C.3, Aspire to have the favorable conditions - gain blessings by the power of the truths of Dharmata, dharanis, and mantras:
By the blessing of the certainty of the three buddha-kayas,
by the blessing of the truth of the immutable Dharmata,
and by the blessing of the guidance of the unfailing sangha,
may these aspirations be accomplished as they have been made.
In general, as mentioned above, if one really has great merits, he can fulfill what he wishes. Whatever the wishes the saints who have attained the bhumis make, they will realize; people with pure precepts, those who generate aspirations with supreme field of merits as their support, or generating aspirations with pure and surpassing motivations, can also easily achieve them. If one does not have such power oneself, then entrust it to the power and blessing of the Three Jewels, pray sincerely, and recite the words that were flowed from ultimate truth. The Three Jewels never deceive us. With this power of blessings, one will definitely be able to realize one's great aspirations. Therefore, aspire to achieve the many great aspirations one has made above as wished, by virtue of the blessings of the Jewel of the Buddha, who has perfected the Dharmakaya, Sambhogakaya, and Nirmanakaya, which are equal to the Dharmadhatu and space; the blessings of the Jewel of the Dharma, which is of the nature of ultimate truth, the Dharmata, that is eternal, unchanging, and non-dualistic, as is said in "Ratnagotravibhaga": "Dharmata is the same before and after, it does not change"; the blessings of the Jewel of Sangha, which has the merits of realization in the mind continuums of the holy monks, who cannot be made to recede by demons or others; and the power of the great ultimate truth.
When reciting the verse of aspirations above, it would be best if one can think of the meaning of the words of ultimate truth in this explanation text. While reciting the words of ultimate truth, one should visualize that: the Buddhas and Bodhisattvas say the vajra words: "May all your aspirations be realized as wished." and feel joyous with it. It can be seen from this that there is no need to doubt the realization of our aspirations.
Reciting "Homage to the Three Jewels" and the Dharani Mantra "Tayatha, banza zhi-a ava buda niyi Soha"(?), this is the mantra of transformation and multiplication wishing the five sense bases to be completely purified. The meaning of the mantra is not explained here. The mantra of prostration and increase: "Namo manju-sriye, namo su-sriye, namo uttama-sriye, soha." The meaning of the mantra is: prostrate to Auspicious Wonder (Manjushri), prostrate to Auspicious Virtue, prostrate to Auspicious Glory. "Soha" means wishing to accomplish what is wished. These mantras are the supreme dharani mantras blessed by the Tathagata. Therefore, if we recite them, it is a skillful means to increase the many roots of virtue and accomplish what we wish.
The way to practice "Sukhavati Aspiration Prayer": concentrate on the meaning of the words and recite three times "The moment I and all who has karmic connection
with me ... may these aspirations be accomplished as they have been made." Then recite the Sukhavati Aspiration Prayer of Nagarjuna, the Sukhavati Aspiration Prayer of Pandita Lobsang Chokyi Gyaltsen, the Sukhavati Aspiration Prayer of Guru Tsongkhapa, the Sukhavati Aspiration Prayer of Guru Sonam Senge, the Sukhavati Aspiration Prayer of Venerable Jigme Lingpa, etc. These are the aspiration prayers written by accomplished masters who had attained the bhumis, they have great blessing power. If one recites them, the benefit is significant. (Don't be obsessed that these prayers come from different schools.) There are no conflicts between different scholls when reciting sadhana texts. What we need to avoid is to commit misdeeds instead of practicing virtuous deeds. Then recite the "The King of Aspiration Prayers".
As one clearly visualizes the field of accumulation like this, visualize Buddha Amitabha and Sukhavati again and again, try your best to accumulate merits and clear karmic obstacles (cause), generate bodhicitta (condition) with the virtuous intentions of benefiting others, and with a strong longing generate pure aspirations with might. Lay men and women should also understand the four causes of rebirth in Sukhavati by summarizing the points and encapsulating them. All lay and monastic practioners should take this practice as the foundation of all practices.
