Full Dewachen prayer: the aspiration of Sukhāvatī, the pure realm of great bilss. 
Or Dechen Monlam: this is one of the most popular aspirational prayers recited in Bhutan. Composed by Karma Chagme in eastern Tibet in the 17th century, this prayer deals with rebirth in the pure realm of Sukhāvatī, where the Buddha Amitabha is believed to reside.

The prayer is divided into three main parts. The first part deals with the worship of Buddha Amitabha or #yöepagme. There are verses describing the location of the Sukhāvatī realm to the west of our world and the configuration of #BuddhaAmitabha and his retinue and disciples. This is followed by verses on the seven-part worship of the #BuddhaAmitabha including prostration, offering, confession, rejoicing, requesting to live long and teach the dharma and the dedication of merits. Even those you merely hear the name of #BuddhaAmitabha are said to take rebirth in the presence of Amitabha through the power of Amitabha’s prayers for the sentient beings.

The second part describes the process of taking birth in Sukhāvatī out of a lotus flower and the amazing happiness and bliss which fill the pure realm. This part contains verses describing the fantastic spiritual opportunity for enlightenment. It describes how one would have time to receive teachings from Amitabha and his retinue, from the Buddhas who visit Sukhāvatī and also how one would miraculously travel to other pure realms to see other Buddhas and receive their teachings. Karma Chagme presents a very vivid picture of lotus births and astral travels which are associated with such practice.

The third part deals with the sublime luxuries of Sukhāvatī and the future of life in Sukhāvatī talking of it in terms of cosmic aeons. It talks about Amitabha passing into Mahāparinirvāṇa, just like the historical Buddha Śākyamuni did, and how Avalokiteśvara will become fully enlightened and take over the leadership in Sukhāvatī. #Avalokiteśvara will also pass away after innumerable aeons and Vajrapani is said to become the next regent.  #Amitabha, #Avalokiteśvara and Vajrapani form the divine trio of Sukhāvatī realm although there are many other divinities and Bodhisattvas in the realm including Guru Rinpoche.

#DechenMonlam is chanted mainly during the pure-land practice to obtain rebirth in Sukhāvatī. It is based on the teachings of rebirth in pure lands found in some Mahāyāna sutras. Thus, it is a practice common in Himalayan Buddhism and also in Chinese, Japanese and Korean Buddhism. It is also the most common prayer recited during funerary prayers for the deceased in Bhutan. It is sung in sad and melodious tunes and often accompanied by offering of butter lamps and incense.

While reciting the #DechenMonlam, it is important to visualize #BuddhaAmitabha and his retinue and to mentally carry out the worship with strong faith without any doubt of #Amitabha or rebirth in Sukhāvatī. It is important also to reflect on the words of the prayer and live up to the ideals which #BuddhaAmitabha and the prayer presents. A short prayer for rebirth in Sukhāvatī, attributed to Nāgārjuna, is also chanted after the long Dechen Monlam.

#OmAmiDewaRhiOmNamoAmitabha

Dechen Mönlam _ བདེ་ཅན་སྨོན་ལམ། _ Dewachen Monlam _ བདེ་སྨོན། _ thongdrol.org.mp3

Marme monlam.mp3

Yangchen Lhamo Homage .mp3

The Prayer Which Magnetizes All That Appears and Exists "Wang Du".  

Must know this prayer and start reciting. It will bring positive influence to you.

This prayer of magnetizing all appearance and existence, which Ju Mipham wrote in 1879, focuses on nine deities associated with magnetizing: Padmasambhava in the form of Padmarāja or Pema Gyalpo Vajradharma Amitābha, Avalokiteśvara in the form of Padmapāṇi, Hayagrīva, Guhyajñāna, Vajravārāhī, Kurukullā and the King of Desire It was made popular in recent years by the late Khenchen Jigme Phuntsok.


