A Great Treasure O f Blessings A Book of Prayeri to Guru Riopodx
A Great Treasure of Blessings
A Book o f Prayers to G uru Rinpoche
To celebrate the yea r o f G uru Rinpoche. the Wood M onkev Year 2004-5
RIGPA
Published by Dharmakosba for Rigpa Rigpa 330 Caledonian Road London N l IBB U.K. www.rigpa.org
© 2004 The Terton Sogyal Trust Translated and edited by Rigpa Translations
All rights reserved. N o pan o f this work may be reproduced in any form o r by any means, electronic o r mechanical, including photocopying, recording o r any other information storage and retrieval system, without permission in writing from the publisher.
Design and layout by Andreas Schulz Printed in India
C ontents Preface
7
D edication
9
Introduction: Padm asam bhava by His Holiness Dalai Lama
13
The Life o f G uru Padm asam bhava
IS
T he Seven Line Prayer
51
Le’u D iinm a
61
The General Visualization for Prayers to G uru Rinpoche
63
Taking Refuge
64
Arousing the Awakened M ind o f Bodbichitta
65
The Seven Brandi Offering
66
The M ain Visualization
68
T he Prayer in Seven C hapters to Padmakara, the Second B uddha
73
The Prayer to the Three Kaya G uru
74
C h a p te r O n e :
The Lineage Prayer C h a p te r
Two: The Prayer Requested by King Trisong Detsen
C h a p te r T h re e: C h a p te r F o u r: C h a p t e r F ive: C h a p t e r Six:
The Prayer Requested by K handro Yeshe Tsogyal The Prayer Requested by N am khe Nyingpo
The Prayer Requested by N anam Dorje D udjom
The Prayer Requested by Prince M utri Tsenpo
C h a p te r Seven:
Sampa L hundrupm a
78 86 121 148 174 199 215
Conclusion o f the General Visualization for Prayers to Guru Rinpoche 243 Empowerment and Dissolution
244
Dedication o f Merit
245
Barche Lamscl
251
Sam pa N yur D rupm a
299
T he Prayer to G uru R inpoche for Rem oving O bstacles and Fulfilling W ishes
307
T he Prayer to G uru R inpoche for A ttainm ents
311
T he H eart o f Blessings
315
Taking Refuge and Arousing the Awakened M in d o f Bodhichitta
316
The Visualization
317
Invocation
320
The Seven Branch Offering
321
Prayer to G uru Rinpoche, his M anifestations and the Twenty-five Disciples
324
Recollecting the Deeds o f the Tenth Days
333
The Abbreviated ‘Prayer in Seven C hapters’
338
‘The Lightning Bolt o f C om passion’, a S hort Sampa L hundrupm a - ‘Prayer that Spontaneously Fulfils All W ishes’
350
A Brief Prayer for the Spontaneous Fulfilm ent o f Aspirations
353
A Very Brief Barche L am selThe Prayer for Clearing Obstacles from the Path
354
A Brief Prayer to the Precious M aster Padmakara for Swiftly Fulfilling Wishes and D ispelling Obstacles
357
‘Turning Back Obstacles and Adverse C ircum stances’: A Prayer to Orgyen Rinpoche, E m bodim ent o f All Sources o f Refuge
359
The Prayer to O rgyen Rinpoche, that ‘Invokes the Heart o f his W isdom M ind’
379
‘The Falling Elixir O f Blessing’: A Prayer to the Great G uru and his C onsorts
388
The Prayer to G uru Rinpoche that Swiftly Removes Obstacles and Fulfills All Wishes
