Category: Mantra

大哉華嚴 不二法門

As God is Alpha and Omega, so is Avatamsaka. The Mahavaipulya Buddhaavatamsaka Sutra is the first Holy Scripture spoken by Buddha to all sentient beings in worlds in the ten directions, leading them eventually to the Pure Buddhaland of Amitabha Buddha by following the footsteps of Mahabodhisattva Samantabhadra (aka the Hindu Godhead Lord Shiva).
In the Avatamsaka world, there is no distinction between energy and matter, light and darkness, Yin and Yang, male and female, black and white, right and wrong, friends and foes.
Your foes are your saviours. They have acted wrongly against you in order that your own karmic debts are cleared.
It is my sincere hope that everyone understands this truth and peace shall be on earth, and Peace Shall Be On Earth.
Merry Christmas
God bless you all.
大哉華嚴 不二法門 大而無外 小而無內
大即是小 小即是大 大小無礙 一也
是以佛佛相應 心心感召 悲智雙運 法界無礙
心佛眾生 等無差別 十法界不離一念心
佛言: 凡所有相 皆屬虛妄 如露亦如電 應作如是觀
然則萬法唯心造 世人妄作真 故有自然三塗 無量苦惱 五惡五痛五燒 苦不堪言.
沙界蒼生猶未醒 鄰虛寶剎萬莊嚴
隆嚴稽首 頂禮佛足 繞佛三匝 而白佛言
惟願世尊慈悲 賜吾等因力緣力意力願力方便之力
常力善力定力慧力多聞之力 施戒忍辱精進禪定智慧之力
正念止觀諸通明力 如法調伏諸眾生力 如是等力 能除一切三毒之苦
三心清淨 淨念相繼
真誠清淨平等正覺慈悲 看破放下隨緣念佛
法界眾生 同登華蔵玄門
八難三塗 共入毘廬性海
一稱念 盡圓融

我此普賢殊勝行 無邊勝福皆迴向
普願沉溺諸眾生 速往無量光佛剎
南無阿彌多婆夜 哆他伽多夜 哆地夜他 阿彌利都婆毗 阿彌利哆 悉耽婆毗 阿彌唎哆 毗迦蘭帝 阿彌唎哆 毗迦蘭多 伽彌膩 伽伽那 枳多伽利娑婆訶
離婆離婆帝 求訶求訶帝 陀羅尼帝 尼訶囉帝 毗黎你帝 摩訶伽帝 真陵乾帝 娑婆訶
南無喝囉怛那哆囉夜耶 佉囉佉囉 俱住俱住 摩囉摩囉 虎囉吽 賀賀 蘇怛拏 吽 潑抹拏 娑婆訶
Contact Information:
Phone from within Canada: Canada +1 (778) 938-9945
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Twitter: @akivyra



From a CD released by Turtlehill as a Sangha in the spring of 2007 entitled VAJRA ROCK IN PRAISE OF THE LOTUS BORN – A FIRST OFFERING in GRATITUDE & ECSTATIC CELEBRATION OF THE WISDOM AND COMPASSION OF GURU PADMASAMBHVA. These are original, devotional songs presented freely as an offering for all sentient beings. Downloads are zipped and encoded in .mp3 format @ 192k. Total Download Size: 59Mb.

These twelve syllables are the heart-mantra of Padmasambhava.

HH. The Dalai Lama
HH. The Dalai Lama

The original songs can be downloaded free from Tutlehill.

The OM Mantra and the Seven Levels of Consciousness

The OM Mantra and Mandukya Upanishad: Yoga Vedanta Meditation
A Transcript Study of  the Teachings of Swami Jnaneshvara Bharati on the OM Mantra

OM Mantra and the Seven Levels of Consciousness

The pinnacle of the wisdom of the ancient and practices of the ancient sages of yoga is contained in the terse 12 Verses of the Mandukya Upanishad, which outlines the philosophy and practices of the OM, It has been said that the juice of the Vedas is in the Upanishads, and the juice of the Upanishads is in the Mandukya Upanishad.

