Contagious Diseases Ebola Virus and Other Practices … Virus and Other ... This completes the exalted King Mantra of the Great Breath. Practices to do for contagious diseases 7 The

Practices to do for contagious diseases 1

Practices To Do forEbola Virus and OtherContagious Diseases

24 Practices to do for contagious diseases

Fou

ndation for the Preservation of the M

ahayana Tradition

Education Services


©FPM

T, Inc. 2003.A

ll rights reserved.


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Departm

ent

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of the Education D

epartment at FPM

T International O

ffice is toserve the needs of D

harma centers and individuals in the area of T

ibetanB

uddhist educational and spiritual materials. T

his includes prayers andpractice texts, retreat sadhanas and other practice m

aterials, a variety ofstudy texts and translations, deity im

ages for meditation, and curricular

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s in FPMT

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a centers.

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ide varietyof practice texts prim

arily within the G

elug tradition, especially thoseauthored or translated by Lam

a Zopa Rinpoche and Lam

a Thubten Yeshe.

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ork in close collaboration with the Lam

a Yeshe Wisdom

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, Massachusetts, w

hich serves as a repository for the comm

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Introduction

The best practice to avert w

ar and also to prevent or avert diseases likeE

bola is Logyönma (Lom

a Gyönm

a). If people gather and do the practiceof Logyönm

a many tim

es, this can prevent the spread of such diseases or ofw

ar.

Once, in D

harmasala, there w

as a serious disease that was killing m

anypeople; so every day for m

any, many m

onths all the people in Dharam

salagathered together and did Logyönm

a practice. In this way, they w

ere ableto prevent the disease from

taking over.

Another practice that is good for the prevention or control of E

bola andepidem

ic diseases is the practice of Vajrpani-H

ayagriva-Garuda. A

lso, the“M

antra of Purifying All N

egative Karm

a and Defilem

ents” can be done.

One can also do the practice of “T

he Exalted M

antra King of G

reat Breath.”

Not only can this practice be done, but people can also w

ear the mantra

on their bodies as protection.

Students can go to places where there is an epidem

ic and do these prac-tices. T

hey can recite them and teach them

to others in order to changethe karm

a. They can chant the m

antras aloud so that people can hearthem

and this can help them.

- Lama Zopa Rinpoche


May all em

bodied beings be unharmed by the 80,000 classes of harm

fulinterferers, the 360 evil spirits that harm

suddenly, the 424 diseases, andso forth.

May w

hatever sufferings there are due to disturbances of the four elements,

depriving the body and mind of every pleasure, be totally pacified, and

may the body and m

ind have radiance and power and be endow

ed with

long life, good health, and well-being.

By the com

passion of the gurus and the Triple Gem

, by the power of the

dakinis, Dharm

a protectors, and guardians, and by the strength of theinfallibility of karm

a and its results, may these m

any dedications and prayersbe fulfilled as soon as they are m

ade.

Colophon:O

nce an epidemic w

as spreading from one person to another at the great m

onastery of theG

lorious Sakya (tradition). Whatever the m

antric masters tried – effigies, torm

as medicines,

mantras, protection-am

ulets, and so forth – had no effect, and the monastery w

as in dangerof annihilation. A

t that time, the m

aster Mahasiddha (T

hang Tong Gyälpo) perform

ed the‘Space’ refuge, recited a num

ber of manis, and proclaim

ed this prayer called ‘Attainm

ent,’during w

hich the entire epidemic im

mediately ceased in dependence upon its perform

ance.T

hereby, it became renow

ned as the vajra speech radiating masses of clouds of blessing

entitled, ‘The Prayer Liberating Sakya from

Disease.’

Translated and edited by Bhikshu T

hubten Tsültrim (G

eorge Churinoff).

Sarvamangalam



The Vajra Speech of the Mahasiddha Thang Tong G

yälpo

The Prayer Liberating Sakya fromDisease

Motivation

All sentient beings, equal to space, go for refuge to the precious guru-

buddha. We go for refuge to the B

uddha, the Dharm

a, and the Sangha.

We go for refuge to the assem

bly of gurus, meditational deities, and dakinis.

