Monday, September 29, 2014

Samaya – The sacred bond with the Guru

One year and three months ago I had the luck to meet my present teacher. That time I knew so little about the importance of having a guru in a spiritual path and even less of how is working this kind of relationship.
When i met my teacher for first time, I think he was the one who find me first. That time I was just freshly arrived in Nepal, and living in a Tibetan Buddhist monastery were everything was such a strange, new reality for me. Looking back at that first meeting, I had such a criticized mind and of course I was lacking of wisdom and knowledge of how things working in a karmic level inside conventionality. He was the first monk who talked to me and then I didn’t see him again, until I was ready for him.
With my Guru, on a pilgrimage at Pharping , Nepal.
In this time between my first and second meeting, I was really into a fusion of studies and experiences from the world that was presented to me through  Tibetan Buddhism. My faith was increasing and when everything was placed to where it should be, the right conditions appeared and had my second meeting with my teacher. 
That day I came out from the monastery to have a walk and then I saw him from afar. It was an experience beyond words. As much as I was getting closer to him a feeling of joyfulness was increasing.  A river of unconditional love was running from my heart to my Teachers heart and vice versa! A feeling that I never had experienced before. So clean and so strong.
In Tibetan Buddhism you can have many spiritual teachers, that can teach you the Dharma but you can have only one Root Guru. The difference is that the Root Guru is much more than a teacher is the embodiment of the Buddhadharma itself! Is the one that goes beyond and can transmit realizations through his actions and teachings, if the student is ready and open to them. 
The 3 kinds of a Guru. 
The Guru assume an ordinary form. He appears to has the same delusions as we have, such as anger, desire, hatred and so forth. But because of this ordinary form we have a chance to accumulate merit and wisdom. If the Lama remains in the dharmakaya state  then we wouldn't have any opportunity to listen to the teachings of the Buddha, practice and reach the omniscient state. 

The Guru assume a Nirmakaya manifestation, which is the physical aspect of an enlightened being. Awakening beings who have reached one of the 10 grounds ( Bhumis ) so their wisdom and love are beyond ordinary level, therefore have excellent qualities to guide the disciples.

The Guru assume a Sambhogakaya form, which is a non-material form, the body of enjoyment.  Is the unity of compassion and wisdom. The form of Sambhogakaya cannot be perceived by ordinary beings, for one needs to have a purified mind both to perceive it and to communicate it. 
Each disciple finds his teacher according to his level of realization. His Holiness the Dalai Lama often says, that someone needs to check a Lama for 12 years before commit himself to a guru-disciple bond but there are occasions that there is such a karmic connection with a teacher, that is inevitably this bond. 
Milarepa the Great Yogi of Tibet, image taken from here
Like in the history of the great yogi Milarepa , who attain enlightenment by all the transmissions and instructions he had from his guru, Marpa , the translator. When Milarepa heard for first time the name of Marpa, tears of joy filed up his eyes and love into his heart. Before he even see him in real he knew that it will be his teacher, and his perseverance until he can be accepted from Marpa is such an incredible inspiration for all of us here that we feel dissatisfy because we cannot see often our teacher or  attend his teachings. We think that only being close to him, we can have a good practice or realizations. Of course to be with your own guru is such a blessing but also we are often holding a wrong view about the essence of our guru.
The true essence of our guru's mind, is compassion and wisdom, this state of clarity  is ultimate the essence of our own mind, therefore, the supreme guru is never separate from us. He is never gone is always present !  
These days , the travels are very easy to be done, the Dharma is available in the West world, and teachers very often visiting centers around the world. So basically we are very fortune. Some hundreds years ago, in order to receive just 4 lines of a Dharma teaching the disciple would cross borders of lands and mountains by their own feet. Or like the Noble Lama Atisha, would travel by ship for 13 months in order to receive instructions on the Bodhicitta training from the Sublime master from Sumatra, Dharmakirti. Maybe nowdays things are a little bit more easy but in terms of purification i think back then, was more intense.