OM mantra is also suggested as a direct grab to Samadhi in the yoga sutras. The teachings of the Mandukya Upanishad are well worth deep study, discussion, reflection and contemplation. By faithfully and intently engaging these 12 verses, all of the other written and oral teachings can be explored as the foundation principles and practices encapsulated in this succinct summary. It is not only the most insightful writing, but also a complete outline for Sadhana enlightenment practices.

The OM mantra is the road map of the entire process of Sadhana and the most practical tool for self-realization. One of the other hundred plus Upanishads, the Mukti (or Liberation) Upanishad, explains that for those who are seeking Liberation, the understanding and practicing of the principles of the Mandukya Upanishad is sufficient for attaining that realization.

Verses 1 to 2 describe the Self and the Absolute. Verses 3-7 explain the four-levels of consciousness. Verses 8-12 outline the four aspects of AUM mantra. Briefly the 12 Verses are: 1. All is OM; 2. Self – Atman – Brahman; 3. Waking state – Vaishvanara; 4. Dreaming – Taijasa; 5. Deep Sleep – Prajna; 6. Experiencer of the three; 7. Fourth state – Turiya; 8. A, U, and M of OM mantra; 9. A of AUM; 10. U of AUM; 11. M of AUM; 12 Silence after AUM.

Verses 1-2 are about the Self and the Absolute.

Verse 1: All is OM. The whole universe is the syllable OM/AUM. Following is the exposition of OM. Everything that was, is, or will be is in truth OM. All else which transcends time, space, and causation is also OM.

Verse 2: Atman has 4 aspects. 1) Gross | Physical Plane; 2) Subtle | Astral Plane; 3) Causal Plane/Source; 4) Fourth/Consciousness. All of these, everywhere is in truth Brahman, the Absolute Reality. Verse 2: The Individual Self itself (Atman) is also Brahman (the Absolute Reality) This Atman or Self  has4 aspects through which it operates.

Verses 3-7 are on the four levels of consciousness.

Verse 3: First is Waking or Gross – the first aspect of Atman is the Self in the waking state/Vaishvanara. In this state, consciousness is turned outward to the external world. Through its 7 instruments and 19 channels, it experiences the gross objects of the phenomenal world. Briefly those 7 instrument are Space, Air, Fire, Water, and Earth, along with the Individuation from the whole, and the flow of Energy. The individual operates the 19 channels (as explained in Verse 2), which are the 4 functions of mind: Manas (sensory, processing mind), Chitta (storage of impressions), Ahamkara (I-maker or ego), and Buddhi (intelligence; knows, decides, judges, discriminates). These four functions operate through 5 Pranas: 1) Prana (heart, vitalizing, inhaling); Apana (base of torso, eliminating); Samana (naval, digestion, discernment); Udana (throat; exhalation); Vyana (whole body; coordinate systems). The 5 active senses or Indriyas, Karmendriyas of eliminating, procreating, moving, grasping, and speaking, and the 5 cognitive senses or Jnanendriyas of smelling, tasting, seeing, touching and hearing.

Verse 4: The second aspect of Atman is the Self in a Dreaming state/Taijasa. In the second state, consciousness is turned towards the inner world. It also operates through 7 instruments and 19 channels, which engage the subtle objects of the mental realm.

Verse 5: Third state is Deep Sleep/Causal/Prajna. The third aspect of Atman is the Self operating in the Deep Sleep state. In this third state, there is neither the desire for any growth or subtle object, nor any dream sequences. In Deep Sleep, all such experiences have receded or merged into the ground of undifferentiated consciousness. Here one is filled with the experience of Bliss, and can also find the way to clearer knowledge of the 2 preceding stage.

