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| When
they were not doing the actual sessions, in the break-times such as after
lunch, they would do the practice of making tsa-tsas and also Dorje Khadro
burning puja. When they weren't doing other Dharma activities for sentient
beings, they'd do these things. These are practical methods which are easy to do and unbelievably, incredibly beneficial in purifying obscurations, and in accumulating merit for the practitioner and other sentient beings. Also, in order to do a long retreat, the three year retreat of a special deity, you have to do the nine preliminaries. Making tsa-tsas is one of them. 'Special deity' means the deity or particular aspect of Buddha with whom you have close karmic contact. Having close karmic contact with that deity now means that you had close karmic contact in the past; if you practice that particular aspect of Buddha, it's much easier to transform your mind into Dharma. You receive blessings more quickly, which means you're able to transform your mind much more easily from the self-cherishing thought into bodhicitta, from self-grasping into the wisdom of sunyata, and from attachment clinging to samsaric perfections into renunciation. As well as those, you're able to realize the two stages of the tantric path, the generation and completion stages, more easily. So you can see, it becomes quicker and easier to achieve enlightenment. These nine preliminaries need to be done before you actually do the three year retreat of that deity, before you do the meditations and recite the number of that deity's mantra. One of those preliminaries is the practice of offering sesame seeds to Dorje Khadro, and another is making tsa-tsas, printing Buddhas in clay with a mold. The fifth print is for the practitioner himself. "May I and all sentient beings accumulate merit and purify the two obscurations. May we pacify all disease and suffering, and increase life, fortune, wealth, and reputation. May I have whatever control I wish over the three worlds: human beings, possessions, and food. I am requesting to dispel the bad conditions of enemies, interferers, obstacles, and untimely death." I'll just go over the text. Here is the advice of utilizing the tsa-tsa practice in the path to enlightenment, written by the great translator, Tropu. I think he was a very high lama who translated scriptures from Sanskrit to Tibetan. Namo Guru, I prostrate to the gurus who are the glorified saviors of the sentient beings, who are the lords of omniscience and compassion, the refuge object of the transmigratory beings, and the step towards liberation. There is another prayer which says, "I request you, the virtuous teacher, who is the eye to see all the extensive scriptures, who is the door for the fortunate ones to receive liberation and, out of compassion, a skillful guide." So some prayers call the guru the "door to liberation," but here it says the "step towards liberation." In that sense, it means that you can't get into a house from down below without using the steps. Similarly, without a virtuous friend, you can't achieve liberation. Who has completely conquered all the opposing conditions? 'Opposing conditions' means any conditions which prevent the achievement of enlightenment. Please grant the sublime and general realizations to me and all other transmigratory beings. In order to accumulate the causes of enlightenment, I am going to write the advice of how to utilize the tsa-tsa practice in the path to enlightenment. The practice has three divisions: preliminaries, actual body, and completion. By taking a body which has the opportunity to practice Dharma, that person not only enjoys his previous good karma, but creates more. By experiencing his previous good karma, he creates more good karma. From life to life, it gets better and better; and by continuing to practice, the person can achieve peerless enlightenment. Therefore, praying to find a good, perfect body in which to practice Dharma is most important. |
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of all, generate yourself in the deity. Then do refuge and generate bodhicitta.