Simple points of checking the teacher. 
A teacher is someone who is compassionate, proficient in the three trainings of ethics, meditation and wisdom and he is well versed in Buddhadharma. Is someone who can answer our questions directly and clarify  our doubts, and whose outward appearance and behavior indicates an inner realization. But this doesn't mean that behave or speak strangely to show that is an awakening mind. In same way like his Holiness even he is a living Buddha, he always call himself a simple monk!    

A karmic connection that never ends.
When the teacher passes away doesn't mean that the guru-disciple bond is vanished. The root guru stays forever and the karmic connection is so strong that will find a way this imprint to ripen in next lives. The most important we can do as disciples for our teacher is to offer them our practices and relaizations. It is said that if a student can become a Bodhisattva following the instructions of his teacher, the merit that is gathered for our Teacher is infinite! Isn't such a great way, to give such a present to our kind teacher, and offer the fruition of our practices ?   

 We need to see that our teacher is the one who constantly aspire us to put Dharma practice in action and the one who every time gets us on the right track when we lost. He is teaching us what we need to adopt and what to abandon and make possible our progress on the Path and ultimately he make possible the way to the Buddhahood.

Sunday, August 3, 2014

Niyamas a higher cultivation of the psychic energy

image taken from here
Shaucha Purification
The purification in Buddhist terms refers to a clean clear mind, free from the 2 obscurations:
The afflictive obscuration covers our mental activity with disturbing emotions that cannot perceive reality without one of the 84.000 afflicted emotions and their attitudes and so prevent us from the samsaric liberation.
The cognitive obscuration  covers our mental activity with wrong views of cognizing all phenomena as true existent and therefore prevents us from the state of full awakening , the Omniscient state.
In the yoga world purification mainly refers to the purity of the body and of the subtle inner winds ( prana ) and channels ( nadis ) which results to the awaking of inner sacred energy which leads to a clear state of mind where you can find a higher level of awareness.  

Santosha - Contentment, satisfaction.
In our lives we suffer from covetousness, we are never satisfy with our body, our qualities, our education, our wealth and our social status. Therefore that pattern follows and gives rise to distorted expectations towards our practices in meditation and/or in our asana practice. The counter action to this unbalance is the practice of equanimity. Seeing everything as they are, and seeing that everyone, exactly as we do, try to find happiness and avoid suffering. So we have nothing to fear, nothing to feel that we need more or less as we all are in the same cyclic existence and we want to be free.

Tapas - fire, heat.
This for me can be translated to two aspects.
The fire that is cultivated through great enthusiastic perseverance, to keep cultivating great aspiration for the purpose of our practices and secondly is the process of transmutation, an inner alchemy that burns away our ignorance. In Buddhism that secret practice in the higher Tantra called Tummo and in Sanskrit called Caṇḍālī

Svadhyaya – A study conducive to self knowledge.
Refers specifically to the study of ancient scriptures or sutras. Why? What is the meaning of studying the scriptures ? To contemplate on the meaning of ancient and transcendental wisdom only enhance virtue into our mind stream. This positive and elevating influence is the true attitude we need to have, the root of a successful spiritual practice. 

Ishvarapranidhana – Surrender to a higher power.
The strong concept of devotion to our Spiritual Master, in Buddhist terms is the foundation of the Path that can bring us to the cessation of suffering. Faith and devotion doesn’t mean that is a blind faith, but to respect and to abide to the spiritual master’s instructions as long as they are wholesome ones and according to the Dharma. As our master is the medium for our training in ethics, meditation and wisdom we need to overcome the huge obstacle of seeing faults in our teacher and to let go of that negativity is by understanding that our impure body-speech-and mind cannot see the Buddha itself and receive direct teachings from him, even t the quality of all the Buddhas is everywhere. We are bound in this body and its limitations and with a cloudy mind by delusions; we cannot see that in fact our master is the Buddha for our level. Is the one who impart his knowledge and teach us what we need to adopt and what to abandon in our practice, and with great love and compassion teach us the path of illumination. The wisdom of course comes from personal experience and a long effort but how to learn to listen and respect our teacher is only in our hands. 

