBARA HUNG. (Sambhara means vows) IDAM GURU RATNA MANDALA-KAM NIR-YATA-YAMI (Gods-Goddesses-Bodhisattvas-Buddhas, Jewels, Mandala: I am not taking credit for these offerings, where is an "I"?): Please cut these self-cherishing thoughts so that I will be able to give my body and life millions of times without any difficulty to each being.
Patching Flaws in Recitation: "NA MO HE LA DA NA, DUO LA YE YE. QIE LA QIE LA, JU ZHU JU ZHU, MO LA MO LA, HU LA, HONG, HE HE SU DA NA (SUDHANA), HONG, PO MO NU, SO PO HE." (3x) Increasing Effect: OM SAMBHARA SAMBHARA (Tantric vows) BIMANA SARA (Spread) MAHA (Great) JAVA (Speed) HUM (7x) To increase merit by 100,000 times: TADYATHA OM PANCHA GRIYA (five offerings or five faces) AVA BODHANI SVAHA (7x) OM DHURU DHURU JAYA (Victory) MUKHE (Face or Mouth) SVAHA (7x) I Now Universally Transfer the Merit and Virtue of/to All Beings so that they may realize Anuttara-Samyak-Sam-Bodhi (Unsurpassed
Proper and Equal Right Enlightenment: Anuttara is unsurpassed; samyak is proper and equal; and sambodhi is right enlightenment.)
Mantra for Patching Flaws in the Recitation of any Mantra, Prayer or Text:
Often when we chant or recite mantras, prayers, or sutra texts, our mind may be scattered and have lots of "false thinking". To eradicate this, one can chant 3x the following Mantra: "Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He."
Venerable Master Hsuan Hua said, "The Shurangama Mantra is an extremely efficacious text. What does that mean? It is extremely useful and efficacious and wonderful in an inconceivable way. The Shurangama Mantra is the longest mantra within Buddhism. Its wonderful functions can only be known by the Buddhas. Even Bodhisattvas of Equal Enlightenment (Samyaksambodhi) do not totally understand it. So how can a very ordinary monk like me explain it? Basically, I can't; but I'm a person with a peculiar fault. That is, I want to do what I cannot do. What I can't explain, I want to explain. I'll try my best despite the great difficulty. What I know is like one drop of water in the great sea, but I will express it for you with the hope that you can all enter much more deeply than that and come to understand a lot more than I am able to teach you. This is my motto in explaining the Shurangama Mantra. Although I can't explain it, I will still explain it. I hope that you who have an interest and faith in the Shurangama Mantra will at the very least come to understand it better than I do." (From "Vajra Bodhi Sea" Buddhist Magazine, 11-1996)

Transferring the Merit and Virtue (Punya) to All Living Beings:

"I now universally transfer the merit and virtue of this Great Compassion Mantra memorization and recitation to all beings to realize Anuttarasamyaksambodhi -- the unsurpassed proper and equal right enlightenment of a Buddha. . Every thought ought to arise for the sake of living beings. Every good deed should be done for the sake of all living beings.
Master Hua says that when you recite prayers or mantras, "you should transfer the merit to all living beings; you shouldn't just recite for your own sake. When you recite the name of a Buddha even once and dedicate the merit and virtue from your recitation to all living beings, you thereby increase the merit and virtue of the recitation, and you make it penetrate without obstruction." (Source: Shurangama Sutra, Volume I, page 58)
How to Improve Your Memory So You Can Memorize These Mantras to Serve Others Selflessly: For immense memory like Ananda (who memorized all the discourses of the Buddha), chant the 37th Hand and Eye of Avalokiteshvara Bodhisattva, called the "Jeweled Sutra Hand and Eye". To assist in memorizing mantras, sutras, chants, prayers, texts and other literature in order to teach and benefit beings and to relive their suffering, please chant line 57 of the Great Compassion Mantra: Mwo He Syi Two Ye. As told by Avalokiteshvara Bodhisattva in the Dharani Sutra: "For much learning and extensive study, use the Jeweled Sutra Hasta-Netram Mantra 37 (lines 55-58). It goes like this: SYI TWO YE. SWO PE HE. MWO HE SYI TWO YE. SWO PE HE. NAN. E HE LA. SA LA WA NI. NI YE TWO LA. BU NI DI. SA WA HE." Upholding the Five Lay Upasaka Precepts are Minimum Requirement to Chant These Mantras: 1. No killing [must be vegetarian ideally unless it harms one's health to do so] 2. No stealing or taking that which is not given 3. No sexual misconduct or causing your sexual desire to destroy yours or others relationships. Even better is to practice Brahmacharya (celibacy), which is required of all Monastics and those lay persons holding the Eightfold-Vegetarian Precepts. 4. No lying [also no harsh speech, no profane speech, no gossip or divisive speech, no frivolous speech] 5. No taking drugs, alcohol, or even cigarettes.
Sanskrit: ryo 'go Mrga The Noble Eightfold Path is essentially a practical guide of ethics, mental rehabilitation and mind deconditioning, and is believed, by Buddhists, to result in an end to dukkha, or suffering, which is a goal that has informed and driven the entire Buddhist tradition since its inception 2500 years ago. As the name indicates, there are eight elements in the Noble Eightfold Path, and these are further subdivided into three basic categories[1] as follows:

Wisdom (Sanskrit: praj, Pli: pa) 1. Right understanding 2. Right intention Ethical conduct (Sanskrit: la, Pli: sla) 3. Right speech 4. Right action 5. Right livelihood Mental discipline (Sanskrit and Pli: samdhi) 6. Right effort 7. Right mindfulness 8. Right concentration In all of the elements of the Noble Eightfold Path, the word "right" is a translation of the word samyac (Sanskrit) or samm (Pli), which denotes completion, togetherness, and coherence, and which can also carry the sense of "perfect" or "ideal".
Though the path is numbered one through eight, it is generally not considered to be a series of linear steps through which one must progress; rather, as the Buddhist monk and scholar Walpola Rahula points out, the eight elements of the Noble Eightfold Path "are to be developed more or less simultaneously, as far as possible according to the capacity of each individual. They are all linked together and each helps the cultivation of the others"[2].
In Buddhist symbology, the Noble Eightfold Path is often represented by means of the Dharma wheel (Sanskrit: dharmachakra, Pli: dhammacakka), whose eight spokes represent the eight elements of the path.
OM NAMO SHAKYAMUNI BUDDHA THERAVADA SHRAVAKA YANA SIDDHAYA SWAHA, OM NAMO CHATUR ARYA SATYANI: 1. DUKKHA, 2. SAMUDAYA, 3. NIRODHA, 4. MARGA SIDDHAYA SWAHA Suffering (Dukkha), Causes of Sufferings (Samudaya), the Cessation of Suffering (Nirodha), the Path to End Suffering (Marga), Four Noble Truths

Venerable Sariputta, the Buddha's chief disciple in wisdom, said that a wise person is one who understands the four noble truths, and an unwise person is one who does not understand them[4]. Dukkha: "Now this, monks, is the noble truth of suffering: Birth is suffering, aging is suffering, illness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering. Samudaya: Now this, monks, is the noble truth of the origin of suffering: It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. Nirodha: Now this, monks, is the noble truth of the cessation of suffering: It is the remainder less fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, and nonreliance on it. Marga: Now this, monks, is the noble truth of the way leading to the cessation of suffering: It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration"[2][5]. The form the Buddha used in teaching the Four Noble Truths is similar to that of a medical diagnosis: identify the disease and symptoms its cause or diagnosis its prognosis and prescription Thus, the Buddha treated suffering as a psychological dissonance which he confidently expected to be able to cure by the practice of the Eightfold Path. Gautama Buddha claimed to present a cure for suffering - a permanent end to suffering which would destroy suffering from its very root.

18-Realms: SHABDA AJNATAKAUNDINYA (hearing) RUPA UPANISHAD (seeing) GANDHA PURE YOUTH ADORNED WITH FRAGRANCE (smelling) RASA BHAISAJYA RAJA BHAISAJYA SAMUDGATA (tasting) SPARSHA BHADRAPALA (touching) DHARMA CHETANA MAHAKASHYAPA NILA-SVARNA-PRABHA-BHIKSHUNI (thinking), CHAKSHUR ANIRUDDHA (eye organ) SHROTA AVALOKITESHVARA (ear organ) NASA KSHUDRAPANTHAKA (nose organ) JIHVA GAVAMPATI (tongue organ) KAYA PILINDAVATSA (body organ) MANO SUBHUTI (mind organ)

CHAKSHUR VIJNANA SHARIPUTRA (eye consciousness) SHROTA VIJNANA SAMANTABHADRA (ear consciousness) NASA VIJNANA SUNDARANANDA (nose consciousness) JIHVA VIJNANA PURNAMAITREYANIPUTRA (tongue consciousness) KAYA VIJNANA UPALI (body consciousness) MANO VIJNANA MAHAMAUDGALYAYANA (mind consciousness) AGNI UCCHUSHMA (fire element) PRITHVI KSHITI DHARA BODHISATTVA (earth element) JALA CHANDRA PRABHA BODHISATTVA (water element) VAYU VAIDURYA BODHISATTVA (wind element) AKASHA KHA-GARBHA BODHISATTVA (space element) VIJNANA MAITREYA BODHISATTVA (consciousness element) A Selection of Four Verses from the Diamond Sutra: How should it be explained to others? With no grasping at marks: thus, thus, unmoving. And why? All conditioned dharmas Are like dreams, illusions, bubbles, shadows, Like dew drops and a lightning flash: Contemplate them thus. Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction. Thus shall ye think of all this fleeting world: A star at dawn, a bubble in a stream; A flash of lightning in a summer cloud, A flickering lamp, a phantom, and a dream. A star, a visual aberration, a flame of a lamp, An illusion, a drop of dew, or a bubble, A dream, a flash of lightning, a cloud See conditioned things as such! OM NAMO THERAVADA SHRAVAKA YANA SIDDHAYA SWAHA, OM NAMO ARYASTANGIKAMARGA (eightfold path): 1. SAMYAK-DRISHTI (right views), 2. SAMYAK-SAMKALPA (right resolve), 3. SAMYAK-VACHA (right speech), 4. SAMYAK-KARMANTA (right conduct), 5. SAMYAK-JIVA (right livelihood), 6. SAMYAK-VYAYANA (right effort), 7. SAMYAK-SMRITI (right mindfulness), 8. SAMYAK-SAMADHI (right meditation) Four Unlimited Minds of a Bodhisattva (Chatur Maha Brahma Vihara): 1. MAITRI (Kindness - Friendliness) 2. KARUNA.(Compassion) 3. MUDITA (Sympathetic Joy) 4. UPEKSHA (Renunciation, Detachment, Equanimity) SIDDHAYA SVAHA MAHA SIDDHAYA SVAHA

Prayer of the Four Immeasurables: 4. UPEKSHA (Renunciation, Detachment, Equanimity) How wonderful it would be if all sentient beings were to abide in equanimity (renunciation, detachment), free from hatred and attachment, May they abide in equanimity. I myself will cause them to abide in equanimity. Please, Guru-deity, bless me to be able to do this. 1. MAITRI (Loving Kindness - Friendliness) How wonderful it would be if all sentient beings had happiness and the causes of happiness. May they have happiness and its cause. I myself will cause them to have these. Please, Guru-deity, bless me to be able to do this. 2. KARUNA.(Compassion) How wonderful it would be if all sentient beings were free from suffering and its cause. May they be free of suffering and its cause. I myself will cause them to be free from suffering and its cause. Please, Guru-deity, bless me to be able to do this. 3. MUDITA (Sympathetic Joy) How wonderful it would be if all sentient beings were never separated from the happiness of higher rebirth and liberation. May they never be separated from these. I myself will cause them never to be separated from these. Please, Guru-deity, bless me to be able to do this. Ten Paramitas (Perfections) of a Bodhisattva: OM NAMO ARYA DASHA PARAMITAYAM (Perfection), DANA-SHILA-KSHANTI-VIRYA-DHYANA SAMADHI-PRAJNA-UPAYA-PRANIDHANA-BALASATYAM-VIDYAM SIDDHAYA SWAHA (generosity-precepts-patience-vigor-meditation-wisdom-expedience-vows-strength-truth)
A Selection of Four Verses from the Diamond Sutra: How should it be explained to others? With no grasping at marks: thus, thus, unmoving. And why? All conditioned dharmas Are like dreams, illusions, bubbles, shadows, Like dew drops and a lightning flash: Contemplate them thus. Well, Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances. Subhuti, Bodhisattvas should persevere one-pointedly in this instruction. Thus shall ye think of all this fleeting world: A star at dawn, a bubble in a stream; A flash of lightning in a summer cloud, A flickering lamp, a phantom, and a dream. A star, a visual aberration, a flame of a lamp, An illusion, a drop of dew, or a bubble, A dream, a flash of lightning, a cloud See conditioned things as such!

puyaskandha prasunuydaprameyam asakhyeyam | katha ca saprakayet ? tadyathketrak timira dpo myvayya budbudam |svapna ca vidyud abhra ca eva draavya sasktam || tath prakayet, tenocyate saprakayediti|| Through these merits may sentient beings Attain the rank of all seeing, subdue the foe of faults, And be delivered from samsaras ocean, Perturbed by the waves of aging, sickness, and death. Then you see the Tathagata.
A, RA, PA, CHA, NA, LA, DA, BA,
3. "For all internal illnesses, use the Jeweled Bowl Arogya Hasta Mantra 3 (42): "HU LU HU LU SYI LI. NAN. JR LI JR LI. WA DZ LA. HUNG PAN JA."
1. A By chanting the syllable A one enters the Prajna Paramita door called Relying on the Bodhisattvas Awesome Power and Entering the State of Non-Differentiation. 2. RA By chanting the syllable RA one enters the Prajna Paramita door called Door of Boundless Differentiation. 3. PA By chanting the syllable PA one enters the Prajna Paramita door called Universal Illumination of the Dharma Realm. 4. CA (CHA) By chanting the syllable CHA one enters the Prajna Paramita door called Universal Wheel that Severs All Distinctions.

5. NA By chanting the syllable NA one enters the Prajna Paramita door called Attaining the Non-Reliance and the Unsurpassed.
158
Mwo he shwei dwo

(For Shwei dwo [Sweta - white], see lines 140, 158, 178)
117
MAH VETA
117
MAH SUETM
"In the palaces of sun, moon, and stars, the gods dwell. The white-robed Holy One saves the flocks of confused beings. In both according and opposing states, remain unmoving. Mahaprajna paramita!" (Hua - VBS 4-1995)
159
E li ye Dwo lai
(For E li ye dwo la [Arya Tara], see lines 143, 159)
118
ARYA TR
118
ARYA TR
"Great Moon of Nirvana! Great Purifier of Sins! Great Cause of Forbearance! Great Guardian Against Injury! Great Hearer of the Cries of the World: Noble and Compassionate Tara! To whom it is given to watch over us, and who is our sworn protector!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 36)
Tibetan Name for White Tara is "Dolkar".
"The God of Sunlight illuminates the universe of a billion worlds -- The four cardinal points, the four intermediate directions, and the four boundlessnesses. The moon palace where Chang-e resides is like a cool and clear canopy, With twenty-eight constellations attending to the front and back." (Hua - VBS 3-1995: p. 10)
Born from the tear of Avalokiteshvara, the Mahasattva of compassion, White Tara grants long life. Her three facial eyes represent the three doors to liberation (the three emptinesses of self, others and of phenomena) and the other four on her palms and soles symbolize the four immeasurables (maitri: kindness, karuna: compassion, mudita: sympathetic joy and upeksha: renunciation detachment -

equanimity).
Picture Sources: http://www.andyweberstudios.com/d_white_tara.html
7.
What are the 24 objects in the descent of consciousness according to Sankhya? Mahad Mouth Sound Ether Buddhi Ahamkara Ears Skin Eyes Tongue Nose Hands Feet Reproduction Excretory Sense Faculties Motor Organs Mind Taste ` Smell The Tanmatras Touch Sight Water Earth The Maha Bhutas Air Fire
What is the definition of life according to modern Western science?
Life itself is a set of processes that are carried out by an organism causing it to survive. A conventional definition elaborated on via Buddhist Ayurveda: Reflect on how this 7 point definition below and the five point definition following it can be explained and elaborated on using:
Ayurvedic principles such as the five elements (pancha maha bhutas), 20 attributes (gunas), tridosha (vata-pitta-kapha), trigunas (sattva-rajas-tamas), ojas-tejas-prana, agni and ama, 7 tissues (sapta dhatus), 5 waste products (pancha malas - urine, feces, sweat, mucous, and khamalas []), and channels (srotamsi) Buddhist principles such as the Five Aggregates [Pancha Skandhas] and their qualities Four Aspects of the Pancha Skandhas: suffering (Dukkha), impermanent (Anitya), not-self (Anatman), empty (AKASHA SHUNYATA PRATITYA-SAMUTPADA), four noble truths, five precepts (Pancha Shila), Four Unlimited Minds [Chatur Maha Brahma Vihara] and Twelve-fold Conditioned Arising [Dependent Origination, Pratityasamutpada).

Although there is no universal agreement on the definition of life, scientists generally accept that the biological manifestation of life exhibits the following phenomena: 1. 2. 3. 4. 5. 6. 7. Homeostasis: Regulation of the internal environment to maintain a constant state; for example, sweating to cool off. Organization: Being composed of one or more cells, which are the basic units of life. Metabolism: Production of energy by converting nonliving material into cellular components (synthesis) and decomposing organic matter (catalysis). Living things require energy to maintain internal organization (homeostasis) and to produce the other phenomena associated with life. Growth: Maintenance of a higher rate of synthesis than catalysis. A growing organism increases in size in all of its parts, rather than simply accumulating matter. The particular species begins to multiply and expand as the evolution continues to flourish. Adaptation: The ability to change over a period of time in response to the environment. This ability is fundamental to the process of evolution and is determined by the organism's heredity as well as the composition of metabolized substances, and external factors present. Response to stimuli: A response can take many forms, from the contraction of a unicellular organism when touched to complex reactions involving all the senses of higher animals. A response is often expressed by motion, for example, the leaves of a plant turning toward the sun or an animal chasing its prey. Reproduction: The ability to produce new organisms. Reproduction can be the division of one cell to form two new cells. Usually the term is applied to the production of a new individual (either asexually, from a single parent organism, or sexually, from at least two differing parent organisms), although strictly speaking it also describes the production of new cells in the process of growth.
Source: http://en.wikipedia.org/wiki/Life Most of the accepted criteria for determining whether something is "alive" can also, at least individually, be applied to non-living things -- it's kind of difficult to say. The main five points are: CONSUMPTION (metabolism of pitta, agni, and tejas) -- does it eat or drink? Does it take in nutrients in one way or another in order to survive, grow, and eventually multiply? This implies waste products as well. GROWTH (anabolic of kapha and ojas) -- does the organism develop over time, increase in complexity, until it reaches a mature stage? MOTION (vata and rajas and prana) -- does it seem to move under its own power? Does it move with some discernible purpose? (Toward food, away from heat, etc) STIMULUS RESPONSE (vata and rajas and sattva and tejas) -- does the organism respond to external stimuli, i.e. has a nervous system of some sort to detect external conditions? REPRODUCTION (kapha and tamas and ojas) -- does it have some way of making more of itself, either through sexual reproduction or by budding or fissioning in some way?
To qualify as a living thing, an organism must in one way or another meet each of those criteria. After all, crystals grow in solution, and take on more material from the surrounding solution in order to do so, but do not respond neurologically if you poke them with a pin. Of course, you don't often see mature Ponderosa pines strolling down Fifth Avenue either, so the criteria are open to interpretation. Plants move through growth, except in special cases like the Venus flytrap; most plants follow the sun through a

complex system which floods the side of the plant shaded from the sun with water, swelling the shaded side and causing the plant to lean toward the sun. Even when all the criteria are met, it may be difficult to determine if something is alive or not. Take a virus. It is a strand of either DNA or RNA, and cannot move on its own power. Yet when it attaches itself to a receptive host, it inserts itself into the cell and forces the host to make more of the virus, a clear reproductive plan. It utilizes the host's cellular processes to do so, in a sense taking in "nutrients" in order to survive and multiply. In some cases, exterior conditions cause the virus to integrate itself into the host DNA, in order to hide until conditions are better to reproduce, showing a response to external stimuli. Is it alive? Source: http://www.newton.dep.anl.gov/askasci/bio99/bio99171.htm
What is the definition of life according to Ayurveda? Examine the Vedic and Buddhist aspects of Ayurveda. According to the Vedas, Life is defined by the interaction of 4 principles: 1. SHARIRAM (body) 2. INDRIYAM (senses) 3. SATTVAM (mind) 4. ATMAN (soul) According to Buddhism (Shurangama Sutra, Heart Sutra), Sentient Beings (living beings) are an aggregate defined by the interaction of 5 aggregate principles: 1. RUPA (form, body) 2. VEDANA (sensations, feelings - come from senses: INDRIYAM or six sense organs: SHAD AYATANANI) 3. SAMJNA (cognition, thinking, memory - comes from mind SATTVAM) 4. SAMSKARA (formations, KARMA, actions, impulses - that which leaves "scars" or "traces" in the world of SAMSARA) 5. VIJNANA (consciousness - most subtle consciousness is the ALAYA VIJNANA [store house consciousness] which takes rebirth in samsara and which Hindus refer to as ATMAN) Buddhist doctrine describes five aggregates: "form" or "matter" (Skt., Pli rpa): external and internal matter. Externally, rupa is the physical world. Internally, rupa includes the material body and the physical sense organs. "sensation" or "feeling" (Skt., Pli vedan): sensing an object as either pleasant or unpleasant or neutral. "perception" or "cognition" (Skt. samj, Pli sa): registers whether an object is recognized or not (for instance, the sound of a bell or the shape of a tree). "mental formations" or "volition" (Skt. samskra, Pli sankhra) : all types of mental habits, thoughts, ideas, opinions, compulsions, and decisions triggered by an object.

"consciousness" (Skt. vijna, Pli vi a): (a) In the Nikayas: cognizance. (b) In the Abhidhamma: a series of rapidly changing interconnected discrete acts of cognizance. (c) In Mahayana sources: the base that supports all experience. Four Aspects of the PANCHA SKANDHAS: suffering (DUKKHA), impermanent (ANITYA), not-self (ANATMAN), empty (means interdependent AKASHA SHUNYATA PRATITYA-SAMUTPADA). OM NAMO SARVA PRATYEKABUDDHA YANA PRATITYA-SAMUTPADA (dependent origination - 12-fold conditioned arising) SIDDHAYA SWAHA: 1. AVIDYA (ignorance - denying cause and effect and interdependence, thinking there is a permanent self or eternal or intrinsic self), 2. SAMSKARAH (the karmic-formations - volitional actions [the fourth skandha]) 3. VIJNANA (consciousness [the fifth skandha]), 4. NAMA-RUPA ('name-and-form', mind and body [the first skandha]), 5. SHAD AYATANANI (the six sense-organs: eyes, ears, nose, tongue, body, mind), 6. SPARSHA (contact: with the sense objects: sights, sounds, smells, tastes, objects of touch, and thoughts), 7. VEDANA (sensations, feelings [second skandha] - come from senses: INDRIYAM or six sense organs: SHAD AYATANANI), 8. TRISHNA (thirst - craving), 9. UPADANA (grasping - clinging), 10. BHAVA (coming-to-be), 11. JATI (birth), 12. JARA (old age), ROGA (sickness - inevitable part of birth, life and death is disease and dis-ease), MARANAM (death)
History of Medicine and Religion - Medicines of World Cultures: World Models of Herbal Medicine HIS108
List the names and approximate dates of the Brihat Trayam, the 3 great classics and their authors. 1. Charaka Samhita - Charak (wandering Vedic Yogi sanyasi - 200 B.C.) 2. Susruta Samhita - Susruta (compiled-redacted by Arya Bhikshu Nagarjuna Bodhisattva - Buddhist Monk Abbot from Nalanda Monastic University - 200 A.D.) 3. Ashtanga Hridayam- Vagbhata (Buddhist layman doctor devotee of Avalokiteshvara-Chenrezig-Guan Yin - 650 A.D.)
What is the concept of karma according to Ayurveda? Karma is the result of intention. It is an action and our lives are a series of action. Every action creates a fruit and all fruits have seeds and these seeds bring about Janma, birth. It is a karma that instigates all understandings. How can one mitigate or eradicate the effects of negative karmas of this life or past lives?

Use repentance and reform ceremonies following these four points. Confession (Repentance and Reform); the Four Opponent Powers 1. The power of RELIANCE on the objects of refuge (Buddha, Dharma, Sangha) and the generation (Pranidhana) of Bodhichitta (the Resolve for Enlightenment for the sake of all beings). 2. The power of REGRET. 3. The power of RESOLUTION not to engage in negative actions. 4. The power of REMEDY i.e. applying an antidote - this is often mantra or prayer or chanting. Chant the Great Compassion Mantra of Avalokiteshvara. Chanting the name of Avalokiteshvara is advocated not only by Arya Bhikshu Nagarjuna (the Ayurvedic doctor - monk - Abbot of Nalanda University and the compiler of the 200 A.D. Sushruta Samhita), but also by Vagbhata, who opens his 650 A.D. Astanga Hridayam with "Namo Arya-Avalokiteshvara Bodhisattva". Below is the Great Compassion Mantra in more modern Devanagari Sanskrit and the more ancient Siddham Sanskrit.
GREAT COMPASSION MANTRA MAHA KARUNA MANTRA
A line-by-line, word-for-word comparison of the Siddham Sanskrit and the more modern Devanagari Sanskrit with some vocabulary explained.
1.) NA-MWO HE-LA-DA-NWO DWO-LA-YE-YE NAMO RATNA TRAYAYA (HOMAGE TO THE TRIPLE JEWEL BUDDHA-DHARMA-SANGHA) 2) NA-MWO E-LI-YE NAMO ARYA (WORTHY, HONORABLE ) 3) PWO LU JYE DI SHAU BWO LA YE VALO KITESH VARAYA (B, P, V) 4) PU-TI SA-TWO-PE YE BODHI SATTWA YA (ENLIGHTENED BEING OR ENLIGHTENMENT PURITY)

5) MWO-HE SA-TWO-PE YE MAHA SATTWA YA (GREAT PURITY, GREAT ENLIGHTENMENT) 6) MWO-HE JYA-LU NI JYA-YE MAHA KARU NI KAYA (GREAT COMPASSION BODY) 7) NAN AUM
8) SA-PAN LA-FA-YE SARVA ABHAYA (EVERYWHERE FEARLESSNESS) 9) SWO-DA-NWO DA-SYE SUNA DHASYA
10) NA-MWO SYI JI LI TWO YI MENG E-LI-YE NAMO SUKRIT V MAMA ARYA 11) PE-LU JI-DI SHR FWO LA LENG TWO PE VALO KITESH VARA GARBHA (VESSEL OR STORE OR TREASURY FETUS OR MATRIX) 12) NA-MWO NWO-LA JIN-CHR NAMO NILA KANTHA (HAIL THE BLUE NECKED ONE) 13) SYI-LI MWO-HE PAN-DWO SA-MYE SIRI MAHA BHADRAS RAM 14) SA-PE E-TWO-DOU SHU-PENG SARV ARTHA SUBHAM 15) E SHR YUN AJYAM
16) SA-PE SA-DWO NA-MWO PE-SA-DWO SARVA SATTWA (ALL ENLIGHTENED ONES) 17) NA-MWO PE-CHYE NAMA VARGA
18) MWO-FA TE-DOU MAHA DHATU (THE GREAT TISSUE OR SUBSTANCE) 19) DA-JR-TWO TADYATA (THE ULTIMATE REALIZATION OF) 20) NAN AUM 21) E-PE LU-SYI 22) LU-JYA-DI 23) JYA-LA-DI AVA LOK LOKIT KALAT

24) YI-SYI-LI
HARI
25) MWO -HE PU-TI SA-TWO MAHA BODHI SATTWA 26) SA-PE SA-PE SARVA SARVA 27) MWO-LA MWO-LA MALA MALA
28) MWO-SYI MWO-SYI LI-TWO-YUN MASHI MAHA HRYDAYAM (GREAT HEART) 29) JYU-LU JYU-LU JYE-MENG KURU KURU KARMAM 30) DU-LU DU-LU FA-SHE-YE-DI
KURU KURU VIJAYATI
31) MWO-HE FA-SHE-YE-DI MAHA VIJAYATI (GREAT VICTOR) 32) TWO-LA TWO-LA DHARA DHARA (HOLD ON, HOLD ON) 33) DI-LI-NI DHARIN (I HOLD ON)
34) SHR-FWO-LA-YE SURAYA (THE SUN, THE CREATOR, INDRA, SHAKRA) 35) JE-LA JE-LA (MOVE, MOVE) CHALA CHALA
36) MWO-MWO FA-MWO-LA MA-MA BHRA-MA-RA 37) MU-DI-LI MUKTIR
38) YI-SYI YI-SYI EHI EHI (COME, COME) 39) SHR-NWO SHR-NWO CHINDA CHINDA (LISTEN, LISTEN) 40) E LA SHEN FWO LA SHE LI HARSAM PRA CHA LI 41) FA-SHA FA-SHEN 42) FWO-LA SHE-YE BASA BASAM PR SAYA

