Here you begin with the prayer of Guru Yoga, which is often an opening to meditation. Also the refuge tree will come to fruition.
LA MA NAL JOR (bla ma’i rnal ’byor)
CHI TSUK DE WA
CHEN PÖ PO DRANG
DU DRIN CHEN TSA WE
LA MA LA SOL WA
DEB SANG GYE SEM SU
TÖN PA RIN PO
CHE RANG NGO RANG GI
SHE PAR JIN GYI LOP
In the palace of great bliss on the top of my head,
If you are, my kind root-Lama, I pray to you.
Precious, grant me your blessing,
So that I recognize my own true nature as a Buddha.
Bring your attention to the middle of your body where the three channels are. These are more open. Be aware of this openness and continue to focus your attention on this openness.
Below the navel to the crown, this part of your body is more open and shining. Be aware that this is like a being of light. (45 sec)
To practice properly, it is important to be in the right meditation posture. Sit cross-legged on the floor with your hands resting with your palms up in your lap and your fingers crossed against the base of your ring finger. Raise your spine and keep your neck in a normal upright position. Without bending it too much, open your shoulders, close your eyes and keep your mouth slightly open.
In the space above your head (or above the crown chakra), visualize a golden throne supported by snow lions. On this throne is a lotus throne with a sun and moon cushion. On this you visualize Shen Lha Ökar, the Buddha of Compassion, as inseparable from the real form of our Root Teacher. See his body clearly in a white color and how he wears all his ornaments. All the major lineage holders appear directly above his head, extending upward to Kuntu Zangpo, the originally enlightened one, like a series of golden prayer beads.
On the right side of Shen Lha Ökar are flames of fire and gusts of wind. The entourage of the peaceful and wrathful deities stands in these flames and gusts. They carry ornaments made of bone. Every deity holds weapons. They are in wrathful postures. Before and behind these deities are the 1,002 Enlightened, dressed in monk's robes. They are all perfected with the 32 most important signs and 81 exemplary signs of the Enlightened One. They are all sitting cross-legged in the meditation position. They emit boundless light and rays and are surrounded by a circular rainbow.
On the left side of Shen Lha Ökar, all the Khandros stand in the middle of a rainbow. They are in different colors and all bear ornaments of bones and are in the dance position. The Supreme of the Khandros, Kalpa Sangmo, is surrounded by the Khandros of the four castes and the Khandros of the Three Times.
Above and behind them is Tönpa Shenrab, surrounded by his eight great sons and the great masters of the three vehicles. Their bodies are white and they are dressed in cowls. Everyone holds a staff, crowned with a Stupa, in his right hand and a begging bowl in his left hand. They stand over each other, but without touching.
Behind Shen Lha Ökar is the throne of eternal Yungdrung. Positioned on this throne are the three highest objects that symbolize the body, mind and speech of the enlightened ones.
A statue and a Thangka the size of a mountain symbolize the body.
All the texts of the teachings, wrapped in cloths with their labels facing us, make the sounds of «Ali» and «Kali». These symbolize the speech.
There are 1,002 Stupas that are as bright as light, reflected from a snowy mountain. These symbolize the mind.
Above and behind is Yum Chenmo Satrik Ersang, Sherab Chamma, which is the great wisdom mother. She is the highest of the twenty-one loving mothers. She carries the thirteen peaceful ornaments and is surrounded by her retinue.
Then, under and in front of Shen Lha Ökar, in the area of flames and wind, is Yeshe Walmo, the highest protector of the Bön teachings. The other protectors of the Bön teachings surround her. All of them have a face behind, which represents the removal of all obstacles to practice. We remember that all these protectors are here to protect and support us in our practice.
This visualization also applies to the other preparatory exercises described below. It is important to know that all these deities and objects are like a shining star in the sky or a cloud appearing in space. All of them are colorful and bright. They are all present for the benefit of the sentient beings, with their compassion and wisdom, with their watchful eyes and ears listening and with their presence. We know that all sentient beings were our mother and you have been wandering in this cyclical world for a long time.