Check the post about Yamas on an older post : Ethics - Vinaya the basis of every spiritual practice        



Wednesday, April 16, 2014

Ethics – Vinaya the basis of every spiritual practice

The omniscience eyes of all the Buddhas. Image taken from here

The training in ethics is the basis for any success in any kind of spiritual practice. In fact ethics are a necessity if one wants to cultivate the fundamental ground, from which he can grow and hold on during his lifespan, a virtue way of conduct within the body, speech and mind.
Likewise the eightfold path in Yoga Science, commonly known as ‘Ashtanga Yoga’ , begins with the Yamas and Niyamas. It is so interesting to see how my perception for Yamas and Niyamas , are actually ripen in my mind stream through my Buddhist practice. Before it was merely words and simple thinking through my daily asana practice. But in fact the training in ethics can bring limitless benefit for :  oneself,  the community one’s live in and as well for the whole universe!
Commentary on the Yamas disciplines:  
Ahimsa, a very famous word that originates from the ancient mother India.
Drolma Karmo in tibetan ( White Tara )
What does Ahimsa means? It means no violence. It means to cease any inner conflict. From where inner conflict arise? From our self cherishing mind, which always wants to be pleased and happy, but have we really wonder that we are actually only one person compared to the billions other human beings in this world and furthermore if we look the infinite amount of sentient beings ?! Why only us and not the others? Situations are constantly changing and what maybe before was favorable, will become an object of hatred and vice versa. So where we can rely on? On a mind that is aware of the impermanence of all phenomena, on a mind that abides in equanimity by keeping the thought “ that everyone else exactly like me, just wants to be happy and be free of suffering “ and on a mind that abandons all non-virtues actions of body, speech and mind. This mind  is like a beautiful lotus flower that one can see in many images of Buddhas and Bodhisatvas. The Lotus flower is a symbol of non violence, symbol of  the unsurpassable unstained qualities of the Buddhas. All Buddhas stopped all the afflicted emotions because they are the Perfect Ones, who go beyond and established the Root Virtue (Bodhicitta) and dispelled  the Ignorance for once and for all (Wisdom ) – as ignorance is the only one root that need to be cut off in order all the 84.000 various disturbing emotions can be stopped-

Therefore for a modern yogi practitioner – using as an example –
His own achievements on the yoga mat and on his meditation cushion are result due to his previous Karma but as well all his present intentions, attitudes and practices will create the furthermore expand of his inner psychic towards happiness or suffering in this very life and in future lives.
It is really up to us, here and now, to abandon or not the various kinds of violence either we are on our yoga mat or off. If we focus to develop the perfection on asana part without undertake a higher training in ethics , then we are deluded. Without a pure perfect clean clear mind there is no such thing as perfect asana. Asana is a posture that can be hold with ease an steadiness by its definition. But how we can be comfortable when our mind is full of afflictions and the feeling by habit reverting more quickly towards negative rather than positive ? How we can be steady when our concentration is like a thin leaf on a big tree, ready to fell by any small movement of wind? Therefore Ahimsa level is prerequisite for the further development of our spiritual practice.

Satya . The commitment of the practice of truthfulness through the body, speech and mind. Many of us we have strong tendencies to untruthful reactions such as telling lies so easily; sometimes small lies , sometimes big lies, sometimes without even a reason! In other cases we create scenarios in order to bring the favorable conditions to our life and in fact we live a whole life inside these scenarios!
Again this is a result due to its causes and conditions, but is very important to try to avoid nihilism or extreme thoughts such as “there is nothing we can do about these tendencies “ and simply surrender to them and continue to act with the same attitude as before or on the other extreme, we deny all and seeing everything pointless and of no worth of practice to change. If we recognize the pattern, with the previous commentary on Ahimsa, is the self –cherishing mind. This type of mind, out of fear, desire or ignorance, creates all these untruthful attitudes. In short be mindful and abandon immediately any action that will bring benefit to someone and suffering to someone else at the same time. It is the least we can do!

