Wednesday, November 18, 2015

Wisdom from Eagle Rock

Spirit of Eagle Rock: A Native American Cultural and Geologic Interpretation of Eagle Rock by Coyote Short (Professional Geologist of the Paiute and Modoc Tribes); No  Copyright info. Idaho Museum of Mining and Geology, Eagle Rock/Boise Idaho

p. 16 “Having no written language, the Boise Valley tribes used and extensive and highly developed language of stone t store and communicate the information necessary to support a sophisticated culture for many thousands of years.

“In their versatility, stones can represent any type of knowledge: a memory, an event, a duty, a metaphor, a picture, a purpose, or a prayer. A language based on stone is economical while profoundly articulate as it allows knowledge to remain larger than words, keeping the idea and the object as one.

“Native Americans possess the drive to clarify ideas and keep them pure, direct, and consistent. A language of stone supports this by accommodating the storage of concentrated knowledge—knowledge undiluted by words and interpretation. And, by involving the individual directly, through tactile feedback to retrieve the stored information, high fidelity of the original idea is contained.

“A language of stone perfectly addresses the responsibility and obligation felt my Native Americans to be free to speak to The Creator and the unknown, and to acknowledge, trust, and know that all is not contained in human power.”

p. 28 “A raven is a coyote with wings. Since they can fly, the raven can see the big picture. Making a stone in the shape of a raven is a request for insigiht and powers of seeing beyond visual sense.”

p. 30 “To Native Americans, ceremony is kinaesthetic prayer—prayer in motion. It is well understood by Native Americans that the body can absorb an event and remember better than can the mind, which explains the active, physical nature of ceremony."

p. 31 “Ceremony is a way to resonate with The Creator—to connect with spiritual ideals and make them real in our lives. it is a way to take time to process events, to remember, to see principles in real time, to recapture the subtle essence of existence in a pure state.

"Ceremonies mark time and significant events in the lives of the people and acknowledge that our identity is linked to the land we live on.”

Monday, November 16, 2015


Apologies for my silence. I was away and I forgot to take my new password with me! I will post tomorrow.

Thursday, October 15, 2015

Pico Iyer on Loss of Self

[Here is a wonderful and beautiful article on self-forgetfulness. With thanks to Mark.]

Tuesday, October 13, 2015

More From 'Turning Confusion into Clarity'

p. 202 We must start where we are and with what we know: form, image, sound, movement. So first we use these conventional manifestations of relative reality, and then we practice with emptiness.

[no special sequence required of these practices] [visualization: no problem if fluid and wavy, or even not there…”The most important thing is to feel that the buddhas are here. If you cannot imagine al the forms and colors it doesn’t matter.”]

p. 204 …My father was trying to break this attachment to both grasping and to perfectionism. He was trying to teach me that what I wanted was only attainable once I let go of wanting it so much, and to show me the benefits of letting go of grasping. I also learned that when I could not construct the mental image, to simply practice shamata without an object, and sometimes the image would just appear effortlessly.

p.206 By the end of the common foundation practices, we aspired to be free from suffering but we didn’t have a clear sense of our destination. Once we made a connection to reliable sources of protection, our destination coms into view. We begin to discover the missing piece in our pursuit of happiness, which had eluded us because samsaric refuges do not last.

This connection to Buddha, Dharma, and Sangha is not like a rigid, concrete bridge that connects one side of the river to the other and is designed to last for a thousand years. It’s more like an enchanted rope that slowly but inevitably draws t he two shores closer together until they merge, until we realize that samsara is nirvana; and that the outside buddha and the inside buddha are the same.

p. 209 The Four Immeasurables

1. May I have happiness and the causes of happiness.
2. May someone (be specific) I love have happiness and the causes of happiness.
3. May someone whom I feel neutral about have happiness and the causes of happiness
4.May someone I actively dislike have happiness and he causes of happiness.

Then free from suffering and causes of suffering
Then May I never be parted from the sublime joy free from suffering
Then May I rest in equanimity free from aversion and attraction to those near and far

In each case, we start with ourselves in order to confirm the truth of this feeling through our own experience. Then we expand this aspiration to someone we love, then someone about whom we feel neutral, and finally to someone that we dislike.

p. 212 The four exercises for happiness are intended to develop a better understanding of the essential qualities we share with all beings, and to confirm that this commonality outmatches the differences between us.

[This exercise is used to develop gratitude. Keep it simple and humble. If you have feelings of jealousy for example, be grateful for this feeling that allows you to reveal your self to yourself]

p. 217 May all beings have happiness and the causes of happiness.