398
‘The Prayer which is the Source o f All True Realization’
409
The Mantra Recitation
411
Receiving the Empowerments
411
Dissolution
412
Prayers o f Aspiration
415
‘Training in the Pure Realms o f the Three Kayas’: an A spiration and Prayer
417
‘Secret Path to the M ountain o f Glory’
437
‘W ish-Fulfilling Feast o f Siddhis’
457
‘The C hariot o f the Vidyadharas'
467
Long Life Prayers
473
Prayer for the Long Life o f His Holiness the Dalai Lama
474
Prayer for the Fulfilm ent o f His Holiness’s Aspirations
475
Prayer for the Long Life o f Kyabje Sakya Trizin
476
Prayer for the Long Life o f Kyabje M inling Trichen Rinpoche
477
Prayer for the Long Life o f Kyabje Penor Rinpoche
479
Prayer for the Long Life o f Kyabje Trulshik Rinpoche
480
Prayer for the Long Life o f Kyabje D odrupchen R inpoche
482
Prayer for the Long Life o f Dzogchen Rinpoche
483
Prayer for the Long Life o f Shechen Rabjam Rinpoche
484
Prayer for the Long Life o f Dzongsar Jam yang Khyentse Rinpoche
485
Prayer for the Long Life o f Dilgo Khyentse II o f Shechen,
487
Urgyen T enzinjigm e Lhundrup Prayer for the Long Life o f the 4th C hokling Rinpoche
490
Prayer for the Long Life o f Orgyen Tobgyal Rinpoche
493
Prayer for the Long Life o f Khyentse Sangyum, Khandro Tsering C h odron
497
Long Life Prayer for M ayum-la Tsering W angm o
500
Prayers for the Long Life o f Sogyal Rinpoche
502
‘The Excellent Stream o f Nectar o f Im m ortality’
508
Prayer for the Spread o f the Teachings o f Sogyal Rinpoche, th e Reincarnation o f Lerab Lingpa
527
Prayers for the Flourishing and Spread o f the D zogchen Teachings
528
Verses from ‘T he Prayer for the Spread o f the Nyingma Teachings’
529
The Prayer to G uru Rinpoche for Removing Obstacles and Fulfilling Wishes Prayer for the Tradition o f G uru Padm asam bhava
List o f Illustrations
533
534
Preface
This book o f prayers to G uru Rinpoche, along with his life story, has been com piled to celebrate the W ood M onkey Year o f the Tibetan calendar (2004-5). The monkey year is especially sacred to G uru Padmasambhava. It was in the m onkey year that he was bom in a lotus on the lake o f Dhanakosha in the land o f O ddiyana, and also th at he left Tibet for Zangdokpalri, th e C o p p er-C o lo u red M ountain o f Glory. To recognize this year th a t is so special to G uru R inpoche, the Rigpa Sangha w orldw ide will accum ulate o n e h u n d red m illion Vajra Guru mantras, and one hundred thousand recitations o f the Seven Line Prayer, as well as making a h undred th o u san d tsok offerings on the tenth day o f every m onth. The prayers contained in this book include those that arc recited by som e o f the greatest masters, for exam ple, Kyabje Dilgo Khyentse Rinpoche, in their daily practice. They carry the blessing o f being the vajra words o f either G uru Rinpoche himself, or the great m asters w ho have been em anations o f him or his closest disciples, and who serve as his representatives in this world.