43) HU-LU HU-LU MWO-LA HULU HULU MALA (BIJA OR SEED SOUNDS) 44) HU-LU HU-LU SYI-LI 45) SWO-LA SWO-LA 46) SYI-LI SYI-LI SIRI SIRI HULU HULU HILO SARA SARA
47) SU-LU SU-LU SURU SURU 48) PU-TI-YE PU-TI -YE BODHIYA BODHIYA (BE ENLIGHTENED! BE ENLIGHTENED!)
49) PU-TWO-YE PU-TWO-YE BODHAYA BODHAYA (ENLIGHTENMENT! ENLIGHTENMENT!) 50) MI DI LI YE MAITRYA (MAITRI = FRIENDLY-ONE) (FRIENDLINESS HAPPY BUDDHA) (DANG LAI SYA SHENG MI LEI DZUN FWO) 51) NWO-LA JIN-CHR NILA KANTHA (BLUE-NECKED ONE) 52) DI-LI-SHAI NI-NWO 53) PE-YE MWO-NWO DHARSI-NINA PAYA
MANA
54) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 55) SYI-TWO-YE SIDDHAYA (ATTAINMENT OF GREAT MEMORY AND WISDOM) 56) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 57) MWO-HE SYI-TWO-YE MAHA SIDDHAYA (GREAT ATTAINMENT OF SPIRITUAL PENETRATIONS) 59) SYI-TWO YU-YI SIDDHA YOGE (MASTERY IN THE DISCIPLINE) 60) SHR-PAN LA-YE SHVA-RAYA
61) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE)

62) NWO-LA JIN-CHR NILA KANTHA (BLUE NECK) 63) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 64) MWO-LA NWO-LA VARA HANAN AYA
65) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 66) SYI-LU SENG-E MU-CHYWE-YE SIM HASIRA MUKHAYA (FACE) 67) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 68) SWO-PE MWO-HE E SYI-TWO-YE SARVA MAHA SIDDHAYA 69) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 70) JE-JI-LA-E SYI-TWO-YE CHAKRA SIDDHAYA (WHEEL) 71) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 72) BWO-TWO-MWO JYE-SYI-TWO-YE PADMA HASTAYA (LOTUS IN THE HAND) 73) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 74) NWO-LA JIN-CHR PAN-CHYE-LA-YE NILA KANTHA VIKARAYA (BLUE NECKED ONE) 75) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 76) MWO-PE LI-SHENG JYE-LA-HE MAHA RSIS ANK ARAYA (SHIVA) 77) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE)

78) NA-MWO HE-LA-DA-NWO DWO-LA-YE-YE NAMO RATNA TRAYAYA (HOMAGE TO THE JEWEL TRIPLE) 79) NA-MWO E-LI-YE NAMO ARYA (HOMAGE TO THE WORTHY) 80) PWO-LU JYE-DI 81) SHAU-PAN LA-YE
VALO KITESH
VA-RAYA
82) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE) 83) NAN OM 84) SYI-DYAN-DU SIDDHYANTU
85) MAN-DWO-LA MANTRA (DHARANI, PRAYER, NAMA JAPA) 86) BA-TWO-YE PADAYE
87) SWO-PE-HE SVAHA (MAY THESE PRAYERS BE SUCCESSFUL)

Afterwards, recite this Dharani, the spiritual mantra. To recite it five times in one evening is to wipe away your heavy offenses of hundreds, thousands, tens of thousands of millions of aeons of birth and death. He further said to the Buddha, "World Honored One, should any living being who recites and holds the spiritual mantra of Great Compassion fall into the three evil paths, I vow not to realize right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not be reborn in any Buddhaland, I vow not to realize right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not obtain unlimited samadhis and eloquence, I vow not to realize right enlightenment. Should any living being who recites and holds the spiritual mantra of Great Compassion not obtain the fruits of whatever is sought in this very life, then he is not properly using the Dharani of the Great Compassion Heart." If living beings usurp the food, drink, and possessions of the permanently dwelling, although a thousand Buddhas appear in the world, they will not get to repent and reform. Even if they did repent, their offenses would not be eradicated. But now, reciting this spiritual mantra of Great Compassion wipes away even those offenses. One who has usurped the food, drink, or possessions of the permanently dwelling should repent before the Masters of the Ten Directions; the offenses will then be wiped away. When one recites the Great Compassion Dharani, the Masters of the Ten Directions come to guarantee that all offense-obstacles are completely wiped away. All heavy karmic offenses such as the ten evils, the five rebellious acts, slandering people, slandering Dharma, breaking the rules of pure eating, breaking precepts, destroying stupas or temples, stealing from the Sangha, defiling pure Brahman conduct, all are completely eradicated. There is one exception: if one has doubts about this mantra, then even small offenses and light karma will not be destroyed, how much the less heavy karma. Although these heavy offenses are not destroyed, one may still plant the distant causes of Bodhi. He addressed the Buddha further, saying, "World Honored One, people and gods who recite and hold the Great Compassion Heart Mantra will obtain fifteen kinds of good birth and will not suffer fifteen kinds of bad death. They will: 1. 2. 3. 4. not die of starvation or privation. not die from being yoked, imprisoned, caned or otherwise beaten. not die at the hands of hostile enemies. not be killed in military battle. Offered by Ven. Losang Jinpa, D.Ayur, Ph.D in Buddhist Ayurveda of Medicine Buddha Healing Center www.Ayurveda-Institute.org www.Ayurveda-Berkeley.com www.Ayurveda-California.com www.Shurangama.com 1-510-292-6696 Based on the Buddhist Ayurveda teachings of Ayurvedic Doctors Vasant Lad and Arya Bhikshu Monk Nagarjuna of Nalanda, and Venerable Buddhist Master Hsuan Hua. Page 30

5. not be killed by tigers, wolves, or other pernicious beasts. 6. not die from the venom of poisonous snakes, black serpents, or scorpions. 7. not drown or burn to death. 8. not be poisoned to death. 9. not die as a result of sorcery. 10. not die of madness or insanity. 11. not be killed by landslides or falling trees. 12. not die of nightmares sent by evil people. 13. not be killed by deviant spirits or evil ghosts. 14. not die of evil illnesses which bind the body. 15. not commit suicide. Those who recite and hold the spiritual mantra of Great Compassion will not suffer any of the fifteen kinds of bad death and will obtain the following fifteen kinds of good birth: 1. Their place of birth will always have a good king. 2. They will always be born in a fair country. 3. They will always be born at an auspicious time. 4. They will always meet healthy friends. 5. The organs of their body will always be complete. 6. Their heart will be pure and full in the Way. 7. They will not violate the prohibitive precepts. 8. Their family will be kind and harmonious. 9. They will always have wealth and property in abundance. 10. They will obtain the respect and help of others. 11. Their riches will not be plundered. 12. They will obtain everything they seek. 13. Dragons, gods, and righteous spirits will always protect them. 14. In the place where they are born, they will see the Buddha and hear the Dharma. 15. Upon hearing the Proper Dharma, they will awaken to its profound meaning. Avalokiteshvara Maha Karuna Bodhisattva then said, "This is the great compassion heart, the equality heart, the unconditioned heart, the undefiled and unattached heart. It is the contemplation of emptiness heart, the respectful heart, the humble heart, and the unconfused heart. It is the no-views, nograsping heart, and the unsurpassed Bodhi heart. You should know that the style and appearance of the dharani are just these hearts. Cultivate accordingly!" The Buddha replied, "This Bodhisattva's name is Regarder of the World's Sounds in Comfort (Avalokiteshvara), also known as Twirling a Lariat, or Thousand Bright Eyes (Sahasra Netram Surya Prabha). Good man, Avalokiteshvara Maha Karuna Bodhisattva has inconceivable awesome spiritual might. In the past, limitless aeons ago, he had already become a Buddha by the name of RIGHT DHARMA BRIGHTNESS THUS COME ONE. Through the power of his great compassionate vows, he wishes to cause all Bodhisattvas to bring peace, joy, and fulfillment to all living beings." 3 Types of Compassion (Karuna Trayaya): 1. Attitude of Loving Compassion (Ordinary Personalized Compassion). 2. Compassion Which Comes from Understanding Emptiness of Conditioned Dharmas (Dharma Shunyata). Causes and conditions have no nature; Their very substance is emptiness. 3. Great Compassion (Maha Karuna - Buddha and living beings are of the same substance, without distinction -- the identical substance of all beings.
3. "For all internal illnesses, use the Jeweled Bowl Arogya Hasta Mantra 3 (42): "HU LU HU LU SYI LI. NAN. JR LI JR LI. WA DZ LA. HUNG PAN JA." 12. "For getting rid of evil obstacles and difficulties, use the White Whisk Vanish the Piled-Up Killing Karma Hasta Mantra 13 (34): "MWO MWO. NAN. BWO NWO MI NING. PE YE WA DI. MWO HE YE RE. YE MWO HE NING. SA WA HE."
In the Sanghata Sutra it is stated by Shakyamuni Buddha to the Bodhisattva Mahasattva Sarvashura, "Sarvashura, anyone who hears this Sangha Sutra Dharma-Paryaya, for 1,000 eons, they will abandon killing." Earth Store Sutra states: "Earth Store Bodhisattva said to the Buddha, "World-Honored One, in the past, numberless asamkhyeyas of kalpas ago, a Buddha named Boundless Body Thus Come One, appeared in the world. If a man or woman hears the Buddha's name and even temporarily gives rise to a thought of respect, that person will overstep the heavy offenses of forty aeons of birth and death.

How much more will one be able to do this if one sculpts or paints this Buddha's image, or praises and makes offerings to him. The merit obtained is limitless and unbounded." Hence, one can chant 5x " OM NAMO BOUNDLESS BODY BUDDHA SWAHA."
What is the relationship between cause and effect?
Cause is conceived effort; Effort is revealed cause. The Shurangama Sutra says: The Buddha said to Ananda, All living beings, from beginningless time onward and in all kinds of upside-down ways, have created seeds of karma which naturally run their course, like the aksha cluster."
Commentary by the Venerable Tripitaka Master Hsuan Hua: They have created seeds of karma which naturally run their course, like the aksha cluster. Living beings ignorance leads them to act in upside-down ways, and their various upside-down acts create every kind of karma. According to their various karmas, they undergo various retributions. Why do people do evil things? It is because of their ignorance, their lack of understanding, their state of delusion. Their delusion leads to the creation of bad karma, and since they create bad karma they undergo the retribution of suffering. It is threepart process: delusion, leading to the creation of bad karma, which leads to the retribution of suffering. The Buddha compares the process to the aksha, a shrub found in India which bears three fruits in a cluster on one stem. Though you may have never seen an aksha, the sutra makes the meaning clear, and one cannot fail to understand it. The aksha cluster represents the three fruits of delusion, karma, and retribution, which are interconnected as if they were joined on a single stem. You cant say which precedes the other; they follow after one another in a continuous revolution, life after life, aeon after aeon. Where would you say it all began? There is no beginning. Its an endless cycle on the spinning wheel of the six paths of rebirth (heavenly realms, asura realms, human realms, animal realms, ghost realms, hell realms). Each of us people born here in the world is like a fine mote of dust which suddenly rises high, suddenly falls low, is suddenly up and suddenly down. When your actions are good and meritorious you are born higher. When you do things which create offenses, you fall. Therefore we people should do good things and accomplish meritorious deeds. Dont do things which create offenses because this world runs on the principle of cause and effect, the law of karma. And the seeds of karma naturally run their course: you undergo a retribution for whatever you do. There is a distinction between karma and cause. It is said that whenever you plant a cause, you reap its effect. A cause is a particular action which will lead in the future to a particular effect. Karma is the general process by which this inevitably happens. Its like planting a seed in the ground in the spring: this is the cause which, at the end of the growing season, brings about the effect of the harvest in the autumn. The entire process, from planting through months of growth to maturity and harvest, is karma. The causes you plant will determine what harvest you reap. If you plant good causes, you will reap good results. If you plant bad causes you will reap bad results. Your karma is made up of whatever you ordinarily do most. For example, when you run a business you engage in commercial karma. Your occupational karma can be good karma or bad. If you are a butcher, for example, you have the occupational karma of killing; if you are a thief, your occupational karma is stealing; if you do nothing but engage in illicit sexual affairs, you have the

occupational karma of lust. If you never tell the truth, your occupational karma is lying. In general, whatever you do continually is your karma, and your retribution will be in accordance with it. Thus karma is created from the very first ignorant thought, and from karma born of ignorance comes retribution. The three together like an aksha cluster. This is how the Buddha clearly explains the process of karma to Ananda in this passage. (Source: Shurangama Sutra, Volume One The Way to Shamatha, BTTSonline.org, 2002, p. 230)
What are some examples and causes and their effects?
The Buddha told the Four Heavenly Kings, "Excellent, excellent. Now to bring vast benefit to you, as well as to the humans and gods of the future, I shall speak of Earth Store Bodhisattva's works in the paths of birth and death in Jambudvipa in the Saha World. I shall speak of his expedient devices, and of his kindness and pity in rescuing, saving, taking across, and liberating all living beings who are suffering for their offenses.' The Four Heavenly Kings replied, "Indeed, World-Honored One, we would like to hear about his work." The Buddha told the Four Heavenly Kings, "From kalpas long ago to the present, Earth Store Bodhisattva has liberated and taken across living beings; yet out of kindness and pity for those beings still suffering for their offenses in this world, he has not yet completed his vows. Moreover, he sees that their causes for limitless kalpas in the future are like uncut vines, and because of this he renews his mighty vows. Thus, in the continent of Jambudvipa, in the Saha World, this Bodhisattva teaches and transforms beings by means of hundreds of thousands of ten thousands of millions of expedient devices. 1. 2. 3. 4. 5. 6. 7. 8. 9. "Four Heavenly Kings, if he meets those who take life, Earth Store Bodhisattva speaks of a short lifespan. If he meets robbers and petty thieves, he speaks of a retribution of poverty and acute suffering. If he meets those who practice sexual misconduct, he speaks of the retribution of being born as pigeons and mandarin ducks and drakes. If he meets those of harsh speech, he speaks of the retribution of a quarreling family. "If he meets slanderers, he speaks of the retribution of a tongueless and cankerous mouth. If he meets those with anger and hatred, he speaks of being ugly and crippled. If he meets those who are stingy, he speaks of frustrated desires. If he meets gluttons, he speaks of the retribution of hunger, thirst, and sickness of the throat. If he meets those who enjoy hunting, he speaks of a frightening insanity and disastrous fate.
10. If he meets those who rebel against their parents, he speaks of the retribution of being killed in natural disasters.

11. If he meets those who set fire to mountains or forests, he speaks of the retribution of seeking to commit suicide in the confusion of insanity. 12. If he meets malicious parent or step-parents, he speaks of the retribution of being flogged in future lives. 13. If he meets those who net and trap young animals, he speaks of the retribution of being separated from their own children. 14. If he meets those who slander the Triple Jewel, he speaks of the retribution of being blind, deaf or mute. 15. If he meets those who slight the Dharma and regard the teachings with arrogance, he speaks of the retribution of dwelling in the evil paths forever. 16. If he meets those who destroy or misuse the possessions of the permanently dwelling, he speaks of the retribution of revolving in the hells for millions of kalpas. 17. If he meets those who defile the pure conduct of others and falsely accuse the Sangha, he speaks of the retribution of eternity in the animal realm. 18. If he meets those who scald, burn, chop up, behead, or otherwise harm living beings, he speaks of the retribution of repayment in kind. 19. "If he meets those who violate precepts and the regulations of pure eating, he speaks of the retribution of being born as birds and beasts suffering from hunger and thirst. 20. If he meets those who make unprincipled and destructive use of things, he speaks of the retribution of never obtaining what they seek. 21. If he meets those who are arrogant and haughty, speaks of the retribution of being servile and of low station. 22. If he meets those whose double-tongued behavior causes dissension and discord, he speaks of a retribution of tonguelessness and speech impediments. 23. If he meets those with deviant views, he speaks of the retribution of rebirth in the frontier regions. "This is a general description of the hundreds of thousands of differing retributions resulting from the habitual evil deeds of body, mouth, and mind committed by the living being of the Jambudvipa. Since living beings have such differing karmic responses, Earth Store Bodhisattva uses hundreds of thousands of expedient means to teach and transform them. The living beings who commit offenses must first undergo retributions such as these, and then fall into the hells, where they pass through kalpas with no moment of escape. You should therefore protect people and protect their countries. Do not allow living beings to be confused by these manifold deeds." On hearing this, the Four heavenly Kings wept sorrowfully, placed their palms together, and withdrew. (Source: Sutra of the Past Vows of Earth Store Bodhisattva, BTTSonline.org, 2002, Chapter IV)

What are the positive rebirths (human or heavenly) that accrue due to one's good karmas of detachment or renunciation (upeksha) of material sense desires for name, fame, food, sleep, sex, power, money and drugs?
The Shurangama Sutra (Volume-Chapter 7) with Tripitaka Master Hsuan Hua's commentary answers this so clearly -- what are the heavenly karmic rewards that come from: 1. moderate and balanced application of one's sexual desire, 2. restrained application of one's sexual desire, or 3. detached or renounced transformation of sexual desire? The Yogic path of the ancient Vedas and modern Hinduism, the Christian monastic path, and the Buddhist monastic and yogic path all speak of the importance of Brahmacharya (pure conduct of celibacy) as the highest vehicle to preserving and protecting one's essence (ojas), breath (qi-prana) and spirit (atman, soul, pure consciousness [alaya vijnana]) to develop one's wisdom light. At the end of 40 hours of teachings on Tantra, Lama Zopa Rinpoche (www.fpmt.org) said "The summary of the entire path of tantra is: Keep the mind away from the objects of the sense's desires."
Destiny of Gods
H6 The destiny of gods. I1 Lists the heavens. J1 The six desire heavens. K1 Relates the cause for this birth.
Namo Shurangama Sutra: Ananda, there are many people in the world who do not seek what is eternal and who cannot yet renounce the kindness and love they feel for their wives. Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua: Ananda, there are many people in the world who do not seek what is eternal. This can mean that they do not seek to eternally abide in the world, and it can also mean that they do not seek the eternally abiding nature of the true mind. They cannot yet renounce the kindness and love they feel for their wives.
K2 Desire divides into light and heavy. L1 Heaven of four kings.
Namo Shurangama Sutra:
But they have no interest in deviant sexual activity and so develop a purity and produce light. When their life ends, they draw near the sun and moon and are among those born in the Heaven of the Four Kings.
Destiny of Gods, page 209
Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua:
But they have no interest in deviant sexual activity. Having sexual activity with someone other than ones spouse is called deviant. That which occurs within the marriage is not considered to be lust and is not deviant. However, it is better to be sparing about such activity, even in marriage. It should not be excessive. When you cultivate the Way, no matter how much merit and virtue you may have, you must not engage in deviant lustful activity. If you cultivate, but cannot cut off such activity, then you wont be successful no matter how hard you work at cultivation. These people being discussed in the text here are not interested in deviant lust, And so develop a purity and produce light. If one does not pursue lustful activity, one will be pure, and out of that purity will come light the natural light of virtue. So it is said: Of all the myriad evils, lust is the foremost. Dont go down that road to death!

If one does not engage in deviant lust, then ones essence, breath, and spirit will be full and complete. From that fullness comes the virtuous light. During ones life one will glow and radiate with light. When their life ends, they draw near the sun and moon and are among those born in the Heaven of the Four Kings. This kind of rebirth includes a lot of people. One knows not how many people fit this category. The Heaven of the Four Kings is located halfway up Mount Sumeru. It is the heaven closest to our human realm. The gods in this heaven have a lifespan of five hundred years. One day and night in that heaven is equivalent to fifty years in the human realm. So their lifespan is nine million years if calculated according to our time.
Volume Seven The Seven Destinies, page 210 L2 Trayastrimsha heaven.
Those whose sexual love for their wives is slight, but who have not yet obtained the entire flavor of dwelling in purity, transcend the light of sun and moon at the end of their lives, and reside at the summit of the human realm. They are among those born in the Trayastrimsha Heaven.
Those whose sexual love for their wives is slight, but who have not yet obtained the entire flavor of dwelling in purity, transcend the light of sun and moon at the end of their lives. Those born in the Heaven of the Four Kings did not engage in deviant sex, but had not managed to decrease their involvement with their own wives. However, they remained faithful to their wives and did not get involved with any other woman. The same holds true for women: they did not get involved with any man other than their own husbands. Beings born in the Heaven of the Four Kings did not have lovers when they were in the human realm. Now the text discusses people who have decreased their sexual activity within the marriage. It can apply either to wives with regard to their husbands, or husbands with regard to their wives. Slight means that they very, very seldom engaged in this practice. They might not get involved with one another even once in a year, or they might go for several years getting involved only once. They do not look upon sexual activity as important. Why do some people have such heavy sexual desire? Its because of the heaviness of their karmic obstacles. Someone with few karmic obstacles, however, will not have such thoughts. Heavy karmic obstacles pursue people and cause them to think of nothing else but sex from morning till night. Such thoughts never stop. But its just in the midst of such heavy karmic obstacles that you should wake up and realize that you should decrease your karmic obstacles. If you simply go along with your karmic obstacles, then the farther you go, the further you fall. In the future its for certain you will become a cow or horse, a pig or a dog. And this kind of rebirth will go on and on without cease. Why? Because your emotional desire is too heavy. It will certainly cause you to fall. Its very dangerous. Although the people discussed in this passage of text have very little regard for sexual activity, they still have not obtained the entire flavor of dwelling in purity. They have not gained genuine purity and its advantages, because they dont know how to cultivate. At the end of their lives, then, they will transcend the light of sun and moon and reside at the summit of the human realm. Because they dont have much emotional desire, the light of their self-nature comes forth. Anyone who does not have emotional desire will have light and will be able to be reborn in the heavens. These people are among those born in the Trayastrimsha Heaven. Trayastrimsha is Sanskrit and means Heaven of the Thirty-Three. The Lord of the Heaven of the Thirty-Three resides above our heads. There are eight heavens in the east, eight in the west, eight in the north, and eight in the south, making thirty-two; the thirty-third is located among the others in the center and is at the peak of Mt. Sumeru. How did the Lord of the Heaven of the Thirty-Three get reborn there? Originally she was a poor woman who saw a stupa which was falling apart. She resolved to repair it and set about begging and working to make the money to do it. Meanwhile, she got together with thirty-two friends; they had a meeting and decided to repair the stupa with their combined efforts. After they died, the thirty-two

became Lords of the accompanying heavens and the woman became the Lord of the thirty-third heaven. The lifespan of the gods in the Heaven of the Thirty-Three is a thousand years. A hundred years of human time makes up one day and night in that heaven. As we progress upwards, the inhabitants of each higher heaven have a lifespan double that of the heaven below. The heights of the gods also increase proportionately. But its rather tedious to go into all that, and so if you want to know about it in detail, you can investigate it on your own.
L3 Suyama heaven.
Those who become temporarily involved when they meet with desire but who forget about it when it is finished, and who, while in the human realm, are active less and quiet more, abide at the end of their lives in light and emptiness where the illumination of sun and moon does not reach. These beings have their own light, and they are among those born in the Suyama Heaven.
There is a certain category of people in the world who become temporarily involved when they meet with desire but who forget about it when it is finished. This refers to the activity of married couples. Although occasionally they engage in sexual intercourse, these people forget about it when its gone by. They dont think about it afterwards. While they are in the human realm, are active less and quiet more. That means they spend the greater part of their time practicing Chan samadhi. They will abide at the end of their lives in light and emptiness where the illumination of sun and moon does not reach. The light of the sun and moon do not shine where these people go. These beings have their own light when they reach that place in emptiness. Their own bodies emit an everlasting light, and so at that place there is no day and night. Its always light there. How then do they reckon the passage of time? They use the lotus flower. When the flower opens they know it is day; when the flower closes, it is night. These beings are among those born in the Suyama Heaven. Their average height is two hundred twenty-five feet. Their lifespan is two thousand of their years. Suyama means well-divided time because its always light there, day and night.
Destiny of Gods 213 L4 Tushita heaven.
Those who are quiet all the time, but who are not yet able to resist when stimulated by contact, ascend at the end of their lives to a subtle and ethereal place; they will not be drawn into the lower realms. The destruction of the realms of humans and gods and the obliteration of kalpas by the three disasters will not reach them, for they are among those born in the Tushita Heaven. Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua: In this heaven there is an inner and an outer court. In the outer court the common gods dwell, and in the inner court Sages dwell. At present, Maitreya Bodhisattva dwells in the inner court of the Tushita Heaven. He is explaining about the Samadhi of Mind Consciousness Only. Those who are quiet all the time, but who are not yet able to resist when stimulated by contact, ascend at the end of their lives to a subtle and ethereal place; they will not be drawn into the lower realms. At all times and in all situations they never move. They are very tranquil. However, when an occasion arises for sexual intercourse, its not for certain that they will not get involved. But they dont really want to get involved. They may occasionally indulge in this activity, but very, very rarely. At death these people who have few desires and are content will ascend; their souls will go to a subtle and ethereal place and will not fall down. The destruction of the realms of humans and gods and the obliteration of kalpas by the three disasters will not reach them, for they are among those born in the Tushita Heaven. The three disasters are. 1) the disaster of fire 2) the disaster of water 3) the disaster of wind Fire burns through the first dhyana, water drowns the second dhyana, and wind devastates the third dhyana. But because Bodhisattvas reside in this Tushita Heaven, the three disasters cannot reach it. Tushita means having few desires and being content. They

simply dont have any greed. They are devoid of sexual desire. So if you want to get reborn in the heavens, just have few desires and be content. To have strong emotions and to forever be thinking of that kind of thing, never being able to put it down for even an instant, though thats very dangerous indeed. It is, in fact, the most perilous matter of all. Its the source of ones fall. If you dont fear the fall, then think about that kind of stuff as much as you want. If you are afraid of falling, then quickly stop those emotional thoughts. If you dont stop, theres no telling where youll end up in the future.
L5 Heaven of bliss by transformation.
Om Namo Shurangama Sutra: Those who are devoid of desire, but who will engage in it for the sake of their partner, even though the flavor of doing so is like the flavor of chewing wax, are born at the end of their lives in a place of transcending transformations. They are among those born in the Heaven of Bliss by Transformation. Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua: Those who are devoid of desire, but who will engage in it for the sake of their partner, even though the flavor of doing so is like the flavor of chewing wax, are born at the end of their lives in a place of transcending transformations. I dont have any desire at all, but you persist. You insist we do this thing. Thats what transpires between couples where one partner is devoid of sexual desire while the other isnt. The one with desire pursues the one without desire. Have you ever chewed wax? Well, you can chew forever but youll never get any taste from it. Thats the analogy used to indicate that this kind of person gets no pleasure out of sex. They just dont have any thoughts of lust. After hearing this principle, you should certainly take care to control yourself. Dont be loose any more. Dont run headlong down the road to death. The rebirth of the kinds of beings discussed here transcends those of the heavens discussed earlier; They are among those born in the Heaven of Bliss by Transformation. Everything in their environment is transformed. It is an extremely blissful place unspeakably joyous. But the bliss referred to is not like that of ordinary sexual involvement. It is a natural bliss. However, it is not an ultimate place of rebirth. It is still within the six desire heavens. The gods in this heaven are three thousand and seventy-five feet tall. One day and night in that heaven is equal to eight hundred years among people, and their lifespan is eight thousand of their years.
L6 Heaven of the comfort from others transformations.
Those who have no kind of worldly thoughts while doing what worldly people do, who are lucid and beyond such activity while involved in it, are capable at the end of their lives of entirely transcending states where transformations may be present and may be lacking. They are among those born in the Heaven of the Comfort from Others Transformations.
Those who have no kind of worldly thoughts of sexual desire while doing what worldly people do, who are lucid and beyond such activity while involved in it these are people who occasionally involve themselves in intercourse with their marriage partner. But for them, not only does it have the flavor of wax, its as if nothing were happening at all. They are capable at the end of their lives of entirely transcending states where transformations may be present and may be lacking. They reach a state where they can go out of their bodies and transform as they please, endlessly. They are among those born in the Heaven of the Comfort from Others Transformations. Everything in the environment of the heaven those beings go to does not originate there, but is rather a transformation made as an offering by beings in other heavens. Its extremely comfortable there. The bliss is vast, and theres no work to be done. There arent any servants in that heaven people who work for a living would starve there because everything happens naturally and spontaneously. The bliss is extreme. Its a lot better than the human realm, thats for sure. But even though its such a fine place, the beings there will nevertheless fall one day. Once they use up their heavenly blessings, they will fall back to the human realm or even into the hells theres nothing fixed about it. Those heavenly beings are an average of four thousand five hundred feet tall. One day and night in that heaven is equal to fifteen hundred years on earth, and their lifespan is sixteen thousand of their years.