Here we let go of the four separate objects of loving-kindness and include all sentient beings. It’s important to understand “all” in a literal way. When you work with the boundless aspirations, there are no exceptions—not the dog that killed you cat, not the drunken driver who killed your son, not the dictator who ordered mass killings. Not the torturers, child molesters, or rapists. No exceptions, no loopholes, no picking and choosing…We hear the essence of compassionate action, which recognizes the suffering of both oppressor and victim. To take revenge on our enemy by becoming the enemy leaves all of us victims. Mahatma Gandhi said, “An eye for an eye makes the whole world blind.”…218 Impartiality does not overlook, deny, or condone the negative activity of the aggressor. This would confuse compassion with approval. It is not approval. But we wish that those inflicting harm find freedom from their destructive patterns; we wish for them to find happiness through helping, not harming others.

p.221 While aspiration bodhichitta is oriented toward the end point of the path—the complete enlightenment of all beings—application bodhichitta works with the causes and conditions to bring about this fruition. The practical means for helping all beings discover their true nature are the six paramitas. Paramita means “perfection,” and includes six behaviors that transcend samsara, go beyond samsara, and that aspiring bodhisattvas like us apply in daily life to perfect our inherent enlightened qualities and to cross over from confusion to clarity: [222] generosity, discipline, patience, diligence, meditation, and wisdom. Once we encounter the paramitas, ngondro becomes relative bodhichitta practice.

p. 224 When we speak of absolute bodhichitta, we point to a completely awakened mind that has moved beyond all concepts, beyond all dualities, beyond samsara and nirvana. Used in the absolute sense, bodhichitta becomes another way of referring to Buddhahood, awakening, enlightenment, recognizing emptiness and realizing boundless, indivisible, sky-like reality.

p. 225 With the union of emptiness and compassion, we are not entrapped by the relative reality of suffering, nor are we analyzing it. We are not using our limited, conceptual intellect to figure it out. The intelligent heart responds with compassion, while at the same time wisdom recognizes the true emptiness of the situation. We do not have to become entangled in the story line that people use to explain their unhappiness. We ma be able to analyze how they create their own suffering; we may perceive the delusions that make their confusion appear fixed [226] and immutable. We recognize the insubstantial nature of the situation, but we still see people trapped in destructive habits, and we respond to people’s inability to step away from their own confusion.

Recognizing emptiness closes the gap between self and other, and this manifests the union of emptiness and compassion. This explains why enlightened beings are capable of boundless activity, while the average social activist gets  burned out. If we bring our conceptual, quantifiable, ego-bound ideas to our good deeds, the work quickly becomes overwhelming…

Yet every concept about how significant and vital our work is, and about how we can or cannot achieve it, is constrained by the limitations of conceptual thinking. It’s as if our aspirations hit a wall—and that wall is made up of ideas, delusions, and preconceptions about who we are and what we are doing…both the work and the worker become objectified and quantified. This offers no immeasurability, and actually magnifies fatigue.

Immeasurability is made possible by emptiness. Once we bring emptiness into the picture, the whole situation loosens up. Experiences that once seemed real and substantial might now become dreamlike…[we work] without getting caught in the drama and without taking our actions and ourselves too seriously. We can work wholeheartedly for the welfare of others, while at the same time recognizing that the entire situation arises from the mind.

[Q: do you still suffer when enlightened? A yes, but the tears have no roots.]

Tears without roots. Once emptiness has been recognized, suffering cannot take hold. It does not arise from habits or neuroses, and does not perpetuate attachment to suffering or patterns of self-pity.

p. 227 If we lose sight of emptiness, then the bodhisatta commitment is not only inconceivable, but also unmanageable. For this to relly work, we must have some recognition of emptiness, even if it requires a leap of faith…

Once we understand bodhichitta, then all the practices become immeasurable and become an expression of the paramitas, of going beyond samsara…

[NB A Tibetan translator tells me: ‘Merit’ should rather be translated as ‘grace’.]

[dedicating merit] This is the most succinct way of reaffirming our intention to let go of ego-fixation and to practice for the benefit of others. If we do not give away our merit it may grow in our own mind like barnacles that stick to a boat, until we are pulled down by the weight of ego-pride. By giving the merit away, we make sure that we do not misuse our dharma practice in order to put another hat on our head.

Dedicating the merit is also a way of “sealing” the benefits of the practice. Without this, whatever meritorious action we perform will have a very short term effect and can be lost very easily. This sends [228] forth our aspirations so that the benefits of our practice will multiply for others as well as ourselves.