Asteya. The commitment of not stealing. We are an accumulation of causes and conditions, which brought us again and again into the cyclic existence of Suffering. For eons we have tried to practice and free ourselves and each time we fail to reach Moksha (Liberation ) . But Why? Because we are attached to the pleasures of our samsaric lives and the life itself and because we haven’t understand the method and the means to attain the complete liberation. Therefore our life is devoid from the virtuous act of generosity. And so we feel the need to accumulate wealth, sometimes by stealing material things, sometimes stealing ideas, sometimes stealing the time of other beings in order be benefit and so forth. Be mindful and take nothing that has not been given to you and being generous at any possible way. Offer your wealth, offer your time, offer your self-practice, offer your help to harmonize arising unfavorable conditions. In general offerings both actually or mentally transformed, and the supreme offering of the meditation  practice on the nature of reality, will reduce any tendencies of stealing of any kind, as more contentment of what one already has, arise.   
Brahmacharya. Traditionally referred to a sexual celibacy or self control practice of the sexual energy. In my understanding this is not the complete case. Brahmacharya is a state of self-sufficient wholeness through the commitment to avoid any sexual misconducts. Sexual energy is very strong instinct, and gives us many hinders on our spiritual practice. Until we learn the method how to utilize this energy by the skilful means of the Tantrayana Path, until we reach that level of practice, we need to be mindful of how sexual energy is manifested in a daily basis by keeping moral ethics on our conduct.
Physical misconduct from Buddhist aspect refers to :
Improper parts of body ( anus, mouth )
Improper place ( close to spiritual master, in gathering of people , in a monastery …)
Improper time ( during retreat, during pregnancy, during daytime …)
Improper number ( more than 5 )
Improper behavior ( such as beating the partner …)        
Misconduct also consider when one is sexually involved with persons who are protected by family or by the ‘owner’. Meaning with ones mother or sister , father or brother and so forth or with one’s husband or wife.

Aparigraha. The commitment of non-attachment. This practice is partly related to Asteya, as the way to be cultivated is to be train through the art of generosity in order to subdue any kind of cravings. The offerings, training the mind in order not to create more needs of what actually are needed at any given time. A further step of practice is to be able one to abandon anything that increases his/her attachments to a daily basis.
 In the Buddhist text, The Thirty-Seven Practices of Bodhisattvas By Ngülchu Thogme Zangpo it is mention in the second verse:
[The mind of] attachment to loved ones wavers like water.
 [The mind of] hatred of enemies burns like fire.
 [The mind of] ignorance that forgets what to adopt and what to discard is greatly obscured.
Abandoning one’s homeland is the bodhisattvas’ practice.
Since we are ruled by the 3 poisons of desire, anger and ignorance we need to let go of any environment, situation or people (one’s ‘homeland’) that are the causes of further development of the 3 poisons. In short abandon immediately anything that is not supportive and conductive to your spiritual practice.
 This last discipline is very difficult to practice as in the conventional world of the 21rst century this practice can be seeing as a countercultural act! We are in a disposition where we lack of perfect wisdom and we are fully confused. So any attempt to find a way to balance between our spiritual practices with the illusionary clouds of our world, it will not work, because these 2 parts currently are separate from the true nature of things and how they really exist. Without renunciation of the worldly existence, the proper aspirations in order to maintain our spiritual practice cannot be developed. First example given by the Noble Perfect One Buddha Shakyamuni , who had everything and renounce everything. He left his kingdom and his wealth, his wife and his son in order to become the sovereign of his mind!

