Tibetan Buddhism is a gift for compassion, love, kindness, generosity and many other wonderful human attributes. I am very fond of the culture, the teachings and my beloved Lama Tulku Tsori Rinpoche, who has melted my heart throughout the years. There are a few Tibetan teachings on this page, that I hope will open thurst for their truth in many minds. Have a wonderful journey...
~ Katia Bordy

You would like to stay with family and loved ones forever, but you are certain to leave them;
You would like to keep your beautiful home forever, but you are certain to leave it behind;
You would like to enjoy happiness, wealth and comfort forever, but you are certain to die;
You would like to study Dharma with your wonderful teacher forever, but you are certain to part;
You would like to be with your good spiritual friends forever, but you are certain to separate.

To my friends who feel deep disillusionment with Samsara
I, the Dharmaless beggar, exhort you:
From today on, put on the armor of effort, for the time has come to cross to the land of great bliss whence there is no separation.

Longchenpa

Om Ah Hum Vajra Guru Padma Siddhi Hum

Padmasambhava was a historical teacher who converted Tibet to Buddhism. He was a renowned scholar, meditator, and magician, and his mantra suggests his rich and diverse nature.

Om Ah Hum, as weve seen, have no conceptual meaning. Often theyre associated with body, speech, and mind respectively (i.e. the whole of ones being. So theres a suggestion that we are saluting the qualities that Padmasambhava represents with all of our hearts (and minds, and bodies).

Vajra means thunderbolt, and represents the energy of the enlightened mind. It can also mean diamond. The implication is that the diamond/thunderbolt can cut through anything. The diamond is the indestructible object, while the thunderbolt is the unstoppable force. The vajra also stands for compassion. While it may seem odd to have such a masculine object representing compassion, this makes sense in esoteric Buddhism because compassion is active, and therefore aligned with this masculine symbol. (The term masculine does not of course imply that compassion is limited to males!)

Guru, of course, means a wise teacher. It comes from a root word,garu, which means weighty. So you can think of the guru as one who is a weighty teacher. Padmasambhava is so highly regarded in Tibetan Buddhism that he is often referred to as the second Buddha.

Padma means lotus, calling to mind the purity of the enlightened mind, because the lotus flower, although growing in muddy water, is completely stainless. In the same way the enlightened mind is surrounded by the greed, hatred, and delusion that is found in the world, and yet remains untouched by it. The lotus therefore represents wisdom. Again, while westerners would tend to assume that the flower represents compassion, the receptive nature of the flower gives it a feminine status in esoteric Buddhism, and to the lotus is aligned with the feminine quality of wisdom. And once again, there is no implication that wisdom is in any way limited to those who are female. The words masculine and feminine here are used in a technical sense thats completely unrelated to biology.

And Siddhi means accomplishment or supernatural powers, suggesting the way in which those who are enlightened can act wisely, but in ways that we cant necessarily understand. Padmasambhava is a magical figure, and in his biography there are many miracles and tussles with supernatural beings.

To become a Buddhist is to take refuge in the Three Jewels, also called the Three Treasures. The Three Jewels are the Buddha, the Dharma, and the Sangha.

Om Mani Padme Hung

Om Mani Padme Hung is the mantra of compassion.

It is pronounced by Tibetans as Om Mani Peme Hung. It encompasses the compassion and blessings of all the Buddhas and Bodhisattvas of the ten directions and the four times. It specifically invokes the Buddha of compassion Avalokiteshvara. Avalokiteshvara is manifested in the Sambhogakaya.
The mantra is considered the essence of the Buddhas compassion for all sentient beings. In the teachings, it is explained that each of the six syllables has a specific meaning. When recited, they help to bring a transformation for ourselves, as well as all the innumerable beings who suffer in the six realms of samsara.
The six syllables when spoken with faith and the intention to free others have a tremendous power. These syllables help to root out the six negative poisons that sentient beings suffer from. These negative emotions which are the manifestation of ignorance are caused by our actions of the body, speech, and mind. They are pride, jealousy, desire, ignorance, greed, and anger. Therefore to chant or recite Om Mani Padme Hum, what we are in essence doing is purifying ourselves as well as others.Om Mani Padme Hum completely purifies the ego, and brings the six types of transcending actions to the heart of what we call the enlightened mind, otherwise known in Tibetan as Bodhicitta.
The six paramitas or transcending actions are known as generosity, harmonious conduct, endurance, enthusiasm, concentration, and insight. Om Mani Padme Hum protects from all the negative influences that make up samsara, even preventing sickness and disease. Om, is the essence of enlightened form; Mani Padme, represents the speech of enlightenment; and Hum, represents the mind of enlightenment.Therefore the mantra purifies and blesses all the aspects of body, speech, and mind. It truly encompasses the level of compassion for all sentient beings and the selflessness of Tibetan people. Their level of commitment to the Dharma is expressed at its deepest level when explained in this way: First, bring the mind to a place of complete compassion for all sentient beings. Second, wish deep in your thoughts that all the sentient beings of the six realms attain complete enlightenment, and that all of the six realms of samsara are completely emptied before you are liberated. Now that your intention is completely centered in Bodhicitta visualize and recite:

OM: In a white bright moon light and that light invoking Avalokiteshvara in the God realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the God realm until it is completely emptied and purified.
MA: In a bright green light that invokes Avalokiteshvara in the Demigod realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the Demigod realm until it is completely emptied and purified.
NI: In a bright yellow light that invokes Avalokiteshvara in the Human realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the Human realm until it is completely emptied and purified.
PE: In a bright blue light that invokes Avalokiteshvara in the Animal realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the Animal realm until it is completely emptied and purified.
ME: In a bright red light that invokes Avalokiteshvara in the Ghost realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the Ghost realm until it is completely emptied and purified.
HUNG: In a dark blue light that invokes Avalokiteshvara in the Hell realm. Imagine Avalokiteshvara completely purifying and liberating all the sentient beings in the Hell realm until it is completely emptied and purified.

OM AH HUM

Everything we are is the collection of all that we have ever thought, said and did. That is to say, the activities of body, speech & mind. Thus, body, speech & mind are the 3 Doors by which we enter either samsara or Nirvana. That is, it is through the defiled, unenlightened activities of body, speech and mind that we have accumulated the karma associated with samsara. However, it is also through the 3 doors that we may activate the divine aspects of Buddha-body, Buddha-speech & Buddha-mind: The corporeal aspect of awareness, the communicative aspect of awareness & the omniscient, all-knowing aspect of awareness. So meditating on OM AH HUM is essential to cultivating the divine energies associated with Enlightenment.

1. Purification of body: OM
Place your hands in whatever position is comfortable for you and close your eyes. Visualize a white OM at the center of your brain, a red AH at your throat and a blue HUM at your heart. These letters are made of radiant light. If you cant visualize these letters in Tibetan or Sanskrit, you can just visualize white, red & blue light. Concentrate on the white OM in your brain. Recognize that this white OM is the pure energy of the divine body of the Buddhas and Bodhisattvas. Make the sound OM and visualize that radiant white light emanates from the syllable, goes down your central psychic channel and fills your whole body with blissful, radiant white light energy. All conceptions and impure energy of body are cleansed and purified. It is important to visualize that your entire body, from head to toe, is completely full of blissful, radiant white light energy. Feel that. Continue making the sound OM for two or three minutes while you are meditating and purifying your body. When you stop making the sound, dont do or think anything. Remain perfectly still, fully aware, unconcerned with good or bad, not reacting, free of any internal conversation, with all your attention on the light consciousness at the center of your brain. Be there. Be intensely aware and let go, without sluggishness, without distraction, without expectation.
Intensive awareness leads to the experience of non-self or egolessness, emptiness. Comprehend this intense awareness and let go.

2. Purification of speech: AH
Concentrate on the red AH at your throat chakra, like the sun at sunset. Recognize that this red AH is the pure speech of the Buddhas and Bodhisattvas.
Make the sound AH for two or three minutes and visualize that radiant red light emanates from the syllable, goes down your central psychic channel and fills your whole body with blissful, radiant red light energy. All conceptions and impure energy of speech are cleansed and purified.
Again, when you finish the recitation, just be, without any expectation or interpretation, in a state of intense awareness.
Understand your experience of the non-dual, of the non-self-existent I, of emptiness space as truth, as reality. This increases your energy for strong comprehension of reality. This experience is much more real than your waking, fantasy sense world.