We were born in the upper and lower ranges in different forms. All living beings enhanced us with kindness and love when they were our parents. Her help and support was limitless. All these beings, who were already our parents and who are so kind, are in the prison of suffering. Her wisdom is obscured by thick clouds of ignorance. They are unable to distinguish the path of enlightenment from an impassable path. They are far from qualified teachers who lead them on the true path of enlightenment.
We walk in the cyclical world like a helpless blind man in the space on the street. We have the responsibility of caring for these superior beings because we owe their kindness and enlightened qualities to them. We must practice the spirit of enlightenment in the name of all sentient beings. We follow the path of the spiritual masters of the past who have performed great deeds. We must attain enlightenment in this life and be a great liberator of sentient beings. If we ask the union of the four Supreme Objects ꟷ the Lama and the Three Jewels ꟷ for blessing, guidance, and protection, we will achieve our goal of liberating all sentient beings.
When we practice the practice of generating the Mind of Enlightenment to complete our gatherings from this part of the preparatory practices, we recite the short form of the following prayer:
JI TAR GYAL WA PHAK PA JI ZHIN DU
Just like all the victorious and exalted who belong to the three times,
DI SOK DU SUM GE WE GHU PAL GYI
Due to the abundant powers of their merits,
SEM CHEN SANG GYE THOP PAR JA WE CHIR
This was done to bring all sentient beings to the realization of Buddhahood,
DAK NI JANG CHUP CHOK TU SEM KYED DO
So, too, I too will create the thoughts of the highest enlightenment!
When we recite this, we create the mind of enlightenment in the same way that spiritual masters did in the past. We dedicate all of our virtuous deeds from the infinite past to now, those we do in this day and those that we will continue to do in the future, until we reach enlightenment for the benefit of all sentient beings.
Through this practice, we will create the precious mind of enlightenment that will allow us to achieve the goals of attaining enlightenment and manifesting ourselves as a great liberator of the sentient beings. In this way, and through the blessings, powers, and qualities of the root virtues of the three times, we become all sentient beings, from the highest level of the cyclical world to the very bottom of the hell realms, without exception, in the ocean of suffering, lead to the attainment of enlightenment.
Stop this recording for the time of recitation!
When we finish our session, all sentient beings in the form of rays of light dissolve into the space where we have visualized the enlightened ones. Then all these visions dissolve into the central figure Shen Lha Ökar, which then dissolves into light, which flows into us (radiates). We think that we receive the quality of the absolute mind of enlightenment and meditate without the distraction of thought. (2 min)
(After the phase of rest of dissolution, you will return to your usual form and make prayers for the benefit of all beings of your choice. These do not need to be pre-made, it is even better if you come up with something on your own. And finally you will do the:)
When we finish our meditation on the creation of the mind of enlightenment, it is important that we all dedicate to all sentient beings, with the claim that they are liberated from this cyclical world, by reciting the following dedication prayer:
GO SUM DAK PE GE WA GANG GYI PA
All pure virtue done through the three doors,
KHAM SUM SEM CHEN NAM KYI DÖN DU NGO
I dedicate to the welfare of all sentient beings of the three realms.
DUK SUM SAK PE LE DRIP KÜN JANG NE
Having purified all afflictions and obscurations of the three poisons,
KU SUM DZOK PE SANG GYE NYUR TOP SHOK
May we swiftly achieve the complete Buddhahood of the three bodies.
KYAP NE SUM LA DING CHEN TOP PAR SHOK
May I gain great confidence in the three refuges.
GO SUM NYAM TOK YE SHE GYE PAR SHOK
May my experiences and my realization of wisdom of the three gates increase.
DUK SUM DAK NE KU SUM TOP PAR SHOK
By purifying the three poisons, may I receive the three bodies.
RANG GYÜ DRÖL NE ZHEN LA PEN PAR SHOK
By liberating myself in my own being, may I benefit others.