Tibetan Monk — Intentions to Pray Through with God

Prepared by Mirka

Technical issues concerning the idea and construction of sentences when working with intentions.
Article: “800 Intentions for Cleansing” Link
“Building Extensive Intentions and Prayers. Skype Conversation on Technique” Link 
“One-Sentence Scheme for Intentions” Link

The word “–not” added to a given word when working with intentions means that it is worth naming it as an opposite, or even independently finding and speaking any synonyms that come to mind, together with their opposites.

For example:
— being poor, sick — it is good also to say it with its opposite:
— being poor, sick, — not being poor, sick.

This allows one immediately to move a given pattern as broadly as possible in different aspects, including in its opposite. It is also worth knowing that Souls often think or claim that they do not have such opposite patterns — for example, that they are not idolaters in a given case, with a given word.

Another example:
A woman’s Soul denies ever having been a bad mother. So adding the negating phrase — not being a bad mother — may allow her to understand the state she is in.

Being a bad mother, — not being a bad mother —
“Oh, absolutely not, never in my life! These are not my patterns. What I do is my private matter.” [This is very often what a Soul says or thinks about itself.]

Comment — Tibet

1. Our being and manifesting in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
2. Our possessing and manifesting trances in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
3. Our folding our hands and giving blessings in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
4. Our preaching teachings in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
5. Our accepting gifts in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
6. Our affirming emptiness, the relativity of everything and everyone, in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
7. Our raising, accepting homage and prayers in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
8. Our chanting destructive and enlightenment mantras in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all others.
9. Our creating, drawing, and also manifesting, possessing, attracting into our own energy, my Soul, my whole being, all mandalas and our use of them, including for healing.
10. Our painting images of bodhisattvas and holy monks in both sexes as Tibetan monks and not only them.
11. Our giving our own energies to other beings, entities, creations; our using the mantra of exchange for their and our enlightenment; taking suffering upon ourselves in order to become enlightened and for other purposes.
12. Our accepting missions of saving the world, people, beings, entities, creations, in both sexes as Dalai Lamas, Karmapas, Tibetan monks, Buddhist monks, and all interfaith others.

