Apr 7, 2018

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Lesson No.18: The Tibetan Dharma Practice guidelines in Song Nguyen Tantra House (Trình bày Nghi quỹ Hành trì Giáo pháp Mật tông ở Mật gia Song Nguyễn)

Lesson No.18: The Tibetan Dharma Practice guidelines in Song Nguyen Tantra House (Trình bày Nghi quỹ Hành trì Giáo pháp Mật tông ở Mật gia Song Nguyễn)

Lesson No.18: The Tibetan Dharma Practice guidelines in Song Nguyen Tantra House.

Practitioners in Song Nguyen Tantra House have been following the Tibetan Dharma, Nyingma lineage, Avalokiteshvara division, practice guidelines for many years. These guidelines originated from Longchen Nyingtik teachings, composed by master Longchenpa. Following years of research, considering the three historical factors –(1) ethnicity, (2)  modernity and (3) nationality, we (Song Nguyen Tantra House) have composed the “spiritual curriculum” presented in this article. Its layouts, contents and meanings encompass the three essentials of enlightenment – (1) Renunciation, (2) Bodhicitta and (3) Emptiness – to ensure a complete connection between theory and practice.

The Tibetan Dharma practice guideline

Four-armed Avalokiteshvara Yidam

Padmasambhava – Guru Rinpoche


I. Paying homage

Homage to the eternally abiding Buddhas,
in ten directions, of the past, present and future,

the supreme Dharma, and the Sanghas of the Three Jewels.

Homage to Saha’s leader, fundamental teacher,
tamer of ego, Sakyamuni Buddha,
future-descended Maitreya Buddha,

Manjushri Bodhisattva of Great Wisdom,
Samantabhadra Bodhisattva of Great Virtue,
Dharmapala Bodhisattvas – Dharma Guardians,
Mount Gadhrakuta Assembly of Buddhas and Bodhisattvas.

Homage to Amitabha Buddha of Dewachen, the land of Great Mercy,

Avalokiteshvara Bodhisattva of Great Mercy,

Mahasthamaprapta Bodhisattva of Great Strength,

Ksitigarbha Raja Bodhisattva of Great Vow,

and the Bodhisattvas of Great Pure Ocean Assembly.

II. Refuge

I, Tantra________, take refuge in the Guru, Buddha, Dharma, Sangha (3 times) from this moment until the moment I attain the ultimate enlightenment.

III. Generating Bodhicitta

To liberate all sentient beings from Samsara, to vow for a rebirth in Dewachen, today, I practice visualizing the holy image of Yidam deity. Please strengthen me with your holy power.

Amitabha Buddha and the Western Pure Land of Dewachen.

IV. Prayers:

(Practitioners practice praying according to the following framework provided by Song Nguyen Tantra House)


Dear holy Guru,

Dear holy Yidam deity,

I am grateful for your blessing, regarding the good fortune I received yesterday (or any recent day) in the incident X and Y. Thank you for your blessing, which has enabled me to overcome the difficulties, even when I am in seemingly hopeless situations. (1)

I confess, in front of Yidam deity, for the bad karma I have caused, directly or indirectly (address it in detail). Please allow me to purify these wrong-doings with your compassion; I will not repeat these mistakes. Please bless me with the weapons of consciousness and mindfulness to protect my mind from all immoralities (2).

Tomorrow (if it happens), dharma brothers X and Y are visiting Song Nguyen Tantra House. I pray, to the Guru, Yidam, and Dakini for their safety as they travel – May they be protected from hindrances caused by human and non-human beings.

Dharma brother M (if it happens) is dealing with problems, particularly X and Y. I pray for his/her unravelling, as very incident is a blessing of Yidam deity, no matter how fortunate or grievous it may seem. 

I myself is dealing with problems, X and Y (if it happens). I pray to the Yidam deity – Please bless me with strength to overcome the difficulties (3).

Tomorrow, I am going to solve problem X, take part in the dharma activity Y (if it happens). Please bless me with mindfulness, in actions of body, speech and mind (4).

In this holy moment, I pray for the victims of floods (also typhoons, fire, earthquake, etc.) in the country of X, city of Y – May the victims soon recover from the damages caused by this disaster. May the deceased be reborn into the higher realms.

I pray for the longevity of His Holiness the 14th Dalai Lama, His Holiness the 12th Gyalwang Drukpa, of venerable Chin Kung, Lama Zopa Rinpoche, and especially, for Thinley Norbu Rinpoche to be soon reborn into this Saha world.

In holy moment, I pray for the stability of this countryVietnam – May Vietnam soon overcomes its difficulties caused by natural disasters…

I pray for the unsullied power of Mani mantra to stop the icebergs, in both the North and South Pole, form melting away to prevent a future Great Flood in this Saha world.

Thank you for listening to my prayers, to witness and to grant me your blessings.   

Om Ah Hum (5)

* Note:

Depending on one’s inner and outer conditions, practitioners flexibly apply this framework into their prayers by regarding only section (1), (2), and (5) or (1), (3), and (4)…or regarding all five sections.

V. Accumulating Merits


The Curriculum of the Center for Research, Application and Practice of Tibetan Yoga – Song Nguyen Tantra House.

In my body, speech, and mind, I pay homage to the exalted Jinas on the path to ultimate enlightenment, of the past, present and future. O the Lions of humanity, your existence is infinite in all realms and universes; Still, I pay homage to each and every one of you.

Through Samantabhadra’s vow-power, to all Jinas appear in my sphere of perception, I bow down with my many bodies, countless as atoms in Buddha lands. On each atom, there are many Buddhas, countless as atoms in the universe. Each Buddha sits amongst a vast assembly of Bodhisattvas. In this way, I realize – All dharmas are empty. I long for a world abounding with Buddhas like that.

I praise for the sublime natures of each Jina, with an ocean of wonderful praises.

However, like a boundless ocean, my aspiration to demonstrate your virtues has never dried up.

With the most beautiful blossoms, precious garlands, with regal parasols, brilliant lights, delicate essential oils and sandalwood incense, I make my offerings to all Jinas – the Victorious Ones.

With the finest dresses and fragrances, with exquisite foods heaped as high as Mount Meru, all presented in the most spectacular and sophisticated way, I humbly make my offerings to all Victorious Ones.

In my complete faith in Samantabhadra’s many merits, I make my vast, infinite, and incomparable offerings to each and every Victorious One.

For all my unvirtuous actions – in body, speech, and mind, caused by desire, hatred, and delusion, I humbly confess each and every one of them.

I sincerely rejoice with the virtues of all – the Jinas of ten directions, the eldest sons of Buddhas, Pratyeka Buddhas, the Arahats, and even any of those who have any virtuous action on the path of cultivation.

I pray to the Jinas, who are the light of the world, who attained omniscience without attachment to Buddhahood – Please turn the supreme wheel of Dharma.

With palms together, I earnestly pray – For the benefit and happiness of all sentient beings, please stay with us for eons, as infinite as atoms in the Buddha-lands.

With any slight merit gaining by paying homage, offering, performing penance, rejoicing other’s merits, entreating the buddhas to stay and teach, I now dedicate entirely to the ultimate enlightenment.