Dedicating the merit is one of the most profound aspects of our practice, but it is not confined to formal practice sessions. We can dedicate the merit after any positive experience. …It can also come after performing…for others, or writing a poem, or taking a swim in a mountain lake. The point is not to keep the merit or the effects of positive experiences for ourselves, and not to allow self-satisfaction or pride to increase our obscurations. If we hold on to the merit, we are taking one step forward, one step back. Dedicating the merit, on and off the cushion, keeps us going forward.

p.229 External images of the Buddha, Dharma, and Sangha put us in touch with our true refuge, meaning our own buddha nature. Having identified the causes and characteristics of suffering, we expand our aspiration for liberation to include all sentient beings. With this magnified motivation, we wish to dissolve everything that stands in the way of recognizing our innate purity, to cleanse every bit of dirt that still obscures the diamond….We must purify our ignorance about the fact that we are inherently pure…we supplicate Vajrasattva, a buddha who specializes in removing obscurations.

In my lineage, all the buddhas merge into Vajrasattva…p. 230  When we sincerely take these practices to heart, nothing in our life, past or present—nothing at all, no matter how awful—cannot be purified…

p. 231 …Our strenuous efforts cannot defeat the emotional burdens that we carry. Past events can harden into pockets of fear and trauma, guilt and remorse, which stay stuck inside of us. It does not help to say, “Oh, but they are ultimately, inherently empty.” Emptiness is not an idea, but a lived experience, and these knots of tension that remain in our mind and body block our awakening.

Like the refuge vow, Vajrasattva practice encompasses a conventional/relative aspect and an ultimate/absolute aspect…232 Much of what Vajrayana uses what we have—even our bad karma—as an invaluable source of transformation. Once we really comprehend that nothing in our life needs to be discarded, or swept under the rug, or cut out like some kind of spiritual surgery, then the path becomes quite joyful.

From the absolute view, the practitioner has no inherent independent identity—nor does the objet of that person’s supplications, nor does the action. Ultimately all of us and all of our activities are emptiness. Vajrasattva is emptiness, and our suppications and prayers are emptiness. Ultimately there is no past and no future. Understanding the essential emptiness of form offers the best purification. However, as long as we live in the relative world and relate to our life from the relative perspecdtive, we benefit from the relative practice. Still, it’s important to hold some idea, however faint, of the absolute view, because to be enlightened we must purify our view that we are not essentially empty and pure.

During the practice session, Vajrasatta sits directly above our head. We may begin with a dualistic sense that “I am supplicating him”. Yet this dissolves into an absolute nondual union of Vajrasattva and ourselves. In the practice, we imagine becoming the deity that we supplicate. This is not a temporary union that occurs during practice. This union manifests the true, continuous inseparability between the impure form of our relative self with the pristine purity of our absolute self.

Tuesday, September 29, 2015

More Refuge and Other Practices

p. 67 [Turning Confusion into Clarity] The hundred syllable mantra Dorjé Sempa [Vajrasattva]

Om Benda Sato Samaya Manupalaya Bendza Sato Tenopa Titra Drito Mébawa Suto Kayo  Mébawa Suto Kayo Mébawa Anurakto Mébawa Sarwa Siddhi Mentra Yatsa Sarwa Karma Sutsamé Tsitam Shiri ya Guru Hung Ha Ha Ha Ha Ho Bgagawan Sarwa Tatagata Benza Mamé Muntsa Bendza Bhawa Maha Samaya Sato Ah

Short form: Om Bendza Sato Hung

Prayer at end

Protector, unknowingly and out of stupidity, I have violated and broken my commitments. My guru and protector [Buddha], give me Refuge. Highest one, Vajra-holder, whose nature is the greatest compassion, I take Refuge in you, leader of beings. I confess and repent all breaches of the principal and secondary commitments related to body, speech and mind. Please grant your blessing that the multitude of harmful deeds, obscurations, faults and transgressions leading to downfall may be cleansed and purified.

p. 68 Vajrasattva refuge:

Dorjé Sempa gives me release, melts into light and dissolves into me, making us “not two”.

[p. 68 So now, since we have completely purified our negativities, we fully become Vajrasattva himself. We try to look at ourselves as being Vajrasattva, go feel ourselves in that state of complete purity, and this is the end of Vajrasattva practice.

p.70 [Mandala offering] If we want to summarise the whole of Buddhism into one sentence, it is just this, trying to get rid of all the negative and develop the positive. This is what we do with these practices. With the Vajrasattva practice, we get rid of all the negativities, and with the mandala offering, we try to accomplish, to accumulate the positive things. It is as simple as that.