Those, then, are the Six Desire Heavens. All of the beings in those heavens still have sexual desire in varying degrees. A verse describes it: In the Heaven of Four Kings and the Trayastrimsha, Desire is carried out through embracing. In the Suyama Heaven, they hold hands, In the Tushita, they smile. In the Bliss by Transformation, they gaze, In the Comfort from Others, a glance will do. In the Six Desire Heavens, this is the bliss they take to be true. In the Heaven of the Four Kings and the Trayastrimsha, desire is carried out through embracing. They conduct sexual affairs the same way people do. In the Suyama Heaven they hold hands; in the Tushita they smile. The beings in the Suyama Heaven unite in mind, but not physically. All they have to do to fulfill their sexual longing is to hold hands. In the Tushita Heaven, they smile. Theres no physical contact involved. In the Bliss by Transformation, they gaze. In the Comfort from Others, a glance will do. Men and women in the Bliss by Transformation Heaven need only look at one another they dont even have to smile. They stare at each other for maybe three minutes or five minutes; thats how their sexual intercourse is completed. In the next heaven a brief glance is sufficient. An instant is all it takes. The higher the heaven, the lighter the thoughts of sexual desire. This is a true principle; you should understand it clearly. Once you do, youll be able to genuinely understand the Buddhadharma, for you will know that sexual desire is tremendously harmful. Do you remember the earlier passage in the Sutra that says Bodhisattvas look upon sexual desire as they would a poisonous snake? They know they will be bitten to death. Peoples ordinary flesh-eyes cannot see how fierce it is. Thats why they spend all their time, day and night, thinking about this nasty thing. They cant put it down. If you really understood, I think you wouldnt be so confused and upside down about it.
K3 Determines these belong to the desire realm.
Ananda, thus it is that although they have transcended the physical in these six heavens, the traces of their minds still become involved. For that they will have to pay in person. These are called the Six Desire Heavens.
Ananda, thus it is that although they have transcended the physical in these six heavens, the traces of their minds still become involved. Although they have transcended the physical plane, they still get hung up mentally. Their minds, natures, and bodies still act out thoughts of sexual desire. For that they will have to pay in person. These are called the Six Desire Heavens. These heavens, from the Heaven of the Four Kings to the Heaven of Comfort from Others Transformations, are called the Six Desire Heavens. The heavens are still in the Desire Realm because the beings in them are not totally pure. They still have thoughts of sexual desire.
Volume Seven The Seven Destinies, Page 218 J2 The four dhyana heavens. K1 Four divisions. L1 First dhyana heavens. M1 Explains three heavens with different characteristics. N1 Heaven of the multitudes of brahma.
Ananda, all those in the world who cultivate their minds but do not avail themselves of dhyana and so have no wisdom, can only control their bodies so as to not engage in sexual desire. Whether walking or sitting, or in their thoughts, they are totally devoid of it. Since they do not give rise to defiling love, they do not remain in the realm of desire. These people can, in response to their thought, take on the bodies of Brahma beings. They are among those in the Heaven of the Multitudes of Brahma.

Ananda, now we will talk about the Form Realm, the heavens of the Four Dhyanas. All those in the world who cultivate their minds but do not avail themselves of dhyana and so have no wisdom, can only control their bodies so as to not engage in sexual desire. They havent become skilled in the practice of dhyana meditation (Ch'an samadhi) of stilling their thoughts, and so they dont have any genuine wisdom. What they can do is control their own bodies and refrain from engaging in lust. Whether walking or sitting, or in their thoughts, they are totally devoid of it. Walking, standing, sitting, and lying down even in their sleep at all times and in all places they do not give rise to defiling love. No matter how beautiful an object of form they may see, they do not give rise to defiling thoughts of love, and so they do not remain in the realm of desire. These people can, in response to their thought, take on the bodies of Brahma beings. They join with other pure beings. None of them have any desire. They are among those in the Heaven of the Multitudes of Brahma. They become part of the pure beings who inhabit this heaven. Each is a part of that general heavenly multitude one among many. (Source: Shurangama Sutra, Volume Seven The Destiny of Gods, BTTSonline.org, 2002, pp. 208-218) What are the 4 aims of life? (What are the 4 achievements of human life?) 1. DHARMA: Wisdom (GHYANA MAHA PRAJNA PARAMITA) and Compassion (KARUNA UPAYA PARAMITA) teachings and ways of being (actions), Conduct appropriate to ones own nature; natural/karmic duty. 2. ARTHA: Resources and means; wealth in the form of relationships, health, food, clothing, shelter, and money. 3. KAMA: Contentment, Happiness (SUKHA) 4. MOKSHA: Spiritual enlightenment and final liberation (BODHI [an Arhat's or Pratyekabuddha's enlightenment], SAMYAKSAMBODHI [a Bodhisattva's enlightenment], ANUTTARASAMYAKSAMBODHI [a Buddha's enlightenment], Non-Abiding NIRVANA).
Some Buddhist Ayurveda Mantric tools to help more easily realize these four aims on behalf of all living beings: 1. DHARMA: Wisdom (GHYANA MAHA PRAJNA PARAMITA) and Compassion (KARUNA UPAYA PARAMITA) teachings and ways of being (actions), Conduct appropriate to ones own nature; natural/karmic duty. Wisdom (GHYANA MAHA PRAJNA PARAMITA):
20. "For great wisdom, use the Jeweled Mirror Prajna Mantra 20 (37): "SHR NWO SHR NWO. NAN. WEI SA PU LA. NWO LA GE CHA. WA DZ LA. MAN CHA LA. HUNG PAN JA."
The Dharani Sutra says, "You should know that he is a treasury of empty space, for he always uses the wisdom of emptiness to contemplate living beings."
Compassion (KARUNA UPAYA PARAMITA):

33. "For covering and protecting all beings with compassion, use the Tin Staff Karuna Protection Hasta Mantra 33 (48): "MI DI LI YE. NAN. NWO LI TI. NWO LI TI. NWO LI JA BWO DI. NWO LI DI NWO YE BWO NING. HUNG PAN JYA." (DANG LAI SYA SHENG MI LEI DZUN FWO)
The Dharani Sutra says, "You should know that he is a treasury of compassion, for he continually uses the Dharani to rescue living beings." Taras Mantra:
OM TAR TUTTAR TUR SVAHA OM TAR TUTTAR TUR (GESHE JAMPA GYATSO) MAMA AYUR PUN JHANA PUSHTIM KURUY SVAHA

SHURANGAMA MANTRA LINE 143.

E LI YE DWO LA (
ARYA TR)
2.
ARTHA: Resources and means; wealth in the form of relationships, health, food, clothing, shelter, and money.
1. "For wealth, various gems, and valuables, use the As-You-Will Pearl Hand and Eye Mantra 1 (25): "MWO LA MWO LA. NAN. WA DZ LA. WA DWO LA. HUNG PAN JYA"
The Exalted Zung of Norbu Sangpo Arya Manibhadra Nama Dharani (Tibetan Pag Pa Nor Bu Sang Po Zung): I prostrate to the Three Rare Sublime Ones. Thus I have heard. At one time, the Destroyer Qualified Gone Beyond One was abiding in Shravasti, the park of the kings son, Kunga Rawa of Gonme Sejin, a benefactor of the Buddha. This was a park with a temple containing shelves holding holy texts and holy objects. Then the son of Norbu Sangpo, who is the great leader of the host of harm-givers [nod-jin in Tibetan, Yaksha in Sanskrit?], went to the place where the Destroyer Qualified Gone Beyond One was. He prostrated with his head at the feet of the Buddha, Destroyer Qualified Gone Beyond One and after sitting in one direction, the son of Norbu Sangpo, the great leader of the host of harm-givers, explained in this way to the Buddha, Destroyer Qualified Gone Beyond One: Pure One, virtue beggars (bhikshus) or female virtue beggars (bhikshunis), males nearing virtue (upasakas) or females nearing virtue (upasikas), if any of them recites this heart mantra three times every day, I will always follow that person. I will provide all the needs of that beings. I will even look for their food, clothing, precious jewels, gold, possessions, grains, silver/money. I will complete all the purposes of that living being. I will let all sentient beings be under the control of that being. I will complete all the various activities of that being in that moment, except for those engaged in the sexual act.
1. NAMO RATNA TRAYAYAA, 2. NAMO MANEE-BHADRAYA, 3. MAHA YAKSHA SANAA PATA, 4. SAYAY YATI THEN, 5. HELEE MANEE-BHADRA, 6. HELEE-HELEE MANEE-BHADRA, 7. KILI MANEE-BHADRA, 8. KILI-KILI MANEE-BHADRA, 9. TSILI MANEE-BHADRA, 10. TSILI-TSILI MANEE-BHADRA, 11. TSULU MANEE-BHADRA, 12. TSULU-TSULU MANEE-BHADRA, 13. TURU MANE-BHADRA, 14. TURU-TURU MANEE-BHADRA, 15. KURU MANEE-BHADRA, 16. KURU-KURU MANEE-BHADRA, 17. TSURU MANEE-BHADRA, 18. TSURU-TSURU MANEE-BHADRA, 19. SURU MANEE-BHADRA, 20. SURU-SURU MANEE-BHADRA, 21. SARVA AHTHA-MAMAY, 22. SARDAHYAY SVAHA, 23. TATHYATA POOTHA-NAY, 24. SUBHUTA-NAY POOTU-NAY, 25. SUBHUTA-NAY SURU-MAY, 26. SUMARR-TAY SURRA-TAY, 27. SUSMAHA-TAY, 28. SUSMA-PATAY, 29. HELI-KEY HEELA-KALI, 30. POO-NAYA SIDDHI-BHADRA, 31. HILI-HILI SVAHA, 32. E-HEE-KONISH-KAY, 33. E-HEE-KONISH-KAY SVAHA.
By reciting this seven times, success will be achieved. This ceremony is like this: On the 15th of the waxing moon, clean ones own body, wear clean clothing or new clothing, three times offer smoke with the agaro (Aquilaria agalocha Agaru), and if you recite 7,000 times this mantra, you will find gold. (Lama Zopa Rinpoche suggests that you will find gold means that gold is something very rare and precious, so what it means is that you will have success finding the wealth you are looking for).
3.
KAMA: Contentment, Happiness (SUKHA)

34. "For causing all beings to be always respectful and loving towards one another, use the Joined Palms Respectful Kind Loving Hasta Mantra 34 (44): "SYI LI SYI LI. NAN. BWO NA MAN RE LING. HE LI." "SYI LI SYI LI. Tripitaka True Words: NAN. WEI SA LA. WEI SA LA. HENG PAN JA."
4.
MOKSHA: Spiritual enlightenment and final liberation (BODHI [an Arhat's or Pratyekabuddha's enlightenment], SAMYAKSAMBODHI [a Bodhisattva's enlightenment], ANUTTARASAMYAKSAMBODHI [a Buddha's enlightenment], Non-Abiding NIRVANA).
38. "For not retreating from the Bodhi heart from this incarnation until one's incarnation as a Buddha, use the Non-Retreating Gold Wheel Avaivartika Suvarna Chakra Hasta Mantra 38 (46): "PU TI YE. NAN. SHE NWO MI DZWO. SA WA HE."

The Dharani Sutra says, "He recites the mantra for all the living beings he sees, causing it to pass their ears and thus become a cause for the realization of Bodhi. His merit and virtue is limitless and boundless. Praise cannot exhaust it."
39. "For causing the ten-directions Buddhas to quickly come and rub one on the crown, conferring a prediction, use the Transformation Buddha Atop the Crown Hasta Mantra 39 (47): "PU TWO YE. NAN. WA DZ LI NI. WA DZ LAN YI. SA WA HE."
The Earth Store Sutra states: "Furthermore, in the past, indescribable asamkhyeyas of aeons ago, a Buddha named Lion's Roar Thus Come One appeared in the world. If a man or woman hears this Buddha's name and in a single thought takes refuge, that person will encounter numberless Buddhas, and will rub the crown of his or her head and bestow a prediction of enlightenment upon the individual." Hence, one can chant 5x "OM NAMO LION'S ROAR TATHAGATA SWAHA."
The Five Elements and Their Attributes: Space, Air, Fire, Water, Earth and their Qualities and Effects on Body, Emotions, Mind, Behaviors and Consciousness AYR108
How are the 5 elements manifested in the body? Ether: Whole body takes up space in the world, spaces in the bones, neuro-synaptic spaces, colon, distraction and spaciness, lack of mental focus; "We are a spacious system." Communication, joint spaces, hearing sense. Air: Gas in the colon/blood, respiratory gases, motor response, touch perception, sensation, emotional fear and anxiety; peristalsis; any bodily movements including muscle movement, locomotion, heartbeat, circulation, nerve impulse, expansion and contraction of the lungs. Fire: Digestion of nutrients, thoughts and emotions; metabolism; intelligence both cellular and of the organism as a whole; HCl, bile and insulin; neurotransmitters and neuropeptides, enzymes, vision, thinking. Water: Body is mostly water, in lymph and blood (because of plasma and serum), CSF, secretion of digestive fluids, interstitial/cytoplasmic fluid, brings contentment. Earth: Bones, hair, nails and teeth; the non-water content of muscles, tendons, skin, tumors, all minerals, groundedness, stability, resistance to change, attachment.
How would you explain the concept of the 5 elements to the modern scientist? In the western view, the fundamental unit of the universe is the atom. Each atom has specific unique characteristics- an atomic weight, a number of protons, neutrons and electrons and behavioral habits. In Ayurveda, these unique characteristics are descriptions of gunas, meaning qualities. The fundamental nature of the universe is known by its functional characteristics. The 5 elements are the fundamental material branch of how these qualities exist. (To exist, every quality (guna) needs an associated action (karma).) Ether is a combination of light, subtle, clear, soft, cold, expansive and non-restrictive. Unlike atomic

theory, which can require some very technical equipment to discern its constituent atoms, all structures and functions in the Ayurvedic world can be identified by examining their functions and characteristics.
What are the cognitive organs? Evolving from Sattva, they are the sense faculties: ears (space), skin (air), eyes (fire), tongue (water) and nose (earth).
What are the motor organs? Evolving from Sattva, these are the organs of action: mouth (space), hands (air), feet (fire), reproductive organs (water - "lower tongue") and excretory organs (earth).
What is the relationship between the pancha maha bhutas and the karmendriyani? Pancha maha bhutas are the 5 elements that make up our world. Karma = action + indryani = senses; Karmendriyani = the actions of the senses. Each element has a corresponding tanmatra, which is the guna or the sense organ quality of itself and in action, this is karmendriyani. Earth is related to smelling; water to tasting; fire to seeing; air to touching and ether to hearing.
What is mind - a motor or cognitive organ? organ - buddhendriya).
Mind is both a motor organ (karmendriya) and an organ of cognition (sense
What are the Ayurvedic properties and functions of the mind? The mind is known as antah karana = the inner equipment. It includes manas-mind (also called samjna), buddhi-intellect, chittaconsciousness (also called vijnana with the most subtle aspect being the alaya vijnana or the "eighth consciousness"), ahamkaraego. The properties of the mind are defined by Sattva-Rajas-Tamas (Trigunas): Sattva is light, clarity, compassion and love. Rajas is movement, aggression, agitation, and attachment. Tamas is heavy, dull, depressed, and drowsy. The mind functions to take experiences from the senses and send them to the buddhi within to be processed. This is done according to the doshas. Vata carries sensation from sense organs to the mind and creates feelings. Pitta turns sensation into recognition and understanding. Kapha stores the experiences as memory.
Explain Sattva-Rajas-Tamas and their relationship to Vata-Pitta-Kapha
Relationship of Sattva - Tamas - Rajas to the 3 Doshas, to the 3 Poisons, to the 5 Precepts (Yama), to the 5 Sense-Motor Organs, to the 6 Perfections (Paramitas), to the 4 Unlimited Minds

DOSHAS VATA (SPACE AIR) 75% rajas 20% sattva 5% tamas

Changeable Catabolic
TAMASIC 1. Greed. Delusion, lack of direction, indecisiveness, sadness, grief. Precepts: 2: Stealing taking whats not given. 4: a.) Lying. b.) Divisive gossipy speech c.) Loose-chitchat-motormouth speech Leaking away Qi / Ojas Immunity. 5: Caffeine - Cigarette - Drug addiction: techno ecstasy, MaryJane
RAJASIC 1. Desire. Hyperactivity, fear, nervousness, anxiety, ungroundedness, space-cadet / air-head. Forgetfulness, isolation, loneliness, separation, divorce, non-filial respect: Alzheimers Disease Element - Cognitive-Motor Organ: Space: Sounds (Ears-Mouth) Air: Touch (Skin-Hands)
SATTVIC Clarity, creativity, lightness, 4: Unlimited renunciation / equanimity, aloneness solitude Spiritual Practice Affinities: Space: Mantra Air: Mudra, Pranayama is natural but should be balanced with reading Sutras (Pitta) & Bhakti (Kapha) and Samantabhadra Great Practice Bodhisattva & Earth Store Great Vows Bodhisattva 2. Precepts, 5. Samadhi, 6. Wisdom, knowledge, understanding, comprehension, recognition Spiritual Practice Affinities: Mandala-Tangka-YantraTrataka-Gazing, Tapasya, Manjushri Bodhisattva Wisdom and Sutra-scripture study is natural but should be balanced with Meditation and 1st Precept No Harm and Guan Yin Avalokiteshvara Great Compassion Bodhisattva, 3rd Precept Brahma
PITTA (FIRE WATER) 50% rajas 45% sattva 5% tamas

Intense Metabolic
Hot-heated / Rash / Violent 2. Anger hatred (raw garlic, onions, leeks, shallots, chives), envy, jealousy (sour - vinegar) Hot-blooded Over-sexed (from cooked garlic, onions, leeks, shallots, chives, hing) Precepts: 1: Killing (Mars - Warrior) 3: Sexual affairs, rape 4: No Harsh Speech (pitta is honest) 5: Alcohol coffee, sex addiction
2. Aggressiveness, competitiveness, power, prestige, name and fame.
Element - Cognitive-Motor Organ: Fire: Forms Sights (Eyes-Feet) Fancy possessions, luxuries Water: Tastes (Upper tongue fancy rich foods expensive restos) Lower tongue [genitals] over passionate) 3. Ignorance, Foolishness, Attachment, stinginess, gluttony, possessiveness, My family ONLY. Element - Cognitive-Motor Organ: Water: Tastes (Upper tongue
KAPHA (WATEREARTH) 5% rajas 20% sattva 75% tamas
3. Stupidity, Deep con-fusion, over-sexed (cooked garlic, onions, leeks, shallots, chives), depression, stupor, unconsciousness, coma, Me Only Precepts:
Paramitas: 1: Generosity 3: Patience (Shakyamuni Buddha) 4: Vigor (Great Strength Bodhisattva), 7: Vows (Earth Store Great Vows Bodhisattva), Universal love, 1: Unlimited Kindness

DOSHAS
Relaxed Anabolic
TAMASIC 3: Sexual misconduct, sex addiction. 4: a.) Irresponsible / profane speech. Major obesity, 5: Sleep-FoodPorn-TV addiction (Couch potato)
RAJASIC candy, cookie, chocolate) Lower tongue [genitals]) If you control your upper tongue (tastes), you will control your lower tongue (sex organs) Earth: Smells Sweet candy, cookie, milky, ghee (Nose and Anus Kshiti means earth and hence Shitty)
SATTVIC (Maitreya Bodhisattva2: Unlimited Compassion / Sympathy (Avalokiteshvara Maha Karuna Bodhisattva Guan Yin), 3: Unlimited Joy (Patch Adams) All living beings as my family Spiritual Practice Affinities: Water: Yama, 3rd Precept, Forgiveness and repentance (water). Earth: Pure Land Nama Japa, Bakti, Devotion, Earth Store Vows Bodhisattva, Seva, Giving, Caring, Incense, Bowing is natural but should be balanced with Manjushri energy, Sutra study: Wisdom / Prajna
131. Describe the sattvic, rajasic and tamasic aspects of mind. The sattvic mind has clarity, purity and love. It functions directly within the moment, always initiating compassion and responding with honesty and clarity. Originally creating mind, sattva is our minds fundamental nature. The rajasic mind is full of heavy traffic. It is always moving and thoughts run through one after the other. The tamasic mind is heavy, dull and can tend towards depression. Thoughts can be thick and slow and uninteresting. 132. How are sattva, rajas and tamas related to vata, pitta and kapha? With its basis in intelligence and clarity, sattva corresponds to the brightness of pitta. Rajas, embodying dynamic movement, corresponds to vata dosha. Kapha and tamas share the qualities of heavy, dull and slow. These are the qualitative relationships. In terms of origination, sattva, rajas and tamas descend from ahamkara and Mahat- cosmic intelligence. Vata, pitta and kapha are compositions of the 5 elements and therefore descend from tamas. 133. How is the rajasic quality expressed doshically? sattvic quality? tamasic? Rajas has the qualities of dynamic movement, which corresponds to the guna chala, mobile, of vata dosha. Sattva has the qualities of essence and clarity, corresponding to the gunas vishada- clarity, laghu- light, and sukshma- subtle, and tikshna- penetrating. Sharp and light are pitta qualities, although the clear and subtle are like the ether element present in vata dosha. Tamas and kapha match easily, both being guru- heavy, sthirastable, sthula- gross, mritsna- earthy, picchila- sticky and cloudy, and sandra- dense. So tamas is doshically expressed through those qualities of kapha. 134. To which of the maha gunas (trigunas) does vata primarily belong? Pitta? Kapha?

Vata primarily belongs to rajas, although shares many qualities with sattva as well. Pitta mirrors sattva and kapha reflects the heaviness of tamas. 135. What are the mental modifications caused by aggravations of each dosha?
Gunas: universal attributes and doshic theory (functional principles in biological systems) What are the 20 gunas? guru - heavy laghu - light sheeta - cold ushna - hot tikshna - sharp manda - slow/dull snigdha - oily ruksha -dry shlakshna - slimy khara - rough sandra - dense dravya - liquid mridu - soft kathina - hard sthira - stable chala - mobile sukshma - subtle sthula - gross vishada - clear avila - cloudy
How do the 20 gunas affect each of the doshas? dosha vata pitta kapha gunas that increase laghu, tikshna, sheeta, ruksha, khara, kathina, chala, sukshma, vishada laghu, tikshna, ushna, snigdha, shlakshna, dravya, mridu, chala, sukshma, vishada guru, manda, sheeta, snigdha, shlakshna, sandra, dravya, mridu, kathina, sthira, sthula, avila gunas that decrease guru, manda, ushna, snigdha, shlakshna, sandra, dravya, mridu, sthira, sthula, avila sheeta, manda, guru, ruksha, khara, kathina, sandra, sthira, sthula, avila laghu, tikshna, ushna, ruksha, khara, chala, sukshma, vishada
How do the 20 gunas manifest in the body? Give an example. guru - bones, gives body bulk laghu - alert mind manda - promotes relaxation & sleep tikshna - digestion sheeta - fear, aids homeostasis ushna - body temperature snigdha - soft skin ruksha - constipation shlakshna - synovial fluid in joints, heals wounds khara - strength of tendons; clean GI tract sandra - thick muscles in hair; all anabolics dravya - plasma, blood, secretions mridu - adipose tissue like belly, thighs kathina - teeth, nails, bones

sthira - evenness of temperament; sleep sukshma - semi-permeability of membranes vishada - clarity of perception What are the respective gunas of vata, pitta and kapha? Sutra 8. Vata: Pitta ruksha sashneha laghu sheeta khara sukshma chala tikshna ushna laghu visram saram dravya
chala - nerve impulse, peristalsis sthula - obesity, bulk to body, clotting avila - confusion, cataracts, heals bone fractures Kapha snigdha sheeta guru manda shlakshna mritsna sthira
What is the difference between dry and rough? In some cases, rough is a further evolution of dry; for example: the skin first gets dry and then with chronic dryness, can become rough. On their own, dryness is directly a result of dehydration, whereas roughness is a catabolic action in nature.
Whats the opposite of rough?
shlakshna - smooth and slimy
Whats the difference between laghu of vata and laghu of pitta? Laghu means light. Pittas laghu is describing a quality of luminosity. It is the light of a flame - bright, brilliant, ascending and affording sight. Vatas light concerns mass and describes the lightness of emaciation, osteoporosis, and forgetfulness.
The Doshas and Their Subtypes: Physical Assessment Skills/Constitutional Analysis: Vata, Pitta and Kapha and their 15 manifestations in the senses and organ systems. Diagnosis of imbalance and its causes. AYR220

VATA: its subtypes, and the effects of increase and decrease

What are the qualities of vata? ruksha-dry, laghu-light, sheeta-cold, khara-rough, sukshma-subtle, chala-mobile
Which elements come together to make up vata?
space and air
What are the subtypes of vata and what are their sites? Prana: brain - cortex, medulla, cerebellum; moves into chest and lungs Udana: throat, diaphragm, chest, lungs, pharynx; seat = behind belly button at diaphragm Samana: entire GI tract, especially lower 1/3 of stomach and ileocecal valve Apana: pelvis, bladder, uterus, penis, thighs, testes, lower abdominal muscles, pelvic colon, sphincter Vyana: heart and circulatory system - acts on whole body.
What are the signs and symptoms of aggravated vata? of depleted vata? signs and symptoms of aggravated: dry: dry skin, lips and conjunctiva, hoarse voice, cracking joints, emaciation, light: dizziness, insomnia, ungrounded, fatigue, osteoporosis cold: cold hands and feet, fear, generalized pain, numbness subtle: anxiety, nervousness, loneliness, psychosis, fine goose bumps, fine tremors mobile: tremors, spasms, tics, hyper, restlessness, fluctuating pain, gas, convulsions, mood swings, cramps rough: fissures/fistula, hemorrhoids, rough skin with deep cracks, stiff joints, insensitivity, vague pain astringent: dry choking sensation in throat, hiccups and burping Depleted vata: this presents as high kapha: obesity, lethargy, confusion, excess sleep, oily skin, hair and feces, cataracts, resistant to change, congestion, edema, chronic cough, clammy skin, slow walking, talking and thinking, depression.
What is the function of vata and its subtypes? Vata overall is all about movement, including respiration, voluntary and involuntary movements, thoughts, feelings and emotions, and communication. prana: bridge between body, mind and consciousness governs higher cerebral activity, vital force udana: governs all up and out movements including speech, communication, effort, zeal, exhalation and will samana: governs movements in GI tract - peristalsis and directs digestion, balances prana, udana and apana apana: all downward movement including elimination, ejaculation and delivery of the fetus

vyana: governs all circulatory movement including that of blood, lymph, nerve impulses, heart rate and reflexes
For each of the subtypes of vata, describe the signs and symptoms of doshic imbalance: prana: coughing, sneezing, wheezing, asthma, allergies, depression, anxiety, stroke, vertigo udana: speech disorders, aphasia, slurring, vomiting, hiccups, cardiac pain, lack of energy, loss of memory samana: indigestion, anorexia, nausea, hyperperistalsis, diarrhea, enteritis, intestinal pain apana: constipation, diarrhea, menstrual problems, miscarriage, urinary difficultis, premature ejaculation vyana: cold hands and feet, profuse sweating - especially hands and feet, altered heart rate, low BP, hypertension
How are the qualities of akasha and vayu expressed through vata? Akasha, space element and vayu, air principle, are seen in all vata's movements, mobile and creative/inventive nature. Physically, we are a spacious system, built of pores and channels. This is mirrored from the cellular level to the gross level of GI tract. Vayu is that which directs all of these movements, so that feces move down and exhaled oxygen can move up and out. Where is vata located in the human body? Mainly in the colon, vata is also in the GI tract, pelvic girdle, bones, thighs, ears, skin and murdhni (crown). What are some of the emotions (positive or negative) that are related to vata? Positive: clarity, creativity, flexibility, perceptive and alertness Negative: fear, anxiety, nervousness, insecurity, loneliness, ungroundedness, emptiness What are some of the causes of vata dushti? diet: cold, dry, uncooked, reheated or frozen foods, beans, salads, not enough food, bitter or astringent tastes. lifestyle: excess movement, over-stimulation, suppressed natural urges, prolonged and loud talking, overexertion weather: dry, cold, windy environment What is the shabda (sound) of vata? What is the sparsha (feel-touch) of vata? resonant dry, rough and cold
What is the rupa (look-vision) of vata?brownish, emaciated, shriveled What would be a meditative spiritual practice based on the contemplation of the wind element?
In the fifth chapter of the Shurangama Sutra, where Shakyamuni Buddha interview 25 Sages and Bodhisattvas on their method of spiritual cultivation that brought then to full enlightenment (samyaksambodhi), a clear method of reflecting on the nature of vayu (wind element) is taught.
N4 Vaidurya Bodhisattva: the wind element.
Namo Shurangama Sutra: The Dharma Prince Vaidurya Light arose from his seat, bowed at the Buddhas feet, and said to the Buddha, I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named Limitless Sound, who

instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind.
Volume Five Twenty-five Means to Enlightenment, Page 108
Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua: The Dharma Prince Vaidurya Light: Vaidurya is a blue gemstone called Lapis Lazuli. Dharma Prince is a title given to Bodhisattvas. He arose from his seat, bowed at the Buddhas feet, and said to the Buddha, I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named Limitless Sound. The Buddha called Limitless Sound instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind. The Dharma Prince Vaidurya Light accomplished his deeds in the Way through the element wind.
At that time, I contemplated the position of the world, and I regarded the passage of time in the world. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. All these kinds of movement were non-dual; they were equal and the same.
At that time, I contemplated the position of the world, that is, how the world-system was established. I regarded the passage of time in the world. I looked into the course of past, present, and future. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. As soon as we give rise to thought, we have created wind (vata-disturbance) within our minds. Once there is wind in our minds, the many kinds of external winds arise. All these kinds of movement were non-dual. The substance and appearance of all the various movements are equal and the same. There is no distinction to be made among them.
I then understood that the nature of movement does not come from anywhere and does not go anywhere. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness.
I then understood that the nature of movement does not come from anywhere and does not go anywhere. At that time I comprehended the essence of movement. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness. They are all empty and false, created from one identical illusion.
Sutra:
And so, throughout the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. Caught in those few square inches, their hum built to a maddening crescendo. Not long after I encountered the Buddha, I attained patience with the non-production of dharmas.
Commentary:
And so, throughout the three-thousand-great-thousand worlds so it goes, from one world to a small-thousands of worlds, on through a thousand small-thousands of worlds that is, a middle-thousands of world-systems and on through a thousand middlethousands of worlds, which makes a great thousands of worlds. All through the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. They were like a great mass o mosquitoes trapped in a vessel. Each mosquito in the container emitted its own sound. Caught in those few square inches, their hum built to a maddening crescendo. Inside such a small space, their droning reverberated madly. I contemplated in this way, and not long after I encountered the Buddha, I attained patience with the non-production of dharmas.