Verse 6: Find the Experiencer, the one who experiences all of these states of consciousness is the omniscient, in-dwelling source, and director of all. This one is the womb out of which all of the other emerges, all things originate from, and dissolve back into this source.

Verse 7: The fourth aspect of Atman or Self is Turiya, literally the 4th. In this 4th state, consciousness is neither turned outward, nor inward, nor is it both outward and inward. It is beyond both cognition and the absence of cognition. This 4th state of Turiya cannot be experienced through the senses, or known by comparison, deductive reason, or inference. It is indescribable, incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself. This is the Real Self (Atman). It is within the cessation of all phenomena. It is serene, tranquil, filled with Bliss, and is One without a second. This is the Real or True Self that is to be Realized.

Verses 8-12 are the 4 aspects of AUM.

Verse 8: Those 4 levels of consciousness are the same, with the A, U, M, and Silence. The OM, though described as having 4 states, is indivisible. It is Pure Consciousness itself. That Consciousness is OM. The 3 sound A, U, M, and the 3 letter A, U, M, are identical with the 3 states of waking, dreaming, and sleeping, and these states are identical with the 3 sounds and letters. The 4th state, Turiya, is only to be Realized in the Silence behind, or beyond the other 3.

Verse 9: The sound A is waking/gross. Vaishvanara is the consciousness experienced during the waking state, and is “A” sound, or A, the 1st letter of AUM. That simple sound of A first and permeates all other sounds. One who is aware this level of reality has fulfillment of all longings and is successful.

Verse 10: The sound “U” is dreaming, subtle. Taijasa is the consciousness experienced during the dreaming state, and is “U”, the 2nd letter of AUM. This intermediate state operates between the waking and sleeping state, reflecting some qualities of the other 2. One who knows this subtler state is superior to others, for one who knows this, knowers of Brahman, the Absolute Reality, will be born into his or her family.

Verse 11: The sound “M” is deep sleep/causal. Prajna is the consciousness experienced during the state of dreamless deep sleep, and is “M”, or M, the 3rd letter of AUM. It contains the other 2, and is that from which the other 2 emerge, and into which they recede, or merge. A knower of this more subtle state can understand all that is within himself or herself.

Verse 12: The Silence after the AUM is the True Self/Soundless. The 4th aspect is the Soundless aspect of AUM. It is not utterable, and is not comprehended through the senses, or by the mind. Withe cessation of all phenomena, even of Bliss, this Soundless aspect becomes known. It is the state of Non-duality (Advaita) Reality, One without a second. This 4th state, Turiya, is the Real Self, or True Self. One with direct experience of this extends to Universal Consciousness. OM… OM… OM… OM…OM… OM… OM… OM… OM… OM… OM.

A Transcript Study of the Teachings of Swami Jnaneshvara Bharati on the OM Mantra
Read Further on OM Mantra and Seven Levels of Consciousness

V. M. Sakya Longyen
Huayen on Indra’s Net

The Use Of A Surangama Pendant

A photo the a beautifully handcrafted gold Surangama pendant availablefrom The Surangama Mantra is encased in the chamber of the pendant.

The specific use of the Surangama pendants is to wear them next to the skin when visiting graveyards and funeral homes paying final respect to the dead. Pendants that have been blessed are holy and are said to have the magical power of driving off unclean spirits. Such pendants are usually given free to Buddhists who have given a donation however small to the monastery, or the monk or nun who has personally blessed them. Since the Surangama Sutra and Mantra are Mahayana doctrines, they are usually available in Chinese Mahayana temples.

The pendants are placed on the altar before the Buddha. The monks and nuns of most Chinese Pure Land temples recite the Surangama Mantra 3 times each morning at 3 o’clock and at the end of the 36th day, the community of monks have thus invoked the Surangama Mantra 108 times and the pendants are removed and are fully blessed. Blessed or holy pendants have magical powers of protection.

