Sukhavati relaxalong

7/31/2019 Sukhavati relaxalong

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Sukhavati Relaxalong

So just relaxing, with your body resting and positioned comfortably. Just allowing body

and mind to settle, with your eyes gently closed – letting go and relaxing naturally. Just

for a little while, nobody wanting anything, nobody expecting anything, and there’s nothing

for you to do but relax. You may hear the sounds of everyday life around you, and the

very hearing of these sounds just helps you to relax even more, even deeper - as you are

hearing the sound of this voice, so you are relaxing from the top of your head all the way

down to the tips of your toes – naturally allowing your muscles to become soft – and at

ease. Imagining now the top of your head, - and thinking of all the muscles around

there relaxing. Now just picturing your forehead and any frown lines there melting away

with any tension dissolving – disappearing, - and the eyes and face muscles – letting them

relax - the jaw – noticing any clenched muscles there, and just letting go – and the neck

muscles – going soft. The shoulders – letting the shoulders go all limp and slack while you

leave yourself resting and drifting, drifting into a restful, peaceful state of mind. Now

becoming aware of the arms relaxing, - the elbows, - forearms, - wrists, - hands and –

fingers. Continuing to allow yourself the leisure of just drifting – amiably with that calm

and peaceful sort of feeling deepening. Now letting the chest relax, and - as the chest

relaxes, - so you might notice your breathing becomes easy and regular, natural and deep.

And now let the stomach muscles soften - - and back – the whole of the back – goes all

limp and slack, - and you may be aware of yourself just drifting – drifting still - a very easy

- almost sleepy sort of placid and peaceful feeling – letting everything go. Now just feeling

that relaxing sensation flowing down through the hips and pelvis area – and along the

thighs, - through the knees, - calves and shins, - ankles, - feet and toes. Imagine your

body completely limp from the top of the head all the way down to the tips of the toes - and

leaving your mind just floating away deeper and deeper, - serene and peaceful – very soft

and mellow. -

Now see if you can feel your toes glowing with red light. Simply day dreaming of aglowing red flowing through your ankles – knees - and up into the pelvic area where it just

seems to change - into orange. Seeing the colour orange – just letting it be there – just

imagining that you can see it. So, - as the orange colour flows into the navel, it just slowly

becomes yellow - perhaps just noticing a few flashes of yellow - as it drifts up to the heart, -

and changing into green – just glowing green. And, once you have the idea of the colour

green, so it just floats up to the throat - shimmering with the relaxing colour blue. And

when your mind is momentarily flashing with the colour blue, it just flows up to the eyes

-deepening into an iridescent indigo and then up to the crown of the head where it seems to

become a lucid violet. And just as you glimpse a few flashes of violet, while easing into amild mood of simple equanimity - a pure golden radiance gently, steadily, fills your whole

body. Now also just lazily allow the expanse of your mind to be permeated with the colour

of resplendent gold. In that moment, as the gold light pervades your mind, so it flows out

of the crown of your head and over your face and neck. You hardly even feel the golden

mist soothing your body and mind, as it envelops your shoulders - your back - your chest.

And as the gold light spreads over your body, you may just notice all your muscles become

even softer - more relaxed - with any last little tinges of tension dissolving and disappearing

– as you are warmly bathed in the glowing purity of this deeply comforting moment -

feeling this aura of gold enveloping your arms, your hips - over your legs and all the waydown to your feet. So you’re becoming completely at one with the golden radiance –

barely aware - of being at peace. - - as duality dissolves…..

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And now with the very heart of your being, - utterly at peace – at peace with yourself– at

peace with everyone – at one with the world. You may sometimes be aware of every

radiant part of your being, being wonderfully at peace.

And in a few moments, you may like to take a few slow, deep and relaxing breaths. First

breathe in steadily and deeply; - and then hold your breath in for the count of three; - and

then breathing out while saying the word “PEACE” silently in your mind. Then againcounting to three before breathing in. And now at your own pace, take a few deep, slow

“peace-full” breaths as you rest by yourself for a few moments:

(PAUSE) - And with every breath that you take now, you’re going to find yourself going

deeper still – more relaxed - just letting go.