Volume One Twenty-five Means to Enlightenment 110
Sutra:
My mind then opened, and I could see the country of the Buddha, Unmoving, in the east. I became a Dharma Prince and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent.
Commentary:
My mind then opened, and I could see the country of the Buddha, Unmoving, in the east. I worked at perfecting this skill for a long time with a concentrated mind, allowing no other false thoughts to enter. Eventually I became enlightened, my mind opened, and I could see Akshobhya Medicine Master Buddha, in the east. He is known as the Buddha Unmoving and also as the Vajra Buddha. I became a Dharma Prince at that place, and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent. I kept cultivating until my mind had light and my body had light. It penetrated within and without and was totally unhindered.
Sutra:
The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on, and I awakened to the Bodhi-mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. This is the foremost method.
The Seven Elements Page 111
Commentary:
The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on. That is, the wind has no substantial nature of its own it has no self-nature. From this I awakened to the Bodhi-mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. I received the transmission of the Buddhas mind-seal Dharma-door. This is the foremost method. The Dharma-door of contemplating the unmoving power of wind is the best way, I think. I accomplished my Way-karma by contemplating the element wind. (Source: Shurangama Sutra, Volume Five The Seven Elements, BTTSonline.org, 2002, pp. 230)
PITTA dosha (the fire principle)

What are the qualities of pitta dosha? ushna-hot, tikshna-sharp, laghu-light, sneha-oily, drava-liquid, sara-spreading/penetrating, visram-fleshy smell What elements come together to make pitta? Fire + water What are the subtypes of pitta and what are their sites? sadhaka: heart and gray matter of the brain alochaka: eyes - all parts pachaka: small intestine, stomach ranjaka: liver bhrajaka: skin What are the signs and symptoms of aggravated pitta? of depleted pitta?

aggravation = hot: high body temperature, thirst, crave cold, sweating, inflammation, acne sharp: perforation, ulceration, irritability, blood disorders, intolerance of hard work light: dizziness, migraines, photosensitivity, insomnia oily: oily hair, skin, acne, nausea, sluggish gall bladder, balding liquid: diarrhea, excess urine, sweat or thirst spreading: inflammation, rash sour: acidic pH, sensitive teeth, excess salivation bitter: bitter taste in mouth, nausea/vomiting, cynical pungent: heartburn, burning sensation in general, strong anger or hate depletion: Is all things cold, indigestible and confused. Includes hypothermia. What is the function of pitta and its subtypes? Main function is to govern digestion, absorption and assimilation of both food and experiences. This also includes maintaining body temperature and color complexion (luster). By subtypes: sadhaka: cognition, understanding, matures emotions in the heart, maintains awareness alochaka: governs sight, optical perception, meaning in vision, maintains all eye parts pachaka: digests, absorbs and assimilates nutrients into consciousness; as jathar agni nourishes all bodily agnis ranjaka: controls production/maintenance/destruction of blood, produces bile, liver enzymes, etc, gives color bhrajaka: maintains skin - barrier against external environment, processes vitamin D, absorbs ointments For each subtype of pitta, list the predominant element: sadhaka: ether alochaka: air pachaka: fire ranjaka: water bhrajaka: earth For each of the subtypes, describe the signs and symptoms of doshic disturbance. sadhaka: confusion, misperceptions, lack of self-esteem, unprocessed emotions, inability to concentrate alochaka: nearsightedness, farsightedness, glaucoma, cataracts, blurry, floaters, conjunctivitis, blindness pachaka: hypoglycemia, hyperglycemia, anorexia, indigestion, peptic ulcers, malnutrition ranjaka: hepatitis, chronic fatigue, anemia, gallstones, cirrhosis, jaundice, anger, hate bhrajaka: skin conditions, sunlight damage, melanoma, bedsores, eczema, hives, rash, acne, itching, infections What is the functional difference between the sadhaka pitta in the brain and that in the heart? In the brain, sadhaka pitta digests experiences. In the heart, sadhaka pitta matures emotions. What are some of the emotions - positive and negative - related to pitta? positive: intellect, understanding, determined, confidence, pride, concentration, courage negative: anger, hate, jealousy, judgment, critical, aggressive, competitive, violent Does pitta have the clear quality? Although pitta doesnt have vishada-clear, it is light, penetrating and sharp which often combine forces with clear and produce similar results. Pitta also corresponds to sattva, which does have clear quality. ? What are some of the causes of pitta dushti? diet: hot, spicy food, alcohol, sour, salty, pungent, fermented food, prolonged fasting lifestyle: burning the midnight oil, excess anger, jealousy or hate, Type A: competitive, aggressive, critical

weather: hot, sunny environment, working under the hot sun What is the shabda of pitta? What is the sparsha of pitta? What is the rupa of pitta? impaired, flat slightly hot and oily yellowish/reddish, bright, lustrous
What are the general signs and symptoms of vata pushing pitta? Often the pusher will present more signs than the pushed. And in every case, signs and symptoms are dependant on the khavaigunya of the individual. Vata pushing pitta will present dual-doshically. There will be burning, sharp pains during the vata time of the night. There will be irritability, dizziness and fatigue
E) Kapha dosha: the earth principle

What are the qualities of kapha? guru-heavy, manda-slow, sheeta-cold, snigdha-oily, shlakshna-slimy, sandra-dense, mridu-soft, picchila-cloudy, dravya-liquid, sthirastable, madhura-sweet, lavana-salty Which elements come together to make kapha? earth and water What are the subtypes of kapha and what are their sites? tarpaka: white matter of the brain, CSF bodhaka: mouth avalambaka: lungs, chest, pleural cavity kledaka: stomach shleshaka: joints What is the meaning of tarpaka? from tarpana meaning to nourish It includes all the structures of perception within the brain that record after sadhaka has processed what prana has brought from the senses. How does tarpaka function with prana vayu and sadhaka pitta? (what is their functional integrity?) Together, they bring meaning to our lives. Prana vayu brings the experience from the sensory level deep into the body where sadhaka pitta can process the information and put order and understanding to what the senses are transmitting. Then tarpaka records these experiences onto its screen and governs their retrieval and use and other times. What are the signs and symptoms of aggravated kapha? of depleted kapha? aggravated: heavy: overweight, lazy, depressed, excess sleep slow: manda agni, sluggish gestures, slow walk, talk and thinking cold: cold, clammy skin, congestion, chronic cough, pallor, lymphatic congestion slimy: sticky skin soft: swelling cloudy: cataracts, glaucoma, foggy thinking stable: resistant to change liquid: edema, congestion, drooling

depleted: will appear as high vata: emaciation, lots of traffic in the mind, inability to sit still, insomnia What is the function of kapha and its subtypes? Kapha is the principle of structure. It is the constructing and cementing material that gives structure and stability to the body. It provides oleation and lubrication to nourish and protect the tissues. It governs all anabolic processes and is responsible for retention of experience: memory. tarpaka: lubricates, protects and nourishes the nervous system, records sensory experiences bodhaka: lubricates oral cavity and throat, governs mastication, perception of taste, enables speech avalambaka: supports gaseous exchange, maintains lungs and all associated tissues kledaka: aids digestion through liquefaction, protects GI tract with mucus, yields sweet taste and contentment shleshaka: lubricates joints enabling freedom, nourishes bone preventing decay For each of the subtypes of kapha, describe the signs and symptoms of doshic imbalance: tarpaka: depression, poor memory, Alzheimers, amnesia, discontentment, dry sinuses, MS, neuralgia bodhaka: lack of taste, dry throat, impaired speech, inability to swallow, excess saliva, drooling avalambaka: unresolved deep grief and sadness, congestion in lungs, allergies, pneumonia, asthma, SOB kledaka: indigestion, heart burn, acid regurgitation, blood sugar imbalances, diabetes, hyperglycemia, etc shleshaka: cracking/popping of bones and joints, arthritis, loss of cartilage, loss of movement, bone decay What are some of the emotions - positive and negative - that are related to kapha? positive: love, compassion, forgiveness, cheerfulness, contentment, appreciative, grounded negative: greed, attachment, possessiveness, grief and sadness What are some of the causes of kapha dushti? diet: excess water, heavy, oily food, cold food, dairy products, sweet, sour, salty, overeating, cold drinks lifestyle: daytime napping, sedentary life, lack of exercise, waterbeds weather: cold, damp climates, winter and spring seasons, rainy season What is the shabda of kapha? What is the sparsha of kapha? What is the rupa of kapha? dull. cool, wet, shlakshna - slimy white, solid, dense
Which doshic subtypes are related to hridayam functionally? avalambaka kapha oxygenates the blood which runs directly through the heart. Sadhaka pitta matures emotions in the heart. Vyana vayu centers in the heart to direct the circulation of everything in the body. How will the drava of kapha manifest? Liquid quality is seen in edema, swelling, the synovial fluid of the joints, the interstitial and cytoplasmic fluid within and around the cells themselves. In all secretions in the body, there is liquid, including, the vitreous humor of the eyes and the CSF of the brain and spinal cord. What are the signs and symptoms of vata pushing kapha? signs and symptoms will be dual-doshic. Often will see kapha symptoms aggravated at vata times. What are the signs and symptoms of pitta pushing kapha?

AYR230 Agni, The Digestive Fire in Ayurveda:

Understanding Asian Medicine Concepts and Philosophical Perspectives in Nutrition, Digestion, Absorption, and Elimination. B) Digestion and Assimilation, agni, rasa, virya and vipaka
What are the tastes? How many rasas are there and what are their names in Sanskrit? There are 6 tastes: madhura - sweet, amla - sour, lavana - salty, katu - pungent, tikta - bitter, kashaya - astringent. How do the tastes affect each dosha? sweet: K V P sutra 13 sour: P K V salty: P K V pungent: V P K bitter: V P K astringent: V P K
Categorize each dosha according to taste. (Which dosha is pungent? What is the effect of astringent on each dosha? If someone takes excess tikta, what will happen?) Vata: aggravated by bitter, pungent, and astringent; pacified by sweet, sour, and salty. Pitta: aggravated by sour, salty and pungent; pacified by astringent, bitter, and sweet. Kapha: aggravated by sweet, sour and salty; pacified by pungent, bitter and astringent. Which is pungent: pitta. Effect of astringent on each? Increases Vata, Decreases Pitta, Increases Kapha Effect of excess tikta? too much bitter increases the qualities of ether and air, potentially causing osteoporosis, Decreased libido and constipation (similar to increased vata problems, also of ether and air.) What are rasa, virya, vipaka and prabhava? This is the system of Ayurvedic pharmacology, described by the effects of ingested substances on the body. Rasa is taste: there are 6 types - sweet, sour, salty, pungent, bitter and astringent. This is the first impact of food on the body, occurring in the mouth, yielded by the tongues liquidity. Virya is the effect on the system as the food reaches the stomach. It is described as heating or cooling. Vipaka is the post-digestive effect. The length of impact depends on the quality of agni; these are summarized as sweet, sour or pungent. Prabhava is the power of food. With no direct relationship to R/V/V scheme, this is dynamic, specific and unexplainable impact of certain foods on the system happening at the cellular - pilu/pithara level. Choose a substance that will aggravate vata. pitta? kapha? Vata: beans, tofu, coffee pitta: chilies, alcohol, vinegar, citrus kapha: meat, cheese, dairy
What is the rasa, virya, vipaka and prabhava of lime, lemon, potato, jalapeo pepper, amalaki, triphala, garlic, ginger, banana, mango, cilantro, and any number of other common foods. What effects do these substances have on the doshas? What is the difference between dry and fresh ginger? On which dhatu does ginger act? Fresh ginger = pungent/sweet; heating; sweet vipaka, Decreases Vata, Decreases Pitta, Decreases Kapha (in moderation)

old ginger = pungent/sweet; Ginger acts on rasa dhatu.
heating;
pungent vipaka, Decreases Vata, Increases Pitta, Decreases Kapha
What is the abnormal manifestation of madhu rasa? What is the field of action of rasa? virya? vipaka? prabhava?
Name the 36 types of agni and their functions. jathara agni - central gastric fire - runs the whole show 7 dhatu agnis - produce the tissues of the body 5 bhuta agnis - 5 elements acting in the liver to digest food 15 doshic agnis - for the 3 doshas broken into their 5 sub-doshas; maintains sub-doshic balance 5 indriya agnis - 5 senses which process sensation pilu/pithara agni - 2 cellular agnis which function to maintain cellular permeability and nourish mind and consciousness at the most fundamental level kloma agni - mainly in the pancreas, governs digestion of proteins and carbohydrates; also in brain to govern thirst. What is the functional difference between ranjaka agni and bhutagni? Ranjaka changes rasa into rakta in the liver, which creates RBC. Bhuta agnis, with their 5 elemental components - nabhasa-ether, vayavya-air, tejas-fire, ap-water, parthiva-earth, function to transform food particles into nutrient molecules that the body can then circulate and incorporate into tissues. What are the clinical stages of agni (3 imbalanced and 1 balanced) and what are their physical manifestations? Vishama agni: Vata; irregular appetite and digestion, signs and symptoms = diarrhea then constipation, ama present, irregular habits on eating times, foods and quantities; can be irregularly irregular - v or regularly irregular - Vata pushing Pitta Tikshna agni: Pitta; very high appetite and digestion; signs and symptoms = hypoglycemia, lack of nutrients because ingested food is turned to ash, thin frame, irritable without regular feeding times, eats lots and often, excess heat in the body, depletion of ojas manda agni: Kapha; slow digestion, signs and symptoms = scanty appetite, tired after eating, eating small portion and full for a long time, tejas depletion, lack of cellular communication and clarity, ama is present sama agni: Balanced Vata-Pitta-Kapha; balanced, healthy and beautiful digestion. Tongue is clear, eyes are bright, stools float. Digestion, absorption and assimilation are all effective and complete. How do the 3 types of agni manifest mentally and emotionally? vishama: indecision, fickleness, instability, worry, hypersensitivity, insecurity, feeling of helplessness, moodiness tikshna: competition, anger, jealousy, hot temper, impatience, grouchiness, inability to concentrate due to lightness manda: dullness, lethargy, greed, slowness, confusion, depression, lack of enthusiasm, indifference What diseases are associated with each of the 3 types of clinical agni? vishama: profuse ama, arthritis, Parkinson's, malabsorption, sprue syndrome pitta: inflammation, hyperacidity, emaciation, fatigue, malnutrition, ulceration, perforation manda: obesity, diabetes, gallstones, kidney stones, hypertension, tuberculosis (TB), increased cholesterol / triglycerides What is the manifestation of tikshna agni? This is associated with high pitta. It is sharp agni with a strong appetite, hypoglycemia, the capability of digesting anything in unusual amounts. In tikshna agni, the digestive fire is so strong that the food energy is used up by the agni and not many nutrients are left over. This happens often in abusive lifestyles.

How do you treat imbalanced agni? After discerning the nature of imbalance, use counter-acting lifestyle, herbs and diet to correct the dysfunction. To kindle manda agni and digest toxins, use bitter, pungent and astringent foods and only the proper food combination in the proper amount and only eat when hungry. Chitrak will balance agni. Also to kindle agni, do dipana: use herbs like chitrak, trikatu, pippali, and saffron. Eat a lime with ginger and salt before food, hot water, agni tea, and triphala. Manda agni sufferers should eat light foods. Vishama people should eat regularly on schedule. Tikshna people should eat heavier, more grounding, substance oriented foods. What is the definition of agni? Agni is the source of life and the biological fire that transforms food into consciousness and sensation into experience. Agni is the fundamental principle of assessment and treatment in Ayurveda in that it governs our interactions with our environment on every level. Agni is the bridge between the human and the divine, between the lower and higher self. Agni is a flame that governs our metabolic processes, neutralizes toxins and gives nutrition to the tissues. Agnis functions summarized: A = awareness of every cell; G = governor or digestion and assimilation; N = neutralizes toxins and does nutrition; I = intelligence principle Describe the functional involvement of dhatu agni with asthayi agni, sthayi agni, dhatu kala, upadhatu and dhatu mala. This is the process of tissue formation and maturation. Ahararasa filters through the GI tract, is amended and packaged by bhuta agnis, and enters into circulation, arriving at the dhatu of choice. Dhatu kala, the membrane protecting and supporting the dhatu, selects the appropriate nutrients and allows permeability into the tissue. The dhatu agni then goes to work, transforming the raw nutrients into asthayi tissue - mature tissue of its own type, its upadhatu, secondary tissue type, its mala - its associated waste and the raw material for the next dhatu in the line of development - asthayi dhatu and passes this along. Together, these agnis function to create and maintain every one of our bodily cells. If any of these agnis are low, the nutrients either remain in their immature, raw form or they are improperly processed. With this, excess raw tissues abound. For example: mamsa agni leads to excess earwax, kamala, its associated mala. With high agni, mamsa is burned up without forming any tissue and malnutrition results. What is the diagnostic usefulness of this information? Looking at the signs and symptoms presenting in an individual, it can be assessed which agni is functioning improperly. Knowing the system of dhatu nutrition allows signs and symptoms to be traced to their origins in the agni conditions. What is the definition of ama? Ama is a morbid substance resulting from improperly or incompletely processed ahararasa (compromised micro-chyle) which circulates the body looking for khavaigunya and generally raising Hell. What are the cardinal signs and symptoms of ama in the body? Tongue Diagnosis: Dry, brown coating on the tongue is vata ama; Greasy, yellow coating on the tongue is pitta ama; Greasy or mucousy white coating on the tongue is kapha ama Bowel Movement Diagnosis: NIRAM PURISHA (Unhealthy Stool) Heavy Sinks Sticky Foul smell Sticks to bowl Pain Diagnosis:
SAMA PURISHA (Healthy Stool) Light Floats Not sticky Slight fecal smell Well formed

Pain that is caused by ama is: Heavy, Dull, Mild, Aching, Hair hurting pain, Debilitating, Generalized pain, Heavy coated tongue, Bad breath, Deep pain, Sleepy, Sweet hunger, Slow and heavy pulse, Confused mind, Just being creates pain, Any season pain, Drowsy, Lousy
AYR240 Dhatus (Bodily Tissues) - I:

Rasa, Rakta and Mamsa Dhatus: Blood Plasma and Lymphatic Tissue, Blood Tissue, Muscle Tissue
AYR241 Dhatus (Bodily Tissues) - II:

Meda, Asthi, Majja & Shukra/Artava Dhatus: Adipose Tissue (Fat), Osseous Tissue (Bone), Nervous System Tissue, Male and Female Reproductive Tissue
E) Srotas and dhatus (bodily systems)

What are the names and the functions of the dhatus? rasa: prinana - nutrition rakta: jivana - life function mamsa: lepana - covering meda: sneha - lubrication asthi: dharana - support majja: purana - filling the space shukra: prajana - procreation What are the names and functions of the upadhatus? rasa: stanya - lactation and raja - menses rakta: sira - blood vessels and kandara - fascia mamsa: vasa - subcutaneous fat and tvacha - 6 lower layers of skin meda: snayu - tendons & flat muscles asthi: danta - teeth majja: ashru - lacrimation shukra: none, some say ojas What are the names and functions of the dhatu malas? rasa: poshaka kapha - mucus and phlegm rakta: poshaka pitta - bile mamsa: kamala - ear wax, nose crust, etc meda: sveda - sweat asthi: nakha - nails and body hair majja: akshi vit sneha - oily secretions in stool shukra: pubic hair Excess earwax denotes what? Mamsa dhatu agni is low so mamsa asthayi is not processed into sthayi tissue. Instead, there is excess production of raw mamsa tissue, which presents as earwax.

How do you examine the dhatus clinically? rasa: skin, menstrual cycle, pulse, condition of the heart, lymph nodes, breasts, hydration of tissue rakta: color of conjunctiva, lips, tongue, cheeks and hands; skin temperature, liver and spleen, BP, history of mono, jaundice, hepatitis, anemia, bleeding history. mamsa: muscle bulk, tone, strength; gait, posture, coordination, compare R and L sides, tremors, kamala meda: height and weight proportions, sedentary sweating, excess thirst, emotional hunger, libido, oily skin, etc asthi: height, gait, deformities in spine, flexibility and rotation in the joints, qualities of hair, nails and teeth majja: check reflexes, senses, memory, orientation in space and time, tingling/numbness, skin temp, tremors shukra: inquire about virility, strength of libido, health of related organs artava: assess uterus position, tumors, cysts, fibroids, inquire about menstrual cycle, PMS, ovulation and Hx Name an herb for each dhatu? Rasa: Mahasudarshan compound, Kanchanar (Bohenia variegata) Rakta: Lauha bhasma (purified iron), Guduchi (Tinospora cordifolia), Manjishtha (Rubia cordifolia) Mamsa: Vidhari (Ipomoea digitata), Ashwagandha (Withania somnifera) Meda: chitrak (Plumbago zeylanica), Yasthi madhu (Licorice - Glycyrrhiza glabra) Asthi: guggulu compounds --Yogaraj for Vata, Kaishor for Pitta, Punarnava for Kapha (Commiphora mukul) Majja: Jatamamsi (Nardostachys jatamamsi), Brahmi (Centella asiatica), Vacha (Acorus calamus), Sarasvati compound Shukra: Ashwagandha (Withania somnifera), Kapikacchu (Atmagupta, Mucuna pruriens), Shilajit Artava: Aloe vera gel (Aloe barbadensis), Ashoka (Saraca ashoka), Shatavari (Asparagus racemosus)
Excess earwax denotes what? Mamsa dhatu agni is low so mamsa asthayi is not processed into sthayi tissue. Instead, there is excess production of raw mamsa tissue, which presents as earwax. Which dhatu is the home of vata dosha? Pitta? Kapha? Vata: asthi; Pitta: rakta; Kapha: mamsa, meda
AYR250 Srotamsi (Bodily Channels and Systems)

What is the definition of a srota? Srota is a channel that acts as the functional energy pathway of communication, nutrients, etc. There are 14 major srotamsi in the body, and countless others. As Caraka says, we are a spacious system, built of srotamsi. What is the definition of sroto mula, marga and mukha? Mula is the root of the srotas, the place it originates. Marga is the route of the pathway, described by the tissues surrounding the passage itself. Mukha is the opening where the srotas ends. This can be inside or outside the body. Name the mula, marga and mukha for each srotas. prana: left chamber of the heart, GI tract; respiratory tract; ambu: pancreas, soft palate, choroid plexus; GI mucus membranes; nose and mouth kidneys, tongue/mouth; sweat glands

anna: esophagus, fundus of the stomach; rasa: right chamber of the heart; rakta: liver and spleen mamsa: fascia and 6 layers of skin; meda: omentum, adrenal glands; asthi: pelvic girdle, sacrum; majja: brain, cord, joints shukra: testicles, nipples; artava: ovaries, nipples; purisha: cecum, rectum, sigmoid colon; mutra: kidneys; sveda: sebaceous glands; mano: heart
GI tract - lips to ileocecal; venous/lymphatic system; circulatory system; entire muscular system; subcutaneous fat; skeletal system; entire nervous system; vas deferens, urethra, etc; fallopian tubes, yoni, etc; large intestine; ureter, bladder, urethra; sebaceous ducts; entire body - all koshas
ileocecal valve all capillary beds capillary beds superficial layer of skin, khamalas sweat glands - roma kupa nails and hair synaptic space / neuro-muscular cleft urethral opening yoni oshtha - labial minor/major anal orifice urethral opening duct openings, pores of skin sense organs and marmani
AYR260 Ojas, Tejas and Prana

Understanding the Immune System and its Inseparable Connection to Generosity, Healthy Behaviors, Patience, Energy-Vigor, Clear Mindful Focus, and Wisdom
Name the normal functions of prana in the body. respiration on all levels (cellular and organism) governs movement on all levels, including circulation jivana - life support yields sensory perception - unites sensation and mental faculty conduction and communication of cellular consciousness acts as bridge between body, mind and consciousness psychologically: governs quality and cognition of perception, memory, organizes the flow of thought Name the normal functions of ojas in the body. immunity - maintains biological strength maintains cellular life, activity, and substance - does longevity and expands life of every cell arogya - encourages positive health stimulates anti-oxidants and removes free radicals maintains nutritional bulk and substance prabha - maintains luster of auric field, glow of eyes, skin and overall beauty nourishes all bodily tissues at heart level, ojas becomes electricity and maintains cardiac activity Name the normal functions of tejas in the body. maintains intelligence, perception, the reasoning capacity

governs body temperature, color, luster, and shape/form of cells governs fluidity and liquidity governs metabolism, the transformation of food into consciousness does vibhaga - distinction and differentiation of cellular intelligence selectivity and priority - intelligence as a function of timing psychologically - does judgment, criticism; mediation is fuel for tejas What are some symptoms of ojokshaya? (depleted ojas) low tejas? low prana? Ojokshaya - high vata signs and symptoms: gloomy, pale, dull, shadowed appearance, lack of zeal, diminished luster, thin and emaciated body, fluid loss, electrolyte imbalance, decrease in blood sugar, hypoglycemia, repeated flu, bronchitis, tonsillitis, poor mental ability, poor memory, dry feeble and dehydrated skin, hyperactive mind, lack of clarity, palpitations, fear, chronically associated with auto-immune disorders. Can be referred to as Chronic Fatigue, or Chronic Fatigue Syndrome, or when more serious Chronic Fatigue Immune Deficiency Syndrome (CFIDS). Tejo-kshaya - poor appetite, anorexia, manda agni, sensitive to cold, cold hands and feet, dyspepsia, spasmodic pain, muscle stiffness, hypothermia, loss of cellular intelligence, serial depression and confusion, lack of attention and understanding, lack of decisiveness and motivation. Prana kshaya - hypoxia, shock, cyanosis, breathlessness, loss of consciousness, depression, melancholy, heavy and dull, no creativity, congestive heart failure, no inspiration
What are some signs and symptoms of high ojas? high tejas? high pitta? Ojo-vruddhi - increase in raw ojas = unprocessed urea = increase in kapha: underactive thyroid, slow metabolism, obesity, diabetes, increase in cholesterol / triglycerides, anabolic changes, excess salivation, polyuria, glycosuria, tumors, water retention, blunt pulse, glaucoma, sugar cravings, psychological cravings for sex, attachment, greed, possessiveness Tejo-vruddhi - judgment, criticism, anger, hot flashes, hives, acne, rash, ulcers, bleeding disorders, tikshna agni, hypoglycemia, lupus demyelination of nerve cells Prana vruddhi - increased vata: hyperactive, lack of direction, insomnia, excitation, anxiety, anguish, fear, spaciness, ungroundedness, cracking/popping of joints, arthritis
What is the relationship between ojas, tejas, prana and the doshas? Ojas, tejas and prana have a fundamental functional integrity at the cellular level. Prana is movement and fans the flames of tejas which burn the substance of ojas into awareness. They are the subtlest essences of the doshas and therefore share many characteristics: prana and vata are both light, subtle, and have movement. Tejas and pitta are both sharp, hot, luminous and penetrating. Ojas and kapha are both material substance, heavy and comforting. Being the subtle essence, each component of OjasTejas-Prana is the content within the larger container of its associated dosha. Tejas is the subtlest essence of transformation, which exists within the container of agni, which exists on a greater level in the container of pitta.
NUT108 Ayurvedic Digestion and Nutrition Therapeutics I:


Practical applications of Asian Medicine and philosophical methods for optimal awareness of nutrition, digestion, absorption, and elimination. Examines various diets and foods from an energetic vata-pitta-kapha, sattva-rajas-tamas, five element, heating and cooling perspectives.