In general, the pendants may also be purchased at gifts shops on Chinese Mahayana temple grounds and on the websites that sell Buddhist jeweleries. These pendants may or may not be blessed. Blessing a pendant requires mental clarity and endurance of the person who recites the Mantra, and so if you’re planning on buying one online, ensure it has been blessed. Otherwise, do it yourself by following the guidelines stated above. One thing to bear in mind though. As mental clarity and endurance are the requirement, the person invoking the Mantra should be vegetarian. The first Buddhist commandment stipulated by the Buddhism is non-violence, meaning not to conflict any pain or suffering to sentient beings. Meat eaters or carnivores must think of how their meat comes from before they justify themselves to be non-violent and compassionate!
If you’re not a vegetarian, try to obtain a pendant blessed by a monk. All Chinese monks of the Pure Land School are vegetarians and they are required to recited the Surangama Sutra at least three times a day first thing in the morning.

Blessed pendants may also be used as decors by hanging them loosely to handbags, cellphones, or the rear-mirror inside a car. They have the power of protection against accidents.

Power-charged pendants may also help children who wear them excel in their schoolwork because when they’re reciting the Mantra, it is in itself training for mental clarity and endurance.

After use, return the pendant to the home altar where you offer flowers, water, incense, light, fruits and prayers to the Buddha. Do not let it lie about to collect dirt.

V. M. Sakya Longyen
Huayen on Indra’s Net

Nilakantha Dharani in Sanskrit 大華嚴寺釋隆嚴持梵文大悲咒 Master Longyen chants the Nīlakantha Dhāranī in Sanskrit


Master Longyen chants the Nīlakantha Dhāranī in Sanskrit. Commonly known as the Great Compassion Mantra, this Dharani can work miracles. Master Sea Cloud recommends that everyone chants this mantra 10,800 within 2 months.

This mantra is 105 sec. long. If you wish to complete 10,800 within 2 months, you need to chant 180x per day or devote 315 minutes, i.e. 5 hrs 20 minutes each day. Plan your practice wisely and you will make it.

Master Sea Cloud recommends 54,000 times up to 108,000 times per year for advanced learners. The clip is available at
Nīlakantha Dhāranī in 105 sec.

नीलकण्ठ धारनी
namo ratnatrayāya namah ārya avalokiteśvarāya
नमो रत्नत्रयाय नमह् अर्य अवलोकितेश्वराय
bodhisattvāya mahāsatvāya mahākārunikāya
बोधिसत्त्वाय महासत्वाय महाकारुनिकाय
oṃ sarvarabhaya sudhanadasye namaskrtvā imam
ॐ सर्वरभय सुधनदस्ये नमस्क्र्त्वा इमम्
āryāvalokiteśvara raṃdhava namo narakindi.
आर्यावलोकितेश्वर रंधव नमो नरकिन्दि।
hrih mahāvadhasama sarva athadu śubhuṃ ajeyaṃ.
ह्रिह् महावधसम सर्व अथदु शुभुं अजेयं।
sarva satya nama, vastya namo vāka, mārga dātuh.
सर्व सत्य नम वस्त्य नमो वाक मार्ग दातुह्।
tadyathā oṃ avaloki locate karate, e hrih
तद्यथा ॐ अवलोकि लोचते करते ए ह्रिह्
mahābodhisattva. sarva sarva, mala mala, mahima hṛdayam,
महाबोधिसत्त्व। सर्व सर्व मल मल महिम हृदयम्
kuru kuru karmuṃ, dhuru dhuru vijayate mahāvijayate,
कुरु कुरु कर्मुं धुरु धुरु विजयते महाविजयते
dhara dhara dhirīniśvarāya, cala cala, mama vimala muktele,
धर धर धिरीनिश्वराय चल चल मम विमल मुक्तेले
ehi ehi, śina śina, āraṣaṃ pracali viṣa viṣaṃ prāśaya.
एहि एहि शिन शिन आरषं प्रचलि विष विषं प्राशय |
huru huru mara hulu hulu hrih
हुरु हुरु मर हुलु हुलु ह्रिह्
sara sara siri siri suru suru bodhiya bodhiya
सर सर सिरि सिरि सुरु सुरु बोधिय बोधिय
bodhaya bodhaya. maitriya nārakindi
बोधय बोधय । मैत्रिय नारकिन्दि
dharṣinina bhayamāna svāhā siddhāya svāhā
धर्षिनिन भयमान स्वाहा सिद्धाय स्वाहा
mahāsiddhāy svāhā siddhayogeśvarāya svāhā
महासिद्धाय् स्वाहा सिद्धयोगेश्वराय स्वाहा
narakindi svāhā māraṇara svāhā
नरकिन्दि स्वाहा मारणर स्वाहा
śira saṃha mukhāya svāhā sarva mahā asiddhāya svāhā
शिर संह मुखाय स्वाहा सर्व महा असिद्धाय स्वाहा
cakra asiddhāya svāhā padma hastrāya svāhā
चक्र असिद्धाय स्वाहा पद्म हस्त्राय स्वाहा
nārakindi vagalaya svāhā mavari śankharāya svāhā
नारकिन्दि वगलय स्वाहा मवरि शन्खराय स्वाहा
namaH ratnatrayāya namo āryavalokiteśvarāya svāhā
नमः रत्नत्रयाय नमो आर्यवलोकितेश्वराय स्वाहा
oṃ sidhayantu mantra padāya svāhā
ॐ सिधयन्तु मन्त्र पदाय स्वाहा

