We are asked not what we want, but what the Buddha wants. What God wants. We can’t find it in a book or a tradition. We need to find it in our own experience - through willingness to feel and notice - and be open for little deaths.

Resistance to - and fighting of - sickness is a difficult position. it is resistance to reality. Clenched and grim, we set our heels in and say “no” to the spinning cycle of life and renewal. Of course we do. But down here in the dirt, there is so much fertility and life. And peace. Down here in the dirt, we notice what there is to be grateful for and feel it fiercely. We don’t take medicine as a defiance against sickness and death. Instead, it is honoring of the alchemical change the medicine carries out - whatever that might look like. It might look like death and decomposing. Ironically, this honoring is an honoring of the process of life itself.  

It may not look like the image of health we are fixated on. In the case of ginseng, sinking the kidneys into the earth - with the price that I have to feel that.

Ashwaganda - from sagging blank defeat (of immune system, etc) to

Rhodiola - anchoring the kidneys into mountainness. Fear clench its own obstacle to the swirling movement of change. In the moment of feeling the strength of Rhodiola’s influence, we are also asked to feel the fear held in the kidneys. Go into the subterraean of water - into its murky depths.


+ Praise One

Your body is like a mountain, the color of lapis lazuli. You dispel the suffering of illness in sentient beings. Surrounded by a retinue of eight bodhisattvas, Holder of Medicine, precious deity, I praise and prostrate to you.

+ Praise Two

Excellent Name, Precious Moon, Fine Gold, Free of Misery, Resounding Dharma Ocean, Dharma Mind, Shakyamuni, The genuine dharma, the sixteen bodhisattvas and others, To the precious three jewels, I offer praise and prostrate.

+ Praise Three

To the Protectors of the Ten Directions, Vidyadharas and rishis of medicine, divine and human, To the deities of ambrosial medicine, I offer praise and prostrate.

+ Sacrifice One

I offer up the want to be special - and any sense of ego that eclipses Medicine Buddha's Nature

+ Mind Vow

I vow that my mind will know itself as that of the Medicine Buddha's - as Silence and Stillness - and as mountainous dignity, compassion and capacity

I vow to be "peace on earth" - not trying to defend the light against the dark, not prosetylizing for love, but seeing the world from the landscape view: there is dark, there is light. There is new growth and rot.

+ Speach Vow

I vow that my speach shall express mantra of focused purpose and potency - each atom of each syllable not different than the fabric of Emptiness and its transformative power

I vow to comunicate from landcape openness, speaking to things as they are. No aggression that they should change from what they are. ### + Body Vow

I vow that my body shall be a mountain that shines as beams of brilliant light on this infinite and boundless world, showering on all beings, including them in the Mandala of Medicine Buddha’s Body.

### + Four Karma Yogas Vow

I commit myself to the four karma-yogas.

Mahakala Image

Pacifying: The left arm...holds a skull cup of amrita, the intoxicating nectar of the gods which is a means of pacification.

The first is the action of "pacifying" a situation if it is not right. Pacifying is trying to feel the ground very softly. You feel the situation further and further, not just pacifying superficially, but expressing the whole, feeling it altogether.

Enriching: Another arm holds a hooked knife which symbolizes enriching, extending your influence over others, feeling the texture of the ground and the richness.

Enriching: when you expand your luscious, dignified, and rich quality throughout.

Magnetizing: The third arm, on the right, holds a sword which is the tool for gathering energies together. The sword need not strike, but just through its being waved around energies come together.

Magnetizing: If that does not work, then "magnetizing" is the third karma. You bring the elements of the situation together. Having felt them out by pacifying and enriching them, you bring them together. // Magnetizing in the case of mother tantra is weicoming every situation but with discriminating wisdom (seeing the whole context and landscape of a thing, not grasping for or being repelled by a single attractive element)


The fourth arm holds the three-pronged spear which symbolizes destruction. You do not have to destroy three times, but with one thrust of this spear you make three wounds, the ultimate destruction of ignorance, passion, and aggression simultaneously.

Destroying: If that is unsuccessful, then there is the action of "destroying" or extinguishing, the fourth karma. // The father tantra is associated with aggression or repelling. By transmuting aggression, one experiences an energy that contains tremendous force. No confusion can enter into it; confusion is automatically repelled. It is called "vajra anger" since it is the diamondlike aspect of energy.