There are nine deities invoked in the prayer:

1. The central deity is Pema Gyalpo portrayed in Sambhogakaya form.
Guru Pema Gyalpo (གུ་རུ་པདྨ་རྒྱལ་པོ་'Lotus King') one of the Eight Manifestations of Guru Rinpoche. In this form, Guru Rinpoche is depicted as a young prince with his left leg folded in his lap and his right leg extended and set on a lotus, ready to act; with his right hand he plays the damaru and with his left hand, he displays a mirror. Guru Rinpoche remained in Oddiyana for thirteen years to teach, as a result of which the king, queen and many others attained realization and the rainbow body. Then he was known as Pema Gyalpo, 'The Lotus King'

2. Above is Vajradharma (Dorje Chö) and,
Vajradharma (རྡོ་རྗེ་ཆོས་ Dorjé Chö) is a peaceful form of Vajrapani. In some tantric practices Vajradharma (པ་ཝོ་དོར་ཇེ་ཆོ་ Pawo Dorjé Chö) is also the primordial Buddha and the root guru, red in color, holding a vajra and bell crossed at his heart.

3. At the top, Amitabha, both are on the level of Dharmakaya
Amitabha (འོད་དཔག་མེད་ སྣང་བ་མཐའ་ཡས)  the Buddha of Boundless Light, belonging to the lotus family (one of the five buddha families). The Amitabhavyuha Sutra tells us that many aeons ago, as the monk Dharmakara, he generated bodhichitta in the presence of the Buddha Lokeshvara. At that time, he made fifty-one vows to lead all beings to his pure realm of Sukhavati.

4. Avalokiteshvara, as Padmapani is on the top right (from the point of view of the main deity)
Avalokiteshvara (སྤྱན་རས་གཟིགས་ སྤྱན་རས་གཟིགས་དབང་ཕྱུག) is said to be the essence of the speech of all the buddhas and the incarnation of their compassion. As one of the Eight Great Close Sons, he is usually depicted as white in colour and holding a lotus. He is of special importance to Tibetans, so much so that he is sometimes described as the patron deity of Tibet.

5. Hayagriva is on the top left.
Hayagriva (རྟ་མགྲིན་) — the wrathful manifestation of Avalokiteshvara who symbolizes enlightened speech, usually depicted as red in colour and with a horse's head protruding from his crown.

6. Guhyajñana the dakini is on the right side of Pema Gyalpo.
Guhyajñana (གསང་བ་ཡེ་ཤེས་) is also known as the Secret Wisdom Dakini, or Vajrayogini. 

7. Vajravarahi, the dakini is on the left side of Pema Gyalpo.

Vajravarahi (རྡོ་རྗེ་ཕག་མོ་, Dorje Pakmo) the root of all emanations of dakinis. Also a female deity who is the consort of Chakrasamvara. She is usually depicted as red in colour with a sow's head protruding from her own.

8. Kurukulla is in the bottom right corner.
Kurukulla (རིག་བྱེད་མ་)  a female deity of the Lotus family, associated with the activity of magnetization or enchantment. She is usually depicted as red in colour, in dancing posture and holding a flowery bow and arrow. She is also one of the Twenty-One Taras mentioned in the ancient Tara tantras.
It should be noted that in her well known mantra, it says Kurukulle and not Kurukulla, yet this is because of the vocative form of Sanskrit grammar. The proper noun in Sanskrit is thus Kurukulla, although Tibetans call her Kurukulle.

9. Döpé Gyalpo is in the bottom left corner
Döpé Gyalpo (འདོད་པའི་རྒྱལ་པོ), King of Desire, considered to be a mahadeva, 'great deity', a manifestation of an enlightened being. 



དབངསདགསལའདབས Wangdü Soldep_ Great Cloud of Blessings.mp3 by migyur paldron

Original Text: 

ཆོས་སྐུ་སྐྱེ་མེད་སྤྲོས་བྲལ་ཀུན་བཟང་མ།། 
ལོངས་སྐུ་འཛིན་མེད་བདེ་ཆེན་སྒྲོལ་བའི་མ།། 
སྤྲུལ་སྐུ་ཆགས་བྲལ་སྙིང་རྗེའི་རྡོ་རྗེ་མ།།
སྐུ་བསོད་རྒྱས་ལ་དོན་གཉིས་ལྷུན་འགྲུབ་ཤོག།

English Translation: 
On the Dharmakaya level, you are Kuntuzangma/Samantabhadri, 
unborn, free from fabrication;

On the Sambhoghakaya level, you are Drölma/Tara, the liberation of 
Great Bliss beyond grasping;

On the Nirmanakaya level, you are the Vajra-being of Compassion free from all attachment; 

May supreme merit increase and the Two Benefits be naturally, 
spontaneously accomplished!

S4 chophel

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