7
Dedication
The merit o f this book is dedicated to the happiness and ultim ate welfare o f all living beings, and to the spread o f peace, u n d er standing and com passion throughout the world. May the teachings o f Buddha flourish, and especially the tradition o f G uru Padmasambhava. May His Holiness the Dalai Lama enjoy a long life and good health, and may his aspirations for Tibet and for the world meet with ever greater success. M ay the lineage holders o f all schools o f T ibetan B uddhism be endow ed with long life, good health and freedom from o b s tacles, particularly those w ho uphold the Nyingma and Dzogchen lineages, such as: Kyabje M inting Trichen Rinpoche, Kyabje Penor R inpoche, Kyabje Trulshik R inpoche, Kyabje D odrupchen R inpoche, Kyabje C hadral R inpoche, Kyabje Taklung Tsetrul R inpoche, K hyentse Sangyum K handro Tsering C h o d ro n , D zogchen R inpoche, D zogchen Ponlop R inpoche, Shechen Rabjam Rinpoche, Dzongsar Khyentse Rinpoche, Dzigar Kongtrul Rinpoche, Tsikey Chokling Rinpoche, N eten C hokling Rinpoche, O rgyen Topgyal R inpoche, Tulku T h o n d u p R inpoche, C hokyi
For all m en and women with faith in me, I, Padmasambhava, have never d eparted -I sleep beside their door. For me there is no such thing as death; Before each person with faith, there is a Padmasambhava. Padmasambhava
Nyima Rinpoche, Drubwang Tsoknyi Rinpoche, Mingyur Rinpoche, and the incarnations o f Dilgo K hyentse R inpoche and D udjom R inpoche. M ay the reincarnations o f Kyabje Tulku Urgyen Rinpoche and Nyoshul Khen Rinpoche appear w ithout delay. May the extraordinary achievements and aspirations o f K henpo Jikme Phuntsok Rinpoche continue from strength to strength, and may the vision o f the late K henchen Pema Tsewang, Tulku Pegyal R inpoche and C hagdud R inpoche co n tin u e to be enacted. May the work o f Alak Z enkar R inpoche in safeguarding T ibet’s great heritage o f spiritual literature be blessed with every success. May the merit o f this book also be dedicated to Sogyal Rinpoche’s long life and good health, and the realization o f his vision to bring a com plete and authentic translation o f the Buddhist teachings to the m odern world. May he be free from obstacles o f any kind, and may all his aspirations, and the aspirations o f his m asters, be fulfilled. The monastery and spiritual com m unity at Lerab Ling in France, the retreat and spiritual care centre at Dzogchen Beara in Ireland, the Centre for W isdom and C om passion at Berne in New York State in the USA, the Treasury o f W isdom project, the Rigpa centres, groups and Sangha w orldw ide: may they all flourish, w ithout obstacles, and truly bring benefit to as m any as possible. May Sogyal Rinpoche’s family: Mayumla Tsering W angmo, Yeshe G yaltsen, Thigyal Lakar and Dikyila, D echen Lakar, H ans W eidem ann and Pema possess good health, and may th e late C hadzo Tsewang Paljor, Ane Rilu, Ane Pelu, and Ape Dorje all be well. May Sogyal Rinpoche’s students be blessed with good health, for example Patrick Gaffney, Philip P hilippou and Ian Maxwell, and may they all fulfil the goal o f their lives, in both their practice
and their contribution to the D harm a. May the m em bers o f the Rigpa Sangha all progress w ithout im pedim ent o n th eir path to enlightenm ent. The m erit o f this book is dedicated to practitioners o f the Buddhadharm a everywhere. May the great living tradition o f Guru Padmasambhava, K henpo Shantarakshita and the Dharma-king Trisong Detsen Spread throughout the world in all directions! May Buddha, Dharma and Sangha be present in the minds o f all, Inseparably, at all times, and bring happiness, well-being and peace! May the lives o f the glorious masters be secure and firm; May there be happiness and peace for living beings, in numbers equal to the whole o f space; May we gather merit and wisdom, purify all that obscures us, A nd swiftly reach the stage o f com plete enlightenm ent.