3. Purification of mind: HUM
At your heart, stands a radiant blue HUM. Recognize that this blue HUM is the non-dual wisdom of all the Buddhas and Bodhisattvas. Your heart is pure, cool and calm, luminous with the radiant light of HUM. Infinite blue light radiates from the HUM. All narrow thoughts disappear; all indecisive minds disappear; all obsessed minds disappear.
The radiant blue light from the HUM fills your whole body. Your whole body feels blissful. Filled with light, there is no room for dualistic concepts. At the same time, make the sound HUM for two or three minutes. Then feel infinite blue light. Let your consciousness, like space, embrace the entire universal reality. Your intensive awareness becomes inseparable from universal reality itself. Feel and be, without expectation or superstition.
Cultivate equilibrium and loving kindness for all others. Thus, mind becomes a resource for the development of loving kindness. When it arises, maintain that intense awareness of loving kindness in your consciousness. Then, your loving kindness will manifest in your central channel at your hear

The Thirty-Seven Practices of Bodhisattvas are for those who wish to train on the bodhisattvas' path.

At all times I prostrate with respectful three doors to the supreme guru and the protector Chenrezig who, though realizing that all phenomena neither come nor go, strive solely for the welfare of migrators.

The perfect Buddha's source of benefit and happiness arises from accomplishing the sublime Dharma and as that accomplishment depends on knowing the Dharma practices, I will explain the bodhisattvas' practices.