This wonderfully still and gentle feeling is continuing, opening, expanding, - pervading all

being - encompassing all beings. As respect for the three jewels grows throughout your

daily experience, so glimpses of purity and insights naturally arise.

And now pausing for a moment to consider the infinite, pure qualities of the Buddha -

gently rejoicing in all the wondrous acts he performed to arrive at this uncontrived - egoless

achievement of perfect peace, beyond all conditioning. So you may allow the wish to

emulate this accomplishment to flow through your mind, permeating your being …..

As thoughts arise and pass - as you appreciate their fleeting quality, you may also perceive

the transitoriness of life, which sometimes brings feelings of joy as you experience a more

trusting confidence in the Buddha-dharma …..

And while resting quietly and peacefully, aware in this moment, - a deeper sense of respect

and appreciation for the Arya-sangha so naturally arises– those worthy ones who have keptsafe the precious words of the Dharma - and discerned their inner meaning…..

And again, you may like to take a few “peace-full” breaths as you rest for a few moments:

By resting ever more peacefully in this moment one can sometimes just let go of the

solidity of life - just opening oneself - and allowing that solid earthy energy of ones being

to simply be at rest; - dissolve. And with any dissolving of the earth element, so you may

actually experience your whole body descending to the navel of the Earth – deeper – into

peace. Flickering images of luminosity hazily, lazily rise – like a mirage – as any flickeringthoughts just sink away like stones in water.

(PAUSE)

And then even the flowing feelings fade away from the heart - like dew disappearing with

the rising sun. As the element of water evaporates, one may barely notice a dryness

spreading through the mouth and throat as one lets go of any prickly flaring perceptions that

appear like smoke in a misty haze.

(PAUSE)

And so allowing oneself to be soothed within the pheonix of equanimity - arising from the

ashes of the cooling fire element at the throat. As the dying embers flicker and fade, so the

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aspect of wind scatters sparks as in an evening breeze - like fireflies flashing in the

approaching night.

(PAUSE)

As the strength of the wind dissolves, so a calm descends and allows an ever finer

experience of consciousness to be here.

(PAUSE)

So, within the emerging of consciousness arise memories of former pure wishes, - you

begin to feel the presence of Amitabha Buddha drawing close. As if in a wish fulfilling

dream, you recall the aspiration of Sukhavati. – And spontaneously as though all beings

were gathered here in the presence of the glorious Buddha Amitabha, the sound of unifying

prayer reverberates with infinity– filling time and space.

E ma Ho! In the direction of the setting sun, beyond a multitude of innumerable worlds,

slightly raised, is the perfectly pure realm of Sukhavati, a land of the noble beings.

Although invisible to our fleshy eyes, Sukhavati can appear clearly within our mind.

There resides the Subduer and Victorious One of Measureless Light, Amitabha, ruby red

and with blazing radiance. He is adorned with the Ushnisha top knot on his head, the chakra

wheels on his feet, and all the 32 signs of perfection and the 80 minor marks. He has a

single face, two arms in the mudra of equanimity, holding an alms bowl, and wears the

three dharma robes.

He sits in vajra posture on a thousand petalled lotus and moon disc, with a bodhi tree to his

back. From afar, he looks to us with eyes of compassion.

To his right is the Bodhisattva, Avalokiteshvara, white in colour, his left hand holding a

white lotus. To his left is the Bodhisattva Vajrapani, blue in colour, his left hand holding a

lotus marked with a vajra. They both extend their right hands towards us in the mudra of

bestowing refuge.

These three main deities appear like Mount Meru, the king of mountains. Radiant, pouring

forth splendour and illuminating, - they dwell accompanied by their retinue of a thousand

billion bodhisattva monks, all of whom are of golden colour, adorned with the marks and

signs, wearing the three dharma robes, and of great resplendence.

With devotion - free of discernment between near and far, - and through the 3 doors we

prostrate with utmost respect.