Then purify whatever amount possible of clay has already been mixed, in
emptiness with the mantra: OM SOBHAWA SHUDDAH SARWA DHARMA SOBHAWA SHUDDHO
HANG. The simple way of doing this is to think like this: The clay is there and, when you look at it, it appears as if it exists from its own side. 'Clay' is what is labeled on the collection of atoms mixed with water. On that 'clay' is merely labeled by thought. That is how the clay is existing in reality, but to us it doesn't appear as if it exists in mere name, or merely labeled. It appears as the complete opposite - not as merely labeled but as unlabeled, existing from its own side. The label 'clay' and that on which we label, the base of the label, somehow appear to us as oneness. The base on which we label and the label are oneness. The clay seems like it's not merely labeled but existing from its own side. That's how it appears. Now, that truly existent, independent clay doesn't exist; it is completely empty. It is completely empty there. The clay which appears as if it's existing from its own side is empty of existing from its own side. This wrong conception which is grasping or believing in the appearance of the clay as truly existent, disturbs seeing the reality, the absolute nature of the clay. It interferes in achieving enlightenment. This wrong conception believing in the appearance of the truly existent clay interferes in being liberated from samsara. So, while doing the tsa-tsas, have the awareness that the clay is empty of existing from its own side. And also, as it is empty of existing from its own side, that it's a dependent arising. This means that the way the clay is really existing is by being merely labeled on the base, the group of atoms. On that base, thought is merely labeling 'clay.' If you do the tsa-tsa practice with the awareness of emptiness and dependent arising, it becomes a direct remedy to samsara. It causes the true cause of suffering to be cut off. As it eliminates and becomes a remedy to the true cause of suffering, it eliminates the true sufferings. Those of you who have received maha-anuttara initiations know the meaning and meditation of OM SOBHAWA SHUDDHAH SARWA DHARMA SOBHAWA SHUDDHO HANG. When you bless the inner offering, before the dharmakaya meditation, there is this SOBHAWA mantra. Here, if you have received a maha-anuttara initiation, you can do that same meditation according to the meaning of the mantra. This is the dharmakaya meditation. You meditate that your own mind is the actual result-time dharmakaya of whatever deity you practice. If it is Chakrasamvara holy mind, think, "This is my actual result-time Chakrasamvara holy mind, dharmakaya." That is the basic meditation according to the meaning of the SOBHAWA mantra. Details of this meditation can be explained only after you have received a maha-anuttara initiation. There are three basic meditations: dharmakaya, sambhogakaya, and nirmanakaya. This one is dharmakaya. For now, that much is enough to say. The simple way to do it is just to analyze the clay that is there. Look at the appearance of the clay and analyze how it appears. Analyze whether it's appearing as if it's merely labeled, or whether it's appearing as not merely labeled, but existing from its own side. If it appears that it exists from its own side, that is the hallucination. That clay doesn't exist. Think, "This is false, completely false." Try to concentrate on the meaning of 'false.' 'False' means not even the slightest atom of that clay on the table in front of you exists at all. If you look at the clay on the table, this truly existent clay, this independent clay, this clay existing from its own side, it is completely empty there. Even a piece of that clay the size of an atom doesn't exist. Meditate on that emptiness. With this awareness you continue to work. Even though the clay is still appearing as if it exists from its own side, keep the continuation of the understanding that it's empty, that the clay existing from its own side is completely empty. It's like a magician who has transformed a beautiful palace and dancing girls, and is playing with these transformations. There's the appearance to the magician of these things and he does activities with them, but at the same time he has an understanding in his mind that they are empty of reality. We should do similarly. There are appearances, but in our hearts we have an understanding that they are empty. Keep the awareness that the clay which appears as if it's existing from its own side is empty. The clay with which we're printing Buddha statues is merely labeled by thought on the base. If you do the tsa-tsa practice in this way, with the awareness that the clay is empty of existing from its own side and is a dependent arising, the whole practice becomes a remedy to samsara. To make the meditation a