1) At this time when the difficult-to-gain ship of leisure and fortune has been obtained, ceaselessly hearing, pondering and meditating day and night in order to liberate others and oneself from the ocean of cyclic existence is the bodhisattvas' practice.
2)(The mind of) attachment to loved ones wavers like water. (The mind of) hatred of enemies burns like fire. (The mind of) ignorance that forgets what to adopt and what to discard is greatly obscured. Abandoning one's fatherland is the bodhisattva's practice.
3)When harmful places are abandoned, disturbing emotions gradually diminish. Being without distraction, virtuous endeavors naturally increase. Being clear-minded, certainly in the Dharma arises. Resorting to secluded places is the bodhisattva's practice.
4)Long-associated companions will part from each other. Wealth and possessions obtained with effort will be left behind. Consciousness, the guest, will cast aside the guesthouse of the body, Letting go of this life is the bodhisattvas' practice.
5)When [evil companions] are associated with, the three poisons increase, the activities of listening, pondering and meditation decline, and love and compassion are extinguished. Abandoning evil companions is the bodhisattvas' practice.
6)When [sublime spiritual friends] are relied upon one's faults are exhausted and one's qualities increase like the waxing moon. Cherishing sublime spiritual friends even more than one's own body is the bodhisattvas' practice.
7)What worldly god, himself also bound in the prison of cyclic existence, is bound in the prison of cyclic existence, is able to protect others? Therefore, when refuge is sought, taking refuge in the undeceiving Triple Gem is the bodhisattvas' practice.
8)The Subduer said that all the unbearable suffering of the three lower realms is the fruition of wrongdoing. Therefore, never committing negative deeds, even at peril to one's life, is the bodhisattvas' practice.
9)The pleasure of the triple world, like a dewdrop on the tip of a blade of grass, is imperiled in a single moment. Striving for the supreme state of never-changing liberation is the bodhisattvas' practice.
10) When mothers who have been kind to one since beginning less time are suffering, what is the use of one's own happiness? Therefore, generating the mind of enlightenment in order to liberate limitless sentient beings is the bodhisattvas' practice.
11) All suffering without exception comes from wishing for one's own happiness. The perfect Buddha's arise from the altruistic mind. Therefore, completely exchanging one's own happiness for the suffering of others is the bodhisattvas practice.
12) Even if others, influenced by great desire, steal all one's wealth or have it stolen, dedicating to them one's body, possessions and virtues accumulated in the three times is the bodhisattvas' practice.
13) Even if others cut off one's head when one is utterly blameless, taking upon one-self all their negative deeds by the power of compassion is the bodhisattvas' practice.
14) Even if someone broadcasts throughout the billion worlds all sorts of offensive remarks about one, speaking in turn of that person's qualities with a loving mind is the bodhisattvas' practice.
15) Even if, in the midst of a public gathering, someone exposes faults and speaks ill of one, humbly paying homage to that person, perceiving him as a spiritual friend, is the bodhisattvas' practice.
16) Even if someone for whom one has cared as lovingly as his own child regards one as an enemy, to cherish that person as dearly as a mother does an ailing child is the bodhisattvas practice.
17) Even if, influenced by pride, an equal or inferior person treats one with contempt, respectfully placing him like a guru at the crown of one's head is the bodhisattvas' practice.
18) Though one may have an impoverished life, always be disparaged by others, afflicted by dangerous illness and evil spirits, to be without discouragement and to take upon oneself all the misdeeds and suffering of beings is the bodhisattvas practice.
19) Though one may be famous and revered by many people or gain wealth like that of Vaishravana, having realized that worldly fortune is without essence, to be non-conceited is the bodhisattvas practice.
20) If outer foes are destroyed while not subduing the enemy will only increase. Therefore, subduing one's mind with the army of love and compassion is the bodhisattvas' practice.
21) However much sense pleasures are enjoyed, as when drinking salt water craving still increases. Immediately abandoning whatever things give rise to clinging and attachment is the bodhisattvas' practice.
22) Appearances are one's own mind. From the beginning, mind's nature is free from the extremes of elaboration. Knowing this, not to engage the mind in subject-object duality is the bodhisattvas' practice.
23) When encountering pleasing sense objects, though they appear beautiful like a rainbow in summertime, not to regard them as real and to abandon clinging attachment is the bodhisattvas' practice.
24) Diverse sufferings are like the death of a child in a dream. By apprehending illusory appearances as real, one becomes weary. Therefore, when encountering disagreeable circumstances, viewing them as illusory is the bodhisattvas' practice.
25) If it is necessary to give away even one's body while aspiring to enlightenment, what need is there to mention external objects? Therefore, practicing generosity without hope of reciprocation or positive karmic results is the bodhisattvas' practice.
26) If, lacking ethical conduct, one fails to achieve one's own purpose, the wish to accomplish others' purpose is laughable. Therefore, guarding ethics devoid of aspirations for worldly existence is the bodhisattvas' practice.
27) To bodhisattvas who desire the wealth of virtue, all those who do harm are like a precious treasure. Therefore, cultivating patience devoid of hostility is the bodhisattvas' practice.
28) Even hearers and solitary realizers, who accomplish only their own welfare, strive as if putting out a fire on their heads. Seeing this, taking up diligent effort- the source of good qualities- for the sake of all beings is the bodhisattvas' practice.
29) Having understood that disturbing emotions are destroyed by insight possessed with tranquil abiding, to cultivate meditative concentration that perfectly transcends the four formless absorptions is the bodhisattvas' practice.
30) If one lacks wisdom, it is impossible to attain perfect enlightenment through the other five perfections. Thus, Cultivating skillful means with the wisdom that does not discriminate among the three spheres is the bodhisattvas' practice.
31) If, having merely the appearance of a practitioner, one does not investigate one's own mistakes; it is possible to act contrary to the Dharma. Therefore, constantly examining one's own errors and abandoning them is the bodhisattvas' practice.
32) If, influenced by disturbing emotions one points out another bodhisattva's faults, oneself is diminished. Therefore, not speaking about the faults of those who have entered the Great Vehicle is the bodhisattvas' practice.
33) Because the influence of gain and respect causes quarreling and the decline of the activities of listening, pondering and meditation, to abandon attachment to the households of friends, relations and benefactors is the bodhisattvas' practice.
34) Because harsh words disturb others' minds and cause the bodhisattva's conduct to deteriorate, abandoning harsh speech that is unpleasant to others is the bodhisattvas' practice.
35) When disturbing emotions are habituated, it is difficult to overcome them with antidotes. By arming oneself with the anti-dotes. By arming oneself with the anti-dotal weapon of mindfulness, to destroy disturbing emotions such as desire the moment they first arise is the bodhisattvas' practice.
36) In brief, whatever conduct one engages in, one should ask, ''what is the state of my mind?" Accomplishing others' purpose through constantly maintaining mindfulness and awareness is the bodhisattvas' practice.
37) In order to clear away the suffering of limitless beings, through the wisdom [realizing] the purity of the three spheres, to dedicate the virtue attained by making such effort for enlightenment is the bodhisattvas' practice.

Bythe virtue arising from this may all migrators become, through excellent conventional and ultimate bodhicitta, like the Protector Chenrezig who does not abide in the extremes of existence or peace.
Thank you, Tulku Karma Gyurme Sonam Rinpoche.

