GETSÜL SOJONG

RESTORATION and PURIFICATION

According to the tradition of Sera Monastery

Request to be Heard
(The getsüls first make three prostrations, then stand, bowing, with palms joined, and say):
All buddhas and bodhisattvas dwelling in the ten directions, and venerable
Sangha: please listen to the rite of remedy for offences.
(The elder replies):
Please proceed in accordance with the teachings and the discipline.
Actual Rite
(Squatting down with their palms together, the getsüls recite):
All buddhas and bodhisattvas dwelling in the ten directions, and venerable
Sangha: please pay attention to me.
I, getsül(ma) _________, have committed measureless faults from the mis-
deed class of offences, such as: killing of four kinds, and theft, unchastity,
and lying speech;
baseless accusation, hinting, splitting sangha, following such, and corrup-
ting families;
lies, alleging favouritism, then abuse, mere worldly gain, to accuse of a
suspension, to reject the training, and covering with the rice, and liquor;
song, dance, music, ornaments, colours, rubbing perfumes on, garlands,
great or high beds and seats, to eat after midday, taking gold or silver, and
three kinds of degenerations, which make thirty-six transgressions;
both actual offences belonging to the class of the thirty-six transgressions,
and faults associated with them;
and in addition, I have committed measureless faults in breach of the pre-
cepts of refuge, in breach of the morality of avoiding the ten nonvirtues,
and so forth; in short, faults that are in breach of the Buddha’s law, in breach
of the Sangha’s internal discipline, or bad by nature.
I, getsül(ma) _________, confess and reveal these faults of mine before all
the buddhas and bodhisattvas dwelling in the ten directions and the
venerable Sangha; henceforth I take up restraint. If I confess and reveal
them, I shall dwell in pleasant contacts; but if I do not confess and reveal
them, I shall not.
(Repeat 3x)
2 3
Request to be Heard
(The getsüls first make three prostrations, then stand, bowing, with palms joined, and say):
Chog chu na zhug pe sang gye dang/ jang chub sem pa tam che dang/
ge dün tsün pa nam tung wa chir chö kyi cho ga la tug te par zhu//
(The elder replies):
Chö zhin dül wa zhin dze par zhu//
Actual Rite
(Squatting down with their palms together, the getsüls recite):
Chog chu na zhug pe sang gye dang jang chub sem pa tam che dang/
ge dün tsün pa nam dag la gong su söl//
Dag ge tsül(ma) _______ zhe gyi wa la/ tung wa nye je kyi de tsen le/ sog
chö zhi dang ma jin len/ mi tsang chö dang dzün du ma/ zhi me bag tsam ge
dün yen/ de je chog dang kyim sün jin/ dzün dang she ngor cha wa dang/ ze
chung lhag me kur deb dang/ lab pa pong dang dre chen geb/
chang dang lu gar röl mo je/ gyen dang ka dog pö nyug treng/ tri dang ten ni
che to dang/ chi drö ka ze ser ngül len/ nyam pa nam pa sum dag te/
sum chu drug ni lang le de//
Zhe sog lang de so drug gi der tog pe ngö zhi tung wa dang/ de nam kyi
chog tün gyi nye pa pag tu me pa jung wa dang/ zhen yang kyab drö lab ja
dang gel wa dang/ mi ge chu pong gi tsül trim dang gel wa la sog pa//
Dor na sang gye kyi che pa dang gel wa dang/ ge dün gyi nang trim dang gel
wa dang/ rang zhin gyi ka na ma to we nye pa pag tu me pa jung te//
Dag ge tsül(ma) _______ zhe gyi we nye pa de nam/ chog chu na zhug pe
sang gye dang/ jang chub sem pa tam che dang/ ge dün tsün pa nam kyi
chen ngar töl lo shag so/ chin che kyang dom par gyi lag so/ töl zhing shag
na dag de wa la reg par ne par gyur gyi/ ma töl ma shag na de tar mi gyur
wa lag so//
(Repeat 3x)
Conclusion Conclusion
(Elder): Do you see the faults as faults? (Elder): Nye pa la nye par tong ngam//
(Getsüls): I do. (Getsüls): Tong lag//
(Elder): Do you duly restrain yourself henceforth? (Elder): Chin che leg par dom mam//
(Getsüls): Yes, I shall restrain myself. (Getsüls): Dom lag//
(Repeat 3x) (Repeat 3x)

(Elder): This is the way. (Elder): Tab yin no//

(Getsüls): It is well. (Getsüls): Leg so//
(Then the getsüls make three prostrations. Standing as before, bowing, they say): (Then the getsüls make three prostrations. Standing as before, bowing, they say):

All buddhas and bodhisattvas dwelling in the ten directions, and venerable
Sangha, it is very kind of you to listen to the rite of remedy for offences.
(The elder replies):
It is most wonderful that you proceed in accordance with the teachings and
the discipline.
Chog chu na zhug pe sang gye dang/ jang chub sem pa tam che dang/ ge
dün tsün pa nam tung wa chir chö kyi cho ga la tug te pa ka drin che lag//
(The elder replies):
Chö zhin dül wa zhin dze pa ngo tsar che//