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From the right hand of the Dharmakaya Amitabha, of Limitless Radiance, Lord of the

Buddha family, emanate light rays becoming Avalokiteshvara, and with a billion more

emanations of the mighty Avalokiteshvara. From the left hand, emanate light rays that

become Tara with a further billion emanations of Tara. From his heart, light radiates out

manifesting as Padmasambhava together with a billion other emanations of Orgyen. We

prostrate to Dharmakaya Measureless Light.

With the eyes of Buddha and throughout the six periods of the day and night, he constantly

regards all sentient beings with love. His enlightened mind is ever aware of whatever

thoughts and ideas arise in the minds of all sentient beings. He forever hears clearly and

distinctly, whatever words are spoken by all sentient beings. We prostrate to the all-

knowing Amitabha.

It is said that, - except for those who have abandoned the dharma, or committed the deeds

of immediate retribution, - all who have faith in You and make wishing prayers to be born

in Sukhavati; their prayers will be fulfilled: you will come to us in the bardo, and guide us

into this land. We prostrate to you - the guide Amitabha.

To you whose life spans countless kalpas, who resides here without passing beyond

suffering; to you we pray with one pointed respect, as is said that, apart from specific

karmic ripening, and with the averting of all kinds of untimely death, so our life may lastone hundred years. We prostrate to protector Amitayus.

It is said to join the palms with faith on hearing the name of Amitabha and about Dewachen

is of greater merit than offering countless three thousandfold universes pervaded with

jewels as gifts. And so with respect we prostrate to Amitabha, Measureless Light.

All who hear the name of Amitabha and develop true faith from the depths of their heart,

just once, will never leave the path to enlightenment. We prostrate to the protector Amitabha of Measureless Light.

From the time of hearing the name of Buddha Amitabha until obtaining Enlightenment, we

are freed of lower rebirths, only taking birth in a good family and having pure conduct in all

lives to come. We prostrate to Amitabha, Boundless Light of bliss.

Our bodies and all our possessions, together with our roots of virtue, whatever offerings

that are actually present or conceived in mind including the auspicious substances, the eight

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auspicious signs, the seven precious objects, all offerings within all time: billions of the

three thousand fold universes with the central mountain, four continents, the sun and moon,

the wealth of gods, nagas and humans – all this arising in our mind - and by offering to you,

Amitabha, may we benefit through the power of your compassion.

We lay open and confess all the non-virtuous deeds which have been committed from

beginningless time up to now, by ourselves - by all sentient beings, headed by our fathers

and mothers.

Through time without beginning, we and all beings, especially our mothers and fathers,

now acknowledge and regret our wrongs:

We regret and confess the three physical non-virtuous actions, those of killing, stealing and

impure conduct.

We acknowledge and confess the four verbal non-virtuous actions: lying, slandering, harsh

words, and loose talk.

We confess with remorse the three non-virtuous actions of mind: covetousness, malice, and

erroneous views.

We confess with regret committing and accumulating the five immeasurably evil deeds of

killing our father, our mother, our teacher, an arhat, and intending to harm the body of a

Victorious One.

We admit and confess the evil deeds similar to these immeasurably evil deeds: killing a

fully ordained monk or a novice, causing a nun to fall, destroying a statue, stupa or temple,

and the like.

We openly confess the evil acts of abandoning the dharma, like abandoning the three

supports: the Three Jewels, temples, and the Holy Scriptures, blaspheming and such similar

deeds.

We confess with deep regret all these extremely negative and meaningless actions like

abusing bodhisattvas – an evil greater than killing all sentient beings of the three world

spheres.

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We confess with remorse, all previous disbelief on hearing of the benefits virtue produces,

and how evil deeds brings one the intense sufferings of hell,– this making liberation so

difficult to attain, and so is worse than the five immeasurably evil deeds.

We confess and lay bare all falls and infringements of the discipline of individual liberation

including the five kinds of faults: the four root downfalls, the thirteen remainder downfalls,

the transgressions, the defeats, the individually confessed damages, and the faults.