Relationship of Sattva - Tamas - Rajas to 3 Doshas & Certain Foods
FOODS FRUITS
TAMASIC (OLD, OVER COOKED)

avocado, watermelon, plums, apricots Mushrooms, pumpkin, all genetically engineered (GMO) products Wheat, brown rice, all genetically engineered (GMO) products Urad dal, black beans, pinto beans, pink beans Cheese (hard, aged, salty, or stinky, fetid [Feta cheese]), rBGH recombinant Bovine Growth Hormone RAW Garlic, onions, leeks, shallots, chives, hing (asafoetida). Cooked or heated honey (creates toxic build up it is ama-genic), poppy seeds, tagar, valerian, medical marijuana.
RAJASIC (RAW) Sour fruits: oranges, grapefruit, lemons, apples, banana, guava Potatoes, nightshades, cauliflower, broccoli, spinach, tamarind, winter squash, pickles Millet, yellow corn, buckwheat
SATTVIC (FRESH LIGHTLY COOKED) Mango, pomegranate, coconut, figs, peaches, pears Sweet potato, lettuce, parsley, cilantro, sprouts, yellow squash
VEGETABLES
GRAINS
Rice, especially basmati, tapioca, soft organic blue corn tortillas
BEANS
Red lentils, toor dal, adzuki beans Old sour cream, store bought yogurt (as opposed to fresh homemade yogurt) Chili, cayenne, peppers, hot and spicy, black pepper, clove, nutmeg, pickles, chutney, raw uncooked honey, salt, ephedra, coffee, black tea, tobacco.
Mung dal (meng bean sprouts), yellow lentils, kidney beans, lima beans Organic non-rBGH fresh Milk, fresh homemade yogurt, fresh cheese with no rennet (animal intestine), paneer (freshmade cheese), organic ghee Cumin, coriander, fennel, turmeric, basil, cinnamon, cardamom, ginger, saffron, sesame seeds, haritaki, amalaki, ashwagandha, brahmi, calamus, camphor, myrrh, chamomile, chrysanthemum, ginseng, gokshura, jasmine, lotus, rose, sandalwood, skullcap, tulsi, mint, pennyroyal, bayberry, jatamamsi, licorice, shatavari
DAIRY
SPICES, COOKING HERBS, CONDIMENT, MEDICINAL

HEALING HERBS

MEATS AND FLESH PRODUCTS
Pork, beef, lamb, dark meat chicken/turkey, bottom feeder fish and lobster, canned, dried, frozen or old flesh products, factory farming 5 chickens to one small cage, de-beaking
Fresh fish, shrimp, white meat chicken
No animal flesh products should be consumed by those wishing to cultivate Sattva (Purity - clarity) and Ahimsa (Do No Harm Heal and Liberate Living Beings Shurangama Sutra, Medicine Master Buddha Sutra)
Sattva, rajas and tamas are the three gunas or qualities that are described respectively as the subtle essences of pitta (fire and water), vata (space and air) and kapha (water and earth). Please request from Ven. Losang Jinpa a copy of the article Guidelines for Determining Ones Mental Constitution via Buddhist Ayurveda Yoga. The Shurangama Sutra (www.BTTSonline.org) says cooked garlic, onions, leeks, shallots, chives or hing makes one over-sexed (pittakapha disorders), and when eaten raw they make one angry (pitta liver disorders). These are called the five pungent plants and ideally should not be eaten by cultivators of a spiritual path unless they are sick and need to take them as medicines for short periods of time. These six pungent plants have a strong effect on the body (rupa skandha in Sanskrit), the emotions (vedana skandha), the mind (samjna skandha), ones activities (karma and samskara skandha) and consciousness (vijnana skandha). Namo Vipashin Buddha!
HRB108 Ayurvedic Herbology I
Twenty Four Commonly Used yurvedic Herbs

Sanskrit Kapha
1.
Botanical Name
TCM Mandarin Name
Vata-Pitta-
malak Emblica officinalis An Mwo Le V-P-K-, Cold Best of all to cool off pitta, liver, all 7 tissues (dhtus), ojas (immune), blood (rakta), bones (asthi), liver, heart
2.
Avagandh Withania somnifera Traditional Chinese Medicine (TCM)
Not used in V-P=K-, Warm

Best of all to strengthen vata, all 7 tissues, especially male (sukra) female (artava), chronic fatigue, strength
3.
Bal Sida cordifolia Not used in TCM V-P-K=, Sweet Cool Blood, muscle (msa), male & female reproductive, arthritis, anxiety, weakness, heart, IBS ulcerative colitis
4.
Bhigarj Eclipta alba Han4 lian2 cao3 , Mo han lian V-P=K-, Pungent Bitter Warm Brain, nervous system (majj), bone, liver, insomnia, hair loss, anemia, chronic fatigue, heavy metals detoxifier
5.
Bibhtaki Terminalia belerica Not used in TCM V-P-K-, Astringent Warm Best for kapha, prana (lungs); pancreas, asthma, cough, edema, swelling, expectorant, aphrodisiac, astringent
6.
Chandana Santalum alba Tan2 xiang1, White Sandalwood V+P-K-, Bitter-Sweet-Astringent Cold Lymph (rasa), blood, muscle, nervous system, burning sensation, hyperacidity, analgesic, makes mind happy
7.
Chitrak Plumbago zeylanica Bai hua dan , Hei mian ma V-P+K-, Pungent Hot Best kapha-vata digestion, nervous system, lymph, blood, liver-spleen, uterus, amenorrhea, anemia, appetite. Gokhura Tribulis terrestris Bai2 ji2 li2 , Ji li zi V-P-K=, Sweet Cool Kidneys, urinary, stones, lymph, plasma, blood, muscle, male repro., pancreas, aphrodisiac, heart circulation
8.
9.
Guchi Tinospora cordifolia Kuan1 jin1 teng2 , Jin guo lan V-P-K-, Bitter Warm Blood, liver, lymph, muscle, nervous system, male repro., arthritis, gout, Kaishor Guggulu,

skin, hypoglycemia
10. Guggulu
Commiphora mukul Mu4 ku4 er3 mou4 yao4 V-P=KArthritis, Yogaraj (V cold cracking shifting), Kaishor (P burning sharp skin), Punarnavadi (K high cholesterol dull edema), Gokshuradi (KV kidney-bladder), Chandraprabha (K diabetes obesity), Triphala (V toxins), heart
11. Hartak
Terminalia chebula
He1 zi3
V-P-K-
Constipation
12. Jams
Nardostachys jatamamsi song1 xiang1 V-P-KAnxiety, insomnia, stress high BP, memory Picrorrhiza kurroa
Chi2 ye4 gan1
13. Kutki / Kauk
Hu2 huang2 lian2
V+P-K-, Bitter Pitta in the liver. Arogyavardini.
14. Brahmi / Maukapar
Centella/Hydrocotyle asiatica Ji1 xue3 cao3, Di qian4 cao3, Luo de da, Peng da wan Best for memory and mind
V-P-K-
15. Manjih
Rubia cordifolia Best blood purifier, hemostatic
Qian4 cao3 gen1 , Xi cao
V=P-K-
16. Musta
Cyperus rotundus
Xiang1 fu4
V+P-K- Pungent, Bitter, Astringent
Cool Best digestive herb for pitta, then kapha. Lower back pain, blood, fat, breast milk, thyroid, colitis, cholesterol

17. Neem / Nimba
Azadirachta indica
Yin4 du4 Ku3 lian4
, V+P-K-, bitter cold Mahanimba Melia azadarach Ku3 lian4 gen1 pi2
18. Pippal
Piper longum
Bi4 ba2, bi bo
V-P=K-
Trikatu
19. Punarav
Boerrhavia diffusa Edema, asthma
Not used in TCM
V-P-K-
20. akhapup
Evolvulus alsinoides V-P-KBest for pitta anger, memory, bipolar.
Not used in TCM
21. atvar
Asparagus racemosus
Tian1 men2 dong1
V-P-K= Main lead herb for pitta, best for hyperacid, pitta women
22. Tagara
Valeriana wallichi Best for sleep, pain
Not used in TCM
V-P-K-
23. Viaga
Embelia ribes Kills worms, sperms, germs
Not used in TCM
V-P+K-
24. Vidr
Ipomoea digitata, Pueraria tuberosa, P. lobata, P. spp Ge gen - Kudzu root
V-P-K= Sweet cool
Pregnancy, lactation, infertility, bone, uterus, general fatigue, enlarged liver-spleen, glaucoma (with Punarnava), ulcer, colitis IBS
25. Yamadhu Glycyrrhiza glabra
Gan1 cao3 , Licorice
V-P-K= Sweet

Expectorant, all 7 tissues, liver, spleen, reproductive system
26. Vac (Vacha)
Acorus calamus, Calamus root Shi2 chang1 pu2
V-P+K- Bitter Pungent Hot Dullness - depression, lungs, Alzheimer's, memory, epilepsy, kapha arthritis, obesity. SiddhaSoma nose oil drop

5 Parts 1st Herb Dosha Prakruti Pratyanika: (Prakruti or Genetic-Karmic Constitutional Affinities)
Ashwagandha (Withania somnifera) for Vata (Space and Air Catabolic Wind Skinny-Thin Ectomorph); Shatavari (Asparagus racemosus) for Pitta (Fire and Water Metabolic Bile Medium Mesomorph); Punarnava (Boerhaavia diffusa) for Kapha (Water and Earth Anabolic Phlegm-Fat-Calcium Chubby-Husky Endomorph)
Specific affinities: Rasayana (rejuvenative) 1st Paramita: Dana (Perfection of Generosity and Giving leads to Happiness) VPK Effect: Must be Tridoshic
4 Parts 2nd Herb Vikruti Pratyanika: (Affinities for the Doshic Disturbance)
Bala (Sida cordifolia) for Vata (encourage sweet growth and strength); Guduchi (Tinospora cordifolia) for Pitta (encourage cool yet metabolic); Chitrak (Plumbago zeylanica) for Kapha (encourage heat and weight reduction)
Specific affinities: Bala, Guduchi and Chitrak all have affinities for the blood (rakta dhatu) 2nd Paramita: Shila (Perfection of Precepts Morality Ethics leads to Benefiting Others) VPK Effect: Tridoshic

1-2 Parts 3rd Herb Rakta Dhatu / Liver Blood (Site of Tejas Energy Site of Anger):
Haritaki (Terminalia chebula) and/or Turmeric (Curcuma longa) and/or Loha Bhasma (Iron) for Vata; Amalaki (Emblica offinalis), and/Manjishtha (Rubia cordifolia) and/or Neem-Nimba (Azadirachta indica) for Pitta; Kutki-Katuka (Picrorrhiza kurroa) , or Arogyavardhini Compound and/or Manjishtha (Rubia cordifolia) or Rakta Chandana (Pterocarpus santalinus) for Kapha
Specific affinities: life function (jivanam), oxygenation, enthusiasm, blood vessels , tendons, tendinous muscle , granulation tissue, menstruation , blood cleansers, detox blood, remove pitta type ama (toxins), remove free radicals from blood.
3rd Paramita: Kshanti (Perfection of Patience leads to Not Opposing the World, According with Living Beings)
Shrotogamitva: Rakta vaha srotas or blood carrying channels (liver and spleen are roots, arteriole circulatory system is route, arteriolevenous junction is opening) LIVER: organ affinities (avayava-pratyanika) - liver (yakrit - site of ranjaka pitta, bhuta agni)
VPK Effect: Mostly Pitta Soothing

2-3 Parts 4th Herb Asthi Dhatu / Bone Tissue:

Yogaraj Guggulu Compound (Commiphora mukul plus many other herbs) for Vata cold shifting pain;
Kaishor Guggulu Compound (Commiphora mukul plus Tinospora cordifolia [Guduchi] et al.) for Pitta hot sharp precise red inflamed pain;
Punarnava Guggulu Compound (Commiphora mukul plus Boerhaavia diffusa [Punarnava], et al) for Kapha dull vague puffy edematous pain
Specific affinities: support (dharana), structure, protection, indirectly connected with the kidneys: teeth and cartilage (upadhatu), hair and nails (dhatu mala), osteoarthritis, connective tissue diseases, gout, rheumatoid arthritis, osteoporosis.
4th Paramita: Virya (Perfection of Vigor leads to Perseverance and Stick-to-it-iveness)
Shrotogamitva: Asthi vaha srotas or osseous tissue carrying channels (pelvic girdle, sacrum are roots, nails, hair are openings)
VPK Effect: Mostly Vata Soothing

2-3 Parts 5th Herb Reproductive (Site of Ojas Immunity, Patience, Energy Sex [or Brahmacharya] 3rd of the Four Pillars of Life):
Men: Kapikacchu (Atma Gupta Mucuna pruriens) and/or Vidari (Ipomoea digitata) for Vata men (tactile premature ejaculation); Shankhapushpi (Convolvulus alsinoides) and/or Kama Dudha Compound (Praval Red Coral plus Gulvel Sattva [Guduchi Tinospora cordifolia], et al.) for Pitta men (prostatitis, thermal premature ejaculation); Shilajit (Asphaltum Bitumen Himalayan Mineral Pitch) for Kapha men (enlarged prostate, emotional premature ejaculation);
Women: Vidari (Ipomoea digitata) and/or Ashoka (Saraca indica) for Vata women (dysmenorrhea; irregular menstrual cycle); Ashoka (Saraca indica) and/or Red Sandalwood (Pterocarpus santalinus) for Pitta women (menorrhagia; PMS); Shilajit (Asphaltum Bitumen Himalayan Mineral Pitch) and/or Ashoka (Saraca indica) for Kapha women (leucorrhea; cystic ovaries; fibroids).
Specific affinities: sexual reproduction (prajanam), ojas (upadhatu), inability to reproduce successfully. 2nd Paramita: Shila (Perfection of Precepts and Morality-Ethics) 3rd Paramita: Kshanti (Perfection of Patience leads to Not Opposing the World, According with Living Beings) 4th Paramita: Virya (Perfection of Vigor leads to Perseverance and Stick-to-it-iveness) Shrotogamitva: shukra vaha srotas or male reproductive tissue carrying channels (testicle is root, prostate is route, urethral opening is opening) Shrotogamitva: artava vaha srotas or female reproductive tissue carrying channels (ovaries are root, fallopian tubes, uterus, vagina are route, labia are openings) VPK Effect: Mostly Vata Soothing

1-2 Parts 6th Herb Kidneys (Site of Ojas Immunity, Stick-to-it-iveness Site of Fear):
Gokshuradi Guggulu Compound (Gokshura [Tribulus terrestris] plus Commiphora mukul [Guggulu] et al.) for Vata, Gokshura (Tribulus terrestris) and/or Coriander (Dhanaka Coriandrum sattivum) for Pitta, Chandra Prabha Compound (Shilajit [Asphaltum Bitumen Himalayan Mineral Pitch] plus Commiphora mukul [Guggulu] et al.)for Kapha
Specific affinities: Water Ingestion Channel: Shrotogamitva: ambu-udaka vaha srotas or water carrying channels (pancreas is root, GI mucous membrane is route, kidneys, tongue, sweat glands are openings) Water Elimination Channel: Shrotogamitva: mutra vaha srotas or urine carrying channels (kidneys are root, ureter and bladder are route, urethral opening is opening) KIDNEY: organ affinities (avayava-pratyanika) - kidneys (vrikkha - site of kapha) BLADDER: organ affinities (avayava-pratyanika) - bladder (basti - site of kapha)
VPK Effect: Mostly Kapha Soothing

1-3 Parts 7th Herb Heart (Site of Ojas Energy Site of Joy):
Tagar (Valeriana wallichi) and/or Nutmeg (Jatiphala - Myristica fragrans) for Vata (irregular heart beat, low blood pressure), Arjuna (Terminalia arjuna) and/or Passion Flower (Passiflora incarnata) for Pitta (stress and heat-related high blood pressure), Arjuna (Terminalia arjuna) and/or Shringa Bhasma (Deer Horn) for Kapha (cold-congestive-fat-cholesterol related high blood pressure)
Specific affinities: HEART: organ affinities (avayava-pratyanika) - heart (hridayam - site of avalambaka kapha - water vyana vayu) PERICARDIUM: organ affinities (avayava-pratyanika) - pericardium (hridaya dara kala) 1st Paramita: Dana (Perfection of Generosity and Giving leads to Happiness) Hri = receive, Da = give. 4th Paramita: Virya (Perfection of Vigor leads to Perseverance and Stick-to-it-iveness) VPK Effect: Depends on dosha vikruti, but mostly tridoshic
1-3 Parts 7th Herb Lungs (Site of Prana/Qi Site of Grief):

Tulsi (Occinum sanctum) and/or Licorice (Yasthi Madhu Glycyrrhiza glabra) for Vata (dry no mucous or clear mucous, underweight or emaciation-related shortness of breath); Sitopaladi and/or Mahasudarshan (25+ bitter herbs) for Pitta (infection with yellow or green mucous, bronchitis); Talisadi (Abies webbiana [Talisa - Himalayan Silver Fir Tree Needles], plus Trikatu (Shunthi Zingiber offinalis Dry ginger, Marich Piper nigrum black pepper, Pippali Piper longum Indian long pepper), Cinnamon [Cinnamomum zeylanica] , Cardamom [Ela Elettaria cardamomum], and Vamsha-rochana [Bambusa arundinaceae]) and/or Abhrak Bhasma (Mica) for Kapha (profuse sticky or runny white mucous, obesity-related shortness of breath, congestive asthma, spring allergies)
Specific affinities: Air Ingestion Channel: Shrotogamitva: prana vaha srotas or respiratory channels (left chamber of heart is root, respiratory tract is route, nose is opening) LUNGS: organ affinities (avayava-pratyanika) - lungs (phuphusa - site of prana vata and avalambaka kapha) VPK Effect: Depends on dosha vikruti, but either

2 Parts 8th Herb Nidra (Sleep The Mother of All Healing 1st of the Four Pillars of Life):
(Sleep-Mental-Emotional Affinities) Tagar (Valeriana wallichi) for Vata hyper or worrisome cold 3-4 AM insomnia; Brahmi (Centella asiatica) for Pitta irritable planning work-a-holic hot 12-2 AM insomnia;
moistening for vata
or anti-mucous for pitta kapha.
Jyotishmati (Celastrus paniculata) for Kapha heavy cool couch-potato hypersomnia
Specific affinities: Rejuvenate the mind by soothing the dosha and balancing tri-guna (vata decrease cold rajas, pitta decrease hot rajas, kapha decrease cool tamas)
VPK Effect: Depends on dosha vikruti, but either
calming for insomnia of a vata (cold) or pitta (hot), or stimulating for kapha excessive sleep (heavy cool).

3 Parts 9th Herb Manas-Majja (Site of Prana Vayu, Sadhaka Pitta, Tarpaka Kapha Meditation [or Dhyana Samadhi and Prajna] 4th of the Four Pillars of Life):
(Memory-Mental-Emotional Affinities) Jatamamsi (Nardostachys jatamamsi) and/or Bhringaraj (Eclipta alba) for Vata cold anxiety, hyper, spaciness learn fast and forget Shankhapushpi (Convolvulus alsinoides) for Pitta hot anger, intense, sharpness learn fast and remember Vacha (Acorus calamus) for Kapha depression, dullness, dense learn slowly and remember
Specific affinities: Shrotogamitva: majja vaha srotas or nervous system channels (brain, spinal cord are roots, synaptic space is opening)
Channel for Mind Shrotogamitva: mano vaha srotas or mind carrying channels (heat, cardiac plexus is root, entire body is route, sense organs and acupoints are openings)
3rd Paramita: Kshanti (Perfection of Patience leads to Not Opposing the World, According with Living Beings) 5th Paramita: Dhyana Samadhi (Perfection of Meditative Mind Upeksha [Equanimity and Renunciation] leads to Freedom from Confusion) 6th Paramita: Prajna (Perfection of Wisdom leads to Wholesome Manifestation)
VPK Effect: Depends on dosha vikruti, but either calming for vata and pitta, or stimulating for kapha.

3 Parts 10th Herb Agni / Stomach (Site of Kapha, Pitta, and Vata Food - 2nd of the Four Pillars of Life):
(Digestive Affinities) Dashamula or Hingvastak (Hing fried in ghee, black and white cumin seeds, mineral salt, wild celery seeds, and Trikatu [Shunthi Zingiber offinalis Dry ginger, Marich Piper nigrum black pepper, Pippali Piper longum Indian long pepper]) for Vata (Vishama Agni variable metabolism); Musta (Cyperus rotundus) or Avipattikarfor Pitta (Tikshna Agni intense metabolism, hypoglycemia); Chitraka (Plumbago zeylanica) and/or Trikatu (Shunthi Zingiber offinalis Dry ginger, Marich Piper nigrum black pepper, Pippali Piper longum Indian long pepper) for Kapha (Manda Agni sluggish, slow metabolism, underactive thyroid, hyperglycemia)
Specific affinities: Food Ingestion Channel: Shrotogamitva: anna vaha srotas or food carrying channels (esophagus is root, GI tract is route, ileocecal valve is opening) STOMACH: organ affinities (avayava-pratyanika) - stomach (amashaya - home site of kapha - kledaka kapha) organ affinities (avayava-pratyanika) - stomach (amashaya - site of pitta - pachaka pitta) organ affinities (avayava-pratyanika) - stomach (amashaya - site of vata - samana vayu) SMALL INTESTINES: organ affinities (avayava-pratyanika) - small intestine (kshudrantram - grahani - fire - home site of pitta pachaka pitta) SPLEEN: organ affinities (avayava-pratyanika) - spleen (pleeha - site of kledaka kapha) Solid Waste Elimination Channel: Shrotogamitva: purisha vaha srotas or solid waste carrying channels (cecum, rectum, sigmoid colon are roots, anal orifice is opening) COLON: organ affinities (avayava-pratyanika) - colon - large intestine (pakvashaya - earth home site of vata - apana vayu) 1st Paramita: Dana (Perfection of Generosity and Giving leads to Happiness) 3rd Paramita: Kshanti (Perfection of Patience leads to Not Opposing the World, According with Living Beings) VPK Effect: Depends on dosha vikruti, but either moistening warming anti-gas, anti-constipation salty-sour-sweet for vata; cooling drying antacid anti-diarrhea bitter-sweet-astringent for pitta; or hot stimulating drying anti-fat, anti-mucous, pungent-bitter-astringent for kapha.

Twenty Four Commonly Used yurvedic Herbs
31 tablespoons = 93 teaspoons / 3 teaspoons per day with meals = 31 days supply.
Secrets of the Pulse CHAPTER 3: ORGAN PULSES
felt at 1st and 7th level
Right Side 1- index superficial 1st level deep 7th level Colon (Large Intestine) Lung 2- middle Gallbladder 3- ring Pericardiu m VPK circulation 1- index Bladder
Left Side 2- middle Stomach 3- ring Small Intestine Kidney (prostate)
Liver
Heart
Spleen (pancreas)

organs Colon
VATA gases, constipation, diverticulosis, fissure & fistula, abdominal bloating, malabsorption, hemorrhoids
PITTA colitis, diverticulitis, chronic diarrhea or dysentery, soft loose stools, ulcerative colitis, bacillary dysentery, appendicitis, inflammatory changes in colon, P type hemorrhoids, bleeding polyps, irritable bowel syndrome bacterial infection, tracheitis, bronchitis, inflammation, broncheolitis, bleeding in the lungs, aleveolitis, pleuritis, excess heat in lungs, chemical sensitivity
KAPHA excess mucus, parasites, amoebiasis, cystic tumor, amoeboma, gerardiasis, mucus in colon- amoebic dysentery, steatorrhea
Lung
cold and dry lungs, dry pleurisy, respiratory allergy, wheezing, dry cough, hoarseness of voice, emphysema, whooping cough, paroxysmal cough, inhalant allergies, emphyma = lung abscess insufficient bile, removal of gallbladder, spasm of GB, deformed GB, tightness in neck & shoulders due to referred pain from GB, protein sensitivity- not digested, clay colored stools (sx of bile canaliculi obstruction empty GB), sudden pain in R hypochondriac area suppressed liver enzymes, shrinking of liver cells dryness, cirrhotic changes, hepatitis C (posttransfusional), increased hepatic pressure portal hypertension, low amount of bile in liver, dont digest proteins
pulmonary congestion, hay fever, pollen allergy, upper respiratory congestion, pneumonia with consolidation, bronchiectasis, asthma, pleurisy with effusion
Gallbladder
cholecystitis (GB is inflamed, tender, swollen), oversecretion of bile, acid indigestion duodenal ulcer, nausea, vomiting, pain and tenderness on pressure, overeating chronic hot spicy food
sluggish gallbladder thick bile, gallstones, obstructive jaundice, excess kapha in GB, sensitive to fatty fried food
Liver
hepatitis A (infectious), jaundice, mononucleosis, hemorrhagic condition, deepseated anger or hate, chronic fatigue, easily bruised, bleeding through gums, piles, bloodshot eyes, emotionally judgmental, angry or critical, deep-seated anger envy or hatred, sickle cell anemia,
fatty degenerative changes, enlarged liver, hepatitis B (serum), multiple lipomas, high cholesterol, obesity, hypertension, low libido

aplastic anemia, megaloblastic anemia, lyme disease, malaria, hemopoetic disorder, low immunity

Pericardium
multiple extra systole, irregular pulse, atrial flutter with fibrillation, premature ventricle systole, deep seated anxiety, fear, grief, sadness, insecurity, loneliness, nervousness poor apana circulation in lower extremities, cold hands and feet, apana vayu dysfunction hyperperistalsis, partial obstruction, thin intestinal wall, malabsorption, intestinal colic, intestinal tuberculosis- abdomen has doughy feel tachycardia, multiple extra systole, sinus arrhythmia, atrial flutter with fibrillation, hypotension or alternating pulses, pseudo-cardiac pain, palpitations, insecurity, nervousness, depression, fear, anxiety, nervousness hyperactivity in ST, nervous ST, increased peristalsis, vishama agni- irregular, pyloric stenosis (20 to gastric ulcer), distended ST, gas in fundus of ST, narrow ST, impaired digestion, irregular appetite aplastic anemia, microcytic anemia, splenic pain (vague), extreme debility,
pericarditis, non-inflammatory burning sensation, heartburn, unresolved anger, hate, envy, rejection, not being loved, constrictive pericarditis
bradicardia, bundle branch block, deep seated attachment, greed, possessiveness, depression, pericardial effusion, pericardial congestion
Circulation
vertigo, dizziness, heat in scalp, tip of nose hot, sweating palms, poor samana circulation, cold sweat enteritis, duodenal ulcer, periumbilical burning sensation, sprue syndrome, chronic dysentery
poor circulation in head, cold scalp, tip of nose cold, congested sinuses, feel faint, poor prana and udana circulation, dizziness, vertigo excess mucus in intestine (kledaka kapha), slow intestinal digestion, undigested fat in intestine fatty diarrhea, mandagni bradicardia, bundle branch block, myocardial hypertrophy, malignant hypertension, high cholesterol, high triglycerides
Small intestine
Heart
myocarditis, endocarditis, pericarditis, systemic high pitta in heart, judgmental, critical, ambitious, competitive, anger, acute hypertension, high stress
Stomach
excess pachaka pitta in ST, hyperacidity, strong appetite but poor digestion due to low agni and high pitta, gastritis, acid indigestion, peptic ulcer
excess kledaka kapha in ST, mandagni- low, ama in stomach, chronic indigestion, pre-diabetic, hypochlorhydrialow Hcl long-term precancerous to ST, excess mucus secretion, hypochondria (can be pre-cancerous) megaloblastic anemia, enlarged spleen, ascites, swelling due to lymphatic obstruction,
Spleen
spleenitis, myeloid leukemia, bleeding disorders, enlarged tender spleen, ranjaka pitta

low immunity, malaria Bladder scanty urination, cold urine, debilitated kidneys, renal failure, incontinence, foamy urine with bubbles, retention of urine, uremic coma
disorder, hepatospleenomegaly, ascites cystitis, burning urination, dark yellow urine, hepatitis (bilirubinuria), acidic pH of urine, hematuria (blood in urine), stagnation of ranjaka pitta in liver, history of mononucleosis nephritis, urinary tract infection, acute glomerulonephritis, hypertension, oxalate crystalluria (more painful than calcium crystals), burning pain in kidney, excess heat in kidney
lymphatic leukemia hyaline cast (mucus in bladder), albuminuria (proteinuria), polyuria, diabetes, cloudy turbid urine, seminuria (pre-diabetic or complication of urine), diabetes, frequent urination albuminuria, calcium crystalluria (less painful than oxalate crystals) diabetes, hypertension, polycystic kidney, hydronephrosis, glycosuria
Kidney
renal failure uremic coma, congenital small kidney, oliguria, unuria, extreme fatigue, low backache, cold kidney, floating kidney (descended), phosphaturia