4 5
RECITATION OF THE HEART SUTRA
Request
(Next, the requester, in standing posture with palms joined and body bowed, requests):
Placing foremost the words from the mouth of the holy clarifier of the precious
doctrine, the {elder/preceptor/acharya}, holder of the vinaya, venerable
Sangha, pray listen. The moon approaching today its {14th/15th} day of
{waxing/waning}, for the sake of the monastery’s owner and its gods, please
recite the sutra and verse spoken by the mouth of the Buddha.
The Actual Sutra
(The acharya rising, says):
I prostrate to the Arya Triple Gem.
(Then the whole assembly stands and recites the Heart Sutra with him):
Thus did I hear at one time. The Bhagavan was dwelling on Mass of Vultures
Mountain in Rajagriha together with a great community of monks and a great
community of bodhisattvas. At that time, the Bhagavan was absorbed in the
concentration on the categories of phenomena called “Profound Perception.”
Also, at that time, the bodhisattva mahasattva arya Avalokiteshvara looked
upon the very practice of the profound perfection of wisdom and beheld
those five aggregates also as empty of inherent nature.
Then, through the power of Buddha, the venerable Shariputra said this to
the bodhisattva mahasattva arya Avalokiteshvara: “How should any son of
the lineage train who wishes to practice the activity of the profound perfection
of wisdom?”
He said that and the bodhisattva mahasattva arya Avalokiteshvara said this
to the venerable Sharadvatiputra. “Shariputra, any son of the lineage or
daughter of the lineage who wishes to practice the activity of the profound
perfection of wisdom should look upon it like this, correctly and repeatedly
beholding those five aggregates also as empty of inherent nature.
6 7
RECITATION OF THE HEART SUTRA
Request
(Next, the requester, in standing posture with palms joined and body bowed, requests):
Ten pa rin po che sel je dam par gyur pa {ne ten • ken po • lo pön} dül wa dzin
pe zhel nga ne kyi tso dze pe ge dün tsün pa nam sen du söl//
Deng gung da {yar gyi ngö drel tse cho nga pa • mar gyi ngö chu zhi pa • cho
nga pa} ngön du gyur pa lag te// Tsug lag kang gi dag po dang tsug lag kang
gi lha nam kyi le du zhel ne sung pe do dang tsig su che pa re ka tsel du söl//
The Actual Sutra
(The acharya rising, says):
Pag pa kön chog sum la chag tsel lo//
(Then the whole assembly stands and recites the Heart Sutra with him):
Di ke dag gi tö pa dü chig na/ chom den de gyel pö kab ja gö pung pö ri la
ge long gi ge dün chen po dang/ jang chub sem pe ge dün chen po dang tab
chig tu zhug te/ dei tse chom den de zab mo nang wa zhe ja we chö kyi nam
drang kyi ting nge dzin la nyom par zhug so//
Yang dei tse jang chub sem pa sem pa chen po pag pa chen re zig wang
chug/ she rab kyi pa röl tu chin pa zab mö chö pa nyi la nam par ta zhing
pung po nga po de dag la yang rang zhin gyi tong par nam par ta o//
De ne sang gye kyi tü tse dang den pa sha ri bü jang chub sem pa sem pa
chen po pag pa chen re zig wang chug la di ke che me so/ rig kyi bu gang la
la/ she rab kyi pa röl tu chin pa zab mö che pa chö par dö pa de ji tar lab par
ja/ de ke che me pa dang//
Jang chub sem pa sem pa chen po pag pa chen re zig wang chug gi tse
dang den pa sha ri bu la di ke che me so/ sha ri bu rig kyi bu am rig kyi bu
mo gang la la she rab kyi pa röl tu chin pa zab mö che pa chö par dö pa de
di tar nam par ta war ja te/ pung po nga po de dag kyang rang zhin gyi tong
par nam par yang dag par je su ta o//
”Form is empty. Emptiness is form. Emptiness is not other than form; form is
also not other than emptiness. In the same way, feeling, discrimination, com-
positional factors, and consciousness are empty.
”Shariputra, likewise, all phenomena are emptiness; without characteristic;
unproduced, unceased; stainless, not without stain; not deficient, not fulfilled.