To transmute aggression, passion, and ignorance one must be able to communicate with energy directly and completely, without strategizing. Someone who is involved with a completely open attitude to the universe does not have to try to work these things out intellectually or even intuitively by effort, but the orders of the universe are obvious to him.

The mahakala sits on the corpses of demons, which represents the paralysis of ego. This is very interesting and relates to what we have already discussed. You must not make an impulsive move into any situation. Let the situation come, then look at it, chew it properly, digest it, sit on it. The sudden move is unhealthy, impulsive, and frivolous rather than spontaneous. Spontaneity sees situations as they are. You see, there is a difference between spontaneity and frivolousness, a very thin line dividing them. Whenever there is an impulse to do something, you should not just do it; you should work with the impulse. If you are working with it, then you will not act frivolously; you want really to see it and taste it properly, devoid of frivolousness. Frivolousness means reacting according to reflex. pg 238, 287 ### + Bodhisattva Vow

The action of the bodhisattva is like the moon shining on one hundred bowls of water, so that there are one hundred moons, one in each bowl. This is not the moon's design nor was it designed by anyone else. But for some strange reason there happen to be one hundred moons reflected in one hundred bowls of water. Openness means this kind of absolute trust and self-confidence. The open situation of compassion works this way rather than by deliberately attempting to create one hundred moons, one in each bowl. The basic problem we seem to be facing is that we are too involved with trying to prove something, which is connected with paranoia and the feeling of poverty. When you are trying to prove or get something, you are not open anymore, you have to check everything, you have to arrange it "correctly."


I vow to find my security in the Wisdoms - and share that to all as a foundation for health and wholeness.

I vow that my body shall shine as beams of brilliant light on this infinite and boundless world, showering on all beings, including them in the Mandala of Buddha’s Mind, Voice and Body - and releasing them from all beliefs that harm their health and wholeness.


I vow to bring heaven to earth, in a way that serves the healing and wholeness of all beings without exception.

I vow to cut through the tendency to see disease as an external threat or something to be against. As the Medicine Buddha, I hold all diseases in my limitless body. In the landscape of the Medicine Buddha, the Buddha’s Body discerns where all things live in the mandala. The attitudes of fixing and attacking are not overly indulged.

I vow to live from a mandala of openness - the primordial ground from which i can relate with whatever is happening to us. In this mandala, I stand in humility - acknowledging totally without trying to fix or rise above it - the terrible fear, wretchedness and apparent helplessness inspired by sickness and its shadow of death.

+ The Primordial Buddha, Vajradhara

which is our own intrinsic wisdom nature

+ Lord Buddha Shakyamuni

The OG.

+ Nagarjuna

2nd century Buddhist philosopher. Originally from South India. Developed the Prajñāpāramitā sutras - or received them from Nagas.

+ Guru Rimpoche (Padmasambhava)

"Lotus-Born". 8th century Buddhist master from India who helped create the first Buddhist monastary in Tibet. Was invited to subdue demonic forces in Tibet that were hindering the introduction of Buddhist dharma. "The demons were not annihilated, but were obliged to submit to the dharma. This was in accordance with the tantric principle of not eliminating negative forces but redirecting them to fuel the journey toward spiritual awakening."

+ Yeshe Tsogyal

The first Tibetan Lama. "Victorious Ocean of Wisdom". Born a Tibetan princess,

+ Lord Maitripa

Created the teaching tradition of Mahamudra: the realization of the natural state as awareness-emptiness, absolutely clear and transparent, without root.

+ Mahasiddha Virupa

Great Yogic Adept - "Lord of all Yogis" - from 9th century India. Born to an Indian royal family. Became Abbot of Nalanda - the greatest Buddhist University. After enlightenment experiences, went full Ikkyu - hanging out in brothels and pubs. He retired into the forest, where a King tried to kill him in different ways but each time he miraculously reappeared. Made offerings and prostrations to the prajnaparamita texts, not deities. Seemed to be a big character in spreading Vajrayana.

+ Wisdom Dakini Sukhasiddhi

Student of Virupa. Born in Kashmir. Lived as a poor housewife and mother until 59. Thrown out of her home by her family. Travelled to Oddiyana, thought to be the land of dakas and dakinis. Met Virupa there. "Upon receiving empowerment and instruction from Virupa, Sukhasiddhi, then a sixty-one-year-old, attained full enlightenment that very evening. ...Her body became rainbowlike." Has kept Shangpa teachings vital by appearing to lineage holders, including the first fouor after Kyongpo Naljor.