Dalai Lamas, Avalokiteśvara

13. Our promoting in Buddhism and outside it the vow of Amitabha and other destructive and lofty missions of saving humanity and promoting sufferings of every kind.
14. Our using other methods, beings, entities, creations other than the help of the Creator in order to become enlightened, to develop spiritually.
15. Our possessing and sustaining unresolved problems and burdens from incarnations in Tibet, Buddhism, and other idolatrous religions and philosophical currents.
16. Our using all methods, beings, entities, creations, people, souls, including Lokeś and extraterrestrials, in order to have emptiness and void in the head, mind, and existence, and so that others would also experience this.
17. Our choosing for ourselves select companions and creating with them Buddhism, religions, sects, as well as our and others’ initiating religions, Buddhism, and all other philosophical thoughts and sects.
18. Our renewing further incarnations in Tibet and in Buddhist streams, currents, sects, and in idolatry.
19. Our uncovering robes from the hand so that the shoulder is bare.
20. Our being recognized as bodhisattvas and other proclaimers of enlightenment, compassion, looking downward, holding the lotus, lords of the world, creators of everything and all beings, entities, creations, who hear the voices of beings calling to us, who help without drawing breath those who invoke us, and not only that.
21. Our possessing countless manifestations in order to adapt to the minds of sentient beings.
22. Our being popular and also forgotten bodhisattvas and other proclaimers of enlightenment.
23. Our creating, and also our and others’ contributing to the destruction of our cult as bodhisattvas and other proclaimers of enlightenment.
24. Our possessing the qualities of bodhisattvas and other proclaimers of enlightenment, including great compassion, greatly showing love and kindness, lion-like courage, universal light, leaders of devas/Souls and people, the great omnipresent Brahman: the ABSOLUTE — the world Soul, the greatest cosmic Spirit and consciousness, the macrocosm — the cosmic egg, the unchanged reality between and beyond the world, which cannot be defined, but which is conscious blessing and the highest reality; the ultimate essence of material phenomena; as our true SELF; the omnipresent ABSOLUTE; our being the only ones, the first among Hindu gods; infinite.
25. Our being Brahma the creator, lord of speech and sound, who has no cult because he is long-lived but not eternal — who returned, returns to Purusha, the cosmic man, to the SELF permeating the universe; whose mind is the moon, eyes are the sun, and breath is the wind; also Purusha is a name of Vishnu; Purusha who was a giant sacrificed to the gods so that the world and social classes might arise from his body — and waits for rebirth in a new aeon.
26. Our being supreme entities in an infinite, all-permeating form, universal forms beyond imagination — Narayana/Mukunda, who created 14 worlds in the universe — and thereby our maintaining and protecting the universe as Vishnu and not only that, who offer release from the cycle of birth and death, the wheel of karma, from matter, including our holding, being guardians and protectors of Paramadhama — the ultimate, highest place for Souls freed from the circles of karma.
27. Our creating the Nara-Narayana pair, human and deity, with all beings, entities, creations, after the model of Krishna and Arjuna, according to Krishna’s words to Arjuna in the Mahabharata: “O unconquered one, you are Nara and I am Hari Narayana, and we, as the wisdom Nara-Narayana, have come into the world at the proper time,” and according to Shiva’s words to Arjuna: “In a former life you were Nara, and with Narayana as your companion, you experienced austerities for thousands of years in Badari,” so that we control the destiny of all beings depending on their karma, and also our thereby being Swaminarayan.
28. Our belief that Avalokiteśvara and other gods of every kind, level, and sex are the infinite and ultimate source.
29. Our being beings who carry, emanate deities, including Avalokiteśvara and other gods of every kind, level, and sex — infinite universal manifestations of compassion.
30. Our service to Avalokiteśvara and other gods of every kind, level, and sex in order to convey a better understanding of them to others.
31. Our belief and held conviction that Avalokiteśvara and other gods of every kind, level, and sex manifest in the following forms: Amoghapāśa, endless, bottomless, Absolute; Sahasrabhujalokeshvara, with a thousand arms and eyes; Hayagriva, with a horse’s head; Ekadasamukha, with 11 faces; Cundī, amazingly pure, purified, mother goddess; Cintamani-cakra, wheel of royal power; Arya Avalokiteśvara, the holy one who holds the world and rules it; Cintāmani-cakra, wish-fulfilling; Amoghapāśa, holding a rope and net; Bhrkuti, with a fearful gaze; Pāndaravāsinī, white and pure; Parnaśabarī, covered with leaves; Rakta Shadaksharī, six red syllables used in mantras; Śvetabhagavatī, white-bodied; Udaka-śrī, auspicious streams/waters — and our possessing such qualities in our whole being in honor of Avalokiteśvara and not only him.
32. Our identifications with Avalokiteśvara, Lokeś, Buddha-Siddhartha, and other beings, including gods of every kind, level, and sex.
33. Our supporting, developing, allowing the spread of religions, sects, idolatrous currents, including Buddhism and all its varieties.
34. Our taking oaths, promises, and also our creating contracts with Lokeśvara, Amitabha, and not only them, for our being enlightened, suffering bodhisattvas and other beings carrying enlightenment in both sexes.
35. Our assisting and helping sentient beings, entities, creations in difficult times, so that we delay our own and others’ enlightenment in the Creator.
36. Our assisting and helping sentient beings, entities, creations in difficult times, so that we delay our own and others’ enlightenment in nirvana.
37. Our possessing sutras, mantras, hymns in our honor, and also our creating, singing, reciting them for all reasons.
38. Our giving, as Buddha Amitabha and not only him, to Avalokiteśvara and other gods of every kind, level, and sex our arms and heads in countless numbers, so that we support Avalokiteśvara’s and others’ efforts to reach all suffering entities, creations, beings, so that we become help for Avalokiteśvara and others in enslaving and blocking the path to enlightenment in the Creator for ourselves and other beings.
39. Our creating sects and branches based on the teachings of Siddhartha Gautama and not only him.
40. Our giving, as Buddha Amitabha and not only him, a task to one of our two disciples, including Avalokiteśvara, to take upon himself the burden of Tibet and its affairs, and for this reason our manifesting as spiritual teachers and also as kings and ministers in both sexes.