Sentient beings in the current degenerate age of disappearing Dharma have accumulated numerous and serious proscribed misdeeds and self-nature misdeeds, and will inevitably go to the evil realms. As the Buddha took a small amount of dirt and put it on his fingernail, then said, "The number of sentient beings who are reborn from the evil realms to the good realms is like this (the dirt on the fingernail), and the number of sentient beings who fall from the good realms to the evil realms is as many as the dirt on the earth."
Therefore, this practice is a shortcut in sutrayana teachings and is very easy to gain success. If the people of today practice it diligently there is no reason they cannot achieve. Especially, this supreme aspiration prayer written by Chakme Rinpoche and the tradition of holding the Sukhavati Retreat by the unsurpassed Patrul Rinpoche provide us with the appropriate conditions for Dharma practice in today's time. By this, innumerable sentient beings can be reborn in Sukhavati. The compassionate lineage gurus repeatedly promised: "If all those who practice (the Sukhavati practice) diligently in this Sukhavati Retreat are not reborn in Sukhavati, the Perfectly Awakened Buddha and I have deceived you." Therefore, we must have genuine faith in the Buddha's words and the gurus' teachings, and strive to fulfill the benefits of ourselves and others through this Sukhavati Retreat. Born in the degenerate age of disappearing Dharma, if there is a shortcut that allows us to be reborn in a pure realm without falling into the evil realms, but one still refuses to practice it diligently, this person really does not have a proper mind.
Originally, being able to listen to and practice according to the meaning of the precious sutras must be the result of karma created in the past and accumulated merits. Therefore, we should have an incomparable joy, as it is said: "Among those who have committed serious misdeeds, they are considered to be fortunate." The "Amitabha Sutra" says: "If one has not accumulated merits, he will not hear this teaching. Whoever has the merits, will hear this sutra."
Therefore, we should put some effort into explaining and listening to this Sukhavati Aspiration Prayer. When teaching it to some lay people, if you are unwilling to explain the verses literally line by line, then it is very important to summarize the four causes into divisions and teach karma cause and effect in detail as the guidance. In order to let everyone receive the blessings of the Buddhas and Bodhisattvas, and generate genuine faith, some simple koans can be interspersed in the teaching every day as is suitable. Originally, this aspiration prayer is easy to understand. For anyone who has just a little wisdom, it is easy to master it without having the verses explained. However, in order to enable those who really cannot understand to think of the meaning as they recide the verses, they are explained literally and some commentary provided here (in the expository).
Lhala Chodri Rinpoche said he did not put the emphasis on wording when he wrote this expository, but tried to make it easy for lay people to understand. The koans and what is recoreded in the sutras are slightly different in wording and sentencing, because he wrote this by summarizing them himself; most of the teachings he quoted were written down based on what he remembered from his memory, but the meaning here is not at variance with what was taught. However, if there are discrepancies betwween what is quoated here and the sources, the author begged for pardon. And it should be fine after correcting them. This expository was written following the oral transmission of Patrul Rinpoche and his disciples, whoever receive this teaching should also receive the blessing of the oral transmission.
Concluding verse:
Such is the paradise of the teachings of Buddha Shakyamuni,
adorned with the lotus of this wonderful, beneficial aspiration prayer,
it has blossomed by the shining of my wisdom,
just as I, an unenlightened person, picked this adornment, filled with joy.
The vast, stormy sea of samsara, is blown by the violent winds of karma and afflictions,
The ships of sentient beings,
are drawn into the mouth of the whale of aging and death,
knowing this, we should not be negligent.
With the radiance of the brilliant moon, shining with clarity,
this nectar of tribute to Sukhavati,
For those who are oppressed by suffering and the burning of afflictions,
if you want happiness and coolness, you should apprehend this prayer with certainty.
