Date: 13 de mayo de 2014, 17:19

Topic: Mantra Budha Medicina

TAYATA OM BEKANDZE BEKANDZE MAHA BEKANDZE

BEKANDZE RADZA SAMUDGATE SVAHA
www.youtube.com/watch?v=zBrwore-gvg
May the many sentient beings
who are sick,
quickly be freed from sickness.
And may all the sicknesses of beings
Never arise again.

Bekandze means eliminating pain, maha bekandze means great

eliminating of pain. One explanation of the meaning of the first
bekandze is that it refers to eliminating the pain of true suffering,
not just of disease but of all problems. It eliminates the pain of
death and rebirth that are caused by karma and disturbing
thoughts. The first bekandze eliminates all the problems of body
and mind, including old age and sickness.
The second bekandze eliminates all the true cause of suffering,
which is not external but within the mind. This refers to karma and
disturbing thoughts. It is the inner cause that enables external
factors such as food to become conditions for disease.
Motivation:
Due to all the past, present, future merits collected by myself, all
buddhas and bodhisattvas, and all sentient beings, may anybody
who hears this mantra, who hears and whomever this mantra is
played for, may all that persons sickness get immediately healed,
and may they be free from spirit harms and be purified of all the
negative karma and find ... and actualize compassion and
bodhichitta in that very lifetime, immediately, without delay of
even a second. May they achieve enlightenment, and [may they]
be able to fulfill all their wishes.
Lama Zopa Rinpoche
MORE BENEFITS OF MEDICINE BUDDHA PRACTICE
I thought to mention a little about the benefits of Medicine Buddha
and other holy objects.
I think that the whole Medicine Buddha Sutra has been translated
into Chinese from the original Sanskrit of the Kangyur, Buddhas
teachings. The sutra part of the Kangyur has been completely
translated into Chinese, and there are perhaps even a few more
texts in Chinese than in Tibetan.
The Medicine Buddha Sutra that we have here already exists in
Chinese. I think many Chinese people have read the whole sutra,
which describes all the extensive benefits. There are different
texts, and I think that what I have here has been compiled from

the sutra and from other texts.

If we practice the seven limbsprostration, making offerings,
confession, rejoicing, requesting to turn the Dharma wheel,
requesting not to pass away into the sorrowless state and
dedicating the merits to achieve enlightenmentin relation to
Medicine Buddha, we collect the same amount of merit as having
practiced the seven limbs in relation to all the buddhas and
bodhisattvas. We get the same amount of merit has having done
the seven limb practice in relation to every single one of the
numberless buddhas and bodhisattvas. That might be one reason
that in the intermediate and long versions of the Medicine Buddha
puja the seven limb practice and requests are done with each of
the Medicine Buddhas. Instead of doing the seven limb practice
just one time to all of them, you do it very precisely to each of
them. I dont do it every time, but I often try to do each limb
seven times. (Im not talking about Padmasambhavas simple
meditation for healing, but about the other one, where you
visualize the Medicine Buddhas on your crown, like in the thangka,
though Im not sure about the colors of the Medicine Buddhas in
the thangka.) When you do the seven limbs seven times in relation
to each Medicine Buddha, as you do during the sadhana, you
collect unbelievably extensive merit. Its really powerful.
The physician of the devas, Kyegu Dakpo, requested Buddha to
explain everything about the Medicine Buddha, including the
benefits of the practice. This sutra is Buddhas explanation.
Buddha said, Physician Kyegu Dakpo, listen to me. One
hundred phagtses to the east from here is the Bedurya, or Lapis
Lazuli, pure land. There abides the Buddha, Medicinal King, who
has accomplished extensive prayers. Due to having generated the
good heart, this buddha is very compassionate and extremely
powerful.
According to the Abhidharmakosha, five hundred armspans is one
gyangtak, and five hundred gyangtaks is one phagtse. I heard that
there are different ways of measuring, one according to
Kalachakra and the other according to the Abhidharmakosha, but
maybe there are also others.

