Prajnaparamita Ekashari Sutra
Homage to Prajnaparamita!
Thus have I heard: At one time the Lord dwelt at Rajagrha, on the Vulture Peak, together with a large congregation of renunciates, with 1,250 renunciates, and with countless bodhisattvas. At that time the Lord addressed Venerable Ananda:
"Ananda, do receive, for the sake of the welfare and happiness of all sentient existence, this perfection of wisdom in one letter, the letter 'a'."
Thus spoke the Lord. The Venerable Ananda, the large congregation of renunciates, the assembly of bodhisattvas, and the whole world with its devas, humans, asuras, and heavenly musicians, rejoiced at the teaching of the Lord.
March 10
www.march10.org
OLD TIBETAN NATIONAL HYMN
Ghang ri rawe kor we shingkham di
Circled by ramparts of snow-mountains,
Phen thang dewa ma loe jungwae ne
This sacred realm,
Chenrezig wa Tenzin Gyatso yin
This wellspring of all benefits and happiness
Shelpal se thae bhardu
Tenzin Gyatso, bodhisattva of Compassion.
Ten gyur chik
May his reign endure Till the end of all existence.
Composed in 1745 by the Tibetan ruler, Miwang Phola, in praise of the 7th Dalai Lama (translated by Jamyang Norbu)
DEN TSIG MON LAM
The Prayer of the Words of Truth
Tse mey yon ten gya tsoe pel nga shing
Buddhas, bodhisattvas and disciples throughout time
Nyam chung dro la bhu chik tar gong pey
Having qualities infinite as the endless ocean,
Du sum de sheg se dang lo mar che
Seeing each living being as your only child
Dag gi den pey may ngag di gong shig
Please heed my true and anguished cries.
Si shi dung sel yon dzog thup pay ten
Buddha's teachings dispel the pain of existence and denial.
Dzam ling yang pay phen de pel du gye
Spread happiness and prosperity throughout this world.
De dzin ke dang drup pe kye bun am
May the learned and accomplished holders of the Dharma
Cho jo nam chue jha wa pel war dzo
Cause the ten fold virtuous practice to prevail.
Mi se le ngen drak poe yong non pey
Sentient beings tormented by suffering without cease,
Bar me du key nar way nyam thak dro
Trapped by endless negative deeds,
Zo ka ne tson mu ge jig pa kun
May their unbearable fears of disease, famine and war
Shi ney de ga gya tsoe uk yung dzod
Be relieved by an ocean of bliss.
Ke par gang jong choe den kye dro nam
Especially the people of the Land of Snows,
Nak chok la loe pung gi tse mey du
Mercilessly conquered by barbaric forces of evil,
Ngen gue jom pey trag dang chi mey gyun
May their rivers of blood and tears
Nyur du choe pey thug je tu pung kye
Be swiftly halted by the power of compassion!
Nyon mong don gyi nyo pe lang cho kyi
Those who are driven mad by the demons of negative emotions,
Rang zhen nyi pung gyi pe nying je yul
Bringing ruin to all by their reckless actions:
Mi sun kye woe tsog nam lang dor mig
May such beings learn what to embrace and what to abandon,
Yong tob jam tse dza way pel la jor
And finally meet with true and loving friends!
Ring ne nying du nag pey dod pey don
May the object of my most heartfelt yearning —
Yong dzog bho jong rang wang tsang may pel
COMPLETE FREEDOM FOR ALL TIBET be soon realized.
Lhun drub choe si ga ton la
And may we be swiftly granted the good fortune to enjoy
Cho pey kel sang nyur wa nyi du tsol
The joyous celebration of spiritual with temporal rule.
Ten dang de dzhin chab si rang rig ley
O Protector, Chenresig, care for them.
Che ge pe lu sog long jo yong tang tey
All who have suffered terribly,
Ka wa gya trag drub pey kye woe nam
Sacrificing their wealth, their bodies and their precious lives
Dru dzin gon de thug je kyong war dzo
For the nation, the people and the Dharma.
Dor na gon po Chen re sig wang gi
May all the vast prayers of aspiration
Se che gyel wey chen ngar gang chen zhing
The Lord Chenresig made for the land of Tibet.
Yong sung gya chen mon lam gang dze pe
Before the Buddhas and the bodhisattvas
Dre sang den dir nyur du char war sol
Swiftly come to positive fulfillment here and now.
Nang tong cho nyid sab mo ten drel dang
Through the profound of interdependence of appearance and emptiness,
Chog sum tug jey u dang den tsig tob
Through the power of the compassionate Three Jewels and the Words of Truth,
Len dre lu mey den tu dag chag gi
And through the strength of the infallible law of cause and effect,
Den pey mon lam geg mey nyur drup shok
May this, our prayer of truth, be unhindered and swiftly fulfilled.
Written on the 9th day of the 8th month, Iron Mouse year (1960), by the Buddhist monk, Tenzin Gyatso, the 14th Dalai Lama
The Wish-Fulfilling Tree
The Essence of Thönmi’s Masterpiece 'The Thirty Verses'
by Yangchen Drubpe Dorje (1809-1887)
Namo guru mañjughoshaya!
To Mañjughosha, who is inseparable from the supreme teacher,
I respectfully bow down.