Six Paramitas: Generosity, Good conduct, Patience, Diligence, Meditation, Wisdom.

Mahamudra Takpo Tashi Namgyal

Turning confusion p. 175  The conventional sense of guru as other—the teacher over there who teaches the student over here—is of utmost importance, because without this teacher, or what we call the outer guru, we might never hear the words of dharma. More profoundly, the outer guru puts us in touch with the inner guru, which is the natural wisdom of our original mind, which is what we ultimately take refuge in. It’s the source of everything we normally think we are missing: peace and tranquility, insight and wisdom, compassion and empathy. Everything we long for, we already have. The outer guru is like the key, but when we open the door we discover ourselves, our true guru.

p.176 Basically, we use an archetypal projection of an enlightened quality to see ourselves reflected in that mirror. Having created a dualistic structure as a skillful means, we then grow into our enlightened projection.

In the last practice of ngondro, guru yoga, as well as in practices subsequent to ngondro, we eliminate the duality and inhabit the meditation deity in order to further deepen and clarify our inner qualities, and to experience ourselves as awakened in the present moment. At this stage of our practice, we start with the yidams in a dualistic sense by imagining them “over there” as part of the field of enlightened beings. Ultimately we come to see that the deity and the mind of the student have never been separated.

We refer to the yidams as symbolic forms of Buddhahood because the imagery symbolizes and points to views that we use on our path. For example, the six arms of a particular yidam may represent the paramitas, the six “perfections” or virtuous behaviors that we need to cross over from samsara to nirvana: generosity, discipline, patience, diligence, meditation, and wisdom. Four legs might represent the Four Noble Truths: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path of practice. One face represents dharmakaya—the oneness of all phenomena, no subject, no object, no duality, no samsara, no nirvana. Two arms represent wisdom and compassion. Two legs represent relative and absolute realities. When the legs are crossed, it represents the union of the relative and absolute.

The important point is that no matter how bizarre images with many heads, arms, or legs may appear—especially if you are unfamiliar with Tibetan images—these forms all have meaning. Furthermore, the meaning directly reflects qualities that you already embody. They are symbolic ways of mirroring your own realized mind. Remember, you are turning away from the refuges of samsara, toward the truest source of protection. What could be more reliable than your own Buddha nature?

Turning Confusion  p. 192

[re visualization] You bring it forth; you let it go. You have projected the union of form and emptiness onto your mind’s moving screen, and you allow the form to dissolve back into emptiness…If you understand the projection as the union of form and emptiness, then you have introduced the element of wisdom to your meditation and we call this meditation vipashyana.

Vipashyana comes into play by applying a relaxed mind to an insubstantial image and using this experience to recognize the emptiness of the form we have created. We use the formal structure of sitting, visualization, and so forth to nurture or awareness of this process. But actually it’s a description of how reality works, and the more we align our experience with this reality, the more we function from a place of realization.

[symbols (visualization) are used to point to Buddha nature, which is beyond symbols]

[this path transforms conventional tendencies into gateways for liberation, such a the ordinary need for protection or confession. [193] The same applies to symbols.]

[prostrations] …You are now standing before your refuge tree within a field of all sentient beings. Now up your palms together at your heart like a lotus flower just about to open, not pressed flat. The thumbs can be outside the palms or folded inside.
As you begin the refuge prayer, in Tibetan or in your own language, raise your cupped hands to the top of your forehead, which represents the body. This confuses Westerners because they always point to their heads to indicate “mind”. But Tibetans identify the head with the body because it contains the sensory systems.

The Tibetan word for prostration means “purifying” (chak) and “receiving” (tsal). With each prostration, at each of the three gates—forehead, throat, and heart—negativities are replaced with blessings…

Next, bring your cupped palms to your throat to purify negative [196] speech—gossip, slander, harsh words, blame—any speech that causes obstacles or suffering that interferes with your spiritual development. All of that is being swept away at the same time that you receive blessings associated with the enlightened speech of enlightened beings.

Now bring your hands to your heart center and think that this purifies the negativities of mind that obstruct your spiritual path, and that with this gesture you receive the blessings and the qualities of the enlightened mind of all the buddhas. In Tibetan understanding, heart and mind are one, not two. Thinking and feeling are unified. Mental processes provide the surface layer of understanding, while beneath those lay the feelings, discernment, and emotional information associated with the wisdom of the heart.