 Namo Samantabhadra Bodhisattva (3 times).


To contemplate on Renunciation, we humbly chant “the Eight Great Causes of Enlightenment” Sutra

The Eight Great Causes of Enlightenment Sutra

The First Cause:
The world is impermanent.
Countries are unstable.
Four Elements, desolate and empty.
Five Aggregates, selfless in nature.
Birth and death constantly changes.
Illusion has no master.
Mind is the root of evil.
Body, the reservoir of sin.
Carefully observing these words
Gradually, one escapes Samsara.

The Second Cause:
Craving is suffering.
Live and die exhausted.
All arise from cravings.
Less cravings, live in peace,
Body and mind are tranquil.

The Third Cause:
Mind is insatiate,
embracing desires,
and increasing our sins.
Bodhisattvas are different,
always stay content,
with modesty, retain the Path,
take solely wisdom as career.

The Fourth Cause:
Lazy will be damned.
Practice with diligence,
destroy all disturbance,
subdue four maras,
to escape Skandhas.

The Fifth Cause:
Ignorance bind to Samsara.
Bodhisattvas always remember,
listen and study thoroughly
to increase wisdom,
to perfect eloquence,
and to guide all beings,
to happiness and peace.

The Sixth Cause:
Poverty and hatred,
tie with evil karma.
Bodhisattvas practice dana,
view friends and enemies as equal
forget their past sins,
never despise the evil.

The Seventh Cause:
Five desires are sins,
plagues worldly people.
Abandon mundane pleasures,
often think of the three robes,
the tiled bowl – instrument of Dharma.
Aspire to the monastic life,
follow the great virtuous ones,
save all beings with compassion.

The Eighth Cause:
Samsara is fire
infinite sufferings surrounded.
Cultivate Mahayana mind,
Bring relief to all,
Take up on yourselves
Infinite sufferings of beings,
so all beings would find
happiness and peace.

Namo Sakyamuni Buddha (3 times).

Sakyamuni Buddha


To contemplate great compassion and develop Bodhicitta, we humbly chant the “Eight Verses of Training the Mind,” as the light to shine our path.


Eight Verses of Training the Mind by Geshe Langri Thangpa (1004 – 1064)

Think of all sentient beings
As more precious than wishing-gems
For attaining utmost salvation
All the time, I cherish them.
When being surrounded by others
I regard myself as the lowest
And deep down in the heart of mine
I honor them as the highest.
I watch my mind in every action
And when an evil thought arise,
I confront it and convert it.
Seeing those with ill-natured,
being oppressed, or in jeopardy
I cherish them like treasures,
As they are precious and hard to see.
When someone, out of jealousy,
Wrongly attack and accuse me,
I take defeat upon myself,
send victory upon others.
When someone I have helped,
Or someone I have hoped in
Mistreats me very unjustly,
I respect them as my Guru.
In brief, directly and indirectly,
I devote my mind for all benefits.
All beings – my mothers, so I take
All their sufferings, in secret.
May they are not corrupted by,
Eight world winds and wrong-views
Realize all illusive appearances.
May they renounce all attachments.

Namo Langri Thangpa Bodhisattva (3 times)


To contemplate on emptiness, we humbly chant the Heart Sutra


The Heart Sutra
Prajna Paramita Hridaya Sutra

When Avalokiteshvara Bodhisattva,

was coursing in the deep Prajna Paramita,

he knows all five skandhas never overcome all sufferings.

O, sariputra, form does not differ from the void,

and the void does not differ from form.

Form is void and void is form;

the same is true for feeling,

perceptions, volitions and consciousness.

O, sariputra, the Emptiness of all dharmas

is non-arising, non-ceasing,
non-defiled, non-pure,
non-increasing, non-decreasing.

Therefore, in the void there is no form,

no feelings, perceptions, volitions or consciousness.

no eyes, ears, noses, tongues, bodies or minds,

no forms, sounds, smells, tastes, touches or minds,

no realms of eyes, and so on…
until no realms of consciousness.

No ignorance thus no end of it, and so on…

until no old age and death thus no end of them.

No truth, no cause, no cessation of sufferings thus no path.
no wisdom and no attainment,

because there is nothing to be attained.

When the Bodhisattva relies on Prajna Paramita,
in his mind, there is no hindrance.

When there is no hindrance, there is no fear,

Surpasses far beyond mere confused hallucination,

He reaches the ultimate refuge – Nirvana.

All Buddhas, in the past, present and future,

rely on Prajna Paramita to attained utmost enlightenment.

Therefore, know that Prajna Paramita is the Great Mantra,

the Enlightened Mantra, the Supreme Mantra, the Utmost Mantra,

which truly protect one from all sufferings without fail.

Therefore, when citing Prajna Paramita mantra, pronounce the followings with no hesitations:

Gate, gate, paragate, parasamgate, Bodhi svaha. (3 times)

Maha Prajna Paramita



  1. Petitioning to Yidam deity:

To imprint your image in my mind, I humbly chant the Prayers by Tangtong Gyalpo Rinpoche.


Refuge in the Buddha, Dharma, and Sanghas,
until the moment I attain enlightenment.

May all my accumulated merits,

from giving alms, keeping precepts, and so on…

help me attain Buddhahood to benefit others.

All-over the Emptiness, myself and beings,

with white lotuses crowned above our heads,

and the tantric word HRIH (Phi) risen from a moon.

The supreme Lord, Avalokiteshvara,

appears in glaring white, shines in five colors.

With compassion, he smiles and gazes at beings.

Of the four, his first two hands have palms together.

The lower two hold a crystal rosary, and a white lotus.

He is adorned with silks and jewelry,

wears an upper robe of doeskin and a crown.

On his crown, Amitabha Buddha

Is sitting in Lotus posture.

The stainless moon shines from his back.
He is the true nature, the transcendent form,

The embodiment of all refuge.

Homage to Avalokiteshvara,
The enlightened one, the absolute perfection,

Whose precious form is entirely pure and white,

Whose head is adorned with the perfect Buddha,

Who looks upon beings with compassionate eyes.

Realizing that, I wholeheartedly pray,

May the light radiate from his body

Eliminates all hallucinations and obstructive karma,

The outer world becomes Dewachen.

All beings’ karmic body, speech and mind

Becomes body, speech, and mind of Avalokiteshvara
Sounds, Forms, Awareness become empty
Everything is inseparable

I and all others appear

as the form of Chenrezik.

All sounds are the melody
of the six syllables mantra.

All minds of mine and others
are the center of great wisdom.
I pray – by this merit,

May I quickly become Avalokiteshvara,

To guild every being, without exception
To liberation in the land of Truth

Namo Avalokiteshvara Bodhisattva (3 times).