I shall now explain, in a brief summary, the essence
Of Thönmi’s excellent work, The Thirty Verses.
The function of the vowels is to make clear,
There are four: i, u, e and o.
The consonants, ka and so on, are thirty in number.
ga, nga, da, na, ba, ma, ‘a,
And ra, la and sa are the ten suffixes.
da and sa are the two post-suffixes.
The three [suffixes] na, ra and la take [post-suffix] da,
And [post-suffix] sa is added after ga, ba and ma.
ga, da, ba, ma and ‘a are the prefixes.
Go, ngo, do, no, bo, mo, ‘o,
And ro, lo, so, to are the concluding particles,
Also called the ‘terminative’ or ‘paired concluding.’
to is used with a da-drak and ‘o where there is no suffix.
The others match the final letters of the preceding syllable.
Su, ru, ra, du, na, la and tu
Are the seven la-equivalent particles,
They are used with the second, fourth and seventh cases,
And with ‘identity’[1] and the ‘temporal.’[2]
su follows a sa, tu is used after ga, ba and da-drak,
du is used after nga, da, na, ma, ra and la,
Syllables ending in ‘a or without a suffix take ra and ru.
The five of gi, kyi, gyi, ‘i and yi
Are the connective particles of the sixth case.
The same five with the ending sa
Are the third case, the agentive.
They are applied as follows: na, ma, ra and la take gyi;
da, ba and sa take kyi; ga and nga take gi;
Syllables ending in ‘a or without a suffix take ‘i and yi.
kyang, yang and ‘ang are the three ornamental and inclusive particles.
kyang is used after ga, da, ba, sa and da-drak,
yang after nga, na, ma, ra and la,
‘ang and yang are used after syllables ending in ‘a or without a suffix.
te, de and ste are the three continuative particles.
te is used after na, ra, la, sa and da-drak,
de is used after da, and after ga, nga, ba, ma, ‘a
And syllables without a suffix ste is used.
gam, ngam, dam, nam, bam, ‘am,
ram, lam, sam and tam divide and include.
The rules of application are like those of the concluding particle.
The forms ra and ru, ‘i and yi or ‘ang and yang
Differ in respect to how they can fill or not fill a line of verse.
The same principle determines whether or not
There is a dot before ‘o, ‘u and ‘am.
nas and las are used for the ablative, and for isolation and inclusion.
For the actual ablative, either form may be used.
For isolating similar things nas is used and for dissimilar las.
Whereas for inclusion only nas may be used.
kye and kvaye are vocative particles.
They usually come before the noun.
ni is the particle of highlighting and emphasis.
dang has five uses: to include, to divide and to indicate a reason,
A temporal relation or a command.
The pronoun particle de, which is used before a noun,
Refers either to a term just used,
Or another not stated [but implied].
ci, ji, su and gang are indefinite particles.
ci is used before zhig, ste, slad, ‘dra and phyir.
ji is used before snyed, srid, ltar, bzhin and skad.
su applies to people only, but gang is universal.
pa, ba and ma, with or without an o vowel,
Are the nominalizing particles. After ga, da, na,
ba, ma, sa and da-drak, the particle pa is used.
After nga, ra, la and where there is no suffix,
The nominalizing particle that is used is ba,
But it is good to use pa when there is an even number of syllables.
It is the same in most cases for words ending in pa or ba.
The use of ma is irregular and determined by context.
ma, mi, min and med are the particles of negation.
ma and mi come before a word, min and med at the end.
ma can also be used as a clarifier in between [two words].[3]
The particles zhing and so on are used after syllables ending in nga, na, ma,
‘a, ra, la and those without any suffix.
They are zhing, zhes, zhe’o, zhe na and zhig.
After syllables ending in ga, da, ba and a da-drak,
cing, ces, ce ‘o, ce na and cig are used.
After a final sa, zhes is the special exception,[4]
But shing, shig, she ‘o and she na are all used.
However, it is important not to confuse these
With actual words like kha cig, lhan cig and so on.
A bare basic letter with a prefix will need the suffix ‘a,
But not [a basic letter] with a vowel sign, or a head or subjoined letter.
To separate words in longer passages of prose,
To divide medium-length passages and conclude short ones,
And following a ga in a line of verse, use a single shad.
Use a double shad in prose following a terminative particle,
Or at the end of a line of verse.
A quadruple shad is required at the end of a long section of text,
Or at the conclusion of a chapter.
Take special care not to do such things as writing a dot
Between a final letter and a shad, unless the letter is a nga.
This wish-fulfilling tree of fine explanation,
Unobscured by the leaves of excessive words,
And laden with the plentiful fruit of meaning,
Was composed by Yangchen Drubpé Dorje.
____________________________
[1] A sub-category of the second case.
[2] A sub-category of the seventh case.
[3] In some tri-syllabic expressions ma is found in between two syllables, negating them both: rta ma bong = Neither horse nor donkey; rta ma lug = Neither goat nor sheep. These expressions are used by way of analogy for a mixture that is neither quite one thing nor another.
[4] In other words, shes is not used so as to avoid confusion with the verb ‘to know’, and zhes is used instead.
Download the Tibetan text (in PDF format)
taken from www.lotsawahouse.org
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