”Shariputra, therefore, in emptiness there is no form, no feeling, no discrim-
ination, no compositional factors, no consciousness; no eye, no ear, no nose,
no tongue, no body, no mind; no visual form, no sound, no odour, no taste,
no object of touch, and no phenomenon.
There is no eye element and so on up to and including no mind element and
no mental consciousness element. There is no ignorance, no extinction of
ignorance, and so on up to and including no aging and death and no
extinction of aging and death.
Similarly, there is no suffering, origination, cessation, and path; there is no
exalted wisdom, no attainment, and also no nonattainment.
”Shariputra, therefore, because there is no attainment, bodhisattvas rely on
and dwell in the perfection of wisdom, the mind without obscuration and with-
out fear. Having completely passed beyond error, they reach the end-point
of nirvana.
All the buddhas who dwell in the three times also manifestly, completely
awaken to unsurpassable, perfect, complete enlightenment in reliance on
the perfection of wisdom.
”Therefore, the mantra of the perfection of wisdom, the mantra of great
knowledge, the unsurpassed mantra, the mantra equal to the unequaled,
the mantra that thoroughly pacifies all suffering, should be known as truth
since it is not false. The mantra of the perfection of wisdom is declared:
TAYATA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
”Shariputra, the bodhisattva mahasattva should train in the profound
perfection of wisdom like that.“
8 9
Zug tong pao/ tong pa nyi zug so/ zug le tong pa nyi zhen ma yin tong pa nyi
le kyang zug zhen ma yin no/ de zhin du tsor wa dang/ du she dang/ du je
dang/ nam par she pa nam tong pa o//
Sha ri bu de tar chö tam che tong pa nyi de/ tsen nyi me pa/ ma kye pa/ ma
gag pa/ dri ma me pa/ dri ma dang drel wa/ dri wa me pa/ gang wa me pa o//
Sha ri bu de ta we na/ tong pa nyi la zug me/ tsor wa me/ du she me/ du je
nam me/ nam par she pa me/ mig me/ na wa me/ na me/ che me/ lü me/ yi
me/ zug me/ dra me/ dri me/ ro me/ reg ja me/ chö me do//
Mig gi kam me pa ne/ yi kyi kam me/ yi kyi nam par she pe kam kyi bar du
yang me do/ ma rig pa me/ ma rig pa ze pa me pa ne/ ga shi me/ ga shi za
pe bar du yang me do//
De zhin du dug ngel wa dang/ kün jung wa dang/ gog pa dang/ lam me/ ye
she me/ tob pa me/ ma tob pa yang me do//
Sha ri bu de ta we na/ jang chub sem pa nam tob pa me pe chir/ she rab kyi
pa röl tu chin pa la ten ching ne te/ sem la drib pa me ching trag pa me do/
chin chi log le shin tu de ne/ nya ngen le de pe tar chin to//
Dü sum du nam par zhug pe sang gye tam che kyang she rab kyi pa röl tu
chin pa la ten ne/ la na me pa yang dag par dzog pe jang chub tu ngön par
dzog par sang gye so//
De ta we na she rab kyi pa röl tu chin pe ngag/ rig pa chen pö ngag/ la na
me pe ngag/ mi nyam pa dang nyam pe ngag/ dug ngel tam che rab tu zhi
war je pe ngag/ mi dzün pä na den par she par ja te/ she rab kyi pa röl tu chin
pe ngag me pa/
TAYATA GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
Sha ri bu/ jang chub sem pa sem pa chen pö/ de tar she rab kyi pa röl tu chin
pa zab mo la lab par ja o//
Then the Bhagavan arose from that concentration and commended the
bodhisattva mahasattva arya Avalokiteshvara saying: “Well said, well said,
son of the lineage, it is like that. It is like that; one should practice the pro-
found perfection of wisdom just as you have indicated; even the tathagatas
rejoice.”
De ne chom den de ting nge dzin de le zheng te/ jang chub sem pa sem pa
chen po pag pa chen re zig wang chug la leg so zhe ja wa jin ne/ leg so leg
so rig kyi bu de de zhin no rig kyi bu/ de de zhin te/ ji tar kyö kyi ten pa zhin
du/ she rab kyi pa röl tu chin pa zab mo la che par ja te/ de zhin sheg pa nam
kyang je su yi rang ngo//