  1. Mandala offering
  2. Visualizing the Guru
  3. Purifying Bad Karma
  4. Visualizing the extrinsic Yidam deity.
  5. Visualizing the intrinsic Yidam deity.
  6. Visualizing the following subjects:


7.1. Precious human life

          7.1.1 Having 8 freedoms and 10 advantages (read aloud)

At this moment, there exist the tragedies of (1) hell beings, (2) hungry ghosts, (3) animals, (4) long-lived gods, (5) the barbaric, (6) people with wrong views, (7) a world without Buddhas, (8) and the ignorant. For that reason, I am free, unbound by such tragedies.

Furthermore, (1) I was born as a human being. (2) I possess all the faculties. (3) I was born in a central land, (4) have not committed wrong-living, (5) and have faith in Buddhism. Therefore, I inherited all five personal endowments.

Likewise, (1) the Buddha has appeared. (2) He expounded the Dharma. (3) The Dharma still remains; (4) I have entered it (5) and been accepted by the Guru. Those are five circumstantial endowments.

Through all those advantages, I realize my good karma. Yet, the impermanent occurrences will lead me to a life of wastefulness and a rebirth into other realms.
O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Lords, do not let me deviate into any wrong and inferior path.
Compassionate Guru, who is not different from them, please look after me.

          7.1.2. The Difficulties in Obtaining a Human Life

At this moment, if I do not take advantage of this life, then afterwards, I will not regain the basis to achieve liberation. If I exhaust my merits in this life, like other beings at their leisure, after death, I will wander in the lower realms as an inferior being. I will not realize virtue or evil; I will not hear the Dharma. I will not meet a virtuous friend, and this is a great disaster. Considering the population of all sentient beings, I understand that, obtaining a human life is hardly possible. The enlightened ones also asserted that, human beings often act evil against the Dharma, while those who act accordingly are as few as the morning stars.

O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Lords, do not let me deviate into any wrong and inferior path.
Compassionate Guru, who is not different from them, please look after to me.

          7.1.3. Eight Obstructive Disadvantages

Even if I have this precious body, a good birth with an evil mind is not a proper basis to attain liberation. That is when I am (1) harmed by external karmic influences, (2) by inner five-poison –  desire, anger, delusion, pride, and jealousy, (3) disrupted by karmic disasters, (4) distracted by laziness, (5) enslaved by others, (6) practicing Dharma solely for personal protection, (7) pretending to practice Dharma, (8) and being foolish. These are the eight bounds of obstructive karma. When these obstructions prevent me from practicing Dharma,
O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Ones, do not let me deviate into any wrong and inferior path.
Compassionate Guru, who is not different from them, please look after to me.


          7.1.4. Eight Bounds of Mind

However, I am still bound by (1) the lack of determination to escape the Samsara, (2) the lack of faith, (3) the lasso of desire and craving, (4) not refraining from sinful acts, (5) crude behaviors, (6) wrong livelihood, (7) damaged precepts, (8) broken vows. These are the eight bounds of mind. When these obstructions occur to me,

O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Ones, do not let me deviate into any wrong and inferior path.
Compassionate Guru, who is not different from them, please look after to me.


          7.2. Impermanence of Life

At this moment, I am not tortured by sufferings and illness, I am not controlled by others like slaves. When I still have this fortunate independence, yet being lazy and wasting my precious life, then why should I care about my servants, wealth, or relatives? Even this very body which I always cherish might be removed from my bed to the forest, to be eaten by vultures, foxes and tigers. That moment, in Bardo, I will be terrified.

 O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Lords, do not let me deviate into any wrong and inferior path.
Compassionate Guru, who is not different from them, please look after to me

          7.3. Karma – the Law of Cause and Effect

The results of evil and virtuous karma will follow me like shadows.

7.4. The Sufferings in Samsara


          7.4.1. The Sufferings of Hell Beings

I am constantly tortured, thousands of times more painful than a buffalo tilling rice fields in hunger, a horse being forced to sprint right after a full meal. I lay on burning iron, my body is split by saws and crushed by hammers. I cry relentlessly in vain. Spears still pierce through my body and I am boiled in molten iron. This is a general description of sufferings in the eight hot-hells

The eight cold-hells is no less terrifying. Freezing cold water, blasting blizzards, and biting cold winds. Blisters and nasty wounds are all over my body. I am suffocated; my teeth clenches, my skin cracks, severe wounds reveal my flesh. I feel completely exhausted; my body is cut to pieces in a forest of swords, trapped in nasty mud; sunk in hot ashes. I will horribly suffer, both in the sub-hells and the changing hells. This description has terrified me.

When the cause of these eighteen hells – the thoughts of anger, arises,

O Guru Padmasambhava, please turn my mind towards the Dharma.
All-Knowing Lords, do not let me deviate into any wrong and inferior path.

Compassionate Guru, who is not different from them, please look after to me.

7.4.2. The Suffering of Hungry Ghosts

In a land of misery and poverty, where the words “money,” “food,” and “drink” have never been heard of. Years after years, there is still nothing to eat. With their feeble bodies, the hungry ghosts are too exhausted to stand up. There are 36 types of Hungry Ghosts whose rebirths caused by miserliness.

7.4.3. The Suffering of Animals

In a great fear of dying from being eaten by one another, exhausted by servitude, and ignorant of what is good or bad. Being tormented by endless sufferings, their rebirths caused by ignorance.

O Guru Padmasambhava, please turn my mind towards the Dharma.

All-Knowing Lords, do not let me deviate into any wrong and inferior path.

Compassionate Guru, who is not different from them, please look after to me.



I have entered the Dharma yet neglected to give up misconduct. I have entered Mahayana path yet lack the thoughts of benefiting others. I have received four Empowermentsyet neglected to practice the Developing and Perfecting stage. O Compassionate Guru, please protect me from this devious path.

My mind is uncertain, still, I enjoy trivial debates and chatters. My acts are corrupted, still, I my many mistakes. O compassionate Guru, do not let me deviate away from the Dharma.

My youth has long passed away, yet I lack the acts of renunciation. My study in the Dharma is little, yet I like to boast about it. O Guru, please protect me from this ignorance.

The three-poisons lead me into danger, yet I desire to have fun and travel. Living in solitude, yet my ordinary mind still arises with worldly matters. Talking about discipline,yet I neglect to eliminate hatred and desires. O Guru, please protect me from these eight worldly worries. Please quickly take me out of this dark imprisonment.




VII. Transfering merits

May the merit of my practice

Be transferred to all,

Disciples and sentient beings,

To attain Buddhahood

VIII. Prostration

This is the end.


I. 5 Precepts of Personal Liberation

Includes five prohibitions: killing, theft, sexual misconduct, telling harmful lies, and abusing addictive subtances and behaviors

II. Vajrayana Percepts:

There are 24 major percepts from 5 branches (of Buddhism). They are vows to refrain from 14 major mistakes and 10 minor ones.

14 major mistakes:

  1. Disrepect or criticize one’s own Guru
  2. Disregard to the Dharma
  3. Criticize Dharma brothers from anger
  4. Have no compasstion towards beings
  5. Abandon Bodhicitta
  6. Criticize the Dharma
  7. Reveal secrets to those with incompetence
  8. Dishonor or despise one’s own appearance
  9. DistrustEmptiness doctrine
  10. Make friends withthe unwholesome
  11. Neglect thoughts on Emptiness
  12. Ruin others’ faith
  13. Neglect the Percepts
  14. Despise women.