We go for refuge to the em

pty clarity of our own m

inds, the dharmakaya.

Recite these verses as m

any times as you are able.

Mantra Recitation

OM

MA

NI PÄ

DM

E H

UM

Recite this mantra hundreds of tim

es, as many as you are able.

The Actual PrayerM

ay all the diseases that sadden the minds of sentient beings that result

from karm

a and temporary conditions, such as the harm

s of spirits, ill-nesses, and the elem

ents, not occur in the realms of the w

orld.

May w

hatever sufferings there are from life-threatening diseases that, like a

butcher leading a being to be slaughtered, separate the body from the

mind in a m

ere instant, not occur in the realms of the w

orld.

May all em

bodied beings be unharmed by acute, chronic, and other infec-

tious diseases, the mere sound of w

hose names terrifies beings, as though

they had been placed inside the mouth of Yam

a, the Lord of Death.


Contents

Loma G

yönma, the Yellow

Leaf-Wearing Fem

ale 7

Solitary Ascetic

Vajrapani-H

ayagriva-Garuda

10

Mantra Purifying A

ll Negative K

arma and D

efilements

14

The E

xalted Mantra K

ing of Great B

reath18

Prayer Liberating Sakya From D

isease21


Even if you practice a different religion, reciting this mantra does not mean you haveto become Buddhist – You can use it as you would use medicine.

Endnotes1.T

his means, one w

ho has buddha-nature.

ColophonT

his has been translated from the K

angyur, Buddha’s direct teachings, by Lam

a ZopaR

inpoche at Kachoe D

echen Ling, Aptos, C

alifornia, in July 2002. Scribed by Ven. H

ollyA

nsett and lightly edited with phonetics checked against the T

ibetan by Ven. C

onstanceM

iller, FPMT

Education D

epartment, A

ugust 2002.


© Lam

a Zopa Rinpoche, 2002

All rights reserved.

Lom

a G

yönm

aW

oodblock p

rint


Mantra in Tibetan

+H- ,, D- <- D- <, D- D- <- D- D- <, ,- <- ,- <, ,- ,- <- ,- ,- <, 3- <- 3- <, 3- 3- <,3- 3- <, @- K- @,@- @- @, ?- <- ?- <- ?- <, 4- 4- 4, 2- 2- 2, !A- =A- !A- =A- !A- =A, ?j- S- +, A- KA- 0- +A,S- S- S, V- V- V,#- #- #, N- N- N, ;- ?- ;- ?- ;- ?, 00<J, 20- <J, 20- <J, @- =- @- =- @- =, @- @-@, 2.$- =- Y%?- >A$, Y%?- >A$, 4B- =A- 4B- =A- 4B- =A, 3A- =A- 3A- =A- 3A- =A, cR-cR-cR,$W- <A- $W- <A- $W- <A, 2.$- $A- /.- ,3?- &.- <2- +- 8A- 2<- I<- &A$- J@, 3@- IJ- ?- J@,3@- S- +, A