The Melody of Great Bliss: A Supplication to the Wisdom Dakini Sukhasiddhi "Vajra Yogini, perfection of transcendent knowledge, You appear to help beings in a body that has form. The exquisite flower of your body, which one never tires of seeing, Blooms with the marks and signs of physical perfection; to you I pray."

"Inseparable bliss and emptiness, the true vajra of space, Pervades all animate and inanimate life. Your sublime enlightened mind of luminous Great Seal Is coemergent and uncontaminated; to you I pray."

+ Tilopa

Forefather of Kagyu lineage. Said he ultimately had no human guru - only Vajradhara. Had direct transmission from Vajrayogini and attained enlightenment. Created the sadhana of Vajrayogini which is followed by the Karma Kagyu tradition. Travelled to Uddiyana, the home of the dakinis. He gained entrance to the palace of the dakinis and received direct instruction there from Vajrayogini herself, who manifested to him as the great queen of the dakinis. "Naropa found Tilopa dressed in beggar's rags, eating fish heads by the side of a lake."

+ Naropa

Student of Tilopa. Encountered a Dakini who appeared to him as an ugly old hag, such led him to understand he had not grasped the inner meanings of the teachings. Received the oral transmission of Vajrayogini from Tilopa. One of the greatest Buddhist saints to have ever lived; was abbot of Nalanda University - maybe the greatest center for Buddhist studies the world had ever known. Lived in a simple house in the forest of Bengal when Marpa found him.

+ Marpa

Student of Naropa (also Maitripa and Niguma). Marpa the translater - travelled from Tibet to India and back 3 times. Founder of Kagyu lineage. Born into a farming family in Tibet, studied Tibetan and Sanscrit and became a priest and scholar. Was a married man. "Milarepa expected Marpa to be a great scholar and a saintly person, dressed in yogic costume with beads, reciting mantras, meditating. Instead he found Marpa working on his farm, directing the laborers and plowing his land."

"It is said that, during his third visit to India, Marpa met Vajrayogini in the form of a young maiden. With a crystal hooked knife she slashed open her belly, and Marpa saw in her belly the mandala of Vajrayogini surrounded by a spinning mantra wheel. At that moment, he had a realization of Vajrayogini as the Coemergent Mother, a principle that will be discussed later."

+ Venerable Milarepa

Student of Marpa. Began as a peasant you had committed a number of crimes, including murder. Built several houses - suffered great physical hardship while doing so. Each time Marpa asking him to tear them down. "His life serves as an example of the approach of the yogi in Tibetan Buddhism, combining asceticism with devotiou. Thus his followers are kuown as Kagyupas, the practicing lineage."

+ Rainbow Body Niguma

Born in Kashmir. Her teachings make up the bulk of Shangpa Instruction Lineage's meditation practices.

+ Khyungpo Nalior

Student of Niguma and Sukhasiddhi. Founded the Shangpa lineage - the oral tradition of the man from Shang. Shangpa lineage of the Kagyu school. Principal Shangpa dharmapala is the six-armed Mahakala.

+ Machig Labdrön

Answer Here

+ Glorious Gampopa

Student of Milarepa. received Vajrayogini oral instructions from Milarepa. A great scholar and practitioner who established the monastic order of the Kagyu.

+ Mochakpa

Answer Here

+ Mahasiddha Kyergangpa

Answer Here

+ Sange Nyentonpa

Answer Here

+ Thrangu Rinpoche

Answer Here

+ Tai Situ Rinpoche

Answer Here

+ Karma Norbu Lodro Thaye

Answer Here

+ The Omniscient Karmapa

Answer Here

+ Bokar Rinpoche

Answer Here

+ Kalu Yangsi Rimpoche

Answer Here

+ Lama Tenzin

Answer Here

+ Lama Karma Rinchen

Answer Here

+ Lama Tashi Dundrup

Answer Here

+ We supplicate to this direct lineage of lamas, to the Kagyu Masters, so that this profound path of Mahamudra will be easy to follow. We follow your lineage, so grant me your blessings so that I may achieve in this lifetime perfect liberation.

Revulsion and voidness are the foot of meditation. To the meditator who is not attached to food or wealth, who cuts all ties to this life, grant your blessings so that I have no desire for honour or gain.
 Devotion is the head of meditation, and it is taught that the lama opens the gates to the treasury of oral instructions.

To this meditator who continually supplicates the lama and follows his instruction, grant your blessings so that genuine devotion is born in me.