We openly declare with sorrow all the transgressions against the developing of bodhicitta:

the four negative dharmas and the fifty eight downfalls.

We confess with deep remorse spoiling the samaya of the secret mantra: transgressions of

the 14 root downfalls and the eight branch vows.

We admit and confess the non-virtuous deeds gathered by:- not requesting vows, impure

conduct, taking intoxicants and the like, indeed all harmful actions which I was not aware

of and unable to voice.

We regret and confess any and all of the transgressions and downfalls of the vows of

refuge, empowerments and so on, that we received, - without knowing how to keep the

respective samaya commitments.

Since confession without regret will not fully purify, we confess our previous harmful

deeds with deep remorse and shame, and with the fear as if our bodies were filled with poison.

By not keeping to our vows from now on, there will be no purification. So, even at the cost

of our life, we must now determine to refrain from all further non-virtuous actions. Through

the blessings of the Sugata Amitabha and all his heirs, may our mind streams be completely

cleansed.

When hearing about others who have accomplished wholesome acts, may we abandon allunwholesome thoughts of jealousy and rejoice in their virtuous deeds with heartfelt joy, so

accumulating merit equaling theirs, as it is said.

For this reason, let us rejoice in whatever virtuous deeds are accomplished by both realised

and ordinary beings.

We also may rejoice in the vast activity accomplished by developing the mind of supreme

and unsurpassed enlightenment for the benefit of all.

Let us rejoice in abandoning the ten unwholesome deeds and performing the ten

wholesome acts: protecting others’ lives; making offerings; keeping our vows; speaking the

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truth, reconciling adversaries; speaking calmly, gently and sincerely; maintaining

meaningful conversations; reducing desires; developing loving kindness with compassion;

and practising the Dharma with understanding – in all these virtuous acts we rejoice.

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Let us exhort all the perfect Buddhas, dwelling in all the myriads of worlds of the ten

directions, to quickly and extensively turn the wheel of dharma right away. Please hear our

prayers through the power of your perception.

We entreat all the Buddhas, bodhisattvas, holders of the dharma, and spiritual friends who

are planning to enter nirvana, to remain here and not pass beyond suffering.

May we appropriately dedicate all virtue of the three times to be of benefit to all sentient

beings.

May all of us quickly obtain unsurpassable enlightenment and stir the three realms of

samsara from their depth.May these virtuous actions quickly ripen for us and so pacify the eighteen causes of

untimely death in this life.

May our bodies be free from illness and blossoming with the vitality of youth.

May our material wealth ever increase as the Ganges in the monsoon.

May we practise the sacred dharma free from the dangers of demons or enemies.

May all wishes in accordance with the dharma be fulfilled.

May we accomplish great benefits for the Doctrine and for beings.

May we make this human existence meaningful.

At the moment when we and all who have connections with us pass beyond this life, may

emanations of Buddha Amitabha surrounded by his sangha monks actually appear before

us.

On seeing him, may our minds be happy and joyful, - free from the sufferings of death.

Through their miraculous powers, may the eight bodhisattva brothers appear in the sky to

guide us and show the path to Dewachen.

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The torment in the lower realms is unbearable; the happiness and joy of gods and humans is

impermanent – may our minds develop a fear of this. May we be concerned about the

enduring nature of beginningless samsara.

If we are born as humans again, still countless are our experiences of birth, old age,

sickness and death.

In this difficult and degenerating time when obstacles abound, the happiness of humans and

gods is like eating poisonous food, may we abandon even our tiniest desires.

Relatives, food, wealth and friends are but like a dream, impermanent - illusory. May we be

free from even the slightest of desire and clinging.

May we recognize countries, places and dwellings as unreal - like a ghost town in a dream.

May we escape from the ocean of samsara, like convicts released from prison without even

a backward glance – and attain to the pure realm of Dewachen.

May we cut all ties of attachment and desire, and like a vulture released from a net, may we

traverse innumerable universes to the West and at once reach the pure realm of Dewachen.

May we see the face of Amitabha Buddha and, in his presence there, purify all our veils.