KA- 0- +- ;J- J@, $W- #J- J@, A- P- ;- J@, 2.$- 2.J- =J$?- ?- I<-&A$, .)LA- !- <=- 0A)- $- =- A- x- 0- ;- +J- J@,,

English Transliteration of Mantra

TA

DYA

TH

A / D

AR

A D

AR

A / D

A D

AR

A D

A D

AR

A / T

HA

RA

TH

AR

A /

TH

A T

HA

RA

TH

A T

HA

RA

/ MA

RA

MA

RA

/ MA

MA

RA

MA

MA

RA

/ HU

DH

U H

U / H

A H

A H

A /SA

RA

SAR

A SA

RA

/ CH

U C

HU

CH

U / B

U B

UB

U / K

ILI KILI K

ILI / SAR

VA

BH

UTA

/ AD

HIPA

TI / D

RA

DR

A D

RA

/B

RA

BR

A B

RA

/ KH

U K

HU

KH

U / K

RA

KR

A K

RA

/ YA

SA Y

ASA

YA

SA /

PAN

DA

RE

PAN

DA

RE

PAN

DA

RE

/ HU

LU H

ULU

HU

LU / H

U H

U H

U /

DA

G LA

SUN

G SH

IG SU

NG

SHIG

[MA

Y I B

E PR

OT

EC

TE

D] / C

HILI C

HILI

CH

ILI / MILI M

ILI MILI / K

HSH

O K

HSH

O K

HSH

O / G

AU

RI G

AU

RI

GA

UR

I / DA

G G

I NÄ

TH

AM

CH

Ä R

AB

TU

ZHI B

AR

GYU

R C

HIG

[MA

Y A

LLM

Y SIC

KN

ESS B

E C

OM

PLET

ELY

PAC

IFIED

] SVA

HA

/ MA

HA

SHV

ESA

SVA

HA

/ MA

HA

BH

UT

A / A

DH

IPAT

AY

E SV

AH

A / G

AU

RY

E SV

AH

A /

UG

RA

YA SV

AH

A / D

AG

DE

LEG

SU G

YUR

CH

IG [M

AY

I BE

CO

ME

HA

PPYA

ND

GO

OD

] / DA

M K

SHA

TR

I KA

RA

LA PIM

GA

LA A

JNYA

PAYA

TE

SVA

HA

This com

pletes the exalted King M

antra of the Great B

reath.


The Meditation of

Loma Gyönma,the Yellow Leaf-Wearing Female Solitary Ascetic

(Parnashavari)

Refuge and BodhichittaT

he ritual begins with the usual prelim

inaries of taking refuge and developing the altruisticthought of enlightenm

ent.

I go for refuge until I am enlightened

To the Buddha, the D

harma, and the Suprem

e Assem

bly.B

y my m

erits from giving and other perfections,

May I becom

e a buddha to benefit all sentient beings.

VisualizationT

hen follows recitation of the m

antra to correct one’s mental perception:

OM

SVA

BH

AV

A SH

UD

DH

A SA

RV

A D

HA

RM

A SV

AB

HA

VA

SHU

DD

HO

HA

M

All phenom

ena are empty. W

ithin the sphere of emptiness appears the

syllable PAM

on a lotus and moon disc. From

this syllable PAM

I arise asParnashavari. I am

the yellow color of m

olten gold, with three faces and six

arms. M

y main face is youthful and w

rathful. My right face is w

hite andpeaceful. M

y left is red and passionate. Each face has three eyes.

In my first right hand I hold a vajra, in the second, a short handled axe,

and in the third, an arrow. M

y first left hand is in the threatening mudra

and holds a vajra on a loop. My second left hand holds a sw

itch made of a


The Exalted Mantra

King of Great BreathA

rya vidya raja shvasa maha nam

a

I prostrate to all the buddhas and bodhisattvas.

Thus, the great lord of all the spirits of all the three continents called

Grinning Teeth (sekpa) explained as follow

s to the Buddha, the destroyer

qualified gone beyond one: “This is how

I harm all the spirits living in the

worlds – I harm

by sending my breath out.”

“I send out my breath and that breath fills up the w

hole world and its four

continents and destroys. I take away the m

agnificent form of hum

an andnon-hum

an beings. As soon as the great breath touches sentient beings

they contract various sicknesses (cancer and other diseases such as tongney).

Destroyer Q

ualified Gone B

eyond One, w

herever there is this mantra called

the Exalted M

antra King of G

reat Breath, w

herever it is practiced, sentientbeings w

ill not be harmed by m

y breath and spirits will not receive harm

.A

ny son or daughter of the race, 1 anyone who – after having prostrated to

the Buddha, D

harma, and Sangha – then w

ears this mantra on their head

or neck, or keeps this mantra on their body w

ill not receive harm or sick-

nesses (tongney), nor harm from

wind, bile, phlegm

, etc., nor all of thesetogether. I prom

ise from the m

ental continuum, in the eyes of the tathagatas.


bush in full bloom w

ith new leaves, fruits, and flow

ers. My third left hand

holds a bow.

The heel of m

y right foot is kept at my secret place. M

y right knee restsgracefully in a half-dancing posture and m

y left foot is beside my right heel.