Buddha then explains to Kyegu Dakpo, the physician:

If, to this buddha, you prostrate, make offering, confess
negative karmas, rejoice in merits, request to turn the Dharma
wheel, request to have stable life and not pass into the sorrowless
state, and dedicate the merits for enlightenment, through this
seven limb practice you will have collected the same virtue as
having done the seven limb practice in relation to all the buddhas
and bodhisattvas.
There are numberless buddhas and bodhisattvas, and by doing the
seven limb practice one time in relation to Medicine Buddha, you
get the unbelievable merit of having done the seven limb practice
in relation to all those buddhas and bodhisattvas.
Buddha then says:
You have offered respect and service to all the buddhas and
bodhisattvas.
If you make offering to Medicine Buddha, you have made offering
to all the buddhas and bodhisattvas. The reference for that is this
major teaching, this sutra from Buddha.
Also, another text, Men Gyu Rinchen Bumpa, says:
Reciting Medicine Buddhas name and mantra one time becomes
having recited the names and mantras of all the Tathagatas of the
past, present and future.
So, if you recite Medicine Buddhas name and then recite the
Medicine Buddha mantra, its the same as having recited all the
names and mantras of all the buddhas of the three times.
Remembering, seeing, hearing, touching or meditating on
Medicine Buddha includes remembering, seeing, hearing, touching
or meditating on all the buddhas and bodhisattvas, all the Triple
Gem. Therefore, the Medicine Buddhas holy name is AllEncompassing of Those Gone to Bliss.
The Medicine Buddha mantra is all-encompassing of Those Gone to

Bliss. In other words, the Medicine Buddha mantra is the mantra

of all the buddhas.
You will achieve all your wishes, temporary and ultimate, and all
success. It will destroy all of the ten nonvirtuous actions. All
negative karmas will be purified. When your death happens, you
will immediately go to the pure land and then achieve
enlightenment. Therefore, do not have any doubts about the
benefits of this practice.
In the Encompassing Only That Sutra, theres a story about how
powerful Medicine Buddha practice is for purification. The head of
one family, who was called Having Bird Wings, had collected much
negative karma, including the five uninterrupted negative karmas
(having killed ones father, ones mother or an arhat, caused blood
to flow from the Buddha and caused disunity among the Sangha).
Why are these negative karmas called uninterrupted? Other
negative karmas are not as powerful as these karmas. Even if you
create those other negative karmas in this life, you can have the
interruption of another life before experiencing their resultfor
example, maybe another good karma ripens so that you are
reborn in a deva or human realm. Because these negative karmas
are not so powerful, you dont have to experience the lower realm
suffering that is their result right after this life; you can experience
it after a few lifetimes or after many lifetimes. But the negative
karmas of having killed ones father, ones mother or an arhat,
caused blood to flow from the Buddha and caused disunity among
the Sangha are so powerful that without the interruption of
another life, right after death you are immediately reborn in the
eighth hot hell, Unbearable Suffering. Im not sure whether you
have to experience all eight hot hells or just the last one,
Unbearable Suffering, which has the heaviest suffering of samsara,
of the lower realms and of the hell realms.
This person, Having Bird Wings, collected all five uninterrupted
negative karmas in that one life, as well as the five actions that
are close, or similar, to the uninterrupted negative karmas.31 It is
mentioned that if you step on the shadow of your gurus holy body,
while its not one of these five actions, it is similar to them. The
same applies to sitting or stepping on the gurus seat without the
gurus permission. It is also disrespectful to ride the gurus horse

without his permission. I think it might be the same with the

shadow of a stupa. Of course, when you walk around a stupa,
many times theres no choicetheres no other way to walk. Also,
when youre offering service, there may be no other way to walk
except by going over the shadow of the guru or a stupa. The main
point is mentally to have respect; if theres disrespect mentally, it
then becomes heavy negative karma. While you are going around
a stupa, you think that you are going underneath the shadow of
the stupa. This way, mentally, theres respect. It is similar if you
have to walk on the gurus shadow.
Ive just remembered something that happened one time in Delhi.
Due to Lama Yeshes kindness in setting up the Dharma
Celebration, each year Tushita Mahayana Meditation Centre invites
His Holiness the Dalai Lama to give teachings. The main focus is
the Indian people. Buddhism came from India to Tibet, where the
Tibetan lamas and Tibetan people preserved it, and now it is time
to return it to the Indian people. That was why Lama started the
meditation center in Delhi. Lama also checked with his root guru,
His Holiness Trijang Rinpoche, who is also my root guru. Trijang
Rinpoche did a divination and said that at the beginning it would
be difficult, but in the long run the center would be very beneficial.
I think weve missed having His Holiness teach only one or two
years. Once was because the director was Indian and quite new
(not new to the center but new to the job) and didnt take the job
seriously. Otherwise, we have received His Holiness every year.
One year His Holiness himself chose to give a Chenrezig great
initiation, but normally we choose a title for the talk then check it
with His Holiness. Two or three years ago, when there were a lot of
problems in India, we came up with a title that was, while not
exactly political, connected to the current Indian situation. That
time many people from foreign embassies and also Indian high
officials, including even the head of the army, came, because of
the advertisement. It was very good.
Before that talk His Holiness asked me, What is the subject?
When the director of the center, Dr. Renuka Singh, who teaches at
a Delhi university, presented the title, His Holiness said, Oh, I
dont know. His Holiness then actually spoke on that topic. For