little bit more profound, your wisdom itself, which realizes the emptiness of the clay, manifests in the five syllables OM HUNG TRAM HRI AH. These are the syllables of the five Dhyani Buddhas' holy minds. Both the truly existent clay and the impure appearance of the clay are purified in emptiness, and then your wisdom which realizes this emptiness in the five syllables of the five Dhayani Buddhas' holy minds. Recite this mantra: OM HUNG TRAM HRI AH three times. Then these syllables transform into big piles of jewels. This is the material with which you are going to make the tsa-tsas. Even though to your eyes the material is still clay, if you visualize you're making the statues with jewels and better materials, you are going to make more merit. Visualizing the clay as jewels and precious stones follows the same logic as the mandala offering. By offering the entire universe you gain the merit of having actually offered it. However many millions of universes and jewels you visualize and offer, you actually gain in that short time the extensive merit of having offered that many universes and jewels. Even if you don't have the smallest piece of gold or diamond, by visualizing and offering them, you receive the extensive merit of actually offering them. This is proved by the story of King Ashoka. In one of Ashoka's past lives he was one of three children playing in the sand when Shakuyamuni Buddha was going past for alms in the village. These three children wanted to make an offering to Buddha but because his holy body was very tall, they had to stand one on top of each other's shoulders. They had nothing to offer but the third child, standing on the top of the second child's shoulders, who was likewise on top of the first child's shoulders, offering a handful of sand in Guru Shakyamuni's begging bowl, visualizing that he was offering gold. That child got the extensive merit of having actually offered gold and by that good karma was born in India as the Dharma king, Ashoka. During his life as King Ashoka, he built many monasteries and made much offering to the monks. He was able to build ten million stupas in one day, in different places. By being born as a Dharma king with all enjoyments and power, he was able to accumulate unbelievable merit. All that came from that one small good karma of making an offering of sand to Buddha, visualizing it as gold. This is the main logic as to why we accumulate extensive, inconceivable merit by offering the mandala, visualizing the whole universe and best quality enjoyments. Similarly, these lamas practice Buddha's technique for sentient beings to accumulate merit. Even though the material is clay, they visualize it as jewels. It is a skillful meditation technique which creates much more merit. So recite OM AH HUNG to bless the material. OM is a combination of three syllables: AH, O and MA. These three signify Buddha's holy body, speech and mind, as do OM, AH and HUNG. OM represents Buddha's holy body, AH his holy speech, and HUNG his holy mind. When you recite this mantra, you should think you are blessing the material you're going to make statues with in the essence of Buddha's vajra holy body, speech and mind. While your body is clarified in the mind-bound deity, with your speech you should recite the essence-of-dependent-arising mantra: OM YE DHARMA HE TU PRABHAWA HETUNTE KEN TATOGATO HYA WA TATA TE KENDZA YONI RODHA EWAM BATI MAHA SHRAMANA SOHA, and OM AH HUNG, again and again. Then while your mind is contemplating absolute truth, sunyata, make one print of the tsa-tsa. As you make this print, think, "I'm making puja for the triple gem." With your speech recite this prayer, "May the teachings of the Buddha spread and be developed. May the holy Dharma last a long time. May the Sangha achieve the holy Dharma and may the highest enlightenment be accomplished." 'Sangha' means those intending virtue, and this virtue means liberation. It's those who are seeking the virtue of liberation by living in the virtue of the vows, the path of liberation. "May the highest enlightenment be accomplished" means for yourself and the Sangha, those who are practicing, and all sentient beings to achieve enlightenment. The second tsa-tsa print is dedicated for the direct and indirect gurus and lineage lamas to have long lives, for their holy actions to be developed and their wishes to be fulfilled. With that intention, recite the following prayer and make the print of the Buddha. "May the lives and holy actions of the direct and indirect holy gurus be developed, and may the experiences of realizations in their holy minds be increased. May the field of objects to be subdued be increased." This means for the gurus to be able to benefit many sentient beings, to be able to subdue as many sentient beings as possible, to be able to guide them to enlightenment. The third print is dedicated to your parents (past, present and future ones), to all sentient beings who have been your mother and father, to those who are now, and to those who will be your parents in the future. Recite this prayer, "May all the wishes of the fathers and mothers, the transmigratory beings of the six realms, be accomplished. May all the sufferings of each individual be completely purified, and may they achieve the state of omniscience." 