Written by Sakya Longyen
Huayen on Indra’s Net

Master Sakya Longyen chants Avatamsaka Sutra Mantra in Sanskrit 释隆严持梵文华严经咒

This is the seed mantra of the cosmic Vairocana Tathagata in Siddham script. It is pronounced “bhah” in Sanskrit. In cultivating Avatamsaka Sutra recitation practice, when you have finished reciting one chapter of the Avatamsaka Sutra, chant the mantra below to complete any faults or omissions that may have occurred during the recitation. Right click the link to hear me chant the mantra.

Written by Sakya Longyen
Huayen on Indra’s Net

Saying Grace 华严道场 二时临斋仪

Saying Grace before a Meal

To the lotus-adorned treasury oceans of worlds, I offer this meal.
To the ocean assemblies of flower-adorned buddhas and bodhisattvas, I offer this meal.
To the Buddha Avatamsaka Mahavaipulya Sutra, I offer this meal.

This food is light, pure and prepared according to the Dharma. It contains all six tastes and I offer it to the Buddha and the Sangha. I hope all sentient beings in the Dharma realm will take this meal with me.

When we eat, I wish that all sentient beings will take meditative joy as nourishment and feel the bliss of the Dharma.

Ending a Meal

namāh saptanām samyāk-sambuddhā-koṭināṃ tadyathā oṃ cale cule cunde svāha

He who truly gives for happiness’s sake will reap peace and happiness.

I have finished my meal. May all sentient beings complete their tasks according to the teachings of Lord Buddha.

Giving money and giving in kind have the same merits. Both are dana-paramita, complete and perfect.

華嚴道場 二時臨齋儀

供養 華藏莊嚴世界海 華嚴海會佛菩薩 大方廣佛華嚴經
三德六味 供佛及僧 法界有情 普同供養
若飯時時 當願眾生 禪悅為食 法喜充滿

薩多喃 三藐三菩陀 俱胝喃 怛姪他
唵 折隸 主隸 準提 娑婆訶
所謂布施者 必獲其利益 若為樂故施 後必得安樂
飯時已訖 當願眾生 所作皆辦 具諸佛法
財法兩施 等無差別 檀波羅蜜 具足圓滿

Written by Ven. Sakya Longyen
Huayen on Indra’s Net