My upper body is covered w

ith red silks, and my low

er body is clad infresh leaves. I am

adorned with jew

el ornaments and flow

ers and a white

snake brahmin cord. M

y hair is partly tied up. I am beautiful, youthful,

and slightly wrathful. I am

seated on a moon disc, encircled by radiant

light.

A w

hite OM

, a red AH

, and a blue HU

M are at m

y brow, throat, and heart

respectively. I am crow

ned with A

kshobhya. At m

y heart is the yellow seed

syllable PAM

.

Meditation

Visualize yourself as the deity. From

the mantras at your heart, beam

s oflight are em

itted like beams of sunlight, purifying yourself and others of all

spirit harms, negative karm

a, diseases, and obscurations. You can visualizesentient beings on the m

oon disc around the mantra at your heart. C

on-centrate that your m

ind and the mind of G

uru Loma G

yönma are one-

ness. Or, you can visualize G

uru Loma G

yönma in front of you and m

edi-tate in the w

ay described above. The practice of this deity is specifically for

healing.

Essence Mantra

OM

PISHA

CH

I PAR

NA

SHA

VA

RI H

RIH

HA

H H

UM

PHA

T SV

AH

A

Action Mantra

OM

PISHA

CH

I PAR

NA

SHA

VA

RI SA

RV

A JV

AR

A PR

ASH

AM

AN

A Y

ESV

AH

A

Dedication Prayers

Then dedicate the m

erits:

May the suprem

e jewel bodhichitta

That has not arisen, arise and grow

;A

nd may that w

hich has arisen not diminish

But increase m

ore and more.


So, like this, thirteen disharmonious things w

ill be destroyed and you will

achieve thirteen benefits. Beyond this life, you w

ill be reborn in the Bliss-

ful World (A

mitabha B

uddha’s Pure Realm

) and you will achieve the re-

sult of no-returning.

If you do not get these thirteen qualities then I, myself, (i.e. the C

ompas-

sionate Buddha) w

ould be cheating the Buddha D

estroyed Qualified G

oneB

eyond One.”

Endnotes1 In the original text, prostrations to these three B

uddhas follows the explanation of the

benefits of the mantra. H

owever, according to Lam

a Zopa Rinpoche’s advice, they should

be recited here, before reciting the main m

antra.

ColophonTranslated by K

yabje Zopa Rinpoche, K

achoe Dechen Ling, A

ptos, October 2001. Scribes

Venerables Sarah T

hresher and Holly A

nsett. Lightly edited by Kendall M

agnussen, FPMT

Education Services, M

arch 2003.


Through the m

erits of these virtuous actionsM

ay I quickly attain the state of a guru-buddhaA

nd lead all living things, without exception,

Into that enlightened state.

In all my rebirths, m

ay I never be separated from perfect spiritual m

asters.M

ay I enjoy the magnificent D

harma, and by

Com

pleting all qualities of the stages and paths,M

ay I quickly achieve the state of Vajradhara.

Colophon:T

he practice of this deity, Logyonma, pacifies diseases. T

his text was com

piled from the

Dharm

a files of Lama T

hubten Zopa Rinpoche. T

he opening and concluding prayers were

subsequently added to the original instructions for ease of practice by those students of theFPM

T w

ho request this meditation. T

his work w

as assembled and edited by V

en. Constance

Miller for the FPM

T International O

ffice Education D

epartment. R

evised and reformatted

Novem

ber 2002. All errors are the fault of the editor.

May all beings find peace, com

fort, andhappiness in their hearts.


Benefits of Reciting this Mantra

Reciting this m

antra has the power to destroy thirteen disharm

oniousthings. W

hat are these thirteen?

1. One does not get harm

ed by fire. 2. O

ne does not get harmed by w

ater (floods and so forth). 3. O

ne does not fall down precipices.

4. Roofs do not fall dow

n on oneself. 5. O

ne does not get chased away by w

inds (hurricanes, tornadoes and so forth). 6. O

ne does not get harmed by poisons.