The Bhagavan having thus spoken, the venerable Sharadvatiputra, the Chom den de kyi de ke che ka tsel ne/ tse dang den pa sha ri bu dang/ jang
bodhisattva mahasattva arya Avalokiteshvara, those surrounding in their chub sem pa sem pa chen po pag pa chen re zig wang chug dang/ tam che
entirety along with the world of gods, humans, asuras, and gandharvas were dang den pe kor de dag dang/ lha dang/ mi dang/ lha ma yin dang/ dri zar
overjoyed and highly praised that spoken by the Bhagavan. che pe jig ten yi rang te/ chom den de kyi sung pa la ngön par tö do//

Concluding Verse from the Diamond Sutra Concluding Verse from the Diamond Sutra
(Then the acharya says): (Then the acharya says):
Speak virtuously. Ge war sung shig//

(All recite): (All recite):

A star, a fault of vision, a lamp, Kar ma rab rib mar me dang/
An illusion, drop of dew, or bubble, gyu ma zil pa chu bur dang/
A dream, lightning, or a cloud – mi lam log dang trin ta bur/
See conditioned things as such. dü je chö nam di tar ta//
(click fingers of right hand) (click fingers of right hand)

10 11
 OFFERING
Request
(The requester, in the posture as before, says):
Holy clarifier of the precious teaching, {elder/preceptor/acharya}, holder of
the vinaya, acting as chief, and venerable Sangha: are you in a state unfor-
getful of your vows and in good health {today/tonight}? Please transform the
four-part offering.
Transforming the Offerings and Invocation
(Squat down and recite):
By the power of the truth of the three jewels, of the inspiration of all buddhas
and bodhisattvas, of the great might of the completed two collections, and of
the pure and inconceivable dharmadhatu, let the four-part offerings, manifold
excellent requisites and perfect foodstuffs of gods and men, entirely fill space
with whole oceans of clouds of Samantabhadra offerings, and be adorned
with ornaments.
Will the invoked beings who are our objects of offering come and take their
seats, accept them and consent to enjoy them?
12
OFFERING
Request
(The requester, in the posture as before, says):
Ten pa rin po che sel je dam par gyur pa {ken po/lop pön/ne ten} dül wa dzin
pe tso dze ge dün tsün pa nam/ tug dam la ku nyel wa ma lag pe ngang ne
dug kyi rim pa la ku kam de war zhug lag sam/ tor ma cha zhi jin lab dze par
zhu//
Transforming the Offerings and Invocation
(Squat down and recite):
Kön chog sum gyi den pa dang/ sang gye dang jang chub sem pa tam che
kyi jin gyi lab pa dang tsog nyi yong su dzog pe nga tang chen po dang/ chö
kyi ying nam par dag ching/ sam gyi mi kyab pe tob kyi cha zhi tor ma nam
lha mi yo je dam pa zhel ze pül du chin pa na tsog kün tu zang pö chö pe trin
gya tso tam che kyi gye par gang zhing gyen lub pa dang den par gyur chig/
chö jin gyi yül du gyur pe drön nam kyang sheg shing den dzom ne de zhin
du zhe te long chö par chi nang//
13
Offering
1 This excellent food that pleases the five senses
I offer to all real three jewels, yidams,
Root and lineage lamas, conquerors, and
Their sons. Please grant supreme and common siddhis.
2 This excellent food that pleases the five senses
I offer to the ocean-like hosts of oath-bound
Protectors who increase the welfare of doctrine and beings
More and more. Make all the rites be realised.
3 Let this excellent food that pleases the five senses
Sate with blessings bad spirits, repayers of karma,
Migrators of five streams, all objects of mercy.
Obscurations cleansed, may they quickly attain awakening.
4 This excellent food that pleases the five senses
I offer to the twelve tenma, gods, and nagas,
Who collect at our place, support and dwelling.
May they practise unhindered, right, divine actions.
5 By the power of my thoughts,
And the power of tathagatas’ blessings,
And the power of the dharmadhatu,
I make offering to the aryas
And I give to sentient beings.
6 Through this, may every aim envisaged,
All of them, of every sort, come about,
Without exception, unobstructed, in this world.
14
Offering
1 Dö yön nga den ze chog dam pa di/
kön chog sum ngö tsa gyü la ma dang/
yi dam gyel wa se che tam che la/
bül lo chog tün ngö drub tsel du söl//
2 Dö yön nga den ze chog dam pa di/
ten drö pen de la ne lar pel we/
sung ma dam chen gya tsö tsog nam la/
bül lo trin le ta dag drub par dzö//
3 Dö yön nga den ze chog dam pa di/
dön geg jung po len chag gyü nge dro/
nying je yül du gyur wa ma lü par/
ngö tsim drib jang sang gye nyur tob shog//
4 Dö yön nga den ze chog dam pa di/
yül zhi ne mel tso wa nyer jor we/
ten ma chu nyi lha lu la sog par/
bül lo chö den trin le tog me drub//
5 Dag gi sam pe tob dang ni/
de zhin sheg pe jin tob dang/
chö kyi ying kyi tob nam kyi/
pag pa nam la chö pa dang/
sem chen nam la jin pa yi//
6 Dön nam gang dag sam pa kün/
de dag tam che chi rig pa/
jig ten kam dir ma lü par/
tog pa me par jung gyur chig//
15
 RECITATION OF
THE SILA SAMUKTA SUTRA
Request
(Then the requester, standing as before says):
You who of the lamp illuminating the precious doctrine, the bearer of the
doctrine, the crown jewel of all the wise, the matchless, precious king of
sages, have been consecrated as regent, master of the perfect doctrine,
{if he is not one’s preceptor, but he has dharmic connection: acharya; if he
has no dharmic connection: elder} compassionate great holder of the vinaya,
in compassion pay attention: to us gathered and assembled here, at this
auspicious time, please recite the Pratimoksha Sutra, the Sutra Proclaiming
the Dharma, and so forth.
Prostrations
(The acharya [or sutra-reciter] says):
First, please make prostration to the Teacher.
(Thereupon, everyone rises and makes prostrations whilst reciting):
Teacher, Bhagavan, Tathagata, Arhat, Perfectly and Fully Awakened One.
Perfect in knowledge and good conduct, Sugata, Knower of the World,
supreme driver of human beings to be tamed, teacher of gods and human
beings. To you, the Buddha, Bhagavan, glorious conqueror Shakyamuni,
I prostrate, worship, and go for refuge.
16
RECITATION OF
THE SILA SAMUKTA SUTRA
Request
(Then the requester, standing as before says):
Ten pa rin chen sel we drön me ten dzin ke pa kün gyi tsug gi gyen du gyur
pa nyam me tub wang rin po che gyel tsab tu wang kur wa yong dzog ten pe
nga dag {ne ten - ken po - lob pön} dül wa dzin pa chen po tug tse wa chen
tug tse we nye war gong te//
Dag chag dir tsog shing dir dü pa nam la dü zang po la so sor tar pe do dang
chö drag pe do la sog pa ke nang war zhu//
Prostrations
(The acharya [or sutra-reciter] says):
Tog mar tön pa la chag dze par zhu//
(Thereupon, everyone rises and makes prostrations whilst reciting):
Tön pa chom den de de zhin sheg pa dra chom pa yang dag par dzog pe
sang gye rig pa dang zhab su den pa/ de war sheg pa/ jig ten kyen pa/
kye bu dül we ka lo gyur wa la na me pa/ lha dang mi nam kyi tön pa/ sang
gye chom den de pel gyel wa sha kya tub pa la chag tsel lo/ chö do kyab su
chi o//
17
1 When, chief of humans, you were born, 1 Gang tse kang nyi tso wo kyö tam tse/
On this earth, you paced out seven strides sa chen di la gom pa dün bor ne/
Then said, “I am supreme in this world.” nga ni jig ten di na chog che sung/
To you who were wise then, I prostrate. de tse ke pa kyö la chag tsel lo//

