In the Kunzang Monlam prayer we remember that awareness is the most important and decisive element in life. Therefore Buddhism could be regarded as this science, art, philosophy and religion devoted to heightening, clarifying, supporting and sustaining awareness. In the Kunzang Monlam the entire prayer outlines the way in which mind unfolds, from our mental habits come the projections that infect all our interactions with our own karmic habits, habitual mind states and beliefs about self. Likewise whenever presence of awareness is available then genuine and direct communication with our world is possible. Awareness itself becomes the basis for an intrinsic confidence, because we practice relating more and more directly with what is in front of us rather than being so caught up in our anxieties, interpretations and agendas. This natural confidence arises because the root of all fear is the disassociation from our natural goodness.
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Login Sign Up Contact Us. We are indebted to Hungkar Rinpoche for his kindness to recite this prayer. We dedicate whatever merit may result from this web page to the long life and continual expansion of Rinpoche's activities for the benefit of all sentient beings. All that appears and exists, all of samsara and nirvana, has one ground, two paths and two results.
It is the display of awareness and ignorance. Through the aspiration of Samantabhadra may all be fully awakened in the citadel of the dharmadhatu. The ground of all is uncomposed, an inexpressible, self-arisen expanse without the names "samsara" and "nirvana. Not knowing it, beings wander in samsara.
May all beings of the three realms know the inexpressible ground. I, Samantabhadra know naturally that ground without cause and condition. I am without the defects of superimposition and denial of outer and inner. I am unobscured by the darkness of mindlessness. Therefore, self-appearance is unobscured. If self-awareness remains in place there is no fear even if the three-fold world is destroyed. There is no attachment to the five desirables.
In self-arisen, non-conceptual awareness there is no solid form or five poisons. The unceasing lucidity of awareness is five wisdoms of one nature. Through the ripening of the five wisdoms the five families of the first Buddha arose. From the further expansion of wisdom the forty-two Buddhas arose. As the display of five wisdoms the sixty blood drinkers arose.
Therefore, ground-awareness never became confused. As I am the first Buddha, through my aspiration may beings of samsara's three realms recognize self-arisen awareness and expand great wisdom!
My emanations are unceasing. I manifest inconceivable billions, displayed as whatever tames beings. Through my compassionate aspiration may all beings of samsara's three realms escape the six states. At first, for bewildered beings awareness did not arise on the ground. That obscurity of unconsciousness is the cause of bewildered ignorance. From that unconsciousness emerged terrified, blurry cognition. Self - other and enmity were born from that. Through the gradual intensification of habit Sequential entry into samsara began.
The five poisonous kleshas developed. The actions of the five poisons are unceasing. Therefore, since the ground of the confusion of beings Is mindless ignorance, through the aspiration of myself, the Buddha, may all recognize awareness. The connate ignorance Is a distracted, mindless cognition. The labeling ignorance is holding self and other to be two. The two ignorances, connate and labeling, are the ground of the confusion of all beings.
Through the aspiration of myself, the Buddha, may the thick, mindless obscurity of all samsaric beings be dispelled. May dualistic cognition be clarified. May awareness be recognized. Dualism is doubt.
From the emergence of subtle clinging coarse habit gradually develops. Food, wealth, clothing, places, companions, the five desirables and beloved relatives --beings are tormented by attachment to the pleasant. That is mundane confusion. There is no end to the actions of dualism. When the fruit of clinging ripens, born as pretas tormented by craving -- How sad is their hunger and thirst. Through the aspiration of myself, the Buddha, may desirous beings not reject the longing of desire nor accept the clinging of attachment.
By relaxing cognition as it is may their awareness take its seat. May they attain the wisdom of discrimination. Through the emergence of a subtle, fearful cognition of externally apparent objects the habit of aversion grows. Coarse enmity, beating and killing are born. When the fruit of aversion ripens, How much suffering there is in hell through boiling and burning.
Through the aspiration of myself, the Buddha, when strong aversion arises in all beings of the six states, may it be relaxed without rejection or acceptance. Awareness taking its seat, may beings attain the wisdom of clarity.
One's mind becoming inflated, an attitude of superiority to others, fierce pride, is born. One experiences the suffering of disputation. When the fruit of that action ripens one is born as a god and experiences death and downfall. Through the aspiration of myself, the Buddha, may beings with inflated minds relax cognition as it is.
Awareness taking its seat, may they realize equality. Through the habit of developed dualism, from the agony of praising oneself and denigrating others, quarrelsome competitiveness develops. Born as an asura, killed and mutilated, one falls to hell as a result. Through the aspiration of myself, the Buddha, may those who quarrel through competitiveness relax their enmity.
Awareness taking its seat, may they attain the wisdom of unimpeded activity. Through the distraction of mindless apathy, through torpor, obscurity, forgetfulness, unconsciousness, laziness and bewilderment, one wanders as an unprotected animal as a result. Through the aspiration of myself, the Buddha, may the light of lucid mindfulness arise in the obscurity of torpid bewilderment. May non-conceptual wisdom be attained. All beings of the three realms are equal to myself, the Buddha, in the all-ground.
It became the ground of mindless confusion. Now, they engage in pointless actions. The six actions are like the bewilderment of dreams.
I am the first Buddha. I tame the six types of beings through emanations. Through the aspiration of Samantabhadra, may all beings without exception be awakened in the dharmadhatu. AH HO! From now on whenever a powerful yogin Within lucid awareness without bewilderment Makes this powerful aspiration, All beings who hear it Will be fully awakened within three lives. When the sun or moon is grasped by Rahu, when there is clamor or earthquakes, at the solstices or at the year's change, if he generates himself as Samantabhadra and recites this in the hearing of all, all beings of the three realms will be gradually freed from suffering And will finally attain Buddhahood through the aspiration of that yogin.
It is written in the afterword of Kunzang Monlam: All who hear this supreme Invocation practiced by Dzogchen yogi without distractions, will be liberated from samsara within three lifetimes. This show how important Kunzang Monlam is for all generations and for healing our planet. How to practice this prayer: If you are a Tantric practictioner, visualize yourself as Samantabhadra Buddha and recite this prayer with reflection on each point.
If you don't practice this prayer every day, or if you don't practice it frequently, then you can do it at the time of the solar, lunar eclipses, year changes, full moon, new moon, or any special day. If you have time, do it as often as you can.
All rights reserved. Translated by Lama Yeshe Gyamtso and the Dzogchen Ponlop Rinpoche in How to practice this prayer: If you are a Tantric practictioner, visualize yourself as Samantabhadra Buddha and recite this prayer with reflection on each point.
Last modifed on: January 01,
Prayer of Kuntuzangpo
Kunzang Monlam (Wish Granting Prayer of Samanthabhadra)