  10 minor mistakes :

  1. Rely on an incompetent spiritual partner
  2. Appropriating her nectar by force
  3. Gift confidential objects to improper vessels
  4. Fight during ceremonies
  5. Give inattentive answers to sincere questions
  6. Staymore than seven days among shravakas
  7. Lie about being a Great Yogi out of arrogance
  8. Tell non-believers about the Dharma
  9. Engage in mandala-rites without a proper Yidam-visualization retreat
  10. Violatethe percepts of personal liberation in Bodhisattva vows.         


III. Bodhicitta Vows:

       Includes 18 major vows and 46 minor ones :

       18 major vows:

  1. Compliment oneself and criticizeothers to elevate one’s image, lessen one’s disturbance or to gain one’s benefits
  2. Make no material and Dharma offerings
  3. Give no forgiveness to those who is sorry
  4. Abandon Mahayana path.
  5. Steal offerings from the Three-Jewel
  6. Destroy the Dharma
  7. Stripoff Kasaya
    8.  Commit any of the five heinous crimes.
  8. Have wrong-view
  9. Destroy settlements
  10. Teach Emptiness doctrine to non-practitioners
  11. Obstructthose with determination to attain ultimate relization
  12. Make othersgive up their path to personal liberation
  13. Destroy the Theravada
  14. Lie one has attained Emptiness
  15. Seize offerings from the Three-Jewel
  16. Gift offerings that are someone else’s
  17. Regress fromBodhicitta

       46 minor vows:

  1. Neglect to pay homage to the Three Jewels each day
  2. Indulge in amorous pleasures
  3. Disrespect the seniors
  4. Give inadequate answers to sincere questions
  5. Refuse invitation without justified reasons
  6. Refuse gold, silver or other offerings when the donors are sincerely offering
  7. Refuseto offer Dharma to those who is wanting to learn
  8. Abandon those who violated precepts
  9. Notpractice Theravada
  10. Rarelyact for the benefit of beings
  11. Iinadequatelyunderstand the purpose of compassion
  12. Gain benefits by corrupted means, with hypocrisy,insinuations, tricks, and expectation for favors in returns.
  13. Commitpointless acts, such as chitchatting, speaking loudly, making noise
  14. Assume the Bodhisattvas should remain in Samsara
  15. Notavoid bad rumors
  16. Not solve others’ problems with different methods
  17. Not carry out four condescension practices when being insulted, criticized, attacked, and denounced one’s mistakes by others
  18. Unware of one’s own anger
  19. Refuse other’s apologies
  20. Not restrain a mind of anger
  21. Accept disciples with the desires for wealth and fame
  22. Not give up laziness and misconducts
  23. Gossip as a hobby
  24. Not learn the meaning of meditation
  25. Not eliminate the obstacles in meditation
    26. View the “taste” of mediation as the main purpose
  26. Abandon Theravada
  27. Practice Theravada when studying Mahayana
  28. Practice Non-Buddhist teachings when studying Buddhism
  29. Excessively involve in non-Buddhist topics
  30. Abandon Mahayana
  31. Compliment oneself and criticizeothers out of arrogance and anger
  32. Make no effort to study Dharma
  33. Ridicule one’s Guru based on words rather than meanings
  34. Neglect to help people in need
  35. Avoid taking care of the sick
  36. Not dispel sufferings for those with disabilities, wrong-view, five-obstacles, and humiliation.
  37. Not guide the deluded ones
  38. Not return kindness
  39. Not relieve others’ grieves because of malice
  40. Not give offerings to those in need
  41. Not taking care to one’s disciples
  42. Not consider others’ thoughts
    44. Not happily praise others for their good deeds
    45. Not use the force of anger in in time of need
  43. Not use superpowers in in time of need

Vajrayana practitioners must imprint the Bodhicitta vows in mind and practice accordingly (3 times)

Dharma Guardians of Nyingma school


  1. If, after being born a human being, one gives no heed to the Holy Doctrine, one resembles a man who returns empty handed from a land rich in precious gems; and this is a grievous failure.
  2. If, after entering the door of the Holy Order, one returns to the life of a householder, one resembles a moth plunging into the flame of a lamp. This is a grievous failure.
  3. Dwelling with a sage yet remain ignorant is like a man dying of thirst on the shore of a lake. This is a grievous failure.
  4. Practicing Dharma yet unable to cure four root sins (killing, stealing, engaging in sexual misconducts, and telling the untruth) is like leaning an axe against a tree trunk. This is a grievous failure.
  5. Contemplating the words of the enlightened ones yet unable to eliminate disturbance is like a sick man carrying a bag of medicine which he never used. This is a grievous failure.
  6. Telling words of wisdom without profoundly understanding it is like a parrot chanting prayers. This is a grievous failure.
  7. Giving alms and charity with things obtained by theft, robbery or deceit, is like washing a sheepskin coat in water. This is a grievous failure.
  8. Killing beings then offering to the Three Jewels is like offering a mother the flesh of her own child. This is a grievous failure.
  9. Practicing Dharma, being patient for selfish means rather than for the benefits of beings is like a cat using all that to kill a mouse. This is a grievous failure.
  10. Carrying out meritorious actions solely for self-fame and self-obsession and is like exchanging the wishing gem for a pellet of goat’s dung. This is a grievous failure.
  11. If, after hearing much teachings from a holy teacher, one’s nature remains unchanged, one resembles a physician beaten by a chronic disease. This is a grievous failure.
  12. Being erudite in theory yet amateur in spiritual experiences is like a rich man losing the key of his treasure chest. This is a grievous failure.
  13. Attempting to explain the Dharma to others without experiencing it personally is like a blind man leading another blind. This is a grievous failure.
  14. Regarding the spiritual experiences arising from the vehicles as supreme, without profoundly understanding the nature of objects and subjects is mistaking brass for gold. This is a grievous failure.

The afore-mentioned 14 grievous failures are cited from the book of “Life and teachings of Tibetan Guru Gampopa” (published in 12th century).