7. One does not get harm

ed by things mixed w

ith poisons (con- tam

inated food and so forth). 8. O

ne does not get harmed by the spirit D

e (epilepsy, fits). 9. O

ne does not get harmed by black m

agic. 10. O

ne does not get harmed by untim

ely death. 11. O

ne does not get harmed by w

ar. 12. O

ne does not get very severe sicknesses (epidemics).

13. One does not experience being sentenced to death “by kings”

(executed).

Other than that, one receives thirteen qualities. W

hat are they?

1. One’s body, w

hether as a son or daughter of the race, will be

beautiful. 2. O

ne’s voice will be sw

eet, enchanting. 3. O

ne will generate extraordinary concentration in the m

ental continuum

. 4. O

ne will be able to do unim

aginable works for sentient beings.

5. One w

ill have no resistance, obstacles to all activities. 6. A

ll one’s ripening aspects, negative karma, w

ill be purified (such as rebirth as a hell being, hungry ghost, anim

al). 7. O

ne will have an unim

aginable (huge) entourage. 8. O

ne will have inexhaustible enjoym

ents. 9. O

ne will have a long life.

10. One w

ill not have resistance to all the scriptures. 11. O

ne will m

ake offerings to all the tathagatas. 12. O

ne will becom

e a child of all the buddhas (a bodhisattva) 13. A

ll one’s hopes and wishes w

ill be completed.


Meditation and Recitation of the Threefold W

rathful One,

Vajrapani Hayagriva Garuda(G

e wäi she nyen kün la go sum

gu päi chag gyi wo)

Nam

o Guru V

ajrapaniye!

Going for RefugeI go for refuge to the Lam

a.I go for refuge to the B

uddha.I go for refuge to the D

harma.

I go for refuge to the Sangha. (3x)

Generating the Mind of Enlightenment

For the welfare of [all] sentient beings I m

ust attain buddhahood; for thatpurpose I w

ill practise the meditation and recitation of the O

wner of the

Secret, the Threefold W

rathful One.

Transformation into EmptinessO

M SV

AB

HA

VA

SHU

DD

HA

SAR

VA

DH

AR

MA

SVA

BH

AV

A SH

UD

DH

OH

AM

Everything transform

s into emptiness.

Self-GenerationFrom

emptiness arises a lotus and a sun; upon them

is my m

ind [in theaspect of] a dark blue H

UM

. Rays are em

itted from that H

UM

and performthe tw

o welfares [of self and of others]. T

he rays are absorbed [back intothe H

UM

. The H

UM

] transforms and I becom

e Glorious V

ajrapani: darkblue in color, w

ith one face, two arm

s, the right hand brandishing a five-pointed golden vajra and the left raising a threatening finger (gesture) at the


I prostrate to the Buddha Lim

itless Illumination

OM

AM

I DH

E V

A H

RIH

I prostrate to the Buddha D

etached Lotus One

OM

BH

RU

M A

YU

HU

M N

I JAH

I prostrate to the Buddha G

reat Com

passionO

M M

AN

I PÄD

ME

HU

M1

Prostrations to the destroyer qualified gone beyond, gone as it is, destroyerof the enem

y, fully completed buddha, V

ictorious One W

ho Is the PlayA

spect of a Lion.


y, fully completed buddha, B

eam A

lways Superior, G

lorified,Piled V

ictorious One.


y, fully completed buddha, V

ictorious Jewel Piled O

ne Whose

Qualities are E

xtremely Stabilized.

May m

y innate mantra be actualized!

OM

BI PU

LA G

AR

BH

E M

AN

I PRA

BH

E / T

A T

HA

GA

TA D

HA

RI SH

AN

I/ M

AN

I MA

NI SU

PRA

BH

E B

IMA

LA SA

NG

AR

A G

AM

BH

IRA

HU

M H

UM

JVA

LA JV

ALA

/ BU

DD

HA

BILO

KIT

E G

UH

YA / A

DH

ISHT

HIT

EG

AR

BH

E SV

AH

A / PA

DM

A D

HA

RA

AM

OG

A JA

YAT

I CH

UR

U C

HU

RU

SVA

HA

May I w

hose name is ... com

pletely purify all the negative karmas and

defilements collected from

beginningless rebirth in samsara, the ripening

aspect in the evil action, disturbing thoughts, delusions, sufferings and allthe collections of negative im

prints and may I quickly achieve the state of

enlightenment.