Introduction
Padmasambhava by His Holiness Dalai Lam a
History tells us that in the eighth century the King o f Tibet, Trisong D etsen, invited th e Indian scholar and a b b o t Shantarakshita to Tibet. Shantarakshita founded the tem ple and m onastery o f Samye, worked extensively to uphold and m aintain the Buddhist teachings, and so began to establish the Buddhadharm a in Tibet. M eanw hile however, indigenous forces th at o pposed and were hostile to the D harm a were increasing in strength. N either the might o f the king Trisong Detsen nor the power o f the great abbot S hantarakshita could subdue th em , and so they invited G uru Rinpoche to com e to Tibet. The precious guru Padmasambhava-Z.o/'/'d'tf Rinpoche-w as not only endow ed w ith all the true qualities o f a great spiritual g u id e knowledge, com passion and infinite c a p a c ity -b u t he was also a great m aster w ho com m anded extraordinary power. The King Trisong D etsen served as the great benefactor o f the D harm a in Tibet, while the abbot Shantarakshita was a vinaya holder who had reached the pinnacle o f intellectual understanding and possessed
*Jktk
all the qualities o f an outstanding scholar. As for Guru Rinpoche, the precious m aster, although he left b eh in d a vast n u m b er o f profound terma teachings, he com posed only a few writings such as the Mengak Tawe Trengwa, the 'Garland o f Views Pith Instruction’, and was not known for having written many lengthy treatises. Yet it was because o f his overarching pow er and strength th at the Buddhadharm a was really established in Tibet, and then developed so th at all the teachings o f B uddha, including the M antrayana, were preserved as a living tradition, and have continued down to the present day. This was all thanks to his compassion, his blessings and his ability to eliminate obstacles and negative forces. This is the reason why m ost o f the great historical figures o f Tibet, b o th spiritual and secular, have placed them selves u n d er the com passionate protection o f the great master Padmasambhava and received his blessing. The G reat Fifth Dalai Lama, for exam ple, clearly had a very special link w ith G uru R inpoche, and the T hirteenth Dalai Lama to o q uite evidently enjoyed a unique co n n ectio n w ith the precious master. Therefore it is especially im p o rtan t for us to invoke G uru Padm asam bhava, in all his compassion, and to address o u r prayers to him.
From a teaching given by His Holiness the Dalai Lama during the empowerment o f Rigdzin Dungdrup on 21 March 2004 in Dharamsala, India.
O 14
The Life o f Guru Padmasambhava
© 15
The Life o f Guru Padmasambhava
Padmasambhava or ‘Guru Rinpoche’, the ‘Precious M aster’, as he is affectionately known by the Tibetan people, is the Mahaguru who brought the teaching o f Buddha to Tibet. Invited by King Trisong D etsen, on the advice o f the great Indian scholar Shantarakshita, Padmasambhava travelled the length and breadth o f the country, teaching and practising, taming the forces that were inhibiting the Buddhadharm a, and infusing his blessing into the whole landscape o f Tibet and the Himalayas. It is to his com passion, his blessing and his all-encom passing vision that Tibetan B uddhism owes its dynam ism , vitality and success. For th e people o f T ibet, the teaching o f B uddha pervades the very fabric o f th eir existence, every facet o f their everyday life and culture, alm ost like the very air they breathe. Therein lies the strength o f the Buddhist tradition o f Tibet, and also the reason why Tibet has for so long held a place in popular im agination as the spiritual ‘heartland’ o f the planet. W hereas B uddha is know n prim arily for having taught the teachings o f the sutra vehicle, Padm asam bhava cam e in to this w orld, and to T ibet in particular, in ord er to teach the tantras. W hile Buddha Shakyamuni exemplifies the buddha principle, the