'Wishes' means whatever they are longing for. The fourth print is dedicated to sentient beings who have died and have been unable to take a body so far, intermediate state beings who haven't found their next-life body yet. Not only kind people like your friends and parents, they can even be your enemies- sentient beings with whom you had only a bad relationship, not a benefiting relationship, but a harming one. Now that person is dead and you want to help him find a better rebirth and achieve temporal and ultimate happiness. So for intermediate state beings, say this prayer of dedication, "Due to the good karma of having made offerings to the Sangha and of having made statues of the holy bodies of aryan beings, may the hallucinated minds of all intermediate state beings be eliminated completely. May they achieve enlightenment, the three kayas." The 'good karma' could be that of both the intermediate state beings and you. Before listening to the teachings, generate the mind of bodhicitta, thinking, "At any rate, I must receive the state of omniscient mind for the sake of all the kind mother sentient beings who equal infinite space. Therefore I'm going to listen to the teachings on the ngondro, the preliminary practice accumulating merit and purifying obscurations, of making tsa-tsas." It says 'two obscurations.' One obscuration is the disturbing thought obscuration which, between liberation and enlightenment, mainly disturbs the achievement of liberation. The second obscuration, which mainly interferes in achieving enlightenment, is called the obscuration to fully knowing all existence. We need a long life because without it we can't complete actualizing the path. We need fortune because without fortune, without merit, we can't obtain happiness for ourselves and other sentient beings. We can't accomplish their wishes without merit. If there's a shortage of merit, there might be difficulties even to gain temporal happiness, and particularly to achieve liberation and enlightenment. |
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dedicate for wealth is the same. To work for other sentient beings and even
for yourself to complete the practice, there's always a need of the necessary
conditions: a suitable place, food, and clothing. That's one reason. And
then, especially to work for others, you need wealth because it doesn't
suit many sentient beings to be guided by revealing Dharma straight at the
beginning. They can, however, be guided by giving them wealth, food and
clothing first. Then, gradually, they become receptive to the teachings,
and you can give them teachings. Giving them wealth is a preliminary. Wealth
also pacifies their difficulties and suffering. To have control over the beings of the three realms means that to be able to continue your Dharma practice for the sake of other sentient beings, and especially to guide them to enlightenment, you need control over the humans here in the realm of desire who depend on the six sense objects, and sentient beings in the form and formless realms. 'Whatever control I wish' means control over particular conditions, places, possessions, food and whatever is needed. If you are doing Dharma activities to benefit sentient beings and want to spread Dharma, other people may interfere. You want to guide sentient beings in the correct way by leading them to accumulate the unmistaken causes of temporal and ultimate happiness. Your motivation and action may be very pure, but other beings may be interfering in that. 'Whatever control I wish' means control over these beings who are interfering in your being able to do these works for sentient beings. Also, if you need to practice Dharma by doing retreat in a certain place, for example, you need to be supported and to have visas. That depends on people helping you financially, and also with visas and passports. If you don't have control over them, they become obstacles to your wish to succeed in the practice. So that's the purpose of praying to have control over beings and wealth. We are also requesting to dispel our enemies. The main enemy, the inner enemy, is the self-cherishing thought. This selfish mind is our worst, our biggest enemy. Also, ignorance which grasps at the I, the aggregates, the six sense objects and phenomena as existing from their own sides. While in reality they are merely labeled by thought and exist