Sons and daughters of the race and any other transmigratory beings, if one

recites this mantra every day 128 tim

es it will destroy all negative karm

asand defilem

ents.


heart. [My] hairs are brow

n and swirl upw

ards and amidst them

is a greenhorse head, neighing three tim

es. On its crow

n is the King of G

arudas:w

hite in color with three eyes; its beak, claw

s, vajra, and feathers are ofsw

ords; its horns are of turquoise, adorned with sparkling jew

els; with its

two hands it takes in its m

outh the four types of serpentine naga beings,and it is adorned w

ith the five lineages [of the buddhas].

[I],the Ow

ner of the Secret, am adorned w

ith five types of serpentine nagabeings and w

ith jewels. [I w

ear] a tiger-skin shamthab skirt. W

ith my right

foot bent and left stretched, I stand amidst an extrem

ely blazing fire oftranscendent w

isdom. O

n my crow

n is a white O

M, at m

y throat is a redA

H, and at m

y heart is a blue HU

M.

Invocation of the Transcendent Wisdom Beings

Rays are em

itted from the H

UM

at my heart, and they invite [up in the

space before me] the transcendent w

isdom beings sim

ilar to the one I havevisualized.

OM

VA

JRA

PAN

I SAPA

RIV

AR

A A

RG

HA

M PR

AT

ICH

HA

HU

M SV

AH

A(w

ater for mouth)

OM

VA

JRA

PAN

I SAPA

RIV

AR

A PA

DYA

M PR

AT

ICH

HA

HU

M SV

AH

A(w

ater for feet)O

M V

AJR

APA

NI SA

PAR

IVA

RA

PUSH

PE PR

AT

ICH

HA

HU

M SV

AH

A(flow

ers)O

M V

AJR

APA

NI SA

PAR

IVA

RA

DH

UPE

PRA

TIC

HH

A H

UM

SVA

HA

(incense)O

M V

AJR

APA

NI SA

PAR

IVA

RA

ALO

KE

PRA

TIC

HH

A H

UM

SVA

HA

(light)O

M V

AJR

APA

NI SA

PAR

IVA

RA

GA

ND

HE

PRA

TIC

HH

A H

UM

SVA

HA

(perfumes)

OM

VA

JRA

PAN

I SAPA

RIV

AR

A N

IUD

HE

PRA

TIC

HH

A H

UM

SVA

HA

(foods)O

M V

AJR

APA

NI SA

PAR

IVA

RA

SHA

BD

A PR

AT

ICH

HA

HU

M SV

AH

A(m

usic)

Praise and RequestsT

he enlightened body, speech, and mind of the victors of the ten direc-

tions have manifested into the one nature w

ith you, O K

ing of Garudas,

Hayagriva, and O

wner of the Secrets.


The Mantra Destroying All

Negative Karmas and Defilements

I prostrate to the Bodhisattva, the G

reat Sattva, the One w

ho has Great

Com

passion, the superior Com

passionate-Eye Looking O

ne enriched with

power.

This m

antra destroying all the negative karma and defilem

ents is taught bythe G

reat Com

passionate One from

the twenty-seventh chapter of action

from Fifty-E

ight Tantras Liberating from Sam

sara:

Then, the destroyer qualified gone beyond Tathagata Lim

itless Light(A

mitabha), overlord to D

akini Enriched in the Pow

er of Dance (K

hadroma

Kargyu W

angchuk), uttered these words:

“Beyond the num

berless, innumerable w

orlds of the eastern direction,there is w

hat is called World U

nforgettable. The delusions of the sentient

beings who are abiding in that w

orld are so gross. They are so difficult to

satisfy and so difficult to subdue. They engage in the ten non-virtues and

they engage in the five uninterrupted negative karmas. T

hey give up thethree higher trainings and carelessly use the offerings to the Triple G

em(offerings m

ade with devotion), w

hich pollutes the mind. In order to ben-

efit these sentient beings, you should mem

orize this mantra destroying all

the negative karmas and defilem

ents. Keep this and read this. R

eveal it tothe evil ones and cherish this:


O chief of the w

rathful ones, who w

hen recalled eliminates the forces of

interferers – I prostrate to you.