Life is floating with uncertainties like lightning,
every moment is on the verge of vanishing into the darkness of the bardo.
Unaware with the delusion that life will continue,
the lax ones are bound by the ropes of the Lord of Death.
Wearing the white garb of the four causes of sun and moon light,
seeing the realm of no death, he will smile showing his white teeth,
When the Lords of Great Compassion swiftly come to receive him,
the old black Lord of Death is humbled and retreats.
Ignorant, suffering due to misdeeds, and has slept till today,
the witless has been seduced repeatedly by the beautiful women in his dream.
The wonderful sound of the Conqueror Shakyamuni's musical instruments awakens him,
with joy, he sees the dance of liberation now.
With faith that does not recede, not pursuing interests of samara,
seeing the choice of good and evil, by karma cause and effect, as a question of life and death,
with true and definite understanding of the Buddha's teachings,
this person is striding towards the pure realm.
Born in the Dharma disappearing age, far away from the holy protector,
falling into the traps of evil friends and enemies.
The seductive eyes of the sorceress of negative karma and confusion casting sideways look on him,
At this time, he can only be saved by remembering the Buddha and chanting his name .
The Dharma will be destroyed by the distractions of trivial mundane matters.
For not knowing the laws of the Dharma*, people are encumbered by negative karma.
At this time, if one can promote this practice,
it will be like the Buddha reappearing in the world.
(*the true Dharma is teaching and listening to the Dharma, and practicing the teachings.)
Although I heard and learnt the Dharma extensively, I forget to think about the meaning.
Although I taught them many times, I do not have the merits of practicing them.
Written without careful examination by a deranged person like me,
The expository has no beautiful flavors.
However, by adding the hundred flavors of the sutras and oral transmissions,
mixing them into the food of pure intention,
I offer it to the poor and ignorant old mother sentient beings,
to pay off my karmic debts and repay their kindness.
Because the belt of rhetoric and poetry was loosened,
I will definitely be ridiculed privately by the singers and dancers.
If there is any flaw due to my unenlightened, confused mind,
I confess in front of the great wise gurus.
I have not acted by the conceptual thoughts of foolish people,
am not seeking the bliss of nirvana that falls into one extreme,
I seal this root of virtue with wisdom and skillful means,
and dedicate it to the achievement of promoting the Dharma and benefiting sentient beings.
May all the old mother sentient beings be reborn in Sukhavati,
and I will follow Noble Manjushri,
willing to enter the illusory city of the three realms of samsara,
I pray that I will not be afraid.
The setting sun of the Dharma has fallen in the west,
the stars of ignorance are laughing in great roar in darkness.
with the pleasant and subtle sound of the Buddha's name,
may the pride in this current world of turbidities be dispelled.
May the devas and the holy siddhas play the wonderful instruments of the Dharma,
may people hold the flowers of the ten virtues in their hands.
May the joy and happiness, objects of pleasure and necessities, be increased and become the condition for spiritual joy,
and may epidemics, famines, and wars all cease.
May the wealthy patrons serve with faith and respect at the feet of,
the eminent monks and masters of great virtues*,
May the three activities of teaching, debate, and writing,
prosper the joyous feast of the Dharma, and auspiciousness increased!
(*so the Dharma may flourish with their support)
Afterword:
This expository on Chakme Rinpoche's "Sukhavati Aspiration Prayer" was written as a teaching for the Sukhavati Retreat, following the oral transmission and commentary of my supreme benefactor Guru, and embellished with proofs from Dharma texts and teachings. Anyone who reads it will find it easy to understand. Bhikkhu Lobsang Choje Drakpa or Sonam Chodri (比丘罗桑曲杰扎巴或索南曲智) wrote it casually at Dzongsar Monastery. I dedicate the merits to sentient beings, wishing them to be reborn in Sukhavati!
September 9, 2000 AD
Translated at Serta Larung Five Science Buddhist Academy
Revised on June 25, 2006
May all be auspicious and perfect!