2 With pure bodies, form supremely fine, 2 Nam dag ku nga chog tu zug zang wa/
Wisdom ocean, like a golden mountain, ye she gya tso ser gyi lhün po dra/
Fame that blazes in the three worlds, winner drag pa jig ten sum na lham me wa/
Of the best, Lord – to you I prostrate. gön po chog nye kyö la chag tsel lo//

3 With the supreme signs; face, spotless moon; 3 Tsen chog den pa dri me da we zhel/
Colour like gold – to you I prostrate. ser dog dra wa kyö la chag tsel lo/
Dust-free like you the three worlds are not. dül drel kyö dra si pa sum ma chi/
Matchless wise one – to you I prostrate. nyam me kyen chen kyö la chag tsel lo//

4 Lord, endowed with great compassion, 4 Gön po tug je che den pa/
Teacher knowing everything, tam che kyen pe tön pa po/
Field of ocean-like virtues and merits, sö nam yön ten gya tsö zhing/
Tathagata, homage to you. de zhin sheg la chag tsel lo//

5 Free of attachment, through purity, 5 Dag pe dö chag drel war gyur/

Through virtue, released from realms of woe, ge we ngen song le dröl ching/
Uniquely supreme ultimate, chig tu dön dam chog gyur pa/
Peaceful Dharma, homage to you. zhi gyur chö la chag tsel lo//

6 Teaching the path from freedom to freedom, 6 Dröl ne dröl we lam yang tön/
Well established in the trainings, lab pa dag la rab tu ne/
Best of fields, endowed with virtues, zhing gi dam pa yön ten den/
Sangha, homage to you, too. ge dün la yang chag tsel lo//

7 Homage to the Buddha chief, 7 Sang gye tso la chag tsel lo/
Homage to the Dharma refuge, kyob pa chö la chag tsel lo/
Homage to the great Sangha, ge dün de la chag tsel lo/
To all three, ever-devout homage. sum la tag tu gü chag tsel//

8 To all worthy of respect, 8 Chag jar ö pa tam che la/

Bowing with bodies many as zhing dül kün gyi drang nye kyi/
All realms’ atoms, in all aspects, lü tü pa yi nam kün tu/
With supreme faith I pay homage. chog tu de pe chag tsel lo//