May we take miraculous birth within the heart of a lotus blossom, the supreme of the four

modes.

So may we instantly attain a perfect form complete with all the marks and signs.

Those, who have doubt of being born there, will remain five hundred years, happy and

joyfully contented within the unopened blossom, still hearing the words of the Buddha

though not seeing his face. May we be free from this uncertainty.

May the lotus flower open so that we see the face of Amitabha as we are born.

Through the force of our virtue and refined powers, may we emanate inconceivable clouds

of offerings through the palms of our hands as offerings to the Buddha and those attending.

May the Tathagata at that moment place his right hand on our heads and bestow prophecy

of enlightenment.

On listening to the profound and expansive Dharma, may our minds ripen and so beliberated.

May the principal bodhisattvas, Avalokiteshvara and Vajrapani, bless and guide us.

With every day, as myriad buddhas and bodhisattvas of the ten directions come to make

offerings and behold Amitabha and his pure realm, so may we at that time offer reverence

to them and attain the nectar of the dharma.

Through our infinite miraculous powers, may we in the morning go to the sphere of True

Happiness, to the Glorious Land, to the realms of Perfected Activity and Abundant Array.

On offering profusely to the Buddhas Akshobya, Ratnasambhava, Amoghasiddhi,

Vairocana and more, may we request empowerments, blessings and vows. Then may we

return effortlessly to Sukhavati in the evening.

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May we travel to the Potala, Alakavati, Kurava, Orgyen and the billion fold pure realms of

Avalokiteshvara, Tara, Vajrapani, Padmasambhava and the billions of pure emanations.

Once there, may we make oceans of offerings and request empowerments and profound

essential instructions. So may we return swiftly and freely to our own places within

Sukhavati.

May we guard, protect and impart blessings to our previous friends, monks, students and

others, clearly seeing them with our celestial eye. May we thus, at their time of death, lead

them to this land.

A single day within Sukhavati continues for the complete Fortunate Aeon in which we

reside. May we remain in Sukhavati constant and free of dying for countless aeons.

From Maitreya through to Möpa, may we see all the Buddhas of this Fortunate Aeon, as

they appear in our world.

With magical powers, may we proceed there, make offerings to the buddhas and listening

to the noble dharma. Finally, may we return unhindered to the pure land of Sukhavati.

May we be reborn in this especially sublime pure land of Sukhavati that manifests all the

qualities of the buddha realms of myriads of buddhas.

May we be reborn in this gentle, peaceful land of bliss, where the ground is of jewel, even

like the palm of ones hand, vast, spacious, radiant and sparkling with light rays, cushioning

pressure and then returning level.

May we be reborn in this wondrous land where wish fulfilling trees are arrayed with

numerous gems, with leaves of finest silk and fruits as jewel ornaments. On them appear

flocks of birds, harmoniously intoning and proclaiming the sounds of the profound andexpansive dharma.

May we be reborn in this most astonishing of lands where the many rivers are of scented

water with the eight pure qualities as is the water of nectar in the bathing pools. The

surrounding stairs and ornaments are adorned with the seven kinds of jewels. Fragrant lotus

blossoms bearing fruit are radiating innumerable light rays, the tips of which are adorned

with emanations of the Buddha.

May we be reborn in this Land of Great Bliss, where talk of the eight adverse conditions or

hell is never heard. Where no form of suffering is experienced, be it the three or fiveemotional poisons, physical or mental disease, enemies, poverty, discord, and the like.

May we be reborn in this land of boundless pure qualities where, not having lower forms or

births from a womb, all are born from lotus flowers. All bodies are of golden colour and

equally endowed with the excellent marks and signs, like the ushnisha, and so on; all

possessing the five precognitions and the five clairvoyances.

May we be reborn in this realm of all arising bliss and joy; where bejeweled celestial

palaces appear of themselves; where enjoyments effortlessly arise at their very thought, and

all ones needs are spontaneously fulfilled; where cherishing a self and differences of you or me no longer exist. All wishes arise as offering clouds from the palms of ones hand, and

everyone practices in accordance to the dharma of the unsurpassable Mahayana.