by Gyalse Tokme Zangpo

  1. Having this precious human body with all freedom and advantages, I must diligently listen, contemplate and practice Dharma, both day and night, to liberate myself and sentient beings from the ocean of Samsara. That is the practice of all Bodhisattvas.
  2. For all my attachments to others, my body agitate like waves. For all my anger towards the enemies, my minds burn like fire. Thus, within the darkness of wrong-view, I must strive to learn what should and should not be done. That is the practice of all Bodhisattvas.
  3. Avoiding the unwholesome, my disturbance will gradually reduce. Keeping my mind from distraction, virtuous practices will naturally enhance. Having a pure faith, the Dharma will develop. Practice in solitary places. That is the practice of all Bodhisattvas.
  4. Life-long friends and relatives must eventually bid farewell. Wealth accumulated with sweat and tears must eventually abandon. Consciousness, a guest who lodges in this body, must eventually depart. Not attach to this life. That is the practice of all Bodhisattvas.
  5. Associating with villains will increase three poisons while studying, contemplating, and practicing. They will corrupt my compassion. Stay away from villains. That is the practice of all Bodhisattvas.
  6. Relying on true spiritual friends, my mistakes will gradually vanish, my virtue will be perfected. Treasure the Gurus more than my own life. That is the practice of all Bodhisattvas.
  7. Trapping within the Samsara, the ordinary gods are uncapable of helping me. Take refuge in the Three Jewels – the true reliance. That is the practice of all Bodhisattvas.
  8. The Tamer of Ego himself has asserted that all sufferings of the lower realms are the consequences of negative karma. Not commit to malicious act despite being killed.
    That is the practice of all Bodhisattvas.
  9. Like a dewdrop tipping a blade of grass, pleasures in three realms exist momentarily then vanish. Strive for the ultimate liberation. That is the practice of all Bodhisattvas.
  10. When my mom from infinite pasts is enduring sufferings, what does my personal happiness really mean? Thus, to bring liberation to all countless sentient beings, I must develop an altruistic conviction. That is the practice of all Bodhisattvas.
  11. All sufferings are rooted in my desires for personal happiness, while the all-knowing Buddhas originate altruistic minds. Thus, I exchange my happiness for beings‘ sufferings. That is the practice of all Bodhisattvas.
  12. Even if someone, out of an insatiable desire, commits stealing or encourages others to take away my belongings, I dedicate to them everything, even all my accumulated merits in the past, present, and future. That is the practice of all Bodhisattvas.
  13. Even if someone wants to behead me when I have done nothing wrong, from my mind of compassion, I take all their bad karma upon myself. That is the practice of all Bodhisattvas.
  14. Even if someonedenounces every unpleasant thing about me, I return to themwith my mind of compassion by complimenting their virtues. That is the practice of all Bodhisattvas.
  15. Even if someone, humiliate and slanders me in public, I bow to and respect them, regard them as a Guru. That is the practice of all Bodhisattvas.
  16. Even if someone I carefully look after views me as an enemy, I treat them like a gentle mother caring for her lunatic child. That is the practice of all Bodhisattvas.
  17. Even if someone, out of arrogance, disgrace me, I honor them upon my head with respect like I do to my Guru. That is the practice of all Bodhisattvas.
  18. Even if I live in poverty and humiliation, or face fatal diseases and demonic harassments, still, my convictions are not a bit diminished. Take all beings’ sin and miseries upon myself. That is the practice of all Bodhisattvas.
  19. Even if I am famous and revered by all, or as rich as Vessavana, I realize the futility of fame and wealth is nothing to be proud of. That is the practice of all Bodhisattvas.
  20. When anger – my major enemy – is still untamable, even if I subdue all my outer enemies, they would only increase in number. Thus, I must subdue my mind with the armies of kindness and compassion.
  21. Sensory pleasures are like salty water, the more I drink the thirstier I get. Abandon all causes of desire. That is the practice of all Bodhisattvas.
  22. All Dharma originates from minds. By nature, minds never cling to dualism. Realize that and never fall into the cycle of dualistic notions. That is the practice of all Bodhisattvas.
  23. When encountering things one finds pleasant or attractive, Considering them to be like rainbows in the summer skies. Beautiful in appearance, yet in truth devoid of any substance and renounce all desires of attachment. That is the practice of all Bodhisattvas.
  24. All sufferings are hallucinations. Attaching to realistic illusions will exhaust my mind.
    When confronting adversities, view them as illusions. That is the practice of all Bodhisattvas.
  25. For seeking realization, one sometimes sacrifices one’s own life, thus, why should I bother the material world. Giving alms with no expectation for favors. That is the practice of all Bodhisattvas.
  26. Without keeping precepts, one cannot attain any result, not to mention the wish to benefit beings, this would be ridiculous. Keeping precepts with no worldly expectation. That is the practice of all Bodhisattvas.
  27. To the Bodhisattvas who want to cultivate merits, those who harm them are their precious treasures. Cultivate patience with a mind of non-hatred. That is the practice of all Bodhisattvas.
  28. Even with Sravakas and Pratyeka Buddhas who solely want self-motivations, they exert to practice the Dharma diligently like urgently extinguishing fires upon their heads. Thus, exert oneself to benefit beings is the basis for all virtuous bases. That is the practice of all Bodhisattvas.
  29. Knowing that all disturbances are eliminated by meditation.Cultivate concentration to transcend the four formless absorptions. That is the practice of all Bodhisattvas.
  30. Having 5 Paramitas yet lacking Wisdom Paramita cannot result in any achievement. Thus, incorporate skillful vehicles and wisdom to avoid deviating into the three lower realms. That is the practice of all Bodhisattvas.
  31. Having no self-motivation to contemplate our mistakes, we would become practitioners only in name without any actual practice. Thus, always self-contemplate and eliminate our mistakes. That is the practice of all Bodhisattvas.
  32. Denouncing a Bodhisattva solely out of our disturbance would only harm ourselves. Thus, never evoke Mahayana practitioner’s mistakes. That is the practice of all Bodhisattvas.
  33. Fame and Wealth would only lead to conflicts; our study, contemplation, and practice will degenerate. Give up and dissociate with relatives and patrons. That is the practice of all Bodhisattvas.
  34. Heinous speech will disturb the mind of others and corrupt Bodhisattva’s conducts. Thus, avoid vitriolic language to frighten others. That is the practice of all Bodhisattvas.
  35. Disturbance once became a practice would be hard to prevent by counter-practices. Equip with armies of mindfulness and consciousness to eliminate all disturbance. That is the practice of all Bodhisattvas.
  36. In short, regardless what act is carrying out, we must ask ourselves “which state my mind is in?” Always retain our mindfulness and consciousness. That is the practice of all Bodhisattvas.
  37. Eliminate all sufferings of infinite beings, profoundly realize the imperfection in three realms. Use the merits accumulated from all these efforts to dedicate towards the Enlightenment. That is the practice of all Bodhisattvas.



My Guru is the sublime compassion.

I am Avalokiteshvara, the manifestation of all Jinas.

My enlightenment activities extend to every being – the aims of my compassion,

With all my commiseration, I take special care of those in miseries.

Anyone who pays homage and reveres me with their faith and devotion,

I will take them to the Land of Ultimate Bliss – that is my great vow.

With my power of compassion, all beings in Samsara could connect with me by hearing my name and paying homage with their faith in the Dharma.

I will look after with the compassion of a mother, as I am called the SUBLIME LORD OF COMPASSION

Especially those who are unable to protect themselves, for days and nights, I will look after them with my eyes of unimpediment and enlightenment nature.
I profoundly understand all and bestow upon them the very last reliance in their moment of sufferings and despair

As I am called Avalokita, THE LORD OF DIVINE EYES.

Visualizing my image, chanting my name, reciting my mantra and performing my pure spiritual practices – those who strive to practice like that, despite having committed the five heinous crimes threatening them to fall into Avici,

I will lead them to the Land of Ultimate Bliss, as I am called Lokeshvara, THE DHARMA LORD OF THE UNIVERSE.