m ost im portan t elem ent in the sutrayana p ath, Padm asam bhava personifies the guru principle, the heart o f vajrayana B uddhism , and he is therefore known as sartgy/ rtyipa, ‘the second Buddha’. Kyabje Dilgo Khyentse Rinpoche says: “Guru Rinpoche is the union o f all the buddhas and bodhisattvas w ho dwell in the countless buddha-fields throughout the ten directions. G athered within him are all o f their excellent qualities, ability, and pow er to benefit beings. In this universe, he displayed an absolute and unchallenge able m astery o f all the techniques and accom plishm ents o f the secret mantrayana.”' Padmasambhava, or Padmakara in Sanskrit, Pcmajungne in Tibetan, means ‘the Lotus-born’, and refers to his birth from a lotus in the land o f O ddiyana. The lotus can be understood as sym bolizing the padma o r lotus family, to w hich all hum an beings belong. A lthough the lotus grows in m uddy pools, it always produces a pure and im maculate flower. In the same m anner, though we are plagued by disturbing em otions, th eir in h eren t n ature is pure wisdom energy. W hat this means is that delusion does n o t have to be abandoned; it can be transm uted and freed to blossom into its true nature, wisdom, and the lotus principle exemplifies this power o f transm utation. Padmasambhava, then, is the personification o f the vision o f tantra and transm utation; he em bodies the transformative blessing o f all the buddhas. He is therefore particularly powerful in this day and age, when negative em otions grow stronger, and confusion greater than ever before. In fact, it is said th a t the m ore delusion and
difficulties there are, the swifter and m ore powerful he is. And so w hen T ibetan people need blessing o r p ro tectio n , th eir natural reflex is to invoke Padmasambhava, and when great masters face crises, even they call out to him as their ultim ate source o f refuge.1 In a deeper sense, Padmasambhava is a timeless, cosmic principle; he is the universal m aster, th e h u m an em b o d im en t o f Dzogpachenpo, and its inspiration and spirit. Above all, in the Tibetan tradition, he is the enlightened principle whose powerful energy is invoked as a source o f pro tectio n am idst the confusion and turm oil o f this age. For today’s world, the practice and mantra o f G uru R inpoche are treasured as being particularly effective in creating peace and harmony. As for Padmasambhava’s life story, Kyabje Dilgo Khyentse Rinpoche says: “G uru Padm asam bhava, glorious m aster o f O d diyana and king o f the D harm a, is the single em bodim ent o f the activity o f the victorious ones throughout the three times. According to the ways in which sentient beings perceive reality, there exists an inconceiv able n u m b er o f life stories o f the three mysteries o f his body, speech and m ind.’ 1 Guru R inpoche’s life story is extraordinary, but he is by no means lim ited to a historical personality; in fact he defies history or chronology. For example, a num ber o f prophecies, including one made by the Buddha as he was passing into parinirvana in the fifth century BC, predicted that Padmasambhava would be bom , eight or twelve years after him , to spread the teaching o f the mantrayana. Yet Padm asam bhava was still in T ibet in the n in th century CE.
It is clear that the events o f his life simply cannot be fitted into the lim ited perspective o f ordinary, conventional perceptions. King Trisong Detsen could not believe, for example, that Guru Rinpoche’s form was in fact a body o f light. In order to convince him , the great guru told the king to hit him three tim es; three tim es the king’s fist passed through the G uru’s body, and landed o n his seat.4 D udjom R inpoche describes the breadth and scope o f Padmasambhava’s enlightened actions: “They cannot be neatly arranged or reconciled in the conventional perceptions o f ordinary people with respect to time span and physical location. For these are the kind o f deeds performed by a powerful master o f miracles, who has free rein to m anifest them in response to the devotion, m entality and attitudes o f beings.”4 The seventeenth century master Tsele Natsok Rangdrol adds: “We should understand that all Padmasambhava’s deeds and the examples in his life are a magical display, shown to tame people according to their particular inclinations. By regarding him as a normal hum an being, we will fail to perceive even a fraction o f his enlightened qualities... Any incongruities we may find in the life stories o f enlightened beings come about only because they are perceived differently by the differing levels o f people who are to be trained... The master Padmasambhava was a supreme nirmanakaya. He appeared free from faults and fully endow ed with all em inent qualities. He certainly does not remain within the reach o f people’s solid fixation on a perm anent reality, but appears according to the needs o f disciples."' There are many accounts o f G uru Rinpoche’s life, written by great scholars or revealed by the tertons. Some o f the m ost famous o f his