From now

on until our enlightenment, please rem

ove all adverse factorsfor our practice of the sublim

e Dharm

a, the adversaries of malicious be-

ings, interferers, and diseases from above, below

, and between (surface),

and other adversaries.A

nd kindly bestow on us suitable factors and attainm

ents as we w

ish.

JAH

HU

M B

AM

HO

[The transcendent w

isdom being] becom

es one with [m

yself], the comm

it-m

ent being.

At m

y heart on a lotus and a sun, is a HU

M w

ith mantra garland [O

MV

AJR

APA

NI H

AYA

GR

IVA

GA

RU

DA

HU

M PH

AT] around it. R

ays are emit-

ted from these syllables, purifying all diseases, m

alicious inflictions,negativities, and obscurations of m

yself and others. The blessing and inspi-

rations of all the buddhas and bodhisattvas are gathered in the aspect oflight rays, and the rays then absorb into the H

UM

and the mantra garland,

increasing the lives, merits, and all qualities of understanding and practis-

ing the teachings of myself and all other sentient beings.

OM

VA

JRA

PAN

I HA

YAG

RIV

A G

AR

UD

A H

UM

PHA

T

Recite as m

any [as you can].

Purifying Faults of Omissions or ExcessesO

M V

AJR

ASA

TT

VA

SAM

AYA

MA

NU

PALA

YA V

AJR

ASA

TT

VA

TV

EN

OPA

TISH

TH

A D

RID

HO

ME

BH

AV

A SU

TO

KA

YO M

E B

HAV

A SU

PO K

AYO

ME

BH

AV

A A

NU

RA

KT

O M

E B

HA

VA

SAR

VA

SIDD

HI M

E PR

AYA

CH

HA

SAR

VA

KA

RM

A SU

CH

A M

E C

HIT

TA

M SH

RIYA

M K

UR

U H

UM

HA

HA

HA

HA

HO

BH

AG

AVA

N SA

RV

A T

AT

HA

GA

TH

A V

AJR

A M

AM

EM

UN

CH

A V

AJR

A B

HA

VA

MA

HA

SAM

AYA

SAT

TV

A A

H H

UM

PHA

T

DedicationB

y this merit m

ay I quickly attain the state of Vajrapani T

hreefold Wrath-

ful Ones, and m

ay I lead all migrators to that state.


Colophon:T

he Tibetan text of this E

nglish translation bears no colophonic datas. The text is a

handwritten one belonging to the late G

eshe Trinley, one of Lama T

hubten Yeshe’s broth-ers and a m

uch-loved resident geshe at Chenrezig Institute in Q

ueensland, Australia. T

hetext m

ay perhaps have been prepared and presented by RigG

ya Rinpoche, a very close friend

of the late Geshe-la. D

espite the lack of colophonic data the text seems to have been

handwritten by a very w

ell-versed scribe, both in understanding and style, perceivable fromthe lack of errors.

It was translated into E

nglish from the T

ibetan by translator Dhaw

a Dhondup, at

Chenrezig Institute, in Septem

ber 1992, on the occasion of the empow

erment and oral

comm

entary to be kindly given on the practice by Lama K

irti Tsenshab Rinpoche in B

risbanein Septem

ber 1992. May all beings be happy.

This practice w

as retyped from D

hawa D

hondup’s written transcripts in February 1992

by Carolyn Law

ler, and reformatted by M

urrayWright in June 1993. It has been lightly

edited for distribution by Ven. C

onstance Miller, FPM

T E

ducation Departm

ent, Decem

ber1998. R

evised edition, July 2001.

May all beings find comfort and peace in their hearts.

Contagious Diseases Ebola Virus and Other Practices … Virus and Other ... This completes the exalted King Mantra of the Great Breath. Practices to do for contagious diseases 7 The

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