Awareness is the body of meditation, as is taught. Whatever arises is fresh. This intrinsic awareness is the the essence of realization. To this meditator who rests simply without altering it, grant you blessings so that all meditation and contemplation practice is free from conceptual involvement.

The essence of thought is Dharmakaya, the all-pervasive nature. And it is taught that it is nothing whatsoever, but everything arises from it. To the meditator who arises in the unceasing play of mind, grant your blessings that I may realize the inseparability of samsara and nirvana.

You who embody the gross and subtle channels, all the dakas and dakinis, all the Root and Lineage Lamas, as well as the Three Jewels, Karmapa, Kalu Yangste Rimpoche, and Lama Tashi Dundrup and many other lamas we implore you to bestow upon us the wisdom of bliss and emptiness.

Through all my births may I not be separated from the perfect lama and so enjoy the splendour of the dharma. Perfecting the paths and bhumis, may I speedily attain the state of Vajradhara, our own true nature.


Om muni muni mahamuni Shakyamuni svaha


I vow that my body shall shine as beams of primordial, jewelled light through this infinite and boundless world, showering on all beings, releasing them from all resistance to anything that creates separation.

I vow to honour the Earth Protectors and their capacity for healing.

I vow that I shall not covet or own Primordial Power as a cure for my fear. Instead, I enter the charnel grounds willingly and with humility - as Ryokan the poet - and find security in the Primordial Flow.

Om muni muni mahamuni Shakyamuni svaha

Om muni muni mahamuni Shakyamuni svaha

In making the Earth Witness mudra, I honour the Ground, bring Heaven to Earth, and commit myself to a Mandala of the Unshakeable King. The Unshakeable King in turn lives in Medicine Buddha’s realm. When I honour one, I honour both.

This Unshakeable King is part of the Mandala of the Medicine Buddha.Heaven and Earth that honours and includes the the subterranean. shine as beams of brilliant light on this infinite and boundless world, showering on all beings, releasing them from all forms of separation that harm their health and wholeness.

The nāga king Varuna with his retinue, who completely dispels the darkness under the earth with the light of the blazing gem on his hood, I praise and honour you. 

Tenma, the Goddess of the Earth, & Lagpa Chenpo, the Preserver of the Earth. All the Earth Protectors who sustain the harmony of this world I praise & honour you.

Azazes, the Angel in depths of the Earth, I praise and honour you.  






+ Netttle


+ Panex Ginseng


+ Reishi


+ Rhodiola


+ Ashwaganda


+ Ho Shu Wu


+ Artimesia



Medicine Buddha sits on a lapis throne in a crystal palace. Surrounding this is a garden full of the sweet smelling medicinal plants and incenses. Also - peacocks, ducks, parrots, elephant and bears. The Medicine Buddha also sits in the Medicine Paradise Tanatuk, on Mount Meru at the center of the universe. It is covered by a jungle of medicinal plants.

In the east there is the mountain Ponadan where there’s a forest full of mybobalan. This is the great medicine that can be used for all disease.  


 Malaya: The Western Mountain

On this mountain grows plants that bring good luck and happiness to people and support the five organs (heart, liver, stomach, spleen, kidneys)

On the rocky parts of the mountain, there are five kinds of minerals i.e.: gold, silver, copper, iron and lead.

And five kinds of quartz.

In the north lies the mountain Gangchen.

There are all kinds of medical plants that are useful for hot diseases. The famous plants are that of camphor, uloewoods, white sandalwood and gentian 


Bekche: The Southern Mountain

In the south stands the mountain Bekche (Begs - byed). All medicine plants useful for cold diseases are abundant they are with hot power. Among them are red sandalwood, and long pepper. They have sour and salty tastes and possess hot properties. All these plants can normalize the imbalance of cold. 

First mentioned are Brahma and Indra, who are two among the ten

protectors of the ten directions; and then the four great kings; the twelve

yaksha generals or chieftains, together with their retinues; and then finally

all of the holders of the knowledge of medicine and those who have mastered

medicine, who here are referred to as vidyadaras and rishis of medicine,

both those living in the realms of the gods and those living in the

realms of humans. In short, one pays homage to and praises all of the deities

of this mandala of ambrosial medicine.


eight great bodhisattvas who exemplify the

mahayana sangha (Chenrezi, Vajrapani, etc)

sixteen boddhissatvas: the dharma itself, visually represented in the mandala by the sutras

and commentaries but also understood as being the essence of the path.

(these are the seven other medicine buddhas,