For my unparalleled vow-power from infinite pasts is a conveyance for an effortless rebirth into the Pure Land,
All beings who see me, hear me, think of me or contact with me,

the Aryias in the Land of Ultimate Bliss of Amitabha Buddha, and the Jinas – the victorious ones, have venerated me as THE LORD OF NATURAL LIBERATION FROM SAMSARA.


In this Degeneration age of Dharma, even if I have watched over all beings with infinite compassion,

They seem to fall out of my compassionate sight, hindered by evil acts,

Like the sunlight cannot reach a cave facing North.

They slip out of my hands and all Jinas.

My compassion has no bias and prejudice,

Yet, by their stubborn customs and wrong-thoughts,

Beings keep on wandering in the dark abyss of three low and suffering realms.

Realizing they act evil upon themselves, from their ignorance, I find them still deserve my compassion.

O pity!

In this Degeneration age of Dharma, when weapons and starvations torture them,

Life span gets shortened as Mara suddenly seize them away,

Their speeches are false; they are too clever in deceiving others

Their impure foods come from wrong livelihood

Their views corrupt as they fall into the abyss of Nihilism and Annihila

All Jinas want to stop them in vain. Certainly, hell is waiting for them ahead.

It is time I give to you some teachings

Having a human body with eighteen freedoms and opportunities is as rare as a blind turtle putting its head through a hole of floating log

It is now the perfect time for you to practice Dharma

Letting loose and self-indulging by unvirtuous conducts in body, speech and mind, you will create sufferings in the future and reborn in three evil paths,

Where hardly exists any chance to hear the name of the Three Jewels.

The fatal shears will rise anytime, once you fall into those places.

Thus – Practice the essentials of the Dharma.

The Dharma does not exist for trivial purposes like protecting you from fears and fulfilling all your wishes.

The Dharma is not that mere hypocrisy, so look into your immoral mind.

Now, when you have possessed the precious human body and its bases,

You have possessed the good seeds for accumulating merits.

Use three factors – MINDFULNESS, CONSCIOUSNESS, AND CONCENTRATON – as water and fertilizer for your virtue.

Reflecting on impermanence will increase virtue.

Begin cultivating your virtue with infinite devotion.

Faith and reliance in the Dharma are the roots of virtue.

Altruism and compassion are the trunk of virtue.

Bodhicitta of aspiration and Bodhicitta of action are heartwood of virtue.

Six Paramitas are branches and twigs of virtue.

Rejoicing with good deeds of others is the leaf of virtue.

Four means of conversion to subdue the beings’ mind are flowers of virtue.

And Emptiness with transcendent compassion is the fruit of virtue.

If the tree of virtue is planted in this way,

It will bear fruits nourishing you and others, now and forever;

That is the constant interdependence of Emptiness.

With no means to protect the accumulated noble tree of virtues

These virtues will constantly be wasted in the Bardo.

My children,

Denying the law of karma, giving up the Dharma, corrupting your precepts are ferocious snowstorms killing the tree of virtue.

Provocation, anger, hostility and jealousy

Are ferocious hailstorms corrupting the fruits of virtue.

Being attached to fame and worldly benefits and constantly allured by the life of a householder,

Are worms feeding on you from inside out, raiding your root of virtue.

Disgracing or denouncing the Gurus and Bodhisattvas out of arrogance, vanity and overconfidence,

Is a ferocious drought damaging your accumulated virtue.

Endless sufferings attach to you inevitably as the consequences.

The counter practices are three types of sublime wisdoms, A SOLID FAITH IN THE FOUR NOBLE QUALITIES

Rejoicing with others’ success, renouncing, reflecting on impermanence, and being bored with Samsara.

Restraining arrogance and profoundly understanding the perspective of Middle way,

They are strong protective shields.

Maintain the eight precepts

Abandon self-indulgence of body, speech and mind,

Any appearance is the appearance of AVALOKITESHVARA, the unity of all Jinas;

Any sound is the sound of the essential six-syllable mantra;

The absence of any fundamental perceptual structure is the scope of non-resulting actions of Bodhicitta.

Never deviate from these three essential points


Take all existence as a cause, from which all beings will quickly attain Buddhahood.

Transfer merits to the eternally abiding realms of Dharma, in the past, present and future, of countless beings in Samsara.

This unified topic is like a rein steering a horse

Tell anyone encountered these following words:

Do not attach to this life, it is like a pleasant dream.

Stay away from the lure of badness, badness never ends.

Do not build yourself up with the eight worldly winds, you would only deceive yourselves.

Do not make plans, you may die tomorrow, remember.

Dedicate your body, speech, and mind with patience to the Dharma
Encourage everyone to practice accordingly with anyway possible

At the moment of death, I will lead you to the Pure Land of Bliss.



Guru Rinpoche

“In the land Northwest of Oddiyana
On a blossoming lotus’ pistil

The Magical and Enlightened One,
Renowned as the ‘Lotus-born’

Surrounded by a Dakini’s assembly

I vow to follow your footsteps,

Please come and give me your blessings.”




 (the teachings are cited from the book The Wish-fulfilling Jewel” by Dilgo Khyentse Rinpoche)

When falling asleep we should think, “May all beings achieve the absolute state”

When waking up, “May all beings awake into the enlightened state”
When getting up, “May all beings obtain the body of a Buddha”

When putting on clothes, “May all beings have modesty and a sense of shame”

When lighting a fire, “May all beings burn away all disturbing emotions”

When eating, “May all beings eat the food of samadhi”

When opening a door, “May all beings open the door to the city of liberation”

When closing the door, “May all beings close the door to the lower realms”

when going outside, “May I set out on the path to liberate all beings”

When stepping up, “May I take all beings into the higher realms”

When stepping down, “May I take all beings out from the lower realms”

When seeing happiness, “May all beings achieve the happiness of Budha’s nature”

When seeing suffering, “May the suffering of all beings be pacified.”



1 / Be loyal and respect our Guru

2 / Want to take advantage of our precious human body to practice Dharma

3 / Think of and remember death

4 / Not attach to the happiness of this life

5 / Fear a rebirth into the lower realms

6 / Want to take refuge in the Three Jewels

7 / Believe in the law of Cause and Effects

8 / Carry out only virtuous deeds, commit no unvirtuous deeds

9 / Consider Samsara as sufferings

10 / Want to eliminate disturbance and negative karma – causes of Samsara

11 / Decide to achieve liberation

12 / Want to practice the three superior Dharma practices

13 / Treasure beings

14 / Abandon ego

15 / Realize the nature of Selflessness

16 / Enjoy practicing Vajrayana

(Cite from “how to understand the mind” by author, attainer, doctor of Buddhism, KELSANG GYATSO)

Phuoc Thanh Village, 14/11/2013


  1. Nguyên Thành says:

    I recommend members of Song Nguyen Tantra House, Thanh Tri Institue for Psychology Research and Yoga Applications (ITA) to read this Tibetan Dharma Practice (Thanh Tri Yoga) guidelines once every month.
    I rejoice with the virtues of Mat Dieu Hang. May all the best things come to you.
    Thinley Nguyen Thanh (Diector of Thanh Tri Institue for Psychology Research and Yoga Applications (ITA))

    • Dear Holy Guru,

      I have read your teaching and I am happy to follow your words to read this Tibetan Dharma Practice (Thanh Tri Yoga) guidelines once every month.

