I prostrate, go for refuge, and make offerings to the bodhisattva Kshitigarbha who has unbearable compassion for me and all sentient beings who are suffering and whose minds are obscured, who has qualities like the sky and liberates sentient beings from all suffering and gives every happiness. Please grant blessings! (3x)
With hands folded in prostration, you can visualize doing the prostration to all the buddhas and bodhisattvas that becomes prostration when you say the word “prostration.” When you say “refuge,” think that you are asking to be free from the two obscurations (to be able to achieve enlightenment). When you say the word “offering,” think all the offerings that you have are then offered. Then, when you ask for “blessings,” think in the mind the whole path to enlightenment – this is the blessing to be received. So the extensive benefits of this mantra will be translated. This is the mantra that Kshitigarbha heard from buddhas equaling the number of sand grains of the river Ganga (in India). He made offerings to them and then received this mantra. This is the story of the mantra – how to receive all of the benefits. This mantra is to be used for any difficulties of problems. It is the best one to do for any problems in any situation. Even reciting it only four or five times – just a few times – is very powerful. It speaks so much of power, showing how important the bodhisattva is. Even to recite or just to think of the name of the bodhisattva is very, very powerful.
CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU
Short Mantra: OM AH KSHITI GARBHA THALENG HUM
Buddha’s Praise of Kshitigarbha You have generated stability of thought and the pure altruistic thought of bodhichitta and have eliminated the sufferings of immeasurable sentient beings. I see (sentient beings) receiving happiness as from a wish-granting jewel, and like the vajra you cut the nets of others’ doubts. You offer holy offerings to the foe destroyers, the qualified ones gone beyond, with great compassionate thought and perseverance. You liberate sentient beings from their sufferings with oceans of wisdom. Because you have no fear (delusions), you have gone beyond samsara. Brahma heard this mantra and then said to the entire assembly, “Please rejoice in the mantra I have now said.” And Buddha said, “Great, great.”
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Reciting powerful mantras and names of holy beings even once can purify tremendous amounts of negativity. Meditating on the path to enlightenment helps rid us of immediate dangers, such as rebirth in the lower realms if death is imminent. At the same time, such meditational practice can purify the causes of this life's problems from difficult relationships, through unmanageable diseases such as cancer and AIDS up to dangers of untimely death. Because one creates a great deal of merit through these practices, they become the cause of success and harmony in this life, bringing good fortune in business, wealth, good health and long life.
For all the above reasons, therefore, retreat gives us more hope, strength and encouragement for this life. In conclusion, retreat is important because it involves retreating from ignorance, from the dissatisfied mind of attachment and from the self-cherishing thought. This are the fundamental forces from which one must retreat. Transforming the mind into virtue, freeing oneself from suffering and its causes: these are the essential meaning of Dharma practice.
While perfect buddhahood is born from the thought of benefiting others.
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