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Fragrant breezes bring great showers of flowers, and heaps of offering clouds of pleasing

forms, sounds, fragrances, tastes and touches - all that one may enjoy arises from the trees,

rivers and lotus flowers. With concepts free of femininity, hosts of goddesses appear. These

offering goddesses of various forms forever present offerings.

Jewel palaces arise through the mere wish to rest; and on wishing to sleep, there appear

magnificent jewel thrones adorned with various cushions and pillows of delicate silk,

surrounded with birds and wish fulfilling trees, rivers, music, and more. At ones wish, the

sound of Dharma resounds; when one no longer wishes to hear, there is silence. As for the

soothing bathing pools and streams, they become hot or cold to ones wishes. May we be

reborn in this realm of accomplishing all wishes.

The perfect buddha Amitabha will remain in this pure land for myriads of aeons, before

passing into Nirvana. May we serve him until then.

On passing into peace his teaching will remain for aeons as numerous as the grains of sand

in two Ganges rivers. At that time may we uphold the noble dharma, not being separated

from his regent Avalokiteshvara.

As the sun of the dharma sets in the West, so will manifest the dawn of the enlightenment

of Avalokiteshvara. Renowned as “the Buddha, the utterly sublime sovereign, glorious and

radiant", may we behold him, make offerings and listen to the noble dharma.

For the sixty-six trillions of myriad aeons that he manifests, may we continue to serve and

venerate him; and ever mindful, may we maintain the holy dharma.

After his passing into nirvana, his teaching will remain for thrice six billions of myriad

aeons. For all this time, may we maintain the dharma and be inseparable from Vajrapani.

With life span and teaching equaling Avalokiteshvara, so shall Vajrapani become the

buddha “The utterly stable Tathagata, Sovereign with arrays of precious good qualities".

May we present our offerings and serve this Buddha continuously by upholding all the

noble dharma.

When ones life is over, at that moment may we obtain unsurpassed perfect Enlightenment

in this pure land or in another pure realm.

On the attainment of perfect Buddhahood and in the same way as Amitayus, may all beings

be ripened and liberated through the hearing of our name. With limitless skill and countlessemanations, may we guide sentient beings, spontaneously accomplishing their welfare.

The life span of the buddha, his virtue and qualities, his pristine awareness, his splendour

are infinite. So is it said that whoever recalls your names – Amitabha Dharmakaya of

Boundless Brilliance, Immeasurable Radiance or Amitayus Lord of Immeasurable Life and

Primordial Wisdom – will be protected from all dangers of fire, water, poisons, weapons,

harmful and demonic forces, and more besides, the only exception being fully ripened

previous karma. We prostrate and beseech you by name, protect us from all fear and

suffering and grant your blessing of abundance and auspiciousness.

Through the blessing of attaining to the three bodies of the Buddha, through the blessing of

the truth of unchanging dharmata, and through the blessing of the unceasing aspirations of

the sangha, may all our prayers be also accomplished.

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We prostrate to the Three Jewels. Teyatha Pentsan Driya Awa Bhodhanaye Soha.

We prostrate to the three jewels. Namo Manjushriye. Namo Sushriye. Namo Utama Shriye

Soha.

As your confidence and faith in the Buddha, the dharma and the enlightened sanghasteadily grows, so the healing process of body speech and mind is naturally perfected. With

your being now approaching perfection, you approach every moment of your life – mindful,

at peace, re-energised, healthy – and feeling so well.

And now as I count up from one to five, you may now like to drift up from where you are,

mindful, feeling good, feeling well, feeling aware and at ease, refreshed, restored, re-

energised. One – beginning to come up now, feeling good and feeling well. Two – coming

up further now, feeling really good. And three – coming half way up, feeling confident and

mindful. And four – eyes beginning to open now, eyes beginning to open. And five – eyes

open, wide awake, alert and aware, feeling good, feeling fit, feeling very much at peace.

Thank you for listening.

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Sukhavati relaxalong