      Thank you so much for paying attention to me and for giving me the good chance to translate your article into English so that I can accumulate merits and wisdom to overcome difficulties in life and to be at ease on the path to enlightenment.  I am also thankful to you for correcting my mistakes in translation.

      May Holy Guru and your consort have a good health and live long for the sake of all sentient beings.

      May all beings achieve the happiness of Buddha’s nature.

      Om Mani Padme Hum.

  2. Tantra Mikaya (jane) says:
    dear holy guru. I have read your article with enthusiasm and I am very grateful for your Reminder for us. I take the following from your article. Our highest commandment is to respect our Guru and to follow Him and His teachings with devotion. we should do no wrong and always seek the good and compassionate fill our daily lives. We should purify our thinking through regular meditations. The Dharma continues to teach us not to injure or kill any living entity and to avoid non-given and false speech and intoxicating means. We should understand and live that nothing is permanent in this world, our positive thoughts determine our positive actions. This action determines our karma. In today’s world, which is characterized by worries, stress and fears, we can free ourselves from it if, for example, we do not take personal injuries or make our everyday life more stress-free. We should overcome our ego, because holding on to our ego leads to injuries, the samsara. When we cleanse our minds and through meditation strengthen and positively transform our minds. We ourselves can exchange unhealthy stress management with a healthy way through meditation, a healthy lifestyle such as adequate sleep, no unnecessary consumption of food when we are already full. Because only a healthy mind produces a healthy body. By enriching knowledge and teaching your Dharma, we can attain the path of enlightenment. When we learn to focus on one thing again, it brings us inner peace. Let go of what scares or torments us. We ourselves bear the responsibility and determine what fate we have through our actions. Thank you for your explanations and the 16 Notions to Cultivate, which help us to go the right path of enlightenment with your help. I am grateful for your Dharma teaching and I will continue to work on the right path of enlightenment. May our holy guru be happy and with good healthy. May all be free from suffering. Om Mani Padme Hum
  3. Dr C H Lakshminarayan says:
    Guru is my guide

    Buddha is my life

    Dharma is my way

    Sangha is my Spirit

    Respected Guruji, I bow my head at the lotus feet of Guruji.

    I am Tantra Nirvadeva.

    This letter written at length and breadth describes the comprehensive details of Tibetan Yoga and Dharma Practices followed in Song Nguyen Tantra House to put it in nutshell it deals with all about theory and practice of Buddha’s teachings and Dharma Practices of Buddhism. !

    A sincere Dharma Practicioner should go through all the 37 Dharma practices given in this letter frequently and try to practice diligently through out his life till he gets Enlightenment and Nirvana. One should also be aware of the obstacles that may come during this  process of one’s journey in the path of Enlightenment and the 14 Grevious failures as narrated by the Tibetan Great Master Gompopa and seek Guruji’s guidance in such circumstances and never give up Dharma practices to attain the final goal of Enlightenment and Liberation!. For such diligent Practicioners, the Diety Avalokitheshwara’s compassion and blessings is always assured.

    After reading this article, it so impressed me, that I have added one more slogan ” Guru is my guide” and placed it on the top of all slogans that appear in the beginning of all my comments which is the SUPREME  in Vajrayana.!

    O Compassionate Guruji , look after me and protect me not to deviate from essentials of Dharma practices.!

    Om Mani Padme Hum.

    Long live our beloved Guruji for upholding Dharma.

    Dr C H Lakshminarayan.

    • Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Tantra Nirvadeva (C H Lakshminarayan) sang tiếng Việt như sau:

      “Đạo sư là người dẫn đường cho con

      Phật là cuộc sống của con

      Pháp là con đường của con

      Tăng là tinh thần của con.

      Kính bạch Thầy tâm linh tôn quý!

      con xin cúi đầu đảnh lễ dưới chân sen của Thầy.

      Con là Tantra Nirvadeva.

      Bài viết này của Thầy vừa dài vừa diễn đạt chi tiết nội dung toàn diện về Yoga Tây Tạng và nghi quỹ hành trì tại Mật Gia Song Nguyễn được đúc kết từ những tinh túy Phật đà cùng với phương pháp thực hành với lý sự viên dung.

      Hành giả thực hành tinh tấn nên thường xuyên đọc 37 pháp hành Bồ tát đạo được ghi trong nghi quỹ hành trì này và thực hành, ứng dụng những lời dạy đó trong đời sống cho đến khi đạt giác ngộ. Đồng thời, hành giả cũng cần chú ý đến những khó khăn, trở ngại  xảy ra trên hành trình giác ngộ thông qua 14 thất bài trầm trọng mà thánh giả Gampopa đã chỉ ra. Khi gặp những khó khăn thì hành giả nên thỉnh nguyện vị Thầy chỉ dạy trong những hoàn cảnh cụ thể mà không nên từ bỏ con đường thực hành pháp để đạt được mục tiêu tối thượng là thoát khỏi luân hồi sinh tử. Với những hành giả tinh tấn hành pháp như vậy thì sẽ nhận được sự gia hộ và ơn phước từ Bổn tôn Quán Âm Tứ Thủ thông qua vị Thầy. 

      Bài viết về nghi quỹ hành trì này đã để lại trong con ấn tượng sâu sắc và con xin thêm một câu vào khẩu hiệu của con, đó là: “Thầy là người dẫn đường cho con” và đạt câu này lên trên tất cả các câu khẩu hiệu khác. Đạo sự là yếu tố tối quan trọng trong kim cang thừa.

      Hỡi vị Thầy từ bi, đồng với các Ngài chẳng khác, xin để tâm đến con và bảo vệ con để con không đi lệch khỏi quỹ đạo chánh pháp.

      Om Mani Padme Hum.

      Con cầu nguyện Thầy tôn quý trụ thế lâu dài vì sự nghiệp hoằng dương chánh pháp.

      Con – C H Lakshminarayan.”