in mere name, they appear completely as not merely labeled, but as existing from their own sides. We completely grasp and hold onto that, believing 100% in these objects as truly existing. This particular ignorance is grasping at things as truly existing. The other branches of ignorance are not knowing Dharma (the causes of happiness and suffering), ignorance in Karma, the five wrong views and the five non-views. The origination of these branches is the ignorance grasping at true existence. The self-cherishing thought and ignorance grasping at true existence are the real enemies, the real interferers, the real obstacles. Because of becoming friends with these greatest enemies and delusions, you find outside enemies. By having inner enemies, you find outside enemies who harm you. Through being friends with the inner enemy, external obstacles arise. These obstacles are not necessarily sentient beings, but can even be non-living things like fire, water, air and earth which can cause danger to the life, and harm us. Even non-living beings can become bad conditions and disturb us. And outside sentient beings, instead of giving the help we wish for, can give harm which we don't like. Similarly, the four elements, instead of benefiting, can become disturbances. All this happens because of having inside enemies. All these are created by inside enemies. These things bother us, instead of benefiting us because of the inner enemy. That is why the great bodhisattva, Shantideva, said in his Bodhicharyavatara, "Once the one enemy, the inner enemy, is destroyed, it's like having conquered and destroyed all the outside enemies." Otherwise, if you don't destroy the inside enemy, it only causes you to have endless enemies. All that destroying those people, giving harm whom you've pointed out as enemies does, is make endless, continual enemies. Using examples in the world like countries, people, or even just two people fighting, even if you are able to defeat and kill the other person, for the time being maybe no one comes to kill you, but eventually your own life will be in danger. Your enemies' relatives may come to kill you, for example. And even if it doesn't happen in this life, in other lifetimes, by the evolution of karma, the person you killed in the past will kill you. There's the example that if you're going to destroy all the thorns on this earth, you can't finish the work of cutting them all. But if you wear shoes, it's like all the thorns on the earth are covered by leather. If you wear shoes, wherever you walk on this earth, no thorns can go inside. So it's similar with the enemy. The greatest profit is the whole life long attempting to destroy the inner enemy. This example shows the disadvantage of dedicating the whole life to destroying the outside enemy, and the inconceivable advantages of destroying the inner enemy. Once this inner enemy is eliminated and destroyed, it's impossible for it to rise again. It's impossible for you to be controlled by disturbing thoughts because there's no cause for them to rise. Once the seed of ignorance holding things as truly existent is eliminated, there's no way disturbing thoughts can rise. That's why Dharma practice is one-time work. Worldy work, no matter how many times it's done, can't be completed. There's no end. In other words, there's no way worldy work, work for the delusions, can ever be finished. Doing it makes the work continue longer. Then the prayer talks about dispelling 'untimely death.' There is general death and untimely death. Untimely death means that although you have accumulated the karma to live longer, to seventy or one hundred years, because of some heavy negative karma, death happens before the life span is finished. Due to some heavy obstacle, death happens. If you're going to die because of some heavy negative karma, you can postpone death and live longer by purifying with practices like Vajrasattva and tsa-tsas. There are some buddhas, like the Immovable Buddha and Kunrig, who have manifested to purify sentient beings. Then for obstacles to long life, there are White Tara, the Long Life Buddha, and the Infinite Life Buddha whose particular function is guiding sentient beings is to grant long life. If a shortage of life is happening due to negative karma, doing tsa-tsas and such practices postpone death and make the life longer. Life shortage happens because of having finished your good karma, because of a shortage of merit. You can accumulate more merit if you practice these methods. The most powerful objects of merit, starting from this life, are parents. It's more powerful and there's more merit in offering service to and helping your parents than other people. Then next is Sangha, which here seems to mean only those living in vows of celibacy. And absolute Sangha are much greater objects of merit that