 Practitioners of any Noble Path utilize this precious human life in its fullest and become what you fear of. The Absolute Truth.  

Will follow a post on the Niyamas disciplines        

Saturday, February 15, 2014

Vedic Chanting - The perfect Oral tradition

Manju Jois at Rethymno/Crete on 2011

Manju Jois in his workshops  and teacher trainings,  introduces Pranayama and Vedic chanting. 
On August 2005, Manju gave an interview on a yoga magazine called “ yoga fit “ and here is one part that I find very interesting concerning the pranayama and chanting.
DK: What is the importance in your view of the asanas relative to the chanting and pranayama?
You have to do all parts, also called jñana (knowledge) yoga. 
To get that knowledge, you have to practice all the steps, just like a ritual you do everyday. Your asana practice maintains physical health, then you have to do pranayama, and the chanting. When you do all these things, that completes the Ashtanga yoga, the eight steps. That’s really important; that’s how they used to teach, and that’s how my father taught us. We had to go through the whole thing everyday, and study the Upanishads, and the Sandhya-vandanam; a very important thing to do. If you just do asana, it’s not good. It would be a great help, but you’re not getting the complete Ashtanga yoga message you are supposed to get. That’s why, in my workshops, I start teaching these things. I want to bring the old traditions back, not just Asanas.

This post meant to focus on Vedic Chanting practice . I collected info and tried to put in short the vast heritage that lies in the recitation of the Vedas.
Hope you enjoy.


The Vedas are a vast collection of hymns that were heard by ancient Indian sages when they were in a deep meditative state. Collectively they are the most authoritative source of Indian wisdom as they contain information on every conceivable subject.
Sanskrit, the classical Indian language, was the language of the Vedas and Vedic chanting is a perfect oral tradition. Over the years the vast information contained in the Vedas was preserved and transmitted from one generation of teachers and students to the next in an oral way. It is through this challenging relationship between teacher and student that until today, the Vedas are chanted exactly as they were several thousand years ago. 
In the process of learning the tradition of Vedic chanting, a student expected to listen to his/her teacher and then to chant exactly as the teacher did. This process called “adhyayanam.“ 

The complete benefit of Veda mantras could be achieved only when the following conditions are met:

  •  Correct pronunciation of letters/words
  •  Correct duration for utterance of letters/words
  •  Correct intonation of letters

When the above conditions are mastered the Vedic chanting has multiple benefits such as:

- Productions of certain vibrations, and hence can enhance physical and mental health
- The method of “adhyayanam” involves listening closely to the teacher and reproducing the chant exactly. Hence, this requires attention. The practice of Vedic chanting is very useful in improving concentration and memory.
- Listening and practicing chanting can also calm the mind. In fact, chanting is considered to be one of the important forms of meditation.
- Vedic chants can be applied in different ways with different effects. Hence, Vedic chanting can be effectively used in healing and yoga therapy.
Rishis prescribed six ways of recitation that consider incorrect and there are : 

  •  one who chants in a sing-song fashion
  • one who chants fast 
  • one who nods his head up and down without actually raising or
    lowering the pitch
  • one who reads from a book
  • one who chants without knowing the meaning
  • one who chants in a feeble voice 

The rules of correct pronunciation and articulation of sounds are given in the Vedanga, known as Seeksha.
Seeksha deals with varNa (letters), svara: (pitch); [there are essentially three svaras, namely, anudatta (gravely accented or low pitched), udatta (high pitched or acutely accented), svarita (circumflexly accented)] maatraa (duration – a prosodial unit of time); balam (strength or force of articulation); saama (uniformity); and santaana: (continuity) during recitation.