  4. Tantra Amishuta says:

    Dear Holy Guru,

    Thank you for writing such a detailed article today. I appreciate your lessons. May all sentient beings find enlightenment and follow these directions. May you be well for the sake of all sentient beings Om Mani Padme Hum

  5.  Tantra Mahavita says:

    Querido Santo Guru :  Guru es mi guia …Buda es mi vida …Dharma es mi camino …Sangha es mi espiritu. Respetado Guru ,doblo mi cabeza a los pies del loto del Guru . Profundo agardecimiento por este articulo resumiendo los detalles acerca de la teoria y la practica de las enseñanzas de Buda y las practicas del Dharma. Un practicante sincero de Dharma debe ser consciente de los obstaculos que pueden surgir durante su viaje en el camino a  la liberacion . La compasion del Guru y sus bendiciones , como la de Avalokiteshvara siempre estan aseguradas y despues de leer este articlulo , que tendriamos que leerlo como minimo , una vez al mes. Me impresiono  tanto ,la importancia de nuestro Guru . ….El Guru es mi Guia …El supremo Vajrayana ! Oh ! Compasivo Guru , cuidame y protegeme, para no desviarme de lo esencial , de la practica del Dharma . Que nuestro Amado Guru , viva feliz , para beneficio de todos los seres sintientes. Que todos los seres sensibles disfruten de la felicidad y la raiz de la felicidad. Puedan ser libres de sufrimiento y de la raiz de sufrimiento .Que no esten separados de la gran felicidad carente de sufrimiento. Que habiten en la gran ecuanimidad , libre de pasion, agresion y prejuicios. Que la bondad de la compasion de la sabiduria de la no dualidad. Que la preciosa Bodhichita haya nacido en aquellos donde no lo es. Puede que Bodhichita una vez que nazca no decaiga y se expanda mas y mas. Que el precioso espiritu del despertar nazca en aquellos donde no esta . Que una vez que nazca , no se deteriore y aumente cada vez mas . OM MANI PADME HUM

  6. Tantra Upatissa says:

    Dear Guru thanks for sharing this information.

    A special thanks to even Mat Diue Hang for translating this article in English.

    Thanks to Guru for spending much time and providing guidance on how to lead this life with help of generating boddhichita mind and compassion towards other beings.

    May all the disciples of Guru be able to practice this method of boddhichita mind in their daily lives and soon achieve liberation for sake of other beings.

    May Guru and his wife be protected and live long and get enlightened.

    May all beings be free from suffering and get enlightened.

    Om Mani Padme Hum..

  7. Lan Trần says:

    Dear holy Guru,

    I really rejoice in reading this guidelines. Thank you so much for your sharing. This article is beneficial and has scientific structure so that we can easily practise three aspects of the path: renunciation, bodhicitta and emptiness. I also hope that members of Song Nguyen Tantra house read it regularly.

    May you and your consort live long and have good health.

    May Mat Dieu Hang gain more and more beneficial rewards in life.

    Om Mani Padme Hum.

  8. Boying Baguio says:

     Dear Holy Guru,

    my wonderful greetings to all our brothers and sisters. 

    Such a great article that gave me a knowledge on how to be a well disciplined individual. By giving importance on all those instructions that has been listed, it will not be far that someone will be modified and be cultured to become a nice person.

    Thank you very much…

    Om Mani Padme Hum 

  9. Dear Holy Guru,

    I deeply rejoice to read lesson No.18: “The Tibetan Dharma Practice guidelines in Song Nguyen Tantra House”. With this guidelines and under your guidance, we will overcome any obstacles in order to achieve three main goals: self happiness, life happiness and social achievement. I would like to express my gratitude to your teaching. I rejoice in Mat Dieu Hang’s good deed of translation. Her translation supports to flourish your discourse all over the world for the sake of all sentient beings.

    May you and your consort live long for the sake of all sentient beings.

    May Mat Dieu Hang have a good health, overcome difficulties in life and make progress on the path to enlightenment.

    May all sentient beings achieve the happiness of the Buddha’s nature.

    Om Mani Padme Hum!

  10. Tantra Mahadeva says:

    Dear Holy Guru

    Thank you for sharing your wisdom with us. This piece contains priceless information and we need to read it many times and practice it diligently. We witness suffering and it’s causes each day and there are mindful ways to keep our daily living as per the dharma guidelines to overcome these causes of suffering.

    May all beings have the good fortune of understanding the dharma

    Om Mani Padme Hum

    • Kính bạch Thầy!

      Con xin phép dịch comment của đạo hữu Tantra Mahadeva sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Con cảm tạ ơn Thầy đã cho con được đọc bài viết trí tuệ này. Nghi quỹ hành trì này chứa đựng nhiều thông tin quý giá và chúng con nên tinh tấn đọc nhiều lần. Chúng con chịu đựng khổ đau, phiền não hàng ngày và những bài viết của Thầy cũng như sự chỉ dẫn của Thầy giúp chúng con giữ được tỉnh  thức, chánh niệm để tận dụng thân người quý báu thực hành pháp nhằm đoạn trừ phiền não.

      Con cầu nguyện tất cả chúng sanh có được duyên lành hiểu được Phật pháp.

      Om Mani Padme Hum.”

  11. Salvatore Antonio Fois says:

    Venerebol Guru

    My name is tantra siramitra.

    I Tharaly injoed this article i would read it over and over again, this is tru Holly Dharma ☸ may Avery one be happy OM MANI PEDME HUM……

    • Kính bạch Thầy!

      Con xin phép được dịch comment của đạo hữu Tantra Siramitra (Salvatore Antonio Fois) sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Con là Tantra Siramitra.

      Con hoan hỷ được đọc bài viết này của Thầy. Con sẽ đọc nhiều lần nữa ạ. Đây chính là Pháp Bảo ạ.

      Con cầu nguyện tất cả chúng sanh được hạnh phúc.

      Om Mani Padme Hum.”

  12. Jaison Chakma says:

    Dear Holy Guru,

    At first, I bow to you and pay my sincere homage.
    I already have read many articles of you before. But this one, Letter no. 18 is totally exceptional. It contains many important things of practical life. Things which attracted me are 14 major mistake and 10 minor mistake.

    Indeed, this article is a supreme opportunity how to live a peaceful life.
    I have learned immeasurable and countless things from this great article.
    I am so thankful to you.

    May you have a peaceful and healthy life always.

    • Nguyên Thành says:

      Thank you for your comment. My effort and heart to benefit all beings are put into the articles on chantuduy.com.

      I hope to read more of your comments.

      • Jaison Chakma says:

        Dear holy Guru

        Getting your reply, I am so happy. It inspired me deeply. I must try to enjoy the spending times into the articles on chantudy.com


        May you have a peaceful life.

        Om Mani Padme Hum

    • Kính bạch Thầy!

      Con xin phép được dịch comment của bạn đọc Jaison Chakma sang tiếng Việt như sau:

      “Kính bạch Thầy tâm linh tôn quý!

      Đầu tiên, con xin được cúi đầu đảnh lễ Thầy với lòng tôn kính chân thành.

      Con đã được đọc nhiều bài viết của Thầy trước đây. Nhưng bài viết này, bài 18: Trình bày Nghi quỹ Hành trì Giáo pháp Mật tông ở Mật gia Song Nguyễn, hoàn toàn đặc biệt với con. Bài viết này chứa đừng nhiều thông tin quan trọng đối với cuộc đời Phật tử. Con đặc biệt ấn tượng với 14 sai lầm chính và 10 lỗi phạm phụ trong 24 giới nguyện Mật giáo tổng quát.

      Thật sự, nghi quỹ hành trì này mang lại cơ hội quý báu để giúp hành giả có được cuộc sống bình an.

      Con đã học được rất nhiều điều lợi lạc không thể nghĩ bàn từ bài viết tuyệt với này của Thầy.

      Con chân thành cảm tạ ơn Thầy!

      Con cầu nguyện Thầy thân tâm an tịnh và trụ thế lâu dài.”



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