ordinary Sangha. Bodhisattvas are much greater objects of merit than arhats. There's quite a big difference in regard to bodhisattvas. Looking at just one with a calm, devoted mind, peacefully and respectfully, has much greater merit than making charity of eyes to all the three galaxies of beings. And similarly, looking in a negative way, with a disrespectful eye and an angry mind, is also very powerful; the negative karma is much greater than taking the eyes of all those beings. The big difference is because of the realizations. Even though a bodhisattva is only one being, because of his realizations of bodhicitta, he's an unbelievably powerful object. And this is only talking about looking at a bodhisattva with small respect; it's not even beginning to talk about making offerings. Buddhas are much more powerful objects of merit than bodhisattvas. Higher than Buddhas, though this may sound strange to you, is your own virtuous friend. So this is the way to understand it as explained in the teachings. Try to practice according to this explanation of what is most powerful. Do the Seven Limb practice. While you are printing the Buddhas, there are various mantras to recite. All statues need to be filled with different deities' mantras and scriptures in the different parts of the statue: the throne, lotus, and holy body. Tsa-tsas are the same. We have different parts inside our bodies that have different functions; similarly, statues have different parts that need consecration. On well-cleaned grain, recite the essence-of-dependent-arising mantra; in other words, bless the grain by reciting the mantra. This grain is stuck in the back of the tsa-tsas like mantras are put in statues to consecrate them. Your hands, the clay, and everything else should be kept clean. If you are doing the tsa-tsas for a person who is sick or in danger of not having a long life, at the beginning, before actually printing the tsa-tsas, recite mantras of long life Buddhas and request these Buddhas to develop the life of the person. Recite the Vajrasattva mantra also. If you are making the tsa-tsas for a dead person to find a good rebirth in the body of a happy transmigratory being, recite the mantra of Mitukpa, the Immovable Buddha, from the Guhyasamaja tantra: (NAMO RATNA TRAYAYA) OM KAMKANI KAMKANI, ROTZANI ROTZANI, TORTANI TORTANI, TRASANI TRASANI, PARTIHANA PARTIHANA, SARWA KARMA PARAM PARANI ME SARWA SATO NAM SOHA. Recite the Vajrasattva mantra also, and the mantras of other deities powerful in purifying obscurations. Reciting mantras like these purifies the negative karma to experience the suffering of the narak, animal and preta realms. Actually, the most important thing is for the person to find a body which has the opportunity to practice Dharma. Otherwise, if the person doesn't meet Dharma, being born in the upper realms doesn't mean much. It doesn't mean he won't go down and be born in the body of an unhappy transmigratory being. Where he will go depends on what he does with his life, with his body, speech and mind. Being born as a deva, a worldly god, doesn't mean much because they don't have the opportunity to practice Dharma. They are only living on previous merit and not creating any more. When that previous good karma is used up by enjoying its results, there's nothing left. So with the pure attitude of completely taking the responsibility to separate and liberate the person from the lower realms by yourself alone, and to lead him or her to the good, perfect body of a happy transmigratory being, begin to print the tsa-tsas. |
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When you take the clay, recite OM NAMO SAMENTA BUDDHANAM OM VAJRA AKUKE SOHA. I'm not sure what the next mantra is for, but it may be for cutting the clay to put it in the mold: OM BENDZO BAWAYE SOHA. Now put the previously blessed grain in the back of the clay that has been put in the mold, just like you put mantras in a statue. When you beat the mold, recite: OM VAJRA MUNGARA AKUTAYA HUNG, and also the essence-of-dependent-arising mantra. |
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This is remembering
the benefits of making tsa-tsas and the dedication prayers. Regarding
dedications, there are many different types of prayers we need to make
for the sake of self and others. I have written out a page of these prayers
and these can be used here. |
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enjoying all these perfect places, you will be liberated from rebirth, aging,