biographies arc the Namthar Zanglingma, ‘The Zanglingm a Life S tory’, nam ed after the C o p p er Temple at Samye w here it was discovered as a terma by Nyangrel Nyima Ozer, the Padme Kathang o r N am thar Sheldrakma, ‘The Life Story from the C rystal C ave’, revealed by Orgyen Lingpa, the Kathang Serthreng ‘G olden Garland C hronicles’ discovered by Sangye Lingpa, and the Namthar Yikyi Munstl, ‘The Life Story that Dispels M ind’s Darkness’, by Sokdokpa Lodro G yaltsen. G uru R inpoche’s life is also recorded in the histories o f the different teaching cycles; there exists a fam ous Indian version com piled by Jetsiin Taranatha, and biographies are even to be found in the Bon tradition o f Tibet. Jamgon Kongtrul refers to som e o f these: “The history o f the Oral Transmission o f Kilaya and most Indian sources explain that he was bom as a son o f a minister in O ddiyana, whereas the terma treasures for the most part state that he was bo m miraculously. In some texts, he is said to have appeared from a b o lt o f lightning at the sum m it o f M ount Malaya."7 In the sutras and the tantras there are a n u m b er o f predictions foretelling the birth o f G uru R inpoche. In The N irvana Sutra, Buddha states: Twelve years after 1 pass into nirvana, A person who is superior to everyone Will appear from the anthers o f a lotus flower In the im maculate Lake Kosha O n the north-western border o f the country o f Oddiyana. In The Sutra o f Predictions in Magadha, he says:
I will pass away to eradicate the view o f perm anence, But twelve years from now, to clear away the view o f nihilism, I shall appear from a lotus in the immaculate lake Kosha As a noble son to delight the king, And turn the Dharma-wheel o f the unexcelled essential meaning.* A nd in The Tantra o f the Perfect Embodiment o f the Unexcelled Nature, it says: Eight years after I pass into nirvana, I will reappear in the country o f O ddiyana, Bearing the name o f Padmasambhava. I will become lord o f the teachings o f secret mantra.* Padmasambhava is regarded as an em anation o f Buddha Amitabha, the Buddha o f Lim itless Light, appearing in a variety o f forms according to the needs and capacities o f those to be trained. N yoshul Khen R inpoche explained the background in an oral teaching10 he once gave in Paris: According to the general approach o f the B uddhadharm a, the story o f the historical Buddha Shakyamuni begins from the m om en t o f his enlig h ten m en t in India at Vajrasana (D orjeden), th e m odern Bodhgaya. B uddha turned the W heel o f D harm a o n three occasions, and finally passed into parinirvana. Then Padmasambhava came to follow up his teachings, and especially to turn the wheel o f the secret m antra vajrayana teachings. W hereas B uddha gave the
fundam ental teachings, and opened up the ground, it was Padm asam bhava w ho in troduced the teachings o f the vajrayana. Now, according to the extraordinary p ath o f Dzogpachenpo, ‘B uddha’ is actually the true nature o f o u r own m ind, our inherent rigpa or pure awareness. W here did he becom e enlightened? In the all-encom passing space o f dharm adhatu. From this point o f view, events such as his m anifestation as the historical B uddha, in Vajrasana, for example, are seen simply as an outer display. The ‘Primordial B uddha’ Sam antabhadra dwells nowhere but in the nature o f o u r rigpa, which is the ‘unsurpassed’ celestial realm o f Akanishtha. From o u t o f the space o f dharm adhatu he manifests, for the benefit o f bodhisattvas, as the sam bhogakaya buddhas o f the five families: Vairochana, A kshobhya, R atnasam bhava, A m itabha and A m oghasiddhi. For the beings o f this world o f ours, he manifested in a nirmanakaya form as the historical Buddha Shakyamuni. In reality, though, he was none other than an em anation o f the Primordial Buddha Samantabhadra, who is in our own heart, our own rigpa. Later, he m anifested as Padm asam bhava, the eighty-four m ahasiddhas, and the ‘Six O rnam ents and Two Excellent O n es’, the great m asters o f India: N agarjuna, Asanga, Aryadeva, V asubandhu, D ignaga, D harm akirti, Shakyaprabha and G unaprabha. For oth er worlds, he manifested