Another Tibetan source explains that Buddha Amitabha gave to one of his two main disciples, Avalokiteśvara, the task of taking upon himself the burden of caring for Tibet.

41. My Soul’s, our whole being’s incarnating in Tibet, in all earthly lands, and also beyond planet Earth, for various reasons, including the desire to repay soldierly debts, the desire to bring enlightenment to everyone and everything.
42. Our possessing a name associated with the lotus, with the jewel of the lotus, and our possessing symbols of this flower and various robes, clothing characteristic of Tibetan, Buddhist monks and not only them, in both sexes.
43. Our receiving teachings in monasteries of various kinds, including Gelongma/Gelong, in order to receive Dharma teachings, education, and not only that.
44. Our taking oaths and promises before all beings, entities, creations, including all gods, asuras, gurus, Avalokiteśvara and not only them, including in monasteries — even 25 vows up to the number 360.
45. Our becoming respected holy scholars in both sexes, in the country and not only there.
46. Our possessing prophecies from guardians, including Palden Lhamo, a being identified with the goddess Kali, that we will be, are, protectors of the reincarnations of the Dalai Lamas.
47. Our being sought out and established as successive Dalai Lamas and Karmapas for all reasons, and our being subjected to tests as to whether we were, are, previous Dalai Lamas, including our helping the Soul of the next successor choose our objects so that he could become the next Dalai Lama.
48. Our founding monasteries spreading idolatry and not only that, including Drepung and Tashilhunpo.
49. Our possessing and respectively not possessing political power in both sexes as Dalai Lamas, Karmapas.
50. Our possessing the head coverings of Dalai Lamas and not only them, and also names indicating an ocean of wisdom, guru, teacher, in both sexes.
51. Our creating demons for cult, including Mahakala and other demons, and not only them.
52. Our teaching sutras, tantra, Dharma, and our being taught them.
53. Our being Padmasambhava, born from the lotus, Guru/Lopon Rinpoche, Padum, manifestations of Buddha Amitabha, and thus our teaching secret tantric teachings, including Mandarava.
54. Our being burned so that, thanks to meditation, we remained alive, and for this reason received the kingdom and the hand of Mandarava, and then our abandoning all this for tantric teachings in Nepal.
55. Our having visions in which we see the rainbow body of the Great Transformation and not only that.
56. Our fighting demonic powers through the introduction of dharma, so that, according to tantric doctrines, we do not eliminate evil powers but direct them so that they feed the path to spiritual awakening, making them verifiers.
57. Our combating diseases of the human body, including smallpox, by expelling demons.
58. Our transforming into tigers and other animals in order to make further journeys and for various other reasons.
59. Our possessing Śakti, Dakinis — female tantric companions who have access to our heart as their masters.
60. Our possessing a multitude of manifestations as gurus, gods, and not only them, in both sexes.
61. Our establishing, creating, spreading Bon.
62. Our being Tara, identical with the goddess Durga — liberating mother, most perfect knowledge, mother of buddhas — and thereby our being a tantric meditation deity in order to develop in meditators an external, internal, secret understanding of the teachings, as well as compassion and emptiness, and thereby our manifesting as Tara in all kinds of multicolored forms.
63. Our writing commentaries on classical works of Indian Buddhism as Dalai Lamas, Karmapas, Tibetan and Buddhist monks, and not only them, of both sexes.
64. Our contributing, as Dalai Lamas, Karmapas, Tibetan and Buddhist monks, and not only them, of both sexes, to the understanding of the roots of Buddhism and the Indian classics.