In traditional times, Vedic chanting was practiced only by certain specific sections of people. During modern times, more people who were traditionally authorized to learn and propagate Vedic chanting began taking up other professions, there came a phase when it seemed dangerously that the ancient Indian tradition of Vedic chanting would be lost. It was T Krishnamacharya who opened the doors of Vedic chanting to everyone irrespective of race, gender, occupation or religious/political affiliations. It was his firm belief that anyone who wished to learn and teach Vedic chanting with a view to preserving this ancient tradition had the right and authority to do so.

First time in a Vedic chanting class .

I know that when someone for first time join a vedic chanting class, is totally strange experience. Is almost look like a continuation of asana practice with the tongue. Maybe some reactions of non understanding the meaning or the purpose of that practice . The way to go through this is just to listen to these chants. Don’t try to like or dislike them in terms of their musical quality or whatever, just listen to them. These sounds should become like your breath. After some time, without even listening you will be reverberating with the chant and that is the first step to experience within you the effect of the chant. To become the mantra is the key of understanding but of course likewise every other practice need patience and determination to make the lotus flower bloom.  

Thursday, January 30, 2014

Yoga the science of transformation

This is an old guest post that i have made one year ago before i leave Greece, to Andronikis professional page in FB.
Androniki asked me to write a note on yoga and transformation . The post was in Greek language and thought to translate it into English. Hope it worth it ! 
I have to note that since i wrote this post , of course me i m not the same...! My understanding expand even more by touching and practicing in the ground of Tibetan Buddhism and Buddhist Tantra.     

At some point in our lives, we all fervently calling for a major change inside and outside of us.

From the famous "I have a dream" by Martin Luther King and  "Be the change you want to see in the world" by M. Gandhi, ultimately how many changes do we really attained ?

These visionaries of the past, that still are mentioned to our days, had taken the decision that nothing will be left untouched from the old self. That every little piece inside us wants to be changed and this is the sense of metamorphosis, that nothing remains the same. But how many of us have the power to do this? And how we can actually do it?
Fortunately in the dense and dark forest of our lives, there is a clear light and this is the path of Yoga, the science of transformation.

In this process we must bear in mind that nothing comes without practice. Even the greatest Yogis and Yoginis that finally attain the state of Samadhi and from that point could take a glimpse of the unborn nature of mind, they were ascetics who practice with great discipline, enthusiasm and high level of concentration.
Nowdays what people mostly look,  is 'the thorns of the rose  of existence' rather than caring how can "watering" it. Wasting a whole life to remove the "thorns".  This is what i call "pre-occupation" of our mind with unnecessary tasks and so, the mind and our body cannot be organized and stay focused to whatever we do, resulting to  the most familiar phrase : "I DON'T HAVE TIME".

If we can observe ourselves, for 24 hours we will see that there are moments full of un-necessary things that we do and say and occupy our lives day after day.

Is essential to try to find time for yoga, even if that means that in the beginning we have to get up at 5am. Slowly - slowly we will see, that things that used to take 8 hours , to be done in our daily routines will be reduced in the half of the time. Because our mind will be more focused and we will have much more clarity in our options. That's why, this time for our practice is so precious.

What looks like transcendent in the science of Yoga is nothing other than the acquisition of taming the body, the emotions and ultimately the mind. Nobody wants to live by luck, it brings stress in everyday life, so much anguish. But to learn how to use the full dynamic of ourselves is another thing and there lies the prosperity in one's life .

And we start with the body, because it is the most perceivable object and when we finally attain the enlightenment, again it will happen through this  body. 

In the Yoga Sutras of Patanjali is given :

 "TADA SVARUPE VASTHANAM DRASTUH" which means "Then (when you're able to control the fluctuations of the mind you) the self obey the true nature".

Through this body, life can be so ecstatic and every moment a living bliss.  The tools that are given to us from the science of yoga are:

  • Asanas (positions we take in our body),
  • Pranayama (breath control),
  • Kriyas (techniques of purifying the  energy channels of the body),
  • Meditation,
  • Mantras (words, prayers or sounds with transcendent meaning)
  • Ayurveda ( Vedic Natural Treatment Science).