18 19
Preparation for the Recitation 5 With tusks of the ten powers’ samadhi and wisdom-knowledge,
(The elder sits on the throne, everyone prostrates to him, sits down & listens to the recitation) He ripped apart the cage of the nature of rebirth
And entered the wilderness of nirvana’s peace,
(The elder says): The elephant, our Teacher – homage to him.
In the rite prepatory to sojong, as a practice in which teaching and listening
to the Dharma are experienced, a sutra proclaiming the Dharma is to be 6 He who, caring with compassion,
recited, so please listen. Taught the holy Dharma, so that
All wrong views would be abandoned,
Gautama – homage to him.
1 Mandara and the yakshas, with the gods, who dwell on Meru,
of nature of finest gold. 7 He who severed totally the bonds,
Nagas who dwell in the underworld, dispelling darkness with the Overcame all the hosts of tirthikas,
light of your jewelled hoods. And having subdued Mara and his army,
Vidyadharas who on snowy mountains enjoy and delight your minds Attained supreme awakening – homage to him.
with wealth.
All of you, come here, to hear the Sage’s teaching, door to excellent 8 Just as rays of sunlight make a lotus open,
liberation. Light-rays of his speech illuminate the world.
The Teacher Shakyamuni is the compassionate lamp,
2 Rulers of gods, asuras, human beings, and kinnaras, He who teaches the way of nirvana – homage to him.
Sakra and others, who have acted in the cause of Dharma.
The Buddha’s teachings are the cause of perfect peace and bliss. 9 Supreme being. Driver of those to be tamed.
Since they are being taught, come here to hear the excellent Dharma. Cutter of bonds and fetters, Tathagata.
He with calm senses, pacified, skilled in peace,
3 Further, it is a store of vast, profound, and precious virtues, He who dwelt in Sravasti – homage to him.
Most beneficial – to it have supreme faith and devotion.
Since there is nothing else to hear that is superior to it, 10 He who has numerous hosts of precious qualities,
Taming the steeds of your senses, listen to the Buddha’s speech. Pure wisdom-knowledge body, with excellent marks,
Golden in colour, worshipped by gods and men,
4 Put in your mind the source of prosperity of the hosts of beings, Bhagavan, god of the gods – homage to him.
such as gods and nagas.
The amrita that comes from the mouth of the Teacher.
Here is the aural nectar of all embodied creatures, which drives out
all disease of defilements, therefore think correctly upon its meaning.
For these reasons, it is right to listen receiving the Buddha’s words
with the crowns of your heads.

20 21
 The Actual Sutra 3 One with morality is unharmed by poisonous snakes,
Gya gar ke du: Shi la samyukta sutra Even the great black naga - why mention others?
Bö ke du: [In Tibetan:] Tsül trim yang dag par den pe do// A bhikshu with morality shines with light.
[In English:] The Sutra on Being Endowed with Morality One with morality gains renown and happiness.

(Everyone together says this homage):
Tam che kyen pa la chag tsel lo//
(The elder continues):
Di ke dag gi tö pa dü chig na…
The Lord was dwelling at Sravasti, in Anatha-pindada’s park in the Jetavana,
together with a great bhikshu-sangha of twelve hundred and fifty monks.
Then the Lord addressed the bhikshus: “Bhikshus. Consciousness grows
dim, life is cut off, this life’s formations are swept away; even the doctrine of
the teacher will certainly be destroyed. Why then do you not practise with
energy and steadfast diligence? A human body is very hard to acquire. If
when you have obtained it, and have also obtained going-forth (ordination)
into the Conqueror’s doctrine, which you have found through it, you are led
astray by what is unconducive to the goal of liberation, undoubtedly you will
suffer.
“Bhikshus, to separate from life and die is easy but to damage and break
one’s morality is not. Why is this? By separating from life and dying, this life’s
rebirth is finished; but through damaging and breaking one’s morality, for a
hundred times a hundred thousand rebirths one will be parted from good
birth, abandon happiness, and experience great calamity.
4 Just as without eyes one cannot see forms,
Without morality, one cannot see the Dharma.
Legless, how can one follow a path? Just so,
Without morality one won’t reach liberation.
5 Just like an excellent vase, a vessel of gems,
Morality is the base on which qualities grow.
Just as a broken vase is no good for gems,
With morality rent, all qualities fall away.
6 If in the first place one is without morality,
Do you think he will gain nirvana from outside?
Someone whose nose is missing or mutilated,
For example, will not need a mirror.
7 Though it is not heard by the ears or seen with the eyes,
People who guard the doctrine will go to good rebirth.
Who hear much, retain and protect it, good rebirth likewise.
8 How is it proper to frequent women?
Where is there joy in a royal palace?
How can foam have any essence?
Where is there permanence in enjoyments?

1 “Therefore the Teacher speaks great praise of morality. 9 There is nothing proper in women.
One with morality meets a buddha’s arising. In royalty there is no joy.
One with morality has the best of all ornaments. There is not any essence in foam.
One with morality is anointed with perfume. There is no permanence in enjoyments.

2 One with morality is the home of all joy. 10 Enjoyments are like a rushing stream.
Morality is cool water, removing distress. A mansion is as is a boat.
One with morality is praised by all the world. A visible form is like a flower.
Those who are moral receive superior destinies. Life is similar to a bubble.”

22 23
When the Lord had spoken these words, Upali and the other bhikshus re- Chom den de kyi de ke che ka tsel ne/ nye war kor la sog pe ge long de
joiced, and praised the Lord’s teaching. dag yi rang te/ chom den de kyi sung pa la ngön par tö do//

Dedication of Merits Dedication of Merits

(When the elder has recited up to here, all should dedicate with one voice, saying): (When the elder has recited up to here, all should dedicate with one voice, saying):

Through these merits, may sentient beings attain Sö nam di yi tam che zig pa yi/
The rank of all-seeing, subdue the foe of faults, go pang tob ne kyön gyi dra tül te/
And be delivered from samsara’s ocean, ga dang na dang chi we lab trug pe/
Perturbed by waves of aging, sickness and death. si pe tso le dro wa dröl war shog//