[the prostration] The five points touching the floor—the head, hands, and knees—represent ignorance, anger, pride, desire, jealousy. You imagine these poisons dissolving so that their counterparts, the five aspects of the Buddha’s wisdom or awareness, can begin to develop. [NB the Dalai Lama does a hundred a day] [when prostrate bring your hands together in the prayer gesture and raise them over your head, then come up to standing and put your hands at your heart. This completes one prostration and should coincide with the saying of the prayer.]

p  196 …The prostration works with the interdependence of body, speech, and mind. You bring these three together to purify the mind…

No physical form more completely embodies the quality of surrender than a full-body prostration, which suggests an apparent contradiction: you create true, reliable sources of safety and protection by repeating a physical gesture of utmost vulnerability. Yet who are you bowing to? If you think that the buddhas and deities exist outside of you, then bowing might feel like deference to rank…But from the ultimate view, we do not surrender ourselves to others, but to the best aspects of ourselves.

…it’s very important to end with the dissolution of the objects of refuge. Most texts will describe this as something like: ”Melting into light, the objects of refuge and their blessings dissolve into me.” This might take a minute or two. We connect with the felt sensation without getting hung up on the details.

Each of the ngondro practices ends with the melting together of the practitioner an the buddhas and deities. This is not a mere afterthought; it is of critical importance to the Vajrayana view…To imagine this merging helps stabilize our understanding that we are inherently, essentially not separate from the buddhas, and [197] that veneration, surrender, and obeisance activate attitudes that exist for our benefit, not for the benefit of the buddhas.

[we create an elaborate reality…]Then we dissolve everything we created. We bring it forth; let it go. With awareness, we begin to see that this is exactly what we do in daily life.

It is really important to remember to close the practice session properly. If you regularly forget this part, you miss one of the most effective ways of realizing your own buddhahood.

[alternatives] p. 200 Another option is to drop the refuge tree image and repeat the recitations and prostrations while embodying the aspiration of loving-kindness, compassion, and bodhichitta. .. We keep our attention on arousing [these]. Without creating specific images, we direct our aspirations to the buddhas, asking them to help all sentient beings to become enlightened. This is our silent aspiration, while our speech simultaneously recites the refuge prayer. We [201] cannot ask for anything greater for ourselves or others than to become liberated.

Even if you drop the deity imagery, you can still maintain a sense of the field around you, with your enemies in front, your parents to the sides, your friends and family behind, and surrounded by all sentient beings. This all-inclusive assembly promotes unbiased compassion…

With this technique, we drop the visualization and keep doing prostrations and recitations. At the same time, we ask ourselves, “Who is taking refuge with whom? Buddha is emptiness, I am emptiness, the refuge tree is emptiness. There is no one taking refuge, there is no refuge, There is no object of refuge.” Then we just relax and rest in the illusory experience of taking refuge. This is the ultimate form of refuge, in which we take refuge in our own ultimate form, our own true nature, which is nothing but emptiness…to see this from an absolute perspective offers the best way to take refuge. This experience becomes like a dream. Everything looks real, but is actually empty. This is the emptiness of taking refuge in ultimate reality, which is emptiness. This goes far beyond the ordinary framework of someone relying on something else. So the best kind of reliance, we might say, is reliance in which no one relies on anything [MR: free fall into the love of God].

Wednesday, September 23, 2015

Refuge Prayers and Bodhicitta

 [In a similar way to Christians invoking the Trinity when they begin a spiritual exercise, Buddhists say a refuge prayer. Pema Chödren notes in one of her books that taking refuge is fleeing towards something rather than away from it.  The reference to prostrations in what follows means the introductory exercise that all Tibetan Buddhists undertake after their taking formal refuge with a lama. In the Kagu sect this means 110,000 full prostrations. The prostration is not confined to beginners. The Dalai Lama is said to do a hundred each morning before he does anything else. They're great for the abs! Some Buddhists find it profitable to do the introductory exercises (called Ngöndro: 440,000 for the Kagus—the extra 10,000 in each set is to make up for miscounting or badly done prostrations or offerings) more than once; while on Holy Isle I read of a monk who did them fourteen times!]

Prayers while doing prostrations: it’s the prayer that’s counted, not the prostrations.

Thich Nant Hanh:

To the Buddha, the Dharma and the Sangha,
which are in the ten directions,
And also in myself,
Which are in all Dharma Realms,
Transcending Past, Present and Future,
Prostrate and Surrendering
I wholeheartedly go for Refuge.