in various ways, and for each different species in their own way, appearing as a bird am ongst the birds, as an anim al am ongst animals, and so on. W hereas the Prim ordial B uddha Sam antabhadra is o ur rigpa on an absolute level, the n ature o r q uality o f the wisdom o f rigpa is radiant and endow ed with lum inosity, like the sun with its unchanging and unceasing radiance. This quality o f the unceasing lum inosity o f the primordial nature is that LimitUss Light or Unchanging Light which we call Buddha Amitabha, Opamt o r Nangwataye in Tibetan. Shechen Gyaltsab Pema Namgyal explains: “Inseparable from the lum inous dharm akaya essence o f B uddha A m itab h a’s m ind, Padmasambhava is an unceasing, miraculous display o f the natural expression o f com passionate energy, a m anifestation o f outer, inner and secret em anations that appear according to the countless beings to be tam ed, and in order to accom plish their welfare. In particular, in this world, Padmasambhava appeared as the regent o f Buddha Shakyamuni by taking birth from a lotus flower on Lake Dhanakosha. Through the great m iraculous display o f his c o u n t less am azing deeds, he was equivalent to a second B uddha for Buddhism in both India and Tibet.” 11 In the north-western part o f the land o f O ddiyana, on an island in the lake o f D hanakosha, the blessings o f all the bu d d h as took shape in the form o f a m ulti-coloured lotus flower. M oved by com passion at the suffering o f sen tien t beings, the B uddha Am itabha sent out from his heart a golden vajra, marked with the
syllable H R IH , which descended o n to the lotus blossom . It transform ed into an exquisitely beautiful eight-year old child, endow ed with all the m ajor and m in o r marks o f perfection, and holding a vajra and a lotus. At that m om ent all the buddhas o f the ten directions, together w ith hun d red s o f th ousands o f dakinis from different celestial realms, invoked th e blessings and the incarnation o f all the buddhas for the benefit o f beings and the flourishing o f the secret m antra teachings. T heir invocation is know n as ‘The Seven Verses o f the Vajra’, o r ‘The Seven Line Prayer’. It is also called ‘The S p ontaneous Song o f Peace o f the D harm adhatu’, and is regarded as the most im portant o f prayers, since it is the invocation by which G uru Rinpoche came into this world o f ours. M ipham R inpoche wrote: “This prayer in seven vajra lines is the m ost m ajestic o f all prayers to th e great and glorious one o f O ddiyana, the essence o f all the victorious ones o f the three times. A rising as the in h eren t v ibration o f naturally occurring vajra so und, it constitutes a great treasure trove o f blessings and spiritual attainm ents.” 12 In a hidden treasure teaching revealed byjam g o n K ongtrul11, Padmasambhava says: Billions o f wisdom dakinis joined, as o f one voice, And in order to ensure the flourishing o f the secret mantra teachings In this world, the realm tam ed by Shakyamuni, They invited me, with the m elody o f these seven lines. It is said that his birth took place in the year o f either the Earth M onkey or the W ood Monkey, at sunrise on the tenth day o f the waxing m oon in the monkey m o n th .14As G uru Rinpoche was bom
