A Short Practice of Mitrugpa the Immovable Buddha
A Short Practice ofMitrugpa the Immovable Buddha
This practi ce can be inserted at the end of Lama Chöpa before the last visualizati on of the guru entering your heart. The last part of Lama Chöpa can be done in the very last session of the day if one is in a retreat situati on. When doing puriﬁ cati on practi ce with Mitrugpa, the Immovable Buddha, you can
visualize that Mitrugpa manifests from the heart syllable HUM of Lama Losang Tubwang Dorje Chang to sit on your own crown, or from your root guru who is seated in front of Lama Losang Tubwang Dorje Chang in the merit ﬁ eld. Mitrugpa, who is transformed from your root guru, is emitt ed from his heart to be
seated on your crown. You can choose whichever way is more eﬀ ecti ve for you. In both cases, Mitrugpa is a manifestati on of your own root guru. Mitrugpa has a dark blue holy body of light and is adorned with the jewels and raiments appropriate to the sambhogakaya aspect. He is seated on a lotus and moon disk. His left hand is in the mudra of concentrati on and holds a standing golden vajra that radiates light. His right hand, like Guru Shakyamuni Buddha’s, is extended in the earth-touching mudra. If while in sitti ng meditati on you are going to do puriﬁ cati on practi ce with Mitrugpa, visualize as described above and think that Mitrugpa is the embodiment of all gurus, Buddha, Dharma, and Sangha.
I go for refuge unti l I am enlightened To the Buddha, the Dharma, and the supreme assembly. By the merit I create by giving and other perfecti ons, May I become a buddha to beneﬁ t all senti ent beings. (3x)
Reverently I prostrate with my body, speech, and mind And present clouds of every type of oﬀ ering, actual and imagined. I confess all my negati ve acti ons accumulated since beginningless ti me And rejoice in the virtues of all holy and ordinary beings. Please remain unti l samsara ends Visualize a jeweled throne and oﬀ er it.
Think that your prayers and oﬀ erings have been accepted.
This ground, anointed with perfume, strewn with ﬂ owers, Adorned with Mount Meru, four conti nents, the sun and the moon: I imagine this as a buddha-ﬁ eld and oﬀ er it. May all living beings enjoy this pure land!
Make strong requests for the obscurati ons and negati ve karmas of yourself and all senti ent beings to be puriﬁ ed immediately, right now. Parti cularly request that the negati ve karmas accumulated by degenerati ng vows, by practi cing degenerated moral conduct, and all the suﬀ ering results of disease and possessions (which means harms given by non-human beings) be puriﬁ ed.
I go for refuge to the Guru–Triple Gem. Please pour down your inspiring blessings upon myself and all my mothers, to immediately cease all wrong concepti ons, from incorrect devoti on to the guru up to the subtle dual view. Please pour down your inspiring blessings to actualize immediately all the correct realizati ons, from guru devoti on up to the uniﬁ cati on of no-more-learning. Please pacify immediately all inner and outer obstacles.
NAMO RATNA TRAYAYA OM KAMKANI KAMKANI ROCHANI ROCHANI TROTANI TROTANI TRASANI TRASANI PRATIHANA PRATIHANA SARVA KARMA PARAM PARA NI ME SARVA SATTVA NANCHA SVAHA
Instructions for Meditation during Mantra Recitation Nectar beams are emitted from the mantra and enter the bodies and minds of all beings, purifying them. The nectar beams chase down all the negative karmas, diseases, and possessions, all of which ﬂ ow out through the lower doors and the pores, like washing a dirty black glass tube under a tap.
Recite one mala, 500 malas, or 1000 malas as you wish, or as convenient. Aft er each mala think that you have puriﬁed all the obscurati ons that have been accumulated primarily with your body. Also think the same thing of the other senti ent beings: nectar beams are emitt ed from the Immovable Buddha to purify other senti ent beings.
Beams are then emitted which chase all the negative karmas, obscurations, and diseases up and out through the ears, nose, and pores. The whole body is completely ﬁlled with nectar beams just as when you pour milk into a dirty glass and all the dirty things are pushed up and out as the glass overﬂows.
Aft er each mala, think that you have puriﬁed all your negative karmas, obscurations, harms, and diseases, and that the same thing happens with all other senti ent beings, especially all other senti ent beings with the same problems – the same diseases and same negative karmas of degenerating moral conduct.
For the third visualization, all the negative karmas and obscurations are visualized as darkness at your heart. They suddenly disappear just as when a ﬂ ood of water bursts and all the garbage in the road is completely and suddenly washed away. There is no way anything is left . Nectar beams ﬂ ow from the heart of the Immovable Buddha
and illumine your entire body, inside and out, just as when a light is switched on and the darkness vanishes completely. This happens within you and all senti ent beings. Again, this can be done with each mala.