quite a number of years His Holiness has talked more in relation to

the present global situation, which has been extremely beneficial
because the teaching applies to thousands of people, including
most of the Indians and also the people from other countries,
including usually many officials. They are really very impressed,
and because they can relate to the talk, they enjoy it very much.
They then talk about it for long time, about what a good time they
had. The Delhi center offering this service of arranging for His
Holiness to teach is a quick way to spread Dharma and to serve
many sentient beings by bringing them to enlightenment.
During recent years His Holiness has become well known and
respected in the West, especially in the United States. Of course,
India then naturally has to do the same thing and respect His
Holiness. It is due to Lamas kindness that Tushita Mahayana
Meditation Centre in Delhi has that special karma. Even though at
other times teachings and meditations are normally happening, it
is through the Dharma Celebration that the center can offer the
most extensive benefit to sentient beings.
The main point that I was going to mention is that a few years
ago, when I was receiving His Holiness with incense, as we were
coming through the door to go to the teaching site, His Holinesss
shadow was on the steps. As I was trying to go around the
shadow. His Holiness asked, Whats happening? What are you
doing? What are you doing?
Anyway, to return to the story: Having Bird Wings collected all five
of the uninterrupted negative karmas and even the five close
ones. He also collected the fourteen tantric root falls. He created
so much heavy negative karma. When the time came for this
karma to ripen, though he didnt see any form he heard a voice
say, You, Having Bird Wings, have collected such heavy negative
karma that the earth will crack, and you will then be born in the
hell realm, Unbearable Suffering. (Thats the eighth hot hell, the
very bottom one.) When he heard this he became unbelievably
frightened. Then again he heard a voice from space say, If you
recite the mantra and holy name of the Medicinal King, which
encompass all Those Gone to Bliss, all your negative karmas
collected during beginningless rebirths will be purified. It will close
the door to your reincarnating in the hell realm. And in this life you

will achieve no birth. (I guess it means that he would actualize

the wisdom directly perceiving emptiness, the arya path, and by
ceasing his delusions through that, he would then overcome death
and have no further rebirth.)
Remembering the qualities of Medicine Buddha, Having Bird Wings
then recited Medicine Buddhas name and mantra. After seven
days a fully ordained monk in the form of a physician appeared in
front of him and told him, Hold the corner of my robe. Were
going to see the wonderful medicinal city. Having Bird Wings
immediately held the corner of the monks robe and was taken to
the pure land. (What actually happened was that Having Bird
Wings saw Medicine Buddha in the form of a fully ordained monk,
who then took him to the pure land in that body, and there he
became enlightened.)
Also, in the tantra called Ser Dom Upa, Buddha explained to his
attendant Ananda:
If you recite one time the name and mantra of the Medicinal
King, encompassing all Those Gone to Bliss, you purify 80,000
eons of negative karma; if you recite it ten times, you purify
800,000 eons of negative karma; if you recite it twenty times, you
purify 8,000,000 eons of negative karma; if you recite it one
hundred times, you purify the negative karma from unimaginable
samsaric lifetimes. Anybody who even hears or remembers the
name and mantra purifies the five uninterrupted negative karmas.
This applies to any being, even an animal. It doesnt depend on
whether or not someone has faith or is Buddhist. This is why its
very good to recite Medicine Buddhas name and mantra to any
animal that we see.
I think I mentioned during the introduction to the initiation that
Buddha told Ananda that even an animal who hears Medicine
Buddhas name and mantra will never ever be reborn in the lower
realms. When we are near cats, dogs or any other animals in our
daily life, we should recite the Medicine Buddha mantra so that
they can hear it. Its an extremely beneficial service. Even if we
explained Dharma to an animal for billions of eons, there is no way
they could understand what we were saying. Because they have