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 GENERAL CONFESSION
Request
(Then the elder says):
Having regret for past faults and the attitude of restraining yourself from
future ones, please turn your mind to the general confession of offences.
Actual Confession
(Thereupon, everyone, sitting bowed in abjection, recites the general confession):
Ah, woe is me.
Great Guru Vajradhara and all other buddhas and bodhisattvas dwelling in
the ten directions, and venerable Sangha, please pay attention to me.
I, getsül(ma) _________, for beginningless samsaric lifetimes until now,
owing to the defilements - attachment, aversion and ignorance – have
committed by body, speech and mind the ten non-virtuous actions; I have
created the five immediate karmas; I have created the five similar to them;
I have broken the pratimoksha vows; I have broken the bodhisattva’s train-
ing; I have broken my tantric pledges;
I have been disrespectful to my parents; I have been disrespectful to my
preceptor and teachers; I have been disrespectful to my companions in the
celibate life;
I have done actions harmful to the three jewels; I have rejected the Dharma;
I have abused the Sangha of aryas; I have done actions harmful to sentient
beings, and so forth.
This accumulation of non-virtuous actions that I have done, asked others to
do, or rejoiced in when others have done them, and so forth;
in short, my entire accumulation of faults and offences that hinder higher
rebirth and liberation and cause samsara and evil rebirth, I confess before
the great Guru Vajradhara and all the other buddhas and bodhisattvas dwel-
ling in the ten directions, and the venerable Sangha;
I do not conceal them, I reveal them; henceforth I take up restraint. If I
confess and reveal them, I shall dwell in pleasant contacts; but if I do not
confess and reveal them, I shall not. (Repeat 3x)
26
GENERAL CONFESSION
Request
(Then the elder says):
Nye pa nga ma la gyö pa dang chi ma la dom sem dang den pe go ne tung
wa chi shag la tug te par zhu//
Actual Confession
(Thereupon, everyone, sitting bowed in abjection, recites the general confession):
U hu lag/
la ma dor je dzin pa chen po la sog pa chog chu na zhug pe sang gye dang
jang chub sem pa tam che dang/ ge dün tsün pa nam dag la gong su söl//
Dag ge tsül(ma) _________ zhe gyi we tse rab kor wa tog ma ma chi pa ne/
da ta la tug gi bar du/ nyön mong pa dö chag dang zhe dang dang ti mug gi
wang gi lü ngag yi sum gyi go ne dig pa mi ge wa chu gyi pa dang/ tsam ma
chi pa nga gyi pa dang/ de dang nye wa nga gyi pa dang/ so sor tar pe dom
pa dang gel wa dang/ jang chub sem pe lab pa dang gel wa dang/ sang ngag
kyi dam tsig dang gel wa dang/ pa dang ma la ma gü pa dang/ ken po dang
lob pön la ma gü pa dang/ drog tsang par tsung par chö pa nam la ma gü pa
dang/ kön chog sum la nö pe le gyi pa dang/ dam pe chö pang pa dang/ pag
pe ge dün la kur wa tab pa dang/ sem chen la nö pe le gyi pa la sog pa/ dig
pa mi ge we tsog dag gi gyi pa dang/ gyi du tsel wa dang/ zhen gyi gyi pa la
je su yi rang wa la sog pa/
Dor na to ri dang tar pe geg su gyur ching kor wa dang ngen song gi gyur
gyur pe nye tung gi tsog chi chi pa tam che/ la ma dor je dzin pa chen po la
sog pa/ chog chu na zhug pe sang gye dang jang chub sem pa tam che
dang/ ge dün tsün pa nam kyi chen ngar töl lo/ mi chab wo/ chag so/ chin che
kyang dom par gyi lag so/ töl zhing shag na dag de wa la reg par ne par gyur
gyi/ ma töl ma shag na de tar mi gyur wa lag so//
(Repeat 3x)
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Conclusion Conclusion
(Elder): Do you see the faults as faults? (Elder): Nye pa la nye par zig sam//
(Getsüls): I do. (Getsüls): Tong lag//
(Elder): Do you duly restrain yourself henceforth? (Elder): Chin che leg par dom mam//
(Getsüls): Yes, I shall restrain myself. (Getsüls): Dom lag//
(Repeat 3x) (Repeat 3x)

(Elder): This is the way. (Elder): Tab yin no//

(Getsüls): It is well. (Getsüls): Leg so//

(Then the requester puts the questions to the elder.) (Then the requester puts the questions to the elder.)