Conclusions of the Basics of Ayurveda
AYR190 SKT108 SKT210 SKT220
Sanskrit Level I: Devanagari Alphabet, Transliteration, Mantras
Sanskrit Level II: Ayurvedic Gunas-Dhatus-Agni-Ojas-Tejas-Prana-Srotas Sanskrit Level III: Ayurvedic-Buddhist-Yogic-Hindu Words and Definitions
Ayurvedic Perspectives on Yoga Therapeutics: Understanding the body, its sensations-feelings, the mind-memory-intellect, daily behaviors-habits and consciousness as "the observer." Examines Yoga as Union - simultaneous union of the bliss of compassion with the wisdom knowing the interconnectedness of all of existence. Looks at what Yoga asanas poses (exercises) and what meditation mindfulness techniques are best suited to contitutional ailments and imbalances. YOG108

ENG108 English Composition I: Ayurvedic, Shad Darshan Philosophy / History

Verse for Opening a Sutra The unsurpassed, profound, and wonderful Dharani Sutra and Maha Karuna Mantra, Is difficult to encounter in hundreds of millions of eons, And yet, I now see and hear it, receive and uphold it, And I vow to realize the Buddha's true meaning.
The Great White Canopy Light from the Buddha's Crown Foremost Spiritual Mantra Mwo he sa dan dwo Bwo da la Mwo he sa dan dwo Bwo da la two lo ni jou - Om Syi Dan Dwo. Bo Da La.
Shurangama Mantra First Four Lines Invocation:

Na Mwo Sa Dan Two | Su Chye Dwo Ye | E La He Di | San Myau San Pu Two Sye.
"Five Great Heart Mantras" Invocation:

Chr Two Ni | E Jya La | Mi Li Ju | Bwo Li Dan La Ye | Ning Jye Li1
The Mantra has five divisions which correspond to the five directions north, south, east, west, and the middle. The Eastern Division is the Vajra Division, with Akshobhya Buddha (Medicine Buddha Bhaisajya Guru) as the teaching host. The Southern Division is the Production-of-Jewels Division, with Production-of-Jewels Buddha (Ratna Sambhava Buddha) as the teaching host. The Central Division is the Buddha Division, with Shakyamuni Buddha (Vairochana Buddha) as the teaching host. The Western Division is the Lotus Division, with Amitabha Buddha (Amitayus Buddha Amitofou) as the teaching host. The Northern Division is the Karma Division, with Accomplishment Buddha (Amoghasiddhi Buddha) as the teaching host. There are five divisions, because there are five huge demonic armies in this world. There are demons to the east, south, west, north, and in the center. Since there are these five demon armies, not just five demons, the Buddhas also cover the five directions to suppress the demons. If there were no Buddhas, the demons could appear openly in the world.
The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 94. ISBN 0-88139___-_

544. Da jr two 545. Nan 546. E na li 547. Pi she ti 548. Pi la 549. Ba she la 550. Two li 551. Pan two pan two ni 552. Ba she la bang ni pan 553. Hu syin du lu ying pan 554. Swo pe he

Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices." Om Namo Shurangama Tath gato a-Sit tapatr ( ) Mantra Dharani Smriti Sagara Siddhaya Swaha Maha Siddhaya Swaha
Om nama r-sarva-buddha-bodhisattvebhya

Om Namo ragama-stra - Om Namo Shu lngyn jng - Om Namo rya-sarva-tathgatoa-sitta-patrnma-parjit pratyagir mah-vidy-rj sampt - Om Namo Shurangama Sutra-Mantra - Om Namo Lngyn jng (Taisho number T 945) - A Tantric work translated by Paramiti (Pramiti ) in 705 A.D.; v. - Om Namo Uavijaydhra - Om Namo Fdng znshng tulun jng - Om Namo Sarvatathgataoaittapatrnmparjit-mahpratyagir-mahvidyrj-nma-dhra - Om Namo D fdng rli fnggung Xddubdlu tulun - Om Namo Dhra of ittapatra - Om Namo Great Corona of All Tathgatas, Radiating Light [Om Namo The Great Queen of Vidy called Aparjit]. Tibetan version is: To.590/985, P.202/610 (['phags pa] De bshin gshegs pa thams cad kyi gtsug tor nas byung ba gdugs dkar po can shes bya ba gshan gyis mi thub ma phyir zlog pa'i rig sngags kyi rgyal mo chen mo)) Siddhaya, Swaha Maha Siddhaya Swaha.
The fifth century A.D. sagely Indian Buddhist Upasaka Pandit Chandragomin from Nalanda Monastic University wrote three commentaries and one Sadhana (Puja ceremony) on the Shurangama Mantra in Sanskrit: It is still extant in its Tibetan form in the Peking Edition No. 3904, 3905, 3916 and 3917 of the Tibetan Tripitaka Tangyur as the rya-tathgatoa sittapatrparjit pratyagir nma dhra sdhana (P.E. 3905). The Tibetan name for Chandragomin's Shurangama Mantra Sadhana is hphags-pa de-bshin-gsegs-pahi gtsug-tor-nas byun-bahi gdugs dkar-mo-can gshan-gyis mi-thub-pa phyir bzlog-pa shes-byabahi gzuns kyi sgrub-thabs. (Source: Indian Buddhist Pundits - from the Jewel Garland of Buddhist History, (Tibetan title: Chos-'byung-zin-bris-nor-bu 'phreng-ba compiled Tibetan Masters), translator Lobsang Norbu Tsonawa, Dharamsala, India: Library of Tibetan Works and Archives (LTWA), 1985, Revised Edition 2005: p. 102, ISBN 81-85102-42-2).
Na mwo Sa
NAMO STATH
(For Sa dan two [statha], see lines 1,
NAMO SARVARTHA "Homage to all Buddhas
"Returning our lives, bowing in reverence, is the meaning of Na mwo. All three karmas made pure is Sa Dan Two.

dan two
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
5, 94, 191, and 215)
and Bodhisattvas."
Affliction and Bodhi appear only from the mind. Confused, one is a common person, enlightened, one is a Buddha." (Source of the
these 4 line verses for each line of the Mantra is the Venerable Tripitaka Master Hsuan Hua of the City of 10,000 Buddhas, Vajra Bodhi Sea -- A Journal of Orthodox Buddhism - hereafter referred to as simply VBS, November 1981 Issue)
"Give Praise to the Awakened One! The Well Come One! The Holy One!" (Source: The Liturgy
of the Order of Buddhist Contemplatives for the Laity, English Shurangama Translation, Line 1 - Rev. Roshi Jiyu-Kennett, The Liturgy of the Order of Buddhist Contemplatives for the Laity, Second Edition, Mount Shasta, California: Shasta Abbey Press, 1990. The Liturgy of the Order of Buddhist Contemplatives for the Laity's Liturgy includes the English Translation of the Shurangama Mantra. Founded by the late Rev. Roshi Jiyu-Kennett, Shasta Abbey of Mt. Shasta is a monastery of the Order of Buddhist Contemplatives in the Soto Zen and Mahayana tradition. www.obcon.org, www.shastaabbey.org.
SKT340_ Shurangama_Siddham_ Sanskrit_ with_Ven_Hua_Verses
"namo bhagavate uya uddhe viraje vimale svh| namo bhagavate apraihato uya| namo buddhya| namo dharmya| namo saghya" According to the Sutra called the: rya-sarvatathgatoa-sittapatr-nma-parjit pratyagir mahvidy-rj sampt, we will crossreference the lines of the Shurangama Mantra. The lines found in the Sutra, but not in the Shurangama Mantra will be listed in RED. Hereafter, we shall refer to that sutra simply as Tathgatoa SittaPatr Stra.
sthat
[Pronunciations] [py] zh [mc] ju [mr] chu
[Basic Meaning:] to abide, abiding

Senses: To linger. (Skt. sthna) The act of standing, standing firmly, being fixed or stationary. (layana); To stay, stop (viharati); abide (upasthita, tisthati); settle. [cmuller] To live, reside, inhabit; exist (pravrtti). [cmuller] To live peaceably. [cmuller] To dwell on some object; to attach to; thus, attachment, delusion. [cmuller] Continuation; continued existence, continuance in the same state. As the principle of continuity , one of the three (or four) marks of conditioned existence [cmuller] To stay in a womb (sthiti). [cmuller] Continued existence (of the universe).

[cmuller] The ten abodes of the 52 stage path of the bodhisattva. [cmuller] One of the conditioned factors not associated with mind in Yogcra. [cmuller] Eternal abiding. [cmuller] In Chan language, it is often combined with a verb to strengthen the verb's meaning. [cmuller]
Su chye dwo ye
SUGATYA
SUGATAYA "Well Departed' (Sugata) describes one who has truly departed for the other shore of enlightenment and who will never fall back into the sea of birth and death. A Buddha is called Well Departed for four reasons: 1. He treads the holy way of goodness and purity, 2. He is able to attain immortal Nirvana (Amta Nirva), 3. He is able to realize supreme enlightenment (Anuttarasamyaksabodhi) through mastery of the perfections (Pramit), and 4. His words are always appropriate to the occasion (upya)
(Mizuno, K., Essential of Buddhism, 1996: p. 66)
"The One With Perfect Universal Knowledge! The Great One!" (The
Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 2)
"Not coming, not going, the illusion of flowers in a mirror. Neither emptiness, nor form, the obliqueness of moonlight in water. Apart from dust, cut off from marks, where does one dwell? Adding a head on top of a head is to be like Yajnadatta." (Hua
- VBS 12-1981)
sugata , , , , , , ,
xi
qi
du ,

shn
xng , [Pronunciations] [py] soqitu [wg] sao-ch'ieh-t'uo [hg] [mc] sogata [mr] sogat'a [kk] [hb] sgada [qn] tao gi
[Pronunciations]
[py] xiqidu, [wg] hsiu-ch'ieh-tuo, [hg]
, [mc] sugata, [mr] sugat'a, [kk] , [hb] shugata, [qn] tu gi a
shn
q ,
shn
sh , [Basic Meaning:] well-gone [cmuller]
[Basic Meaning:] well-gone

Senses: Alternative rendering of (Skt. sugata). [cmuller]
[Dictionary References]: Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 137
shng zn ,
Senses: " sugata, v. ." [cmuller ; source(s):

Soothill]
Translated as .
[cmuller] [Dictionary References]: Soothill 483
E la he di
(For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
ARHAT
arhat , , , , , , , , , , , , , , ,
ARHATE Om Namo Shurangama Assembly of Sri Arhat Shravakas as Vast as the Sea Namaha
namo loke arhatnm "Worthy of receiving offerings from both people and gods, Planting blessings, nurturing wisdom, the response accordingly penetrates. Cause and effect perfected, one is accomplished in a myriad conducts."
(Hua - VBS 1-1982)
shng rn
lu gu ,
hn
b shng ,
Shurangama Sutra Verse Spoken by Avalokiteshvara Bodhisattva and Now Vowed by me as well for the Sake of all Beings: "If there are those who are studying (Arhats), who have severed the twelve causal conditions, and, having severed the conditions, reveal a supreme nature, and

shng rn shng
yng
gng ,
sage; saint;
holy; sacred; emperor.
who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation."
(Shurangama Sutra Volume Five -- Twenty-five Means to Enlightenment -- Page 144)
xu
zn zh ,
rn
human being; man;

person; people; adult; grown-up; a person engaged in a particular activity; other people; people; personality; character; state of one's health; how one feels; everybody; each; all; manpower; hand.
shng ,
yun ji ,
yng ,
sh
zi ,
zh ,
w xu
zh
t ,
"Arhat Lam Chung" (Chudapanthaka) With the help of Shakyamuni and through his dutiful observation of a simple spiritual practice, Lam Chung realised the true nature of reality (tatha shunyata pratityasamutpada) and attained freedom (bodhi).
w nothing; nil;
not have; there is not; without; not; regardless of;
shng
zh

no matter whether, what, etc.
Source: http://www.artzotec.com/lamchung.html
xu study; learn;
imitate; mimic; learning; knowledge; subject of study; branch of learning; school; college.
shng
wn ,
lu
h ,
lu
San myau San pu two syeii

iii
SAMYAK SAMBUDDHYA
SAMYA-KSAM BUDDDHAYA samyak-sabuddhya
"Samyaksabuddha can be translated as Omniscient' or as One who is perfectly enlightened'." (Mizuno p. 66)
4.
"Treasury of Brightness in empty space and the Dharma Realm, Greatly Wise Honored One in ten directions and three periods, To the true nature I now return my life in refuge, To proper knowledge and enlightenment in the wonderful Dharma Hall." (Hua - VBS 2-1982)
samyak-sabuddha
I Buddhist Disciple ______ (Dharma Name) __________ solemnly vow through Bodhichitta Maha Pranidhana to realize Anuttarasamyaksabodhi.
[Pronunciations] [py] nudulu snmio snpt

[wg] a-nou-tuo-lo san-miao san-p'u-'i [hg] [mc] anyokdara sammyak sambori [mr] anyoktara sammyak sambori [kk] [hb] anokutara sammyaku sambodai [qn] a nu a la tam miu tam b
From the Tathgatoa SittaPatr Stra
anuttarsamyak-sabodhi
[Dictionary References] Zengaku daijiten (Komazawa U.) 8d

shng p t
anuttar samyaksabodhim , nu lu du
Iwanami Bukky jiten 11 A Glossary of Zen Terms (Inagaki) 6 Japanese-English Buddhist Dictionary (Dait shuppansha) 9a/10 Japanese-English Zen Buddhist Dictionary (Yokoi) 10 Zengo jiten (Iriya and Koga) 6-P49 Bukkygo daijiten (Nakamura) 7b Fo Guang Dictionary 3674 Ding Fubao Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 1208 Bukky daijiten (Mochizuki) (v.16)48a,4664c Bukky daijiten (Oda) 28-1 Sanskrit-Tibetan Index for the Yogcrabhmi-stra (Yokoyama and Hirosawa)
[Basic Meaning:] supreme, perfect enlightenment / awakening [s.hodge]
sn mio sn p t
Senses: (Skt. anuttar samyak sabodhim; Tib. bla na med pa yang dag par rdzogs pa'i byang chub) [s.hodge] A transliteration of the Sanskrit anuttar-samyak-sabodhi,supreme correct enlightenment . Anuttar means 'unsurpassed;' samyak means 'correct,' and sabodhi means 'enlightenment.' Translated into Chinese as , , , and . [cmuller]
w shng zhng dng ju ,
w nothing; nil; not have; there is not;

without; not; regardless of; no matter whether, what, etc..
shng upper; up; upward; higher;

superior; better; first (part); preceding; previous; go up; mount; board; go to; leave for; submit; send in; present; forge ahead; go ahead; fill; supply; serve; set; fix; apply; paint; put on record; wind; screw; tighten.
zhng straight; upright; situated in the

middle; main; punctually; sharp; obverse; right; honest; correct; right; pure; principal; chief; regular; <physics> <math.> positive; rectify; set right; precisely; used to indicate an action in progress.
dng class; grade; rank; equal; wait;

await; when; till; <auxiliary> and so on; and so

forth; etc..
ju sense; feel; wake (up); awake;

become aware; become awakened.
unexcelled perfect enlightenment. A samyak sabuddha is one who through his own efforts and wisdom understands dharma, and out of compassion proclaims it to the world in order to uplift others from sasra and to lead them to liberation. The samyak-sabodhi is the state pertaining to a samyak-sabuddha. The samyak sabuddha makes others understand ryasatyni, namely, suffering, cause of suffering, cessation of suffering and, way to cessation of suffering as he has known them. The rvakas and the pratyekabuddhas attain enlightenment respectively known as rvakabodhi and pratyekabodhi. rvakabodhi, pratyekabodhi and samyaksabodhi are the three modes of enlightenment. The Bodhisattvas opt for the anuttar samyak-sabodhi which does not have anything further and beyond it. (Pali anuttara-samm-sambodhi)
Na mwo Sa dan two

NAMO STATH
(For Sa dan two [statha], see lines 1, 5, 94, 191, and 215)
NAMO SARVARTHA
"Believing the Holy Teaching and the doubly-perfected Honored One, Giving inside and out is to emulate the One Capable of Humaneness. Attached to nothing is comfort and ease. In liberation of knowledge and views, there is no self or others." (Hua - VBS 3-1982)

Fwo two Jyu jr Shai ni shan

(For Buddha Shai ni shan [Ushnisha], see lines 6, 94, 173, 192, 216, 533)
BUDDH KOTI USNSM
BUDDH KOTI SNSM Om Namo "Sutra of the Foremost Shurangama at the Great Buddha's Summit Concerning the Tathagata's Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas' Myriad Practices"
"A thousand million fine marks adorn his body. Great Summit of the Buddha's Crown in secret magical writings. If one receives and upholds them with diligent vigor, In taking refuge with the Dharma Jewel, every day is new." (Hua - VBS 4-1982)
"The Buddha Who Sits on Ten Million Thrones!"

(The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 3)
[Pronunciations] [py] jzh

[wg] ch-chih, [hg] , [mc] guji, [mr] kuji, [kk] , [kk] , [hb] kutei [hb] gutei, [qn] cu chi
(For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222)
zh
j all; complete.
koi , , , , , , , , shng , j j zh , zh
zh callous. ,
[Basic Meaning:] ten million [cmuller] Senses: A very large number, variously renderedas ten million, one hundred million, etc. Alternative rendering of . (Skt. ko, koi; Tib. bye ba) [cmuller ; source(s): JEBD] " ; ; a crore, 10 millions; intp. as 100,000; 1,000,000; or 10,000,000."
[cmuller ; source(s): Soothill] [Dictionary References] Zengaku daijiten (Komazawa U.) 250d A Glossary of Zen Terms (Inagaki) 89, 396 Japanese-English Buddhist Dictionary (Dait shuppansha) 188b/210 Japanese-English Zen Buddhist Dictionary (Yokoi) 184 Bukkygo daijiten (Nakamura) 269d Fo Guang Dictionary 4033 Ding Fubao Buddhist Chinese-Sanskrit Dictionary (Hirakawa) 141 Bukky daijiten (Mochizuki) (v.16)786b,36b,2293b,4011c Bukky daijiten (Oda) 301-3 Sanskrit-Tibetan Index for the Yogcrabhmi-stra (Yokoyama and Hirosawa)
j arrest; detain; restrain; restrict; limit; constrain; inflexible. zh callous.
y ,
j ,

sh
j ,
zh ,
bn
j ,
j ,
dng
Na mwo Sa pe
NAMAH SARVA
NAMO SARVA namo sarva
"Paying reverence to all Mahasattvas, In the pure field of blessings grow Bodhi sprouts. Nurture and water them, be constantly vigorous. With merit and fruition full, you join the Dragon Flower." (Hua - VBS 5-1983)

For Sa la pe (Sarva) [All in Sanskrit], see 99, 109, 112; Sa pe (Sarva) [All in Sanskrit], see 7, 128, 202, 221, 277, 320, 385, 386, 387, 388, 389, 391, 392, 394, 395, 396, 397, 398, 399, 403, 482, 502, 510.
Bwo two Bwo di
BUDDH BODHI
sarva8.buddhabodhisattvn From
the Tathgatoa Sitta-Patr Stra
BUDDH BODHI buddhabodhisattvn
"Greatly penetrating, greatly enlightened is the Great Hero. Teacher of people and gods, he is replete with blessings and wisdom. As a cause, cultivate the Six Perfections to paramita. In the fruition, fulfill a myriad practices in wonderful enlightenment thus."
(Hua - VBS 6-1983)
Sa dwo Pi bi
SATVE BHYAH
SATVE BHYAH
"Give Praise to all the Buddhas and Bodhisattvas!" (The Liturgy

of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 4)
"Above, seeking the Buddha path to wisdom. Below, transforming beings with compassion by being of the same substance. Well regulate and subdue body, mouth, and mind. Broadly explain the supreme discourses on greed, anger, and stupidity."
(Hua - VBS 7-1983)
1 0
Na mwo Sa dwo nan
NAMO SAPTNM
NAMO SAPTNM, nama saptn
Seven Buddhas True Words Mantra for Eradicating Offenses:
"Great courageous one with a great mind for the Way, Is like a lotus flower that is not defiled by the dust. In six periods of the day and night, he is ever watchful and alert, Constantly smelting real gold right within the fire." (Hua - VBS 8-1982)

"Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha!"
(The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 5)
"1. Li pe li pe di, 2. Chyou he chyou he di, 3. Two la ni di, 4. Ni he la di, 5. Pi li ni di, 6. Mwo he chye di, 7. Jen lin chyan di, 8. Swo pe he." (Source: Sagely City of
10,000 Buddhas Daily Recitation Handbook, 1989: pp. 41-42: www.BTTSonline.org)
1. Om Namo Vipashin Buddha of Antiquity; 2. Om Namo Shikhin Buddha; 3. Om Namo Vishvabhu Buddha; 4. Om Namo Krakucchanda Buddha; 5. Om Namo Kanakamuni Buddha; 6. Om Namo Kashyapa Buddha;
10.
nama saptn The Blame Dispersing Pure Words of the Seven Buddhas: "1. Calling, Calling Out! 2. Revealing, Revealing All! 3. Making Heartfelt Prayers! 4. Dissolving, Disappearing Blame! 5. Vanishing, vanished Blame! 6. Eminent Virtues Appear, and, 7. All Blame is Truly Buried and Gone by this Power, 8. Svaha!"
(Source: The Liturgy of the Order of Buddhist Contemplatives for the Laity Liturgy)
7. Om Namo Original Teacher, Shakyamuni Buddha;

(Source: The Repentance-Dharma of Medicine Master Buddha - Bhaisajya-guruvaidurya-prabh Masa, Buddhist Text Translation Society - BTTS, 1991)
namo bhagavate vipayine tathgatyrhate samyaksabuddhya| Vipassin Vipayin , ,
namo bhagavate ikhine tathgatyrhate


samyaksabuddhya| ikhin Buddha
namo bhagavate vivabhuve tathgatyrhate samyaksabuddhya| Vivabh , , ,
namo bhagavate krakucchandya tathgatyrhate samyaksabuddhya| Krakkucchanda Krakucchanda , Krakucchanda-buddha
namo bhagavate kanakamunaye tathgatyrhate samyaksabuddhya| Kanakamuni , , , , ,

namo bhagavate kyapya tathgatyrhate samyaksabuddhya| namo bhagavate kyamunaye 1 1
San myau San pu two
SAMYAKSAMBUDD H
SAMYA-KSAM BUDDH
"Give Praise to all the Buddhas and Bodhisattvas!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 4)
"All Buddhas in the ten directions and the three periods of time Renounce their lives for the Dharma and amass merit and virtue. For many kalpas they themselves practiced the Bodhisattva Way, Feeding the tiger, rescuing the eagle, in pursuit of Dharma." (Hua - VBS 9-1982)
1 2
Jyu jr nan
(For Jyu jr [Koti -- meaning one trillion], see lines 6, 12, 222)
KOTNM
KOTINAM kon namo maitreyapramukhn Maitreya , ,
"Thousands of millions of Bodhisattvas and thousands of millions of Buddhas, Are superior leaders among the sages, protectors of cultivators. With a true mind, seek the Dharma, be forever nonretreating. In the future, it is for certain one will be born in the Land of No Concern." (Hua - VBS 10-1982)
Om Namo Shurangama Sutra Dasha Bodhisattva Sangha Sagara: I eternally take refuge in the Ten Great Bodhisattvas of the Shurangama Sutra's Sea Vast Assembly of Bodhisattva Sages
Ajita
1. Om Namo Arya Manjushri Bodhisattva Mahasattvaya Maha Prajna Kaya (Great Wisdom Pure Youth Bodhisattva) Majur , , , ,
Shurangama Sutra Commentary: "Nayuta" is one of the fourteen large numbers in Sanskrit. Some say it
2. Om Namo Arya Bhaisajya Raja Bodhisattva (Physician King Bodhisattva)iv and Om Namo Arya Maha Bhaisajya Bodhisattva (Superior Physician Bodhisattva) Mahasattvaya Maha Vaidya Kaya v (object of taste),

Shurangama Sutra: "Ananda, you should know that eighty-four thousand nayutas of Ganges' sands of kotis of Vajra Treasury-King Bodhisattvas and their descendants, each with vajra multitudes as retinue, are ever in attendance, day and night, upon this mantra."
(Shurangama Sutra, Volume Six -- The Spiritual Mantra, p.130)
represents one trillion; others say ten trillion. In general, it's a big number. "Ganges' sands of kotis" is said to be equivalent to a trillion. Not only are the Vajra Treasury-King Bodhisattvas in attendance on the Mantra, those of their lineage are also present. And each member of the entire lineage is accompanied by a retinue of Vajra beings. Day and night, they are always present wherever the Shurangama Mantra is being upheld."
(Shurangama Sutra Commentary by Master Hsuan Hua, Volume Six -- Establishing the Bodhimanda, p. 130)
3. Om Namo Arya Samantabhadra Bodhisattva Mahasattvaya Maha Sadhana Kaya (Universal Worthy Bodhisattva) (ear consciousness), Samantabhadra Samantabhadra-bodhisattva , ,
4. Om Namo Arya Maintaining-the-Ground Bodhisattva Mahasattvaya Maha Bhumi Dharana Kaya (earth element), 5. Om Namo Arya Chandra Prabha Bodhisattva (Moonlight Bodhisattva) vi (water element), 6. Om Namo Arya Vaidurya Bodhisattva Mahasattvaya Maha Vaidya Kaya (Lapis Lazuli Bodhisattva) vii (wind element), 7. Om Namo Arya Treasury of Emptiness Bodhisattva (Akasha Garbha Bodhisattva) (space element), 8. Om Namo Arya Maitreya Bodhisattva , , Ajita Mahasattvaya Maha Kshanti Kaya (Ajita Bodhisattva) (consciousness element) and 9. Om Namo Arya Mahasthamaprapta Bodhisattva Mahasattvaya Maha Bala Nama Japa Kaya (Great Strength Bodhisattva) (element of perception), Mahsthmaprpta , , , Mahsthma-prptabodhisattva

10. Om Namo Aryavalokiteshvara Bodhisattva Mahasattvaya Maha Karuna Kaya Om Sarva Abhaya (Great Compassion Bodhisattva) (ear organ)
(Shurangama Sutra, Volume Five)
1 3
Swo she la pe jya
SARAVAKA
SA'SRAVAKA sarvaka Prattya-Samutpda (12 Conditioned Links): 1. Avidy (Ignorance), 2. Saskra (Actions), 3. Vijna (Consciousness), 4. Nma-rpa (Name and Form), 5. a-yatana (Six Sense Organs), 6. Sparsha (Contact), 7. Vedan (Feeling), 8. T (Craving, 9. Updna (Grasping), 10. Bhava (Becoming), 11. Jti (Birth), 12. Jar-Maraa (Old Age and Death) (Mizuno pp. 135-150)
13. sarvaka14.
saghnm
"Amid deep mountains and hidden valleys, they cultivate the mysterious Way. The myriad things are produced and destroyed in the twelve causal conditions. Spring flowers spontaneously blossom; autumn leaves fall. Suddenly, in bright illumination, they enlighten to real meaning." (Hua VBS 11-1982)
Shurangama Sutra Arhat Thus I Have Heard Order: viii Om Namo Shariputra, Mahamaudgalyayana, Mahakaushthila, Purnamaitreyaniputra, Subhuti, Upanishad, and others.
6. Give Praise to the Countless World Honored Arhats! 7. Give Praise to those who have entered the Holy Stream! 8. Give Praise to those who have but once more to be reborn!" (The Liturgy of
the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Lines 6 through 8)
Shurangama Sutra Arhat Twenty-Five Sages, followed by Thus I Have Heard Order, followed by Amitabha Sutra Order. Om Namo Sri Ananda Arhat (our hero and protagonist), Sri Ajnatakaundinya Arhat (sound), Sri Upanishad Arhat (form), Sri Pure Youth Adorned with Fragrance Arhat (smell), Sri Bhadrapala Arhat (touch), Sri