So many tools we can use to develop our daily Shadana ( practice ) .

Building our own spiritual practice.

All we need is to apply a question to ourselves :  "I'm ready for a complete metamorphosis?" – the way and wisdom has been given, all we need is just a courageous heart! The rest are coming....

Sadhguru always has been a favorite of me

Saturday, October 19, 2013

The Heart Sutra : Prajnaparamita Hridaya Sutra

The Heart of the Perfection of Wisdom Sutra :

Tadyata Om Gate Gate Para Gate Parasam Gate Bodhi Svaha 

Prajna = Wisdom 
Paramita = Perfection
The Prajnaparamita sutra is the most important text of Mahayana Buddhism, which emphasizes the doctrines of emptiness and bodhicitta.
The text is often represented and personified by a female deity.
She is depicted with four arms and seated in the vajra posture/cross legged. Her first two hands are in the meditation mudra. In her second left hand is a text, specifically The Heart Sutra and in her right second hand is a vajra, which symbolizes the indestructibility or diamond - like nature buddha-mind or enlighten mind. 

With Rao visiting Bhaktapur in Nepal 
While my time in Kopan Monastery and my Buddhist studies , i had the luck to meet a doctor, a scholar in Sanskrit and a Buddhist practitioner Rao Mallampati. He is a south Indian man but half of his life spent it working as researcher in America. During his personal retreat in Kopan, he engage with much kindness with me and was really happy to help me with the text of the Heart Sutra. As i have chanted in the past in Korean language, i have read it in English and heard it many times from Tibetan monks , but yet my need to connect in more profound way was there...So we set our days and some times at noon , sometimes at late afternoon, we had our a class. These days where these kind of days from your life that you see them as a " bookmark ". It was an exchange from heart to heart and when the base is beyond " i give and you take ", then something is really moving there.
To do the whole text in Sanskrit, and discover the meaning of every single word , it was a very unique experience. Many questions arose from my side , and many many things that i was reading in my Buddhist books , these days took a place in my mind. He also tried to teach me the correct pronunciation , and me i spend many afternoon trying to memorize the text in Sanskrit while doing kowra at Kopan's stupas ( Circumambulation ). No mention how easy was to learn it in this way. So Here it is the 4 parts of the Heart Sutra in Sanskrit and all my notes on English translation. I hope this will be helpful for anyone who is interesting in the text in its originally writing, in Sanskrit.  

on the above video at 0:17:16 there is a full recitation of the heart sutra in Sanskrit from a Buddhist monk  

Four parts:

  • Introduction
  • Abhidharma
  • Bodhisattva Path
  • Sutra 


Om namo bhagavatyai arya-prajnaparamitayai
Om Salutation to the blessed and noble one ( who has reached the other shore of the most excellent transcendental wisdom )

Verse1 : 
Arya-avalokitesvaro bodhisattvo /
The Noble Avalokateswaro Bodhisattva

Verse 2 :
Gambhiram prajnaparamita caryam caramano /
While practicing the deep practice of prajnaparamita

Verse 3 :
Vyavalokayati sma panca-skandhas /
Look upon the five skandas ( the 5 aggregates that gives the sense of our being. These are form, sensation, perception, memory, consciousness )

Verse 4 :
Tamscha svabhava sunyam pasyati sma. /
and saw them to be of any self - existence
Verse 5 :
Iha sariputra /
Here Sariputra ( son of Sari, first disciple of Buddha )
Verse 6 :
Rupam sunyata, sunyataya rupam /
Form is Emptiness, Emptiness is Form

Verse 7 :
Rupam na prithik sunyata, sunyataya na prithik rupam /
Emptiness is not separate from Form , Form is not separate of emptiness

Verse 8 :
Yad rupam sa sunyata, Sunyataya tad rupam /
Whatever is Form is Emptiness , whatever is Emptiness is Form

Verse 9 :
Evam eva, vedana samjna, samskara vijnanam. /
The same holds good for sensation, perception, memory, consciousness.
Verse 10 :
Iha sariputra sarva dharmah, sunyata laksanah /
Here Sariputra, all dharmas defiened by emptiness

Verse 11 :
Anutpanna, Aniruddha, Amala, Aviamala, Anuna, Aparipurnah. /
No birth or destruction , purity or defilement , completeness or deficient.