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 ACTUAL SOJONG RITE ACTUAL SOJONG RITE
FOR GETSÜLS FOR GETSÜLS

(Up to three getsüls prostrate three times before a worthy gelong, stand, and say): (Up to three getsüls prostrate three times before a worthy gelong, stand, and say):
Holy clarifier of the precious teaching, elder, holder of the vinaya: please Ten pa rin po che sel je dam par gyur pa ne ten dül wa dzin pa so jong gi cho
listen to the rite of sojong. ga la tug te par zhu//

(The gelong replies): (The gelong replies):

Please proceed in accordance with the teachings and the discipline. Chö zhin dül wa zhin dze par zhu//

(The getsüls squat and recite three times): (The getsüls squat and recite three times):
Elder, please pay attention. Ne ten gong su söl/
Today being the Sangha’s sojong of the {15th/14th}, and also sojong of the deng ge dün gyi so jong {cho nga pa – 15th/chu zhi pa – 14th} lag te/ dag ge
{15th/14th} for me, getsül(ma) __________, I, getsül(ma) _________, tsül(ma) _________ zhe gyi we yang so jong {cho nga pa – 15th / chu zhi pa
declare that I have purified my hindrances. Please, elder, understand that I – 14th} lag na/ dag ge tsül(ma) _________ zhe gyi we bar che kyi chö nam
am quite pure. yong su dag go/ zhe dag chi o/ dag yong su dag par ne ten gyi zung du söl//
(Repeat 3x)
(Repeat 3x)
(Gelong): This is the way. (Gelong): Tab yin no//
(Getsüls): It is well. (Getsüls): Leg so//

(Then they make three prostrations, stand, bowing, with palms joined, and say): (Then they make three prostrations, stand, bowing, with palms joined, and say):
Holy clarifier of the precious teaching, elder, holder of the vinaya: it is very Ten pa rin po che sel je dam par gyur pa ne ten dül wa dzin pa so jong gi cho
kind of you to listen to the rite of sojong. ga la tug te pa ka drin che lag//

(The gelong replies): (The gelong replies):

It is most wonderful that you proceed in accordance with the teachings and Chö zhin dül wa zhin dze pa ngo tsar che//
the discipline.

(Gelong and getsüls together): (Gelong and getsüls together):

Let us have pure morality, Trim kyi tsül trim kyön me ching/
With faultless morality of rules, tsül trim nam par dag dang den/
And by unconceited morality, lom sem me pe tsül trim kyi/
Complete the perfection of morality. tsül trim pa röl chin dzog shog//

(Then the getsüls leave.) (Then the getsüls leave.)

30 31
 Getsül Vows 25 Wearing cosmetics
26 Wearing perfumes
27 Wearing the mala with attachment, wearing flower garlands
28 Sitting on an expensive throne
DIVISION INTO THIRTY-SIX 29 Sitting on an expensive bed
30 Sitting on a high throne
1 Taking a human life 31 Sitting on a high bed
2 Killing an animal or insect 32 Eating after midday
3 For selfish reasons, doing an action which may kill an animal or insect and not 33 Touching gold, silver or precious jewels (includes money)
caring about it 34 Wearing lay people’s clothing and ornaments and letting one’s hair grow long
4 While doing something for others, doing an action which may kill an animal or 35 Not wearing the robes of a Buddhist monastic
insect and not caring about it 36 Disrespecting, or not following, the guidelines of one’s ordination master
5 Sexual intercourse `
6 Stealing
7 Lying in which one claims to have spiritual realisations or powers that one does
not have
DIVISION INTO TEN
8 Accusing a gelong(ma) of transgressing one of the four root precepts when he
or she has not
Root Precepts
9 Insinuating that a pure gelong(ma) has transgressed one of the four root
precepts when he or she has not
1 Killing
10 Causing disunity among the sangha community through untrue slander or
2 Stealing
taking sides in a disagreement
3 Sexual intercourse
11 Supporting someone who is creating disunity in the sangha community, taking
4 Lying
sides in the dispute
12 Doing actions which obliterate lay people’s faith in the sangha
Branch Precepts
13 Telling other lies
14 Criticising the storekeeper in the monastery of giving more to those who are
5 Taking intoxicants
near to him or her, instead of sharing them with all, when this is not the case
6 Singing, dancing, playing music
15 Criticising directly or by insinuation that the storekeeper in the monastery of
7 Wearing perfume, ornaments, cosmetics,
not giving oneself a share of the food or other things equal to that given to other
8 Sitting on a high or expensive bed or throne
monastics, when this is not the case
9 Eating after midday
16 Claiming that a monastic gave a teaching in return for a little food, which is not
10 Touching gold, silver or precious objects (including money)
the case
17 Criticising a gelong(ma) by saying that they transgressed a precept in the
second group, when this is not the case
18 Abandoning the training
19 Covering the vegetables with rice or the rice with vegetables
20 Taking intoxicants
21 Singing with self-attachment or for nonsensical reasons
22 Dancing with self-attachment or for nonsensical reasons
23 Playing music with self-attachment or for nonsensical reasons
24 Wearing ornaments

32 33
Colophon:
Gelong & Getsül Sojong
Phonetics by getsül Tenzin Rigchok, with the kind assistance of getsülma Joan Nicel.
Edited by gelong Lobsang Dorje.
Istituto Lama Tzong Khapa, June 2007
List of Getsül Vows
From “Preparing for Ordination”, edited by gelongma Thubten Chodron.

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