sickness, and death, and achieve enlightenment. There have also been stories of beings like the previous Kadampa geshes making statues for long lives. One example is Depu Rinpoche who was advised by White Tara to make a statue of her to postpone his death. He did so, and his death was postponed for eleven years. Tara again advised him to make another statue, and Depu Rinpoche lived for ten years more. By this time, he was more than eighty years old. When the ten years were up, he requested Tara again; once more she advised him to make another statue for his long life. So he made a painting of Tara on a wall and lived until he was ninety-five. Even in these present times, there have been experiences of lengthening life and postponing death by doing this practice. It's also commonly mentioned in the teachings, and especially in regard to astrology, that making statues of and painting Buddhas can change the next life's rebirth. Instead of being born in the lower realms, you are born in the upper realms, in the body of a happy transmigratory being, as a religious person relying on Dharma, and also taking the body of a wealthy person. It says in the text to not make less than five tsa-tsas. This is because tsa-tsas are made in groups of five, each dedicated to a different purpose. If more than five tsa-tsas are done, it has inexpressible benefits. Even in this life, you'll have less disease, your enjoyments will increase, and you'll achieve long life and reputation. It's the best method to betray death. Making tsa-tsas pacifies obstacles, bad conditions, accidents, and sudden diseases like heart attacks and paralysis. Enemies, interferes, and harms get pacified. You accumulate all merit, purify all obscurations, and achieve the resultant three kayas in future life. There are inexpressible benefits like these; the telling of all the details can never be finished. This advice on utilizing the tsa-tsa practice in the path to enlightenment should be practiced every day without stopping. I, the great translator Tropu, translated this text into Tibetan to benefit the transmigratory beings. By this merit, may sentient beings achieve enlightenment. |
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1. It the tsa-tsas are being made for a living person, who's sick
or in danger of not having a long life, recite mantras of the long life
Buddhas, such as White Tara, the Infinite Light Buddha and Namgyalma, and
make requests to these Buddhas to develop the long life of the person. Also
recite the Vajrasattva mantra. 2. If the tsa-tsas are being made for a dead person to be liberated quickly from the lower realms and to find a good rebirth, especially with the opportunity to practice Dharma, first of all recite the Immovable Buddha's mantra: (NAMO RATNA TRAYAYA) OM KAMKANI KAMKANI, ROTZANI ROTZANI, TORTANI TORTANI, TRASANI TRASANI, PARTIHANA PARTIHANA, SARWA KARMA PARAM PARANI ME SARWA SATO NAM SOHA. Also recite the Vajrasattva mantra and mantras of any other deities powerful in purifying obscurations. Having done either 1. or 2., perform the Seven Limb practice. (It is not clear, but it seems that it may be meant to be here.) |
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you take the mud, recite: OM NAMA SAMENTHA BUDDHANAM OM VAJRA AYUKE SOHA.
Then, as you cut the pieces of mud: OM BENDZO BAWAYE SOHA. As you put oil
on the clay, recite: OM AHRANDZE BERANDZE SOHA. When you put the mud in
the block: OM DHARMADHATU GARBE SOHA. As you beat the block, recite: OM
VAJRA MUNGARA AKUTAYA HUNG, and also the essence-of-dependent-arising mantra.
Then put the previously blessed grain in the back of the tsa-tsa, like putting
mantras in statues. When you cut off the extra mud, recite: OM BAYUTE SOHA. That completes the printing of the first tsa-tsa. 2. Now, for the second print, pray, "May the lives and holy actions of the direct and indirect holy gurus be developed. May the experiences of realizations in their holy minds be increased, and may the field of the objects to be subdued increase." Dedicate that the holy wishes of the gurus be fulfilled. Then do all the mantras and actions as above, and print the second tsa-tsa. 3. For the third print, "May the wishes of all the fathers and mothers, the transmigrators of the six realms, be accomplished. May all the suffering of each individual being be completely purified and may they achieve the state of omniscience." Say the mantras and print. |
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5. For the fifth print, "May I and all sentient beings accumulate merit
and purify the two obscurations. May we pacify all disease and sufferings,
and increase our lives, fortune, wealth and reputation. May I have whatever
control I wish over the three realms, human beings, possessions and food.
I am requesting to dispel the bad conditions of enemies, interferers, obstacles
and untimely death." Say the mantras and print. Always print tsa-tsas in groups of five. When they dry and you are painting them with gold paint, recite: OM VAJRA ARANTZE BERANTZE SOHA. and when you consecrate them: OM SUPATITA VAJRAYE SOHA. |
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