We take refuge in all the glorious excellent gurus,
in our most kind root-guru and in all the gurus of the lineage.
We take refuge in all the yidams and deities of their mandalas.
We take refuge in all the buddhas—the fully endowed victors who
have transcended (suffering). We take refuge in the supreme dharma.
We take refuge in the realized sangha,
We take refuge in al the dakas, dakinis, dharma-protectors
and guardians endowed with jnana-eyes.

drin chen tsa wa tang jüt par ché pé
palden lama tam pa nam la chapsu’n chio
yidam chil khor chi lha tso nam la chapsu’n chio
sangjé chom den dé nam la chapsu’n chio
tampé chö nam la chapsu’n chio
pak pé gen dün nam la chapsu’n chio
pawo khan dro chö chog sung mé tso
yé shé chi chen tang den pa nam la chapsu’n chio


Until we reach the very heart of enlightenment, we take refuge in all the buddhas.
Likewise, we take refuge in the dharma and in the bodhisattva sangha.

chang chup nying por chi ji bar
sanjé nam la chapsu’n chi
chö tang chang chup sem pa yi
tso la ang dé shin chapsu’n chi
ji tar ngön chi dé shek chi

Here is another refuge prayer by Ringu Tulku in his book on Ngöndro pp51-52:

I, and all beings in number as vast as space, take Refuge in our very kind root Guru, whose very nature is the combination of the body, speech, mind, qualities and activities of all the Buddhas of the three times and ten directions. He is our source of the 84,000 dharma teachings and the Lord of the Realized Sangha.

We take Refuge in our most kind root Guru and in all the Gurus of the Lineage,
We take Refuge in all the yidams of all the Mandalas,
We take Refuge in the perfectly realised Buddhas who have  transcended suffering,
We take Refuge in the noble Dharma,
We take Refuge in the realized Sangha,
We take Refuge in all the Dakas, Dakinis, Dharma protectors and guardians endowed with wisdom eyes.

p. 54 When we try to develop Bodhicitta we are aspiring to become Bodhisattvas. By taking Refuge, we have chosen as our goal, or our main objective, to become enlightened beings, who are free of all problems and who can help others. In order to achieve that goal, we have to become Bodhisattvas, because that is the way, the path. The whole practice can be described as trying to become Bodhisattvas, trying to generate that intention, that aspiration or mind-stream in ourselves. That is the most important step we can take towards our aim. In order to become a Bodhisattva, we don’t need anything else but compassion, which is sometimes called a good heart.

[55] If you have that kind of aspiration, from the Buddhist point of view, you are a Bodhisattva, and it doesn’t matter what religion, what class, what kind of people you belong to. It doesn’t even matter whether you are a human being or not, if you have that intention, you are a Bodhisattva.

p. 56 Bodhisattva vow

Until we reach the very heart of enlightenment, we take Refuge in the Buddhas, likewise we take Refuge in the Dharma and in the Bodhisattva Sangha.

Just as the Buddhas of the past first resolved to reach enlightenment and then progressed stage by stage through different levels of Bodhisattva training, In the same way, we also develop a mind intent upon enlightenment for the sake of all beings an we will progressively practice in that training.

 p. 58 Now my life is fruitful—I have truly achieved human existence. Today I have been born into the family of Buddhas. Today I have become a son of the Buddhas. Now, no matter what is required of me, I will act in conformity with my kindred family and will never do anything which might sully the faultless noble line.

[59] Today, in the presence of all the protectors of beings I invite all beings to be my guests at the great celebration of Buddhahood and of happiness until then, Therefore gods, semi-gods and others, all truly rejoice!

May the precious bodhicitta arise in those in whom it has not yet arisen.
Wherever it has arisen, may it never deteriorate but grow more and more.
Never cut off from bodhicitta, engaged in deeds conducive to enlightenment
and perfectly cared for by all the Buddhas, may we give up harmful actions.
May whatever Bodhisattvas have in mind to benefit beings come true.
May whatever Bodhisattvas have in mind to benefit beings come true.
May whatever the protectors wish to happen to beings happen.
May all beings be happy and may all states of suffering be emptied.
May every prayer of the Bodhisattvas, wherever they are, come true.

[60] May all beings have happiness and the causes of happiness
May they all be free from suffering and the causes of suffering
May they never be deprived of true happiness devoid of any suffering
May they abide in great impartiality, free from attachment to loved ones and aversion to others.