The Vajrasattva Practive is a practice used to root out negativity and purify negative karma. Vajrasattva's aspiration was that all sentient beings would cleanse their negative karma through his practice and so instead of having a vajra heart like Vajradhara, he manifested as a deity holding the vajra in order to help us visualize during our practice. Vajrasattva practice cleanses away all our negative energies, delusions and defilements.

ONE HUNDRED SYLLABLE MANTRA
(Repeat the 100 syllable mantra and the six syllable mantra as many times as possible.)

OM BENZA SATO SAMAYA
MANU PALAYA
BENZA SATO TENOPA
TISHTHRA DRIDHO MÉ BHAWA
SUTOKHAYO MÉ BHAWA
ANURAKTO MÉ BHAWA
SUPOKHAYO MÉ BHAWA
SARWA SIDDHI MEPRAYATSA
SARWA KARMA SUTSA MÉ
TSITTAM SHRIYAM KURU HUNG
HA HA HA HA HO BAGAWAN
SARWA TATHAGATA
HRIDHAYA BENZA MA MÉ MUNTSA
BENZI BHAWA MAHA
SAMAYA SATO AH

SIX SYLLABLE MANTRA

OM BENZA SATO HUNG

OM TARE TUTTARE TURE SOHA

TARE means liberating from samsara. This samsara means these aggregates: the aggregate of form, or the physical body; of feeling; of recognition; of karmic formations; and of consciousness.

OM is a variation of the romanized spelling for Aum. It is made up of the three syllabus of A, U and Ma, the universal trinity.

TARE shows that Mother Tara liberates living beings... from samsara, from true suffering, or problems. You can relate this to the particular sufferings of human beings: birth, old age, sickness and death; meeting undesirable objects and experiencing aversion; not finding desirable objects or finding them but gaining no satisfaction. No matter how much pleasure you enjoy, there is no satisfaction. No matter how much you follow desire, there is no satisfaction at all.

TUTTARE liberates you from the eight fears. There are eight fears related to external dangers from fire, water, air, earth, and also from such things as thieves and dangerous animals. However, the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views. These eight disturbing thoughts that you have in your mind are the main dangers. By taking refuge in Tara and doing Tara practice, you are liberated from these eight internal dangers, these eight disturbing thoughts. In this way, you are also liberated from external dangers, as these external dangers come from the inner disturbing thoughts.

TURE liberates you from disease. Now, of the Four Noble Truths, TURE shows the cessation of suffering, which is the ultimate Dharma. In terms of liberating from disease, the actual disease we have is ignorance not knowing the absolute nature of the I, and all the disturbing thoughts that arise from this ignorance. These are the actual, serious diseases that we have. With cessation of all these diseases of disturbing thoughts, all the true sufferings, all the resultant problems, are also ceased. By liberating us from disease, TURE actually liberates us from the true cause, disturbing thoughts, and also the true sufferings.

The rough meaning of these three words TARE TUTTARE TURE is: "To you, embodiment of all the Buddhas' actions, I prostrate always whether I am in happy or unhappy circumstances with my body, speech and mind."

The final word SOHA means establishing the root of the path within your heart. In other words, by taking refuge in Tara and doing Tara practice, you receive the blessings of Tara in your own heart. This gives you space to establish the root of the path, signified by TARE TUTTARE TURE in your heart. By establishing the path of the three capable beings within your heart, you purify all impurities of your body, speech and mind, and achieve Tara's pure vajra holy body, holy speech and holy mind, which are signified by OM. Your body, speech and mind are transformed into Tara's holy body, holy speech and holy mind. This is the rough meaning of OM TARE TUTTARE TURE SOHA.

SOHA, Svaha and Swahah are just variations in Romanized spellings. It also means 'so be it' or 'hail'.

The Tibetan Book of the Dead (A Way of Life) Death is real, it comes without warning and it cannot be escaped. An ancient source of strength and guidance, The Tibetan Book of the Dead remains an essential teaching in the Buddhist cultures of the Himalayas. Narrated by Leonard Cohen, this enlightening two-part series explores the sacred text and boldly visualizes the afterlife according to its profound wisdom. "A Way of Life" reveals the history of The Tibetan Book of the Dead and examines its traditional use in northern India, as well as its acceptance in Western hospices. Shot over a four-month period, the film contains footage of the rites and liturgies for a deceased Ladakhi elder and includes an interview with the Dalai Lama, who shares his views on the book's meaning and importance.