Emptiness, Doubt About Existence

65. Our translating Nāgārjuna’s “Root of Wisdom” and other works as Dalai Lamas, Karmapas, Tibetan and Buddhist monks, and not only them, of both sexes, adding our own interpretations.
66. Our analyzing, as Dalai Lamas, Karmapas, Tibetan and Buddhist monks, and not only them, of both sexes, conventional/relative reality and absolute reality.
67. Our raising the issue of doubt in the Buddhist doctrine of emptiness: if all things have the ultimate nature of emptiness, void, nothingness, and are devoid of real existence, how can anything have meaning — and thereby our propagating these words in our life.
68. Our thinking and believing that nothing has meaning and that Buddha took the trouble to proclaim the Four Noble Truths — about suffering, the cause of suffering, liberation, and the path leading to it.
69. Our held claim that all things are devoid of real existence, so we do not have to possess anything, and thereby we condemn ourselves to poverty.
70. Our held claim that there is no sense in hiding, accepting spiritual refuge in buddhas, dharma, and sangha, because accepting them means negating the Buddhist philosophy of emptiness.
71. Our holding the claim and belief that the doctrine of emptiness, void, nothingness undermines Buddha’s essential teachings and conventional, commonsense experience.
72. Our holding Nāgārjuna’s and others’ view that arguments raised against the doctrine of emptiness, void, nothingness can be used to confirm it, so that conventional reality can function, and without the doctrine of emptiness all things would be washed away, would cease to exist.
73. Our holding Nāgārjuna’s and others’ view that the nature of reality is created by the mind and that there is nothing permanent.
74. Our holding Nāgārjuna’s and others’ view that the doctrine of emptiness, void, nothingness is the doctrine of non-duality — there is no hot and cold, nor happiness and sadness, pleasure and pain, because everything is relative, has no innate and permanent nature, because everything exists in relation to other things, and everything ultimately is only names and labels.
75. Our negating the existence of creation, the dissolving of impermanent phenomena, as well as the Four Noble Truths themselves, knowledge about the truth of suffering, meditation, achievements, goals, because everything is empty — devoid of innate existence.
76. Our proclaiming views and applying them in our life, following Nāgārjuna and others, that causality — dependent arising — is wrongly understood, that causality is emptiness, nothingness, void, and that there is no argumentation opposing emptiness, and that only seeing causality helps one see the ultimate nature of the Four Noble Truths.
77. Our held faith and conviction that the doctrine of emptiness, nothingness, void exists in order to eliminate clinging to self-existent being.
78. Our held faith that there are two realities: emptiness, nothingness, void, and non-emptiness, and that emptiness gives us the answer to everything.
79. Our held faith and conviction that those who speak about innate existence, manifested reality, fall, because their wisdom is limited and they are unable to understand or feel emptiness, vanity, nothingness, and they are foolish beings thinking that emptiness does not exist, so that in our eyes they manifest as beings who clumsily grasp a snake and, respectively, wrongly pronounce spells.
80. Our being wise beings who comprehend emptiness, void, nothingness and manifest it, and for this reason holding a sense of pride.
81. Our held faith and conviction that the concept of emptiness, void, nothingness and non-emptiness is too difficult for weak minds, and thereby our exalting ourselves because we properly understand these realities, crossing out and segregating beings into rational and irrational ones.
82. Our being followers of the Middle Way.
83. Our held faith and conviction that interdependence and seeing emptiness, void, nothingness helps find the ultimate nature of suffering as the source, and thereby this knowledge leads to the cessation of suffering.
84. Our pressing on, manifesting in our life trances of emptiness, void, nothingness, the desire to rid ourselves of emotions and life itself in order to silence all desires and instincts in us, to become enlightened and spiritually developed without the Creator’s support, and so that we become gods and idolaters in both sexes, ruling by our own laws and principles.