Verse 12-13 :
Tasmac sariputra sunyatayam na rupam na vedana, na samjna, na samskarah na vijnanam. /
Therefore sariputra in Emptiness there is no Form, no sensation, no perception, no memory, no consciousness.

Verse 14 :
Na cakshuh-srotra, ghrana-jihva, kaya-manamsi. /
No eye, no ear, no nose, no tongue, no body, no mind

Verse 15 :
Na rupa sabda gandha rasa sprashtvaya dharmah. /
No shape, no sound, no smell, no taste, no feeling, no thoughts.

Verse 16 :
Na cakshur-dhatur yavan, na manovijnana-dhatuh. /
No element of perception from eye to conceptual consciousness.

Verse 17-18 :
Na avidya, na avidya-ksayo, yavan na jaramaranam, na jaramarana-ksayo./
No ignorance, nor the end of ignorance, or no to old age and death nor end of old age and death.
( the 12 depending origination factors :
  1. Ignorance
  2. Memory
  3. Consciousness 
  4. Name and Form
  5. The 6 senses
  6. Contact 
  7. Feeling
  8. Desire
  9. Grasping
  10. Arising
  11. Birth
  12. Old age and death )
Verse 19 :
Na duhkha, samudaya, nirodha, marga.
No suffering, no cause, no relief, nor path. /
( 4 noble truths :
  1. Truth of Suffering
  2. The Cause of Suffering
  3. The Truth of Cessation
  4. The Truth of Path )
Verse 20 :
Na jnanam, na praptir, na-apraptih.
No knowledge, no attainment, and no non-attainment.


Bodhisattva Path:

Verse 21-22 :
Tasmac Sariputra Apraptivad
Bodhisattvo prajna-paramitam Astritya /
Therefore Sariputra, without attainment Bodhisattvas take refuge in prajnaparamita.

Verse 23 :
Veharanty acitta Avarnah. /
and live without the walls of the mind.

Verse 24 :
Citta Avarana nastitvad atrastro /
Without walls of the mind thus without fears.

Verse 25 :
Viparasya atrikranto nishta nirvanah. /
They see through delusions and finally come to Nirvana.

Verse 26-27 :
Tryadva vyavashitah, sarava buddhah prajna - paramitam Astritya /
All Buddhas from 3 ages ( past, present and future )
take refuge in prajnaparamita

Verse 28 :
Anuttaram samyak sambodhim Ambhisumbuddhanah. /
and realize unexcelled  perfect enlightement.



Verse 29 :
Tasmac jnatavyam prajna-paramitam maha mantro. /
Therefore you should know the Great Mantra of prajnaparamita.

Verse 30 :
Maha Vidya mantra. /
The mantra of great magic.

Verse 31 :
Anuttara mantro. /
The unexcelled mantra.

Verse 32 :
Asamasama mantrah. /
The mantra equal to the unequal.

Verse 33 :
Sarva dukha prasamanah, satyam Amityuavat. /
Which heals all suffering , it all true and not false.

Verse 34 :
Prajna-paramittam ukto mantrah, tadyata
The mantra of prajna-paramitam does spoken

Verse 35 :
Gate , Gate , Paragati,
Parasam gate  Bodhi svaha 
Dedicate this post to all sentient beings and to my dharma friend Lama Lopon Sonam who with much patience try to answer and discuss all of my questions about life and its reality...