Mahakashyapa Arhat (dharmas-thoughts), Sri Purple-golden Light Bhikshuni Arhat (dharmas-thoughts), Sri Aniruddha Arhat (eye organ), Sri Kshudrapanthaka Arhat (nose organ), Sri Gavampati Arhat (tongue organ), Sri Pilindavatsa Arhat (body organ), Sri Subhuti Arhat (Born into Emptiness) (mind organ), Sri Shariputraix Arhat (eye consciousness), Sri Sundarananda Arhat (nose consciousness), Sri Purnamaitreyaniputra Arhat (tongue consciousness), Sri Upali Arhat (body consciousness)and Sri Mahamaudgalyayana Arhat (mind consciousness), Mahakatyayana, Mahakaushthila, Revata, Suddhipanthaka, Nanda, Rahula, Pindola Bharadvaja, Kalodayin, Mahakapphina, Vakkula, and others.
1 4
Seng chye nan
SANGHANM
13.
SANGHANM saghnm "Om Namo Shurangama Sangha of 25 Enlightened Arya Bodhisattvas and Sri Arhat Shravakas Namaha"
sarvaka-14. saghnm
"Pratyekas and Shrotaapannas, Solitary and Conditionally Enlightened Ones: Their meanings are the same. Diligently do they sweep clean, with single-minded resolve. Superior leadership is transmitted to those of future study and no study." (Hua - VBS 12-1982)
"Give Praise to all the Universally Enlightened Ones! And to those who have abandoned everything--the Sangha!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 5)

1 5
Na mwo Lu ji E lwo han dwo nan

(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For E lwo han [Arhat] see lines 3, 63, 68, 79, 84, 89 and 15, 344)
NAMO LOKE ARHANTNM
NAMO LOKE ARHANTNM namo loke arhatnm "The First Fruit is Shrotaapanna -- Position of the Way of Seeing, The Second Fruit is Sakridagamin -- Position of the Way of Cultivation, The Third Fruit is Anagamin, The Fourth Fruit is Arhat -Position of the Way of Certification." (Hua - VBS 8-1983) "Give Praise to the Countless World Honored Arhats!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 6)

namo loke arhatnm From the
15.
Tathgatoa SittaPatr Stra
"One worthy of offerings, killer of thieves, reaches a state of no birth. The field of blessings of the world must be plowed vigorously. Tend with care the unsurpassed Bodhi fruit. With delusion ended, in true purity the Buddha Way is accomplished." (Hua - VBS 1-1983)
"The first three stages of Arhatship, called fruit positions, are similar to unripened fruit on a tree. The fourth stage, the attainment of Arhatship, is called the Way position, and corresponds to ripe, harvested fruit." (A General
Explanation of the Vajra Prajna Paramita Sutra, p. 78)
I Buddhist Disciple ______(Dharma Name)__________ solemnly vow (Om Namo Shurangama Maha Pranidhana) for infinite eons (asamkhyeya kalpas) to master the Four Noble Truths: 1. Duhkha (There is Suffering), 2. Samudaya (CauseAccumulation of Suffering), 3. Nirodha (Extinction of Suffering), 4. Marga (Way to End Suffering) (Mizuno pp. 153-158)
1 6
Na mwo Su lu dwo bwo nwo nan

(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366,
NAMO SROTPANNNM
NAMO SROTAPATTNM nama strotapannnm
16. nama
strota-pannnm
"Enter now the flow of the Sages' Dharma nature, And turn your back on the common people's wanderings through six dusts. With view delusions cut off, one is certified to first fruition. Continue in vigor and sail in the Great Compassion Boat." (Hua - VBS 2-1983) Vajra Prajna Paramita Sutra Verse Spoken by Shakyamuni Buddha and Subhuti Shravaka: "Subhuti, what do you think, can a Shrotaapanna have the thought, I have obtained the fruit of Shrotaapanna.'?" Subhuti said, "No, World Honored One. And why? A Shrotaapanna means One Who Has Entered the Flow, and yet he has not entered anything. He has not entered forms,
"The first fruit is called The Position of the Way of Seeing. The second and third fruits are called the
"A Shrotaapanna is a first stage Arhat. Certification to the first fruit of Arhatship, which is within the Small Vehicle, comes when the eighty-eight categories of view delusions are smashed." "The first fruit is that of Shrotaapanna, a Sanskrit

418)
"Give Praise to those who have entered the Holy Stream!" (The Liturgy of the Order of Buddhist Contemplati ves for the Laity Shurangama Translation, Line 7) 1 7
Position of the Way of Cultivation, and the fourth fruit is called The Position of the Way of No Study (Aaika)." (Vajra Sutra
Commentary, p. 78)
"One who has certified to the first stage Arhatship has seven more births and deaths to undergo. He is born seven times in the heavens and seven times among men." (Vajra Sutra
Commentary, p. 78)
word which means "One Who Has Entered the Flow." He opposes the flow of common people's six dusts and enters the flow of the sage's dharma-nature. Entering the flow means entering the state of the accomplished sage of the Small Vehicle." (Vajra Sutra
Commentary, p. 78)
sounds, smells, tastes, tangible objects, or dharmas. For that reason he is called a Shrotaapanna." (A General Explanation of the
Vajra Prajna Paramita Sutra, page 78)
Na mwo Swo jye li two Chye mi nan

NAMO SUKRTGMNM
NAMO SUKRTAGMINM (NAMO ANGAMNAM) nama sakdgminma namo angminm
(For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
"Although called the Once-Returner, actually there is no returning. With thought delusions terminated, one sits upon a lotus platform. In empty space, constantly manifesting the eighteen transformations, In this realm and other directions, there are a million changes." (Hua - VBS 4-1983)

nama sakdgminma From the
17.
"One of the second fruit, the Sakridagamin, returns but once, being born once in the heavens and once among men." (Vajra Sutra
Commentary, p. 80)
namo angminm
Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can a Sakdgmin have the thought, I have obtained the fruit of Sakdgmin.'?" Subhuti said, "No, World Honored One. And why? A Sakdgmin means One Who Returns Once More, but he actually does not have a returning. For that reason, he is called a Sakridagamin." (Vajra Sutra, p. 80)

"Give Praise to those who have but once more to be reborn!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 8) 1 8
Na mwo Lu ji san myau Chye dwo nan

NAMO LOKE SAMYAKGATANM
NAMO LOKE SAMYA DGATANM namo loke samyaggatnm
18. namo loke

samyag-gatnm | From the
"Worthy and Sagely Sanghans of all the world, Greatly Wise Honored Ones of Proper, Equal Enlightenment, I offer my life in obeisance and beseech you to gather me in, So I may perfect Bodhi that neither increases nor decreases." (Hua - VBS 51983)
"Give Praise to the Countless Perfected Ones! Those who prevent the Sins of Desire!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 9)
I Buddhist Disciple ______(Dharma Name)__________ solemnly vow (Om Namo Shurangama Maha Pranidhana) in life-after-life for infinite eons (asamkhyeya kalpas) to rapidly and early on fathom and perfect (paramita) and then to exceed the level of the Srotaapana to go to the Bodhisattva stages and to eventually, through Bodhichitta Maha Pranidhana realize Anuttarasamyaksambodhi.
Vajra Prajna Paramita Sutra: "Subhuti, what do you think? Can an Arhat have the thought, I have obtained Arhatship.'?" Subhuti said, "No, World Honored One. And why? Actually there is no dharma called an Arhat. World Honored One, if an Arhat had the thought, I have attained Arhatship' that would be attachment to self, to others, to living beings and to a life. World Honored One, the Buddha says that in my attainment of the No Strife Samadhi, I am the foremost among men, that I am the foremost Arhat free from desire. World Honored One, I do not have the thought, I am an Arhat free from desire.' If I had the

thought, I have attained Arhatship' then the World Honored One could not say, Subhuti is the foremost of those who delight in practicing Arana (Pure Conduct).' Since Subhuti actually has no practice, he is called Subhuti, who delights in practising Arana.'" (Vajra Sutra, p. 82) 1 9
San myau Chye be la
1 0
SAMYAKPRATIPANN
NM
1 0
SAMYA KSRATIPATTNM nama samyak-prati-
19. 20. nama

samyak-pratipannnm
"Not returning to the Desire Realm (Kma Dhtu), he's certified to Nirvana. He understands the myriad dharmas and penetrates to the source. With no consciousness, no knowing, forever is one pure. In neither movement nor stillness, one is apart from words." (Hua - VBS 6-1983)
2 0
di bwo dwo nwo nan Na mwo Ti pe li shai nan

(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366,
1 0
SAMYAKPRATIPANN
pannnm
NM
"To the gods and heavenly generals who protect the Dharma City, I beseech you to let fall your blessing, Reward the good, punish the evil, examine merit and offenses, So that we will cautiously cultivate and not chatter confusedly." (Hua - VBS 7-1983) "Bowing to gods of the Desire Realm and Form (Kma Dhtu and Rpa Dhtu), For a long life and long vision, they smelt the immortal cinnabar. The five energies complete their revolution and illumine the Great Way. After nine turnings to a pure yang body, one lives for ten thousand years." (Hua - VBS 8-1983)
2 1
1 1
NAMO DEVARSNAM
1 1
NAMO DEVARSINAM namo deva-rm "Smelt the essence to transform it into energy; Smelt the energy to transform it into spirit; Smelt the spirit to return it to the void; Smelt the void to return it to nothingness; From nothingness, they give rise to existence." (Hua - VBS 8-1983)
21. namo
devar m
Mashi Maha hridayam "Responding to those who are ready, he appears in boundless bodies. With awesome spirit, he reveals things great and small, provisional and real. This vajra
"Give Praise to the Devas

418)
and Immortals!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 10)
indestructible body is forever free and at ease. As his heavenly eye contemplates, his heavenly ear listens." (p. 34)
28) (26) Mwo Syi Mwo Syi Li Two Yun LONG LIFE: "For the Way of the Immortals, use the Five-Colored Cloud Rishi Hasta Mantra 23 (26): "Mwo shi mwo syi. Nan. "
Wa dz la. Jye li la. Ja syin ja.
"For the Tao one seeks immortality and long life, For a lifespan as long as the heaven's last, neither more nor less. Just as you wish, auspiciously, penetrations and changes abound, with a lucky cloud of five colors beneath your feet." (Venerable Master Hua Verse, Dharani Sutra: p. 309)
In the Sanghata Sutra Shakyamuni Buddha stated: "The Blessed One spoke: "Listen, child of the lineage. If anyone who hears the Sanghata Sutra Dharma-paryaya is able to live a lifespan of 84,000 eons, what need is there to mentions one who has the Sanghata Sutra written out and who reads it? Sarvashura, that one will produce an extremely large mass of merit."
In the Sanghata Sutra it is stated: "The Bodhisattva, the great being Sarvashura said: "Blessed One, how much is the measure of an eon?" The Blessed One spoke: "Child of the lineage, listen. It is as follows. To make an analogy, a man might erect an enclosure some twelve yojanas in height, and that enclosure is completely filled with nothing but sesame seeds. Then, when one hundred years have passed, that man casts away a single sesame seed from that enclosure that is completely filled with sesame seeds. In such a manner, even when that man has used up all those sesame seeds, and even the foundation and base of that enclosure no long exist, still an eon would not have been used up."
Na mwo
NAMO SIDDHYA
SIDDHYA
"Waiting to fill the vacant place in the

Syi two ye
2
(For Na mwo [Namo -- Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
The Tath gatoaSit tapatr Sutra is missing lines 22 through 27 of the Shurangama Mantra.
Knowing Contentment Heaven, they live in relaxed leisure, With no thought, no worries, and no-hang-ups. When conditions ripen, they descend to be born in the Saha realm, And universally transform the multitudes, crossing over women and men." (Hua - VBS 9-1983) "The Four great Heavenly Kings observe the good and evil, Commanding the ghosts and spirits, they supervise day-by-day. Calamities and blessing have no door, they are only brought forth by people. Cause and effect return in kind, you should not blame others." (Hua - VBS 10-1983)
2 3
Pi di ye
(For Pi di ye, Pi two ye, Vidya [universally enlightening], see 23, 103, 165, 198, 249, 278-358, 399, 404, 410, 537, 541)
1 2
VIDY
The Four Heavenly Kings are: Maintaining-the-Country (Dhirtarashtra ) who oversees the Eastern continent Purvavideha; Increasing (Virudhaka) who oversees the Southern continent Jambudvipa (Shurangama Sutra, V5: p, 149)
1 2
VIDAY
Vast Eyes (Virupaksha) who oversees the Western continent Aparagodaniya; and Learned (Vaishravana) who oversees the Northern continent Uttarakuru. (Shurangama Sutra, V5: p, 149)
[Pronunciations] [py] pd [wg] p'i-ti [hg] [mc] bije [mr] pije [kk] [hb] bitei [qn] t th
Dhtarra ,
Virpakkha Virpka ,
, , Dhtrra
Virhaka ,
, , , Virhaka-mahrjan
, , , , , , , , , ,
Vairavaa ,
, , Vairavana
Meanings
[Basic Meaning:] knowledge; incantation
Senses: " vidy, knowledge, learning, philosophy, science; incantation; intp. () an incantation to get rid of all
delusion. The Vidydharapiaka is a section of incantations, etc. added to the Tripiaka."
[cmuller ; source(s): Soothill]

[Pronunciations] [py] widy [wg] wei-ti-ya [hg] [mc] mijia [mr] mijia [kk] [hb] biteiga [qn] v nha
[Dictionary References]: Fo Guang Dictionary 3857 Ding Fubao {Digital Version} Bukky daijiten (Oda) 1489-2 Soothill 307
vidy , , , , , , , , , , , , vidya
fi tu ln ,
Meanings
[Basic Meaning:] knowledge; incantation [cmuller]
Senses:
Alternative rendering of (Skt. vidy). [cmuller] wi d y ,
hu ,
mng ,
mng
zhu ,
mng
ln

zh ,
zhn
yn ,
ji ,
sh ,
d ,
wi
tu
ln
24
Two la li shai nan
12
DHARRSNM
12
DHARRSINAM
"In the palaces of the Heaven of the Bliss from Transformation, the changes are miraculous.

Their leisure and comfort s rare in the world. Clothing and goods materialize as they wish, in exactly the right amount. There is no affliction -- how much the less any grief." (Hua - VBS 11-1983) 25
She pwo nu
13
PANU
13
'SPANU
"The Comfort from Others' Transformations has wonders without end. In bliss profuse to overflowing, one is quite at peace. Serene, with little greed and free of any passion, One amasses virtue, practices goodness, and further sets up merit." (Hua VBS 12-1983) "The retinue of all the gods planted the causes of blessings. Together they cultivated the good path, now they form a supreme kinship. You should know that this is not the ultimate joy. One still needs to bring forth the great resolve for Bodhi." (Hua - VBS 1-1984) "The heavenly immortals in the trichiliocosm, With patience and vigor, piously cultivate the Way. We should take refuge with and venerate both sages and common mortals To banish completely our own arrogance and pride."
26
Jya la he
13
GRAHA
13
GRAHA
27
Swo he swo la mwo two nan

(For Swo he Swo la or Swo he Sa la [Sahasra -- 1,000], see lines 27, 120, 210, 219, 220, 222)
13
SAHASRAMARTHNM
"Give Praise to the Accomplished One! The Knowing Immortal Tara; who if looked upon with reverence takes immediate delight in us!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line
13
SAHA SAMARTHNM
Sahasra means "1,000" in Sanskrit.

11) 28
(Hua - VBS 2-1984) 14 NAMO BRAHMANE namo devabrahmae "We entreat the Buddhas to use their power in aiding, protecting, ad supporting us, Thereby enabling us to perfectly accomplish the Dharma deeds we do. May we swiftly reach the level of non-retreat and continue to be vigorous. In the process of selecting sage and worthy ones, names may soon be announced." (Hua - VBS 3-1984)
Na mwo Ba la he mwo ni
14
NAMO BRAHMANE
28. namo - deva-brahmae
From the Tathgatoa Sitta-Patr Stra
Brahm
(For Ba la he mwo ni [the God Brahma], see lines 28, 420)
This line of the Shurangama has a connection with line 30 of the Great Compassion Mantra and with the Pure Bottle Hand and Eye Mantra of the 42 Hands:
namo devabrahmae| namo buddhya| 30. namo bhagavate 31. rudrya umpatisahitya| namo varuya| namo bhagavate nryaya| mahpacamudr
28.
Kiti-garbha Bodhisattva 32) (30) Two La Two La TRI-HEAL ALL: "For birth in the Brahma heavens, use the Pure Bottle Kundi Hasta Arogya Mantra 24 (30): "Two la two la. Nan. Wa dz la. Shr chye lu. Ja syin ja."
Dhara dhara (Hold on, Hold on) "Appearing as a most unusual rare and mighty hero, His
"Those in the great Brahma heaven, pure and undefiled, Experience wondrous bliss -their blessed reward is full. Just maintain this Kundi Hand, As you'll be born there with a
The Earth Store Sutra states: "Furthermore, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha's name and sincerely beholds, worships, or praises him that person will become the king of the Great Brahma Heaven in the assemblies of one thousand Buddhas of the Worthy Eon, and will there receive a superior prediction." Brahm
This is the Kapha (water and earth) principle of anabolism (birth and growth). It is the

adorned classic features are free of any flaws. Using virtue to move people, his mind remains humble and sincere. He is stern in appearance, yet gentle in nature." (p. 38)
lifespan as long as that of a mountain." (Venerable Master Hua Verse, Dharani Sutra: p. 310)
"operator" aspect of "G.O.D." (GeneratorOperator-Destroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, Anabolism-MetabolismCatabolism)
Great Compassion Mantra Line 30. Two La Two La
"Give Praise to the Jewel of Salvation!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 12)
This phrase is translated into "able to unite, seal and hold" The portrait shows that the Bodhisattva Avalokiteshvara manifests the appearance of a great hero who engages in ascetic practice in order to make living beings get rid of attachment of both ego and Dharma.
29
Na mwo Yin two la ye

(For the Yin two la ye God Indra [Shakra Indra Devanam] and his consort Mye dan li [Indriye or Aindri], see lines 29, 424)
15
NAMO INDRYA
15
NAMO INDRYA "Give Praise to Indra the Creator!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 13)
Indra , , ,
Sakka-deva-indo Sakko devnam indo The TathgatoaSittapatr Sutra for line 29 of the
"Lord of Heaven, True God, or Indra, He dispenses the provisional for the sake of the real; he is a Great Bodhisattva. Amassing the good, cultivating blessings, he practices the Six Paramitas. Brahma gods and the Sagely assemblies all regard him with esteem." (Hua VBS 4-1984)

akra akra Devnm-indra ,
Shurangama Mantra instead says, namo buddhya
, , akra Devnm-Indra akra-devnminindra , , akrodevnm Indrah akrodevnmindra
55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (5356): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi

30
Na mwo Pe chye pe di
16
NAMO BHAGAVATE
16
NAMO BHAGAVATE namo bhagavate "1. Comfortable, 2. Dazzling, 3. Upright and adorned, 4. Renowned, 5. Auspicious, 6. Honored and noble." (Hua - VBS 9-1984)
namo buddhya| 30. namo bhagavate

"Bhagavan is not translated because of its multiple meanings -- Comfortable, dazzling, with wonderful, upright adornments, His renown pervades and everywhere is auspicious. Honored and noble, both gods and humans gaze up at him with admiration." (Hua - VBS 5-1984)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
"There are five kinds of terms not translated. These are terms that: 1. Have many meanings. 2. Have secret meanings. 3. Do not exist in the countries of the translators. 4. Are honored. 5. Are found in the tradition of the ancients." (Hua - VBS 5-1984)
"Give Praise to the Holy One! The Guardian Deva Rudra, Lord of the Storms! And His Consort Unmada!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 14)
Unmada ,
RUDRYA
31
Lu two la ye
(For the Lu two la God Rudra [Shiva], see lines 31, 225, 292, 414)
17
"I take refuge in the World Honored Rudra, the Wrathful and Purifying One, companion to Uma, the One Who Brings True Peace." (The Liturgy of
the Order of Buddhist
17
RUDRAYA rudrya "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the
"The retinue of heavenly spirits and leisurely immortals, Earth deities and their assemblies, offer up their protection; Practitioners who with one mind cultivate the true meaning Are constantly

Contemplatives for the Laity: p. 59)
31.
rudrya
Buddhas. For example, the earth spirit is actually a transformation of Vairochana Buddha of the Center (Shakyamuni)." (Hua VBS 12-1984) Vairocana ,
guarded and aided so they do not give rise to anger or greed." (Hua - VBS 61984)
Shiva / Rudra / Shankara is the Vata principle of catabolism (sickness, old-age, and death). It is the "destroyer" aspect of "G.O.D." (GeneratorOperator-Destroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, AnabolismMetabolismCatabolism)
"The Guardian Deva Rudra, Lord of the Storms!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 14)
Raudr Rudra , Rudr Rudra iva
32
Wu mwo Bwo di
(For the Wu mwo Bwo di [Umapati], also called Lau dan li
18
UM PAT
18
UMAPAT "The wind spirit is a manifestation of the Buddha Jeweled
"Most victorious, violent, and rapid, great wind spirit -- Toppling houses, uprooting trees, he is quite fearsome. Even the third

[Raudriye]
Goddess Uma [Shiva's
umpati-sahitya
Consort], see lines 32, 425)
Accomplishment of the North (Amoghasiddhi Buddha)." (Hua - VBS 12-1984)
dhyana dreads this disaster. With feelings of anger and hatred one does oneself in." (Hua - VBS 7-1984) This line is allied with line 54 Na mwo Chye she Jyu la ye (Namo Garja Kulaya -Karma Division of the North of Jeweled Accomplishment Buddha -- Amoghasiddhi Buddha and Earth Store Bodhisattva [Kshitigarbha]), line 108 Ning jye li and line, 169 Pe jye la dwo nwo, and line 184 Jye na.
Um
"And His Consort Unmada!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 14)
"You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas." (Hua - VBS 12-1984)
Unmada ,
Amoghasiddhi Buddha Kiti-garbha Bodhisattva
3 3
Swo syi ye ye
1 9
SAHEYYA
sahitya
1 9
SAHEYYA "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The fire spirit is a manifestation of Amitabha Buddha of the West (Buddha of Limitless Life; also called Amitayus -- Buddha of Infinite Life)." (Hua - VBS 12-1984)
"A blazing fire rages, its heat is hard to bear. When this disaster hits, seven suns appear. The mountains wither, the seas dry up, no living thing remains. In becoming, dwelling, decaying, and going void, our karma is vast and boundless." (Hua - VBS 8-1984)
namo varu ya Varua , , ,
Amitbha , ,

Amityus ,
, ,
3 4
2 0
NAMO BHAGAVATE
2 0
NAMO BHAGAVATE "When your mind stops and your thinking ends, that is true wealth and honor. When selfish desires cease to be, that is the true field of blessings." (Hua - VBS 9-1984)
34. namo bhagavate

"Take refuge with the World Honored One, the Bhagavan And the inexhaustible Dharma jewels that are wondrously deep and still, Are with the worthy sages of the ten directions who all assemble together To bow with one mind to the god among gods." (Hua - VBS 9-1984)
"When a thought moves, a hundred things happen. When thinking stops, the myriad things cease." (Hua - VBS 9-1984)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
"When you reach the point of not seeking, then you have no worries." (Hua - VBS 9-1984) 2 1
3 5
Nwo la ye
(For Nwo la ye [Narayanaya], see lines 35-36, 297)
NRYAM
- ya
35.
2 1
NARAYANAYA "You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The water spirit is a manifestation of Akshobhya Buddha of the
nrya-
"Ruling aquatic creatures, he dwells in the dragon palace. In the vast expansive ocean, he rides the surging waves. He moistens and irrigates the myriad things, Or roars in breakers, torrential swells, and inundating floods." (Hua - VBS 10-1984)

Nryaa ,
East (Bhaisajya Guru -Medicine Master Buddha)." (Hua - VBS 12-1984)
"I take refuge in the World Honored Narayna of the five great mudra seals, along with His guardians." (The
Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 60)
"Give Praise to the Holy One! The Immensely Strong Nara, whose utterances are Great, Perfect and Illuminating! Give Praise to this Completely Compassionate One!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 15)
"Since these spirits are actually manifestations of the Buddhas, we people should not look down on them or assume a condescending attitude. It's for this reason that we who study the Buddhadharma should bow to all these spirits." (Hua - VBS 12-1984)
Vishnu / Narayana / Krishna / Dhanvantari is the Pitta metabolic principle of metabolism (sustenance, perpetuation). It is the "operator" aspect of "G.O.D." (GeneratorOperator-Destroyer, Brahma-Vishnu-Shiva, Kapha-Pitta-Vata, Anabolism-MetabolismCatabolism)

3 6
Na ye
2 1
NYA
- nrya-36. ya
2 1
"You shouldn't think that these spirits have a very low status. Actually, they are manifestations of the Buddhas. The spirit of emptiness is a manifestation of Production of Jewels Buddha of the South (Ratnasambhava Buddha)." (Hua - VBS 12-1984)
"Without shape, without appearance is Shunyata. One looks but does not see it, nor can it be heard. Creation, dwelling, decay, emptiness -- each take twenty kalpas. But through it all in Vajra Samadhi, It has not moved an inch." (Hua - VBS 11-1984)
"The Great Thousand Worlds in number like grains of sand Are but a bubble on the sea. The union of the Six Creative and Receptive Is but a lightening flash across the sky." (Hua - VBS 121984)
3 7
Pan je mwo he san mwo two la
2 2
PACA MAH SAMMUDRA

37. mah-pacamudr
2 2
PAMCA MAH MUDRA "Heaven and earth cannot be in disharmony for even a day. People cannot be without the God of Happiness for even a day." (Hua - VBS 12-1984)
"The great Music Festival is a fusion of wondrous sounds. The mutes burst out in song while the deaf listen. Blind oldtimers open their eyes to behold it all, And the very earth, woods, tiles and stones are jubilant." (Hua - VBS 12-1984)
"The heavens rain down flowers in colorful profusion. In a light wind under a pure moon, the grasses and trees are happy. In the torrential rain of a violent gale, the birds and beasts are mournful." (Hua - VBS 12-1984)

3 8
Na mwo syi jye li dwo ye

2 3
NAMAH SKRTYA
nama 38. nama sk tyaFrom the
2 3
NAMO SKRTYA "All conditioned dharmas Are like dreams, illusions, bubbles, and reflections, Like dewdrops and like lightning -- You should contemplate it this way." -The Vajra Diamond Sutra (Vajra Prajna Paramita Sutra
"In the cloud of light of the Ocean Impression Samadhi Are reflected the myriad things in all their magnitude. Like dreams, like illusions, like bubbles, Like dewdrops, like a lightening flash -exhaustively analyze them this way." (Hua - VBS 1-1985)
(For Syi jye li dwo ye [Skrtaya], see lines 38, 48) (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo ye [Skrtaya])
3 9
2 4
NAMO BHAGAVATE
2 4
NAMO BHAGAVATE
39. namo bhagavate

"Devoid of falseness, possessing selfmastery, he is in the Great Samadhi. His dazzling torch of wisdom illumines the Brahma palaces. Upright and adorned, his awesome deportment covers three thousand realms, Lucky is he, and wishfulfilling, like a never-aging pine." (Hua VBS 2-1985)
"I take refuge in the World Honored" (The

Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 60)
(For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230,

362, 364)
4 0
Mwo he Jya la ye
(For Mwo he Jya la ye [the God Maha Kalaya], see lines 40, 307, 416)
2 5
MAH KLYA
--40. nandi-kevara-40. mah-klya
2 5
MAH KLYA
Mahkla (tib.: Nag po chen po) belongs to the Dharmapalas, the protectors of the Buddhism.
"The Great Brahma King is named Great
"Give Praise to the Holy One! The Buddha Mahakala! He who crossed over in previous times! The Unfettered One! We give homage to this one of Untouched Virtue and Unsurpassed Emancipation who wore the cast-off clothing of graveyards and who was a founder of our sect." (The Liturgy of the Order of Buddhist Contemplativ es for the Laity Shurangama Translation, Line 16)
Mahkla
"Mahakala, Him of the Dark Realms, who put to flight the triply-fortified cities of the haughty asuras, the Confident One, along with His host of Divine Mothers who dwell within the burning grounds of the dead."
(The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 60)
Mahakala is the wrathful deity (compassionate ferocity) that destroys mind chatter and brings our minds back into attentive focus. There are many different colors and forms of Mahakala, but he recognized universally as one of the great protectors of the Dharma.
Compassion. He rescues and guards all beings in their return. With his four arms and three eyes he regards the deviant and the proper, rewarding the good, punishing the evil, and protecting the revival of Dharma." (Hua - VBS 3-1985)
Furthermore he is one of the destructive aspects of Shiva in Vedic Hinduism, time being seen as the destroyer of all things.
Tibetan Name is Gonpo Chagdrupa
This six-armed Mahakala is an emanation of Avalokiteshvara, the Mahasattva of Great Compassion, indicating the wrathful and
This Thangka shows him as the protector with the Wish Fulfilling Gem. White in color like a snow mountain, radiating light. Who pacifies the destitute and the poverty stricken.
www2.bremen.de.info/Nepal/Galle

protective qualities of compassion. This deity grants protection from external and internal interferences and assists in the development of one's Dharma practice.
ry-2/Wrathful/5-2/C-Maha-0a.htm
Out of Avalokiteshvaras eleven faces, ten are peaceful, but one is wrathful, representing Mahakala. Avalokiteshvara, saddened, fell unconscious for seven days, after which he thought that the worlds suffering souls needed results in a hurry without excessive effort. He then wished to turn himself into a wrathful deity in order to defeat more rapidly and effectively the obstacles to the happiness of others. With this thought the letter HUM in dark blue color came out of his heart. That Hum became Mahakala. It is not without significance that in the mantra Om Mani Padme Hum, the syllable Hum invokes energetic powers. The birth of Mahakala was followed by an earthquake and with one voice the Buddhas in the heaven declared that he would have the power to grant all wishes if the wishes were honest and good. Mahakala was the personal tutelary deity for the Mongol ruler Kublai Khan. His terrifying imagery ultimately derives from the Picture Sources:
http://www.andyweberstudios.com/d_mahakala. html
Om Namo Avalokiteshvara-ikadasha-Mukha-Dharani (Tibetan Tripitaka Taisho Toh. 693)
Source: Bremer Thangka, avaloki-phauba9a-Mahakala.jpg

angry form of the Hindu god Shiva, known as Bhairava. In Tibetan iconography he typically has one head with three bulging eyes. His eyebrows are like small flames, and his beard is made of hooklike shapes. He can have two to six arms. The essential nature of Mahakala in the Tibetan pantheon can be gauged from the fact that he is worshipped as the Protector of the tent. Because of the nomadic nature of the Tibetan people, much of their life is spent in arduous and hazardous travel, complicated by the generally hostile environment they live in. During their sojourns, they use the Tent as a temporary abode, making it a very important part of their lives. He is also unquestionably the most vital Dharampala, since every monastery, no matter what the order, has a shrine devoted to this deity.
White Mahakala (Gonpo Karpo) is an emanation of Avalokiteshvara, the white Lord of six hands which is the principal deity of wealth. White Mahakala (Gonpo Karpo) Artha Mantra: OM GURU MAHAKALA HARI-NISA
SIDDHI DZA
Short Four-Faced Mahakala Mantra:
OM SHRI MAHAKALA HUNG PHAT