Fighting Schools

85. Our being, in both sexes, Buddhist monks and patriarchs like Bodhidharma, who began the physical training of Shaolin monks, and our being compared to barbarians.
86. Our traversing the world, various lands, as buddhas, enlightened beings, Buddhist monks, Tibetan monks, and all others, in both sexes.
87. Our giving information about virtue and karma, karmic cycles, truths.
88. Our founding and living in Shaolin monasteries and all others.
89. Our living in caves and our staring at a wall, even for nine years.
90. Our falling asleep for seven years and, respectively, for shorter and even longer periods.
91. Our mutilating our body, cutting off our eyelids so as not to fall asleep during meditation and for various other purposes.
92. Our rejecting our students so that, in desperation, they mutilate their bodies to demonstrate sincerity toward us and our teachings, and also our seeking gurus and teachers in both sexes who reject us, demand sacrifices, and not only that.
93. Our dividing our body, giving it away, quartering it for our followers and students in the name of their enlightenment and not only that, and also our accepting such gifts.
94. Our teaching and being taught techniques for maintaining physical condition and meditation.
95. My Soul’s, our whole being’s wandering after death, appearing to devotees, worshippers, followers, in both sexes and not only.
96. Our using various techniques, including meditation and staring at a wall, in order to quiet the mind.
97. Our being beings bringing enlightenment, bodhisattvas, through noble realization, being masters of our own mind, behaving decently without effort, who are like a jewel shining in various colors, who have obtained the body of transformation, who effortlessly and subtly enter the minds of all entities, who through lasting faith only in the mind ascend on the stages of ascension so that they reach the final state of enlightened buddhas.
98. Our establishing martial arts, creating them, and developing and spreading them.

Branches of Buddhism

99. Our following the path of Mahayana, the Great Wheel of Karma / the Wheel of Bodhisattvas, which refers to the search for the path of complete enlightenment for the benefit of all sensitive beings, entities, creations.
100. Our following and imitating the path of Gautama Buddha in order to become fully enlightened beings.
101. Our being Pratyekabuddhas — solitary buddhas, left to themselves — and our attaining enlightenment on our own account without the help of teachers or guides, through contemplation, when there is no Buddha or Buddhist teachers.
102. Our being Savakabuddhas, Pali: enlightened disciples of Buddha who attain enlightenment by hearing the truths of Dharma initially taught by Sammasambuddha; who may lead others to enlightenment but cannot teach Dharma in the world or in time.
103. Our being Śrāvakas — listeners, disciples of Buddha — who accept Buddha as teacher, Dharma, the rules of conduct and manners of Buddha, and the five precepts of Buddha and all remaining precepts of Buddha and Guru.
104. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s first precept, which approximately reads: “I undertake to fulfill the training rule to abstain from taking life.”
105. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s first precept, which approximately reads: “I undertake to fulfill the training rule to abstain from taking what is not given to us.”
106. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s second precept, which approximately reads: “I undertake to fulfill the training rule to abstain from sexual misconduct.”
107. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s third precept, which approximately reads: “I undertake to fulfill the training rule to abstain from taking what is not given to us.”
108. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s fourth precept, which approximately reads: “I undertake to fulfill the training rule to abstain from speaking false words.”
109. Our fulfilling, realizing, our being guardians, witnesses, protectors of every kind, sex, and level of Buddha’s third precept, which approximately reads: “I undertake to fulfill the training rule to abstain from drinking fermented beverages, also alcohols, liquids, intoxicants, which cause carelessness/confusion.”

Opublikowano: 04/05/2026
Autor: Sławomir Majda
Kateogrie: Money and freedom from poverty

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