Sometimes other visualizations can be done depending on your own mind. If repentance is very strong, do the above meditations. When repentance is very weak, think of the shortcomings of negative karmas as you recite the mantra. You should meditate more on karma, and on
the uncertainty of the actual ti me of death. Remember especially that with this precious human rebirth, qualiﬁed with eight freedoms and ten richnesses and so diffcult to ﬁnd again, you can achieve the three great meanings.
During recitation it is good to meditate on the four suﬀering results of the completed ten non-virtuous actions, so that it becomes clear that this karma has been accumulated without number. Then meditate that the actual ti me of death is uncertain, and that these results can be experienced right now. Remember this perfect and meaningful rebirth.
Another suggestion is that during the sessions, one can do the main visualization of puriﬁcation, while at other ti mes, the mouth can be reciting mantra while the mind can be remembering lam-rim. If you can’t remember, then read parts of lam-rim texts on the shortcomings
of the eight worldly concerns and the shortcomings of samsara to gain a very clear understanding of the shortcomings of desire. Try to remember all the shortcomings of samsara. Meditate on the twelve links.
The most important point is to understand the shortcomings of craving samsaric perfections. Try to see desire as the enemy, like a poisonous snake or like a cunning person who cheats you so that you lose all your attainments. Remember the following examples: the ﬁ sh that is caught because of desire for meat; the elephant that
Think as extensively as possible of the many examples we see every day, and hear of all the ti me, of other senti ent beings experiencing suﬀering by following desire. Think of your own similar experiences.
Dedications When you have finished the recitation, do the dedication to achieve bodhichitta and actualize the Immovable Buddha to lead every senti ent being to that enlightened state. Use The Eight Verses or The Thirty-Seven Practices of All Buddhas’ Sons for the dedication.
9 Additional advice from Lama Zopa Rinpoche
Mitrugpa is very powerful in degenerate ti mes in purifying negative karma, particularly the negative karma of having broken vows, such as the eight Mahayana precepts, lay vows, or the vows of nuns and monks. Even if you believe in karma and reincarnati on and do not generate heresy, you create the
cause to be born in the animal realm as a naga if you break or degenerate your vows. As to the beneﬁts of the Mitrugpa mantra, anybody who hears the Mitrugpa mantra does not go to the lower realms. If you recite the Mitrugpa mantra 100,000 ti mes and blow on water, sand,
or mustard seeds aft er reciting the mantras, then sprinkle that blessed substance on the body of a person or animal that has died, if that being has been born in one of the lower realms, it will immediately be liberated from the lower realms. Even though the consciousness has been separated from the body and is somewhere else completely, because of its past connecti on with that body, the consciousness is still aﬀected. It can purify even someone with very heavy karma, even
someone who has created the ﬁ ve uninterrupted negative karmas. It can purify even someone who has created the very heavy negati ve karma of having abandoned the holy Dharma. Even all these heavy negative karmas can be puriﬁed with recitation of the Mitrugpa mantra at the ti me of death. And if it
puriﬁes the heavy negative karmas of the person for whom it is recited, there is no doubt that the Mitrugpa mantra puriﬁes the negatives karmas of the person who actually recites it. The puriﬁcation practice of the Immovable Buddha with prostrations can be done at the same place in Lama Chöpa. At the
heart of Lama Losang Tubwang Dorje Chang and the hearts of the rest of the merit ﬁeld is the Immovable Buddha. While continuing to recite mantra, do prostrations. Count the mantras, not the prostrations. Do the prostrations properly, exactly as you would do a full length prostration. It is very good
feet; keep your legs together. Prostrations should be done respectfully, putting your palms with two ﬁngers inside like oﬀ ering a jewel. Put your hands over your crown, at your neck and at your heart. During this ti me, white nectar is constantly emitted from the Immovable Buddha purifying yourself
of all your negative karma accumulated with body, speech and mind, your obscurations, diseases and harms given by others. Also visualize all your past lives around you doing prostrations and being puriﬁed. Visualize your body the size of a mountain, as tall as possible. You can also do the prostrations
visualizing 1000-arm Chenrezig. As you lie down a replica of Mitrugpa is absorbed into you; you feel complete oneness. In this way you and all your past lives are puriﬁed. All the senti ent beings are puriﬁed when replicas also absorb to them. All the senti ent beings also achieve the Immovable Buddha.
The first session begins with Lama Chöpa. For the other sessions, the merit ﬁ eld is already there so take refuge, generate bodhichitta, do seven limb practice and do the sitting meditation the same as before.
Colophon: The original document of instructions from Lama Zopa Rinpoche of how to do the practice of the Immovable Buddha was checked in May 1993 by Murray Wright. Where these instructions were originally given and to whom is not known. This practi ce booklet with prayers inserted has been compiled on
the basis of those original instructions together with excerpts from teachings given on Mitrugpa by Lama Zopa Rinpoche at the Vajrasattva retreat at Land of Medicine Buddha, 1999, and edited by Ven. Constance Miller, FPMT Education Department, September 1999. Additional corrections to the visualization have been made in March 2000. All errors are the fault of the editor.