taken an animal body and dont have a human body, this is the
only way we can help them. If they had a human body, when we
talked to them they could understand simple Dharma
explanations, or at least the Dharma words would stay in their
mind. But because they dont have a human body and have taken
an animal body at this time, it completely blocks their
understanding the meaning of Dharma. So, all thats left is to
chant the name and mantra of this powerful buddha, which has
unbelievable benefit. If we chant the Medicine Buddha mantra in
their ear or chant it and blow on their body, it purifies their
negative karma. Its an excellent thing to do to help them, to
liberate them from the sufferings of the lower realms. And because
it leaves a positive imprint on their mind, sooner or later they will
gain a higher rebirth, meet the Dharma, actualize the path, cease
their defilements and achieve enlightenment. Thats how, by
chanting mantras for animals, we liberate them from samsara and
bring them to enlightenment.
This tantra says that even hearing or remembering Medicine
Buddhas mantra purifies the five uninterrupted negative karmas.
Even seeing or touching a Medicine Buddha statue or the Medicine
Buddha mantra purifies negative karma, such as the ten
nonvirtuous actions. It also says that even seeing, touching or
remembering the holy body of a statue of Medicine Buddha
completely purifies kor, the pollution that comes from taking food
and other things that people have offered with devotion to the
Sangha community. Since those things belong to the Sangha,
taking them brings pollution. If you use something that belongs to
the Sangha without permission, the pollution obscures your mind;
it interferes with realization. Here pollution isnt referring to
external pollution in the Western sense; this is mental pollution. It
doesnt become pollution for buddhas or arya beings. Whether or
not it becomes pollution depends on the person. Its different if
youre a Sangha member who has studied very hard, offered
service in the monastery or lived in pure morality; otherwise,
using the Sanghas enjoyments obscures the mind and then makes
it difficult to have realizations. Thats the function of kor. So, the
stains of kor are purified by seeing, touching or remembering
Medicine Buddhas holy body or a statue of Medicine Buddha.
The heavy negative karma of causing disunity among the Sangha

is also purified, as well as the heavy negative karma of trying to

stop somebody from making offering to the Sangha. In Liberation
in the Palm of Your Hand, when Pabongka Dechen Nyingpo talks
about refuge practice in the commentary to Jorch, he mentions
various negative karmas collected in relation to the Sangha that
you have to purify. One of them is trying to block other people
from making offering to the Sangha. Pabongka Dechen Nyingpo
gives the example of somebody planning to offer butter to make
Tibetan tea, and you, as manager of the monastery, say, Oh, this
is too much for the Sanghathey dont need it. If you stop
someone from offering even one slice of butter, you create the
heavy negative karma of stopping offerings to the Sangha. So,
those negative karmas are purified by reciting the Medicine
Buddha mantra. Criticizing Sangha, another heavy negative
karma, is also purified. In short, all the negative karmas collected
in relation to Buddha, Dharma and Sangha are purified.
By making offering to Medicine Buddha, you purify even the
negative karmas of having harmed the gurus holy body, gone
against their advice and disturbed their holy mind, as well as the
pollution from using the gurus belongings.
Buddha explained all this to Ananda, his attendant. Buddha also
explained:
This buddha is equal to all the buddhas and bodhisattvas. Their
life, holy activities, duration of their teachings and power of their
blessings are equal. This buddhas compassion and prayers
working for sentient beings are equal to other buddhas. This
buddha is the embodiment of all the gurus, Buddha, Dharma and
Sangha. It encompasses Those Gone to Bliss. It is the
embodiment of the Triple Gem, the mind-seal deities, the dakinis
and the Dharma protectors; it is the embodiment of all the objects
of refuge. This one Victorious One encompasses all. Therefore,
there is no doubt that if, with strong devotion, you make
prostrations, offerings or requests to Medicine Buddha, or even
hear the name or see a holy object of this buddha, or merely
remember them, you will be saved from the sufferings of the lower
realms.
Well do just that much tonight. I thought during this time to talk a

little, here and there, on some of the benefits of Medicine Buddha

practice; and to talk also in relation to the practice of the sadhana.
Im not sure what will come.
Excerpted from Lama Zopa Rinpoches Teachings from the
Medicine Buddha Retreat (held at Land of Medicine Buddha in
2001), edited by Ven. Ailsa Cameron, to be published by the Lama
Yeshe Wisdom Archive in 2009.
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