Long Four-Faced Mahakala Mantra:
OM MAHAKALA KALA BIKALA RATRITA TOMBINI CHANDALI RAKSHASI SINGALI DEVIBHYO HUNG PHAT
Mantra to Make Offering to FourFaced Mahakala:
OM MAHAKALA KALA BIKALA RATRITA TOMBINI CHANDALI RAKSHASI SINGALI DEVI SAPARIVARA NAMA SARVA TATHAGATA BIYO BISHO MUKHE BYA SARVATA KHAMU GATE SPARANA IMAM GAGANA KHAM GRIHANA DAM BALIM TA YE SVAHA OM SHRI TSADU RAMUKA SAPARIVARA ARGHAM PADYAM PUSHPE DHUPE ALOKE GANDHE NIUDE (NAIVIDYA) SHABDA PRATICCHA HUNG SVAHA OM MAHAKALA BIKALA RATRITA TOMBINI CHANDALI RAKSHASI SINGALI DEVI SAPARIVARA OM AH HUNG
Mahakala is propitiated, relied upon and trusted by the greats such as Nagarjuna, Chandrakirti, Lama Tsongkhapa, Dulzin Trakpa Gyeltsen, Panchen Sonam Drakpa, Kyabje Pabongkha Dorje Chang, Kyabje Trijang Dorje

Chang and others. FourFaced Mahakala is invincible in protecting ones inner space from maras. Superb in protection from outer interferences as he is a direct emanation of Avalokiteshvara.. One who relies upon this supreme Protector is befriended by other protectors because 4faced Mahakala is highly regarded. He is the main protector of the Cakrasamvara tantras. I take refuge in Mahakala and may my attainments abound. Short mantra:
OM SHRI MAHAKALA HUNG PHAT

Long mantra:
OM MAHAKALA KALA BIKALA RATRITA TOMBINI CHANDALI RAKSHASI SINGALI DEVIBHYO HUNG PHAT
4 1
Di li bwo
2 6
TRIPURA NAGARA
TRIPURA NAGARA
"The great courageous king of allpervading light, His wisdom regards what

la na
-41. tri-puranagara--
42.
vidrvaa-43.karya
The great courageous heavenly king is the ancient Buddha Dipankara, Burning Lamp,' making a magnanimous provisional appearance by means of his spiritual transformations." (Hua - VBS 4-1985)
is not empty to reveal true permanence. Dipankara, the ancient Buddha, now provisionally appears. He is skilled at gathering together all those who are ready to enter the Dharma Hall." (Hua - VBS 41985)
Dpakara Buddha "Di li bwo la na is also a Great Brahma King. Di li translates as supreme courage.'" (Hua - VBS 4-1985
, , , , , Dpakara Buddha
Majur , , , ,
"triply-fortified cities of the haughty asuras, "

(The Liturgy of the Order of Buddhist Contemplatives for the Laity: p. 60)
This statue shows the Buddha Dipankara, a deity of Mahayana Buddhism. He is the "Enlightener" and one of the earliest of the many assumed predecessors of Buddha Shakyamuni added as the twenty-fifth. He is said to have come from Depavati, a mythological city. At the moment of his birth there was a miraculous manifestation of a large number of bright lamps
Manjushri Bodhisattva is, as explained in my lectures on the Wonderful Dharma Lotus Blossom Sutra, the spiritual grandfather of Shakyamuni Buddha. Sun Moon Lamp Brilliance Buddha, the last of twenty thousand Buddhas, had eight sons, the last of whom was the Buddha Dipankara, "Burning Lamp," whose teacher was Dharma Master Wonderful Light and who bestowed the prediction of Buddhahood on Shakyamuni Buddha. The Dharma Master, Wonderful Light, is now the Bodhisattva Manjushri, who, consequently, is the master of Burning Lamp Buddha. Since Shakyamuni Buddha is the disciple of Burning Lamp Buddha, the Bodhisattva Manjushri is his spiritual grandfather and has greater seniority. Nonetheless, when Shakyamuni Buddha appeared in the world, Manjushri Bodhisattva came to be his disciple. Just think, for a moment, about the state of such a Bodhisattva, devoid of high, low, up, down, big, or little. As it says in the Diamond Sutra, "This Dharma is level and there is no high or low therein." Master Hsuan Hua's Commentary on Earth Store Bodhisattva Sutra, BTTSonline.org, 1980,

(Dipa), hence he was named Dipankara.
p. 43.
Dipankara Buddha is believed to have lived 100,000 years on earth. He represented with his right hand in Abhaya Mudra and left shows the Varada. He is either sitting or standing (like here) with the monastic garment draped over the left shoulder with pleated edges, where as the lower garments is pleated in a manner of flowering skirt.
Om Namo Manjushri Five-Syllables Sutra: OM AH-RA-PA-CHA-NA-DHI (Dhi-Dhi-Dhi-Dhi)
Om Namo Manjushri Nama Samghiti Chanting the Names of Manjushri (Tibetan Toh. 360).
Dipankara Buddha is very popular in Nepal.
www2.bremen.de/info/ Nepal/Statues/other/Dipankara.h tm
Manjushshri Nama Samgiti Mantra: OM SARVA-DHARMA 'BHAVA-SVABHAVAVISHUDDHA VAJRA (CHAKSHUR) A AA AM AH. PRAKRUTI-PARISHUDDHAH SARVADHARMA. YAD UTA SARVA-TATHAGATAJNANA-KAYA-MANJUSHRI-PARISHUDDHITAM UPA-DAYETI A AAH. SARVA-TATHAGATAHRIDAYA. HARA HARA OM HUM HRIH. BHAGAVAN-JNANA-MURT. VAGISHVARA MAHA-PACHA. SARVA-DHARMAGAGANA-MALA-SUPARI-SHUDDHADHARMA-DHATU-JNANA-GARBHA A AH.)

42
Chye la pi two la
27
VIDRAPANA _
42.
vidrvaa
"Why is there a need for heavenly soldiers and generals in the heavens? It is because there are asuras in the heavens and also heavenly demons and those of externalists ways." (Hua - VBS 51985) 43
"The asuras have the blessings of the heavens but they don't have the authority of the gods. That is why they are always making war on the Lord of Heaven, also known as the Jade Emperor. The Lord and his generals and troops subdue heavenly bandits and watch over them." (Hua - VBS 5-1985)
"Heavenly soldiers, heavenly generals, and courageous armies, Sweep clean demonic teams and quell weird energies. The Dharma Realm becomes calm and pure: their merit and virtue is great, As they protect the proper." (Hua - VBS 51985)
Bwo na Jya la ye
27
KLAYA
43.
karya
"Jya la translates as capable.' It refers to the capability to do the work of the meritorious officials who work through four shifts. Their work is to oversee the retributions for good and evil performed by people of the world." (Hua - VBS 6-1985)
"The heavenly monitors patrol the world in four shift. Observing goodness and bad violations, they are not biases. The year, month, day, and time are all carefully accounted for. Cause, effect, and retributions are calculated down to the tip of a hair." (Hua - VBS 6-1985)
44
E di mu di
(For E di mu jr dwo & E di mu di [Adhimukto], see lines 44 & 429)
28
ADHIMUKTO --44. adhimuktika

" Not Able to be Oppressed' and Skilled at Consideration' In the Heaven of the Thirty-three muster heroic awesomeness. Those who are unfilial and rebellious within the four great continents, Can hardly escape their evil retribution: they fall into the turning wheel." (Hua - VBS 7-1985)

45
Shr mwo she nwo ni
29
KAMA SNA NI(VASINI) -45. kamra - mah- From the
"Jeweled Headdress and Flaming Tuft, great heavenly spirit, Offers up the conduct of the ten good acts, amassing virtue. Ghosts, immortals, and magical beings gaze up and worship. When one actually does one's practice cause and effect are true." (Hua - VBS 8-1985)
46
Pe syi ni
(NI)VASINI - mana- sitya

46.
niv-
"War results from quarrels over land and corpses fill the fields. War arises from conflicts over cities, and corpses fill the streets. The earth is made to eat the flesh of people. Such offenses cannot be expiated by death." (Hua - VBS 9-1985)
"Wherever they turn there is no enemy, they are called the Victorious Army. Those who surrender without a fight throw down weapons and armor. By using virtue to cause people to submit, calamities and disasters are eliminated. Their very reputation scatters the troops, their protection brings peace and tranquility." (Hua - VBS 9-1985)

47
Mwo dan li Chye na
30
MTRIGANA "along with His host of Divine Mothers who dwell within the burning grounds of the dead." (The Liturgy of the
Order of Buddhist Contemplatives for the Laity: p. 60)
"You do not maintain your honor and integrity. You do not know how to be cautious at all times." (Hua - VBS 101985)
(For Mwo dan li Jya na (or Chye na) [Matrigana] see lines 47, 308, 417)
"Cloud Youth and Wood Mother drive and ride the wind. Lightening flashes and thunder claps awaken the blind and deaf. The myriad things mutually interact, basically there is nothing. The true and mundane interchangeably function, in the original perfect penetration." (Hua - VBS 10-1985)
namo -47.mt-gaa- |
"The myriad things are mutually created and do not harm one another. The Way is cyclical and yet does not contradict itself. The four seasons take their course and the myriad things come into being. Such is the way of heaven!" (Hua - VBS 10-1985) 48
Na mwo syi jye li dwo ye

(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48,
31
NAMAH SKRTYA
(For Syi jye li dwo ye [Skrtaya], see lines 38, 48) (For Swo jye li two [Sukrta], see lines 17 & 418; Do not confuse with lines 38 & 48 Syi jye li dwo
"If you respect other people, other people will respect you. If you are polite to other people, they will always be polite to you." (Hua - VBS 111985)
"The nature and appearance of the worshiper and the worshipped are empty; The response and the Way intertwine in silent penetration. With the heavenly assemblies in provisional and actual manifestation, I now take refuge forever without end."

49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
ye [Skrtaya])
(Hua - VBS 11-1985)
namo - 48. sahi-t ya |

55 Mwo He Syi Two Ye GREAT MEMORY: "For much learning and extensive study, use the Jeweled Sutra Hasta Mantra 37 (53-56): Syi two ye. Swo pe he. Mwo he syi two ye. Swo pe he. Nan. E he la. Sa la wa ni. Ni ye two la. Bu ni di. Sa wa he."
Mantra for Patching Flaws in the Recitation: Na mo he la da na, Duo la ye ye. Qie la qie la, Ju zhu ju zhu, Mo la mo la, Hu la, Hong, He he Su da na (Sudhana), Hong, Po mo nu, So Po He." Chant 3x
I Now Universally Transfer the Merit and Virtue of this Shurangama Mantra Memorization and Recitation to All Beings to realize Anuttarasamyaksambodhi
49
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60,
32
NAMO BHAGAVATE
49.
namo bhagavate
"From the Tushita heaven he descends to earth and enters his mother's womb. Leaving the home-life, he accomplishes the Way: this came from bitter cultivation. Extensively turning the Dharma wheel, he saves the living masses.

61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For Bhagavate [World Honored One], see lines 30, 34, 39, 49, 55, 60, 65, 70, 75, 81, 86, 93, 214, 230, 362, 364)
Through Unsurpassed Bodhi the Proper Dharma is revealed." (Hua - VBS 12-1985)
50
Dwo two chye dwo Jyu la ye

(For Dwo two chye dwo ye [Tathagataya], see lines 50, 59, 62, 67, 74, 78, 83, 88, 94)
33
TATHGATA KULYA
In modern Sanskrit, "kula" or "kulaya" means "retinue" or "family" or "division."
- 50. tathgata kulasya|

"Jyu la ye refers to the lineage of the Thus Come One. The lineage of the Thus Come One is the faithful disciples of the Buddha."
"In the Central Buddhadivision is Vairochana, the Honored One. The Tathagata's lineage transforms the multitudes. Universally cultivate the ten thousand conducts and all the paramitas. There is no self in all dharmas: certify to perfect penetration." (Hua - VBS 1-1986)
"The center belongs to the earth which can produce the myriad things. So we see that the Buddhas also accord with the five elements. The center, the Buddha Division, relates to the element earth. The earth can give rise to the myriad things; the earth returns to the four seasons." (Hua - VBS 1-1986)
"Vairochana is a Sanskrit it word which translates as Pervading All Places,' and refers to the pure Dharma body of the Buddha."
This line is allied with line 104: Chr two ni and line 170 of Vairochana.
"Give Praise to the Holy One! The Nobly Descended Tathagata!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 18)
"Everything is perfectly fused and unobstructed." (Hua - VBS 1-1986)
51
Na mwo Be tou mwo
34
NAMO PADMA KULYA

() 51. namo
"In the West is Amitabha on a jeweled lotus flower, Waiting for living beings to quickly return home.

Jyu la ye
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418) (For padma [lotus] see 51, 148)
(bhagavate) - 51. padma kulasya|

Single-mindedly hold his name and never, ever retreat. Myriads of millions of countries are then reached within a kshana." (Hua - VBS 21986)
This line is allied with line 105: E Jya la.
In modern Sanskrit, "padma" means "lotus."
"Give Praise to the Nobly Descended Red Lotus!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 19) Amitbha , ,
Amityus ,
, ,
52
Na mwo Ba she la Jyu la ye
35
NAMO VAJRA KULYA

() 52. namo (bhagavate) 52.
"All that has marks is empty and false. To see all marks as no marks is to see the Thus Come One." (Hua - VBS 3-1986)
vajraMedicine Master Buddha Sutra continued: "These twelve great Yaksha generals, each with a retinue of seven thousand
kulasya|
(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22, 28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92,
"Akshobhya Buddha is the host of the Vajra Division. When his great yaksha generals each go out on patrol, The heavenly demons and their retinues flee, And the ox ghosts and horse spirits stampede." (Hua - VBS 3-1986)
This line is allied with line

96, [187, 232, 363, 434], 366, 418) (For Ba she la [Vajra], see lines 52, 146, 149, 152, 161, 162, 164, 175, 177, 354, 408, 414, 549, 552)
"Give Praise to the Nobly Descended Diamond-Thunderbolt!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 20)
In modern Sanskrit, "vajra" means "diamond."
From the Medicine Master Buddha Sutra: "At that time, twelve great Yaksha (ghost) generals in the assembly came forth. They were: General Kumbhira (), General Vajra, General Mihira, General Andira, General Mahira ( ), General Shandira, General Indra, General Pajra, General Makura, General Sindura (Kinnara , General Chatura, and General Vikarala (Vikarla ).
yakshas, raised their voices and simultaneously saluted the Buddha saying, "World Honored One. Today, relying upon the Buddha's awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata! As a result, we have no further fear of the evil destinies. All of us are of one mind to take refuge with the Triple Jewel to the end of our lives. We vow to support all living beings and do what is moral and beneficial to them, so that they may live in peace and happiness."
106: Mi li ju.
Medicine Master Buddha Sutra continued: "In whatever cities, villages, countries, or secluded forests this sutra circulates, or wherever people receive and maintain the name of Medicine Master Vaidurya Light Tathagata, and revere and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress and fulfill all their wishes. If there are illnesses or difficulties a person wishes to get rid of, he should also read or recite this venerated sutra and tie a five-colored skein into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.""
53
Na mwo Mwo ni Jyu la ye

(For Na mwo [Namo -Refuge], see lines 1, 5, 7, 10, 15, 16, 17, 18, 21, 22,
36
NAMO MANI KULYA

() 51. namo (bhagavate) - 53. mai-
In modern Sanskrit, "mani" means "gem" or "jewel".
"The Buddha Jeweled Birth, is Lord of the Mani Division, Replete with his retinue of SpaceBodhisattvas. The south is the region of Fire, Its fire blazes with red light, illuminating the North and

28, 29, 30, 34, 38, 39, 48, 49, 51,52, 53, 54, 55, 60, 61, 65, 70, 75, 81, 86, 92, 96, [187, 232, 363, 434], 366, 418)
kulasya|
South." (Hua - VBS 41986)
Ratnasabhva Buddha
"Give Praise to the Nobly Descended Great Jewel!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 21) 54
This line is allied with line 105: Bwo li dan la ye. "Chye She means karma.' It means doing Dharma,' or getting things done.' In the Northern Division, Earth Store Bodhisattva leads a great number of ghosts and spirits in his retinue." (Hua - VBS 51986) "Working for the Dharma, getting things done, in the Karma Division, The members of Earth Store's clan are many. Karmic retribution, for good or evil, is never off by a hair, For iron-faced and unselfish is the Old King Yama." (Hua - VBS 51986)
Na mwo Chye she Jyu la ye

37
NAMO GARJA KULYA

() 51. namo (bhagavate)
54.
gaja-
kulasya|
In modern Sanskrit, "garja" means "elephant."
Amoghasiddhi Buddha Kiti-garbha Bodhisattva Yama , , , , , , , , , Yama-rja
"This is the Karma Division in the north, where the Buddha Amoghasiddhi is host." (Hua - VBS 5-1986)
"Give Praise to the Nobly Descended Great Elephant!" (The Liturgy of the Order of Buddhist Contemplatives for the Laity Shurangama Translation, Line 22)
This line is allied with line 32 Wu mwo Bwo di [Umapati], line 108 Ning

jye li and line, 169 Pe jye la dwo nwo, and line 184 Jye na.
Line 159: E Li Ye Do La From the The Shurangama Mantra with Verses and Commentary by Venerable Master Hsuan Hua, Revised ed., printed in Vajra Bodhi Sea, Vol. 25, Series 60, Issue 298, publisher and translator San Francisco, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, August 1992, pp. 10-11. ISSN 0507-6986. Master Hua's Verse of Explanation: The God of Sunlight illuminates the universe of a billion worlds The four cardinal points, the four intermediate directions, and the four boundlessnesses. The moon palace where Chang-e resides is like a cool and clear canopy, With twenty-eight constellations attending to the front and back. Commentary: E Li Ye Do La is line 159. The God of Sunlight illuminates the universe of a billion worlds. The God of Sunlight is the sun. It's not for sure it's the sun, however, because there is also a Bodhisattva called Sunlight. And those of you who cultivate the Forty-Two Hands know that there is the Sunlight Dharani Mantra which cures illnesses. The mantra cures illnesses and is a protector of the Great Compassion Mantra. The Moonlight Dharani Mantra also protects the Great Compassion Mantra. Therefore these two mantras are very efficacious, very wonderful, and very inconceivable. Some of you say: I've never heard of those mantras. You should open your Dharani Sutra and take a look. You will find: Shen di di tu shu ja. E re mi di wu du ja. Shen chi ja. Bwo lai di. Ye mi re ja wu du ja. Jyu lo di ja chi mo ja. So pe he. That's the Moonlight Dharani Mantra. There's also the Sunlight Dharani Mantra. Na mo bo to ju no mi. Na mo da mo mo he di. Na mo seng chye do ye ni. Di li bu bi sa du yen na mwo. That's the two dharani mantras. I've recited them for you. If you want to study them, you can look them up. If you can't find them, ask me. They are still here with me. They won't get lostg. Illumines the universe of a billion worlds. The universe of a billion worlds includes the four cardinal points north, south, east and west and the four intermediate directions northeast, southeast, northwest, and southwest. Also included are the zenith, the nadir, and the four boundlessnesses the station of boundless emptiness, the station of boundless consciousness, the station of nothing whatsoever, the station of neither thought nor non-thought. All of these can be illumined. The four great continents and everywhere else are illumined. And so the verse mentions the four cardinal points, the four intermediate directions, and the four boundlessnesses. This is just me saying what I feel like, if you don't want to listen, it doesn't matter. Whoever doesn't want to listen can use cotton to plug up his ears. I don't want to waste your time nor is there any need for me to waste my energy. The moon palace where Chang-e resides is like a cool and clear canopy. In the moon there is a beautiful woman. The meaning is that this place is clear and cool, like a clear, cook canopy that shades the myriad creatures. With twenty-eight constellations attending to the front and back. The twenty-eight constellations are twenty-eight clusters of stars to the front and back, surrounding on all sides, to attend upon the celestial moon. Do you want to know what the twenty-eight constellations are? I will recite their names for you. Each name is represented by one character, so there are twenty-eight characters in all: jue, kang, di, fang, xin, wei, ji, tou, niu, nu, xu, wei, shi, bi, kui, lou, wei, mao, bi, zi, can, jing, gui, liu, xing, zhang, yi, zhen If you want to know more about them you can look them up in the Yellow (lunar) Almanac. I don't want to explain all that much. It would waste your time, and I wouldn't be able to bear that. It would also waste my time, and I'm not willing to do that.
ii
Although I was blessed by the Thus Come One's spiritual mantra of the Buddha's summit and imperceptibly received its strength, I still have not heard it myself. The World Honored One, the Thus Come One, the Buddha, used the spiritual mantra spoken by the transformation Buddha atop the Buddha's summit. And when Manjushri Bodhisattva came to where I was and recited the mantra, I received the benefit invisibly. That means that when Manjushri Bodhisattva got there, he didn't chant the mantra in a loud voice; he merely had to recite it silently to free Ananda. It's all right to recite the mantra loudly when you are before the Buddhas in the temple, but when you are out at other places, you can recite it silently and it is just as effective. If you got out on the streets and start bellowing, Na mwo Sa Dan Two Su Chye Dwo Ye people are going to think you are crazy. You needn't be attached to some particular ritual and thereby cause people to slander the Dharma, which is what they would be doing if they said you were crazy. When they commit slander, they commit offenses. You don't want to say, If he commits offenses, that's his problem. I'll recite even louder and let him slander even more so that he commits even greater offenses, and he will surely fall into the hells. If you have that kind of attitude and intentionally cause people to commit offenses so that they fall into the hells, then you shouldn't even study the Buddhadharma. People who study the Buddhadharma are sympathetic and compassionate toward others. Their attitude is to do nothing that would cause anyone else to fall into the hells, even to the point that they would rather go to the hells themselves than cause anyone else to go. That's the way you should be. You cannot think, He slandered me, let him fall into the hells. Or, If I have a run-in with someone, I will go after them and recite the Shurangama Mantra, and then when they slander me they will fall into the hells. If you have that kind of thought, then you'd better stop reciting the Shurangama Mantra right this minute and leave off your study of the Buddhadharma. That's because people who study
Volume One The Spiritual Mantra 90
the Buddhadharma must not hate people, must not be jealous of people, must not obstruct people, must not be selfish in these ways. One cannot have the attitude, I'm fine, to heck with you. The Buddhadharma exists for the sake of rescuing all living beings. It is not designed to cause living beings to commit offenses. You must be clear about this point. Ananda says, I imperceptibly received its strength, but I still haven't actually heard it. I got the strength from it, but silently and invisibly. So I've never actually heard it. Although I received the benefit of it, I still don't even know how to recite it. I've never even heard it!'
The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 88-90. ISBN 0-88139-___-_
iii
They all bowed together to the Buddha and then stood on tiptoe waiting for the Buddha to speak the secret sections and divisions of the mantra. Divisions refers to the five major sections of the mantra. The phrases are smaller parts consisting of several lines each, such as Na mwo Sa Dan Two / Su Chye Dwo Ye / E La He Di / San Myau San Pu Two Sye. But these divisions and phrases are secret, that is, they are not easy for people to understand. They are secret in the sense that people do not share a common knowledge about them. When you recite them, you do not know what advantages you obtain. I do not know what advantages I obtain. Although benefit is obtained, there is no mutual awareness of it among those benefited, nor is there a common understanding of the mantra itself.
The Shurangama Sutra - Volume Six, a simple explanation by the Venerable Master Hsuan Hua, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: p. 91. ISBN 0-88139-___-_
iv
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, The Six Defiling Objects Twenty-five Means to Enlightenment Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 33-36. ISBN 0-88139-___-_
v
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, The Six Defiling Objects Twenty-five Means to Enlightenment Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 33-36. ISBN 0-88139-___-_
vi
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, The Seven Elements Twenty-five Means to Enlightenment Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 102-107. ISBN 0-88139-___-_
vii
The Shurangama Sutra - Volume Five, a simple explanation by the Venerable Master Hsuan Hua, The Seven Elements Twenty-five Means to Enlightenment Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 107-111. ISBN 0-88139-___-_
viii
The Shurangama Sutra - Volume One, a simple explanation by the Venerable Master Hsuan Hua, Testimony of Faith Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 108-114. ISBN 088139-___-_
ix
The Shurangama Sutra - Volume One, a simple explanation by the Venerable Master Hsuan Hua, Testimony of Faith Chapter, publisher and translator Burlingame, California: Buddhist Text Translation Society, Dharma Realm Buddhist University, Dharma Realm Buddhist Association, www.BTTSOnline.org, 1st ed. 1981, 2nd ed., 2002: pp. 108-114. ISBN 088139-___-

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Medicine Buddha Healing Center Vipashina Ayurveda

Level I: Clinical Ayurvedic Therapist (C.A.T.) 225 hours / 15 units

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

An Extremely Abbreviated Six-Session Yoga

(Thun-drug-gi rnal-'byor mdor-bsdus-pa) by dNgul-chu Dharmabhadra

Medicine Buddha Healing Center Vipashina Ayurveda

500 B.C. JIVAKA - AYURVEDIC PHYSICIAN OF SHAKYAMUNI BUDDHA TESTER

Chien Chen (Jian Zhen; 683-763 A.D.) Chien Chen

Medicine Buddha Healing Center Vipashina Ayurveda

http://www.itmonline.org/docs/chienchen.htm Albert Schweitzer Patch Adams Dr. Vasant Lad

OM AH KSITIGARBHA THLIM HUM (3x, 7x, 21x)

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Transferring the Merit and Virtue (Punya) to All Living Beings:

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Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

A, RA, PA, CHA, NA, LA, DA, BA,

Medicine Buddha Healing Center Vipashina Ayurveda

Mwo he shwei dwo

Tibetan Name for White Tara is "Dolkar".

Medicine Buddha Healing Center Vipashina Ayurveda

Picture Sources: http://www.andyweberstudios.com/d_white_tara.html

What is the definition of life according to modern Western science?

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Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

GREAT COMPASSION MANTRA MAHA KARUNA MANTRA

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

36) MWO-MWO FA-MWO-LA MA-MA BHRA-MA-RA 37) MU-DI-LI MUKTIR

Medicine Buddha Healing Center Vipashina Ayurveda

61) SWO-PE-HE SVAHA (AUSPICIOUSNESS, SO BE IT, BLESSED BE)

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

87) SWO-PE-HE SVAHA (MAY THESE PRAYERS BE SUCCESSFUL)

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

What is the relationship between cause and effect?

Medicine Buddha Healing Center Vipashina Ayurveda

What are some examples and causes and their effects?

Medicine Buddha Healing Center Vipashina Ayurveda

Medicine Buddha Healing Center Vipashina Ayurveda

Namo Shurangama Sutra:

Shurangama Sutra Commentary by Venerable Tripitaka Master Hsuan Hua:

Medicine Buddha Healing Center Vipashina Ayurveda

Namo Shurangama Sutra:

Medicine Buddha Healing Center Vipashina Ayurveda

Namo Shurangama Sutra:

Namo Shurangama Sutra:

Medicine Buddha Healing Center Vipashina Ayurveda