Padmasambhava married the dakini Prabhavati and ruled the king dom according to the Dharma, ushering in a time o f happiness and peace. He was known then as King Tortokcben, ‘The Turbaned King’. Seeing that as a ruler he would be unable truly to serve others and bring them spiritual benefit o n a vast scale, he begged for permission to abdicate, but was refused. So Padmasambhava employed a skilful device in order to escape. Perceiving that a harmful minister’s son was just on the point o f dying and being reborn in the lower realms, he dropped his trident while dancing on the palace roof, and it caused the death o f the child, w ho was liberated and reborn in a buddha realm. Padmasambhava was banished, and roamed in ‘The C hilly G rove’, Sitavana, charnel ground, and then in the o th er charnel grounds, ‘Joyous Grove’ and Sosadvipa. There, he received empowerments and blessings from the dakinis ‘Tamer o f Mara’ and ‘Sustainer o f Bliss’, and practised yogic disciplines, bringing the dakinis o f the charnel grounds under his sway. The nam e he was known by was Shantarakshita, ‘Preserver o f Peace’. R eturning to the island in Lake D hanakosha, Padm asam bhava bro u g h t its dakinis u n d er his com m and. T hen, in ‘The Rugged Forest' Parushakavana charnel ground, Vajravarahi appeared to him , and blessed him . He subdued nagas o f the oceans and planetary spirits o f the heavens; wisdom dakas and dakinis granted him supernatural powers and siddhis, and he was known as Dorji Drakpo Tsai, ‘W rathful Vajra M ight’. At ‘the Vajra seat’ in Bodhgaya, he displayed miracles, acknow ledging he was a self-manifested buddha, and then he went to the land o f Zahor. A lthough Padmasambhava was a tully enlightened
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buddha, he appeared as a nirmanakaya manifestation to tame and teach beings in this age, and so for th eir benefit he acted as if receiving teachings, accomplishing the practice and passing through the various stages o f spiritual realization, one by one. Some accounts tell how in Vajrasana, he was ordained by the B uddha’s closest disciple, A nanda. O thers say he took ord in atio n from Prabhahasti in Zahor, and was given the name Shakya Senge, 'Lion o f the Shakyas’. He received the teachings on Yoga Tantra from him eighteen times, and experienced pure visions o f the deities. Then he received em pow erm ent from the wisdom dakini K ungam o, also known as KJiandroma Lekyi Wangmo, who transformed him into a syllable H U N G , swallowed him , and passed him through her body and o u t through her secret lotus, granting him outer, inner and secret empowerm ents, and purifying the three obscurations. From the eight vidyadharas at Deche Tsekpa, he received the teachings on the eight great sadhanas o f Kagye, from Buddhaguhya the teachings on ‘The Secret Essence Tantra’, and from Shri Singha the teachings o f D zogpachenpo. Padm asam bhava would master a teaching the first tim e he encountered it, and experienced visions o f deities w ithout needing to practise. Attaining the first vidyadhara level, the stage o f ‘the vidyadhara level o f m atu ratio n ' o r ‘vidyadhara with karmic residue’, Guru Rinpoche was known as Loden Chokse, ‘Wise Seeker o f the Sublime’. R eturning to Z ahor, Padm asam bhava to o k the royal princess M andarava as his consort, and they th en w ent to th e M aratika cave, w here for three m onths they practised the sad h an a o f longevity. The B uddha o f Limitless Life, A m itayus appeared, empowered them with longevity, and blessed them as inseparable
from him . They both accom plished the second vidyadhara level, ‘vidyadhara with mastery over life’. The king o f Z ahor and his ministers arrested G uru Rinpoche and Mandarava and burned him alive, but he transformed the pyre into a lake, and was found sitting, cool and fresh, on a lotus blossom in its centre. This lake is considered to be the Rewalsar Lake, ‘Tso Pema’, in the present-day Indian state o f Himachal Pradesh. O ver com e with rem orse, and in hom age, the king offered Padm a sambhava his entire kingdom, beginning with his garments and his five royal robes. In paintings and statues, G uru Rinpoche is portiayed wearing the clothing o f the king o f Zahor. For example, the hat offered by the king is called The Lotus which Liberates on Sight, o r The Petalled H at o f the Five Families', its inner and outer layers symbolize the unity o f generation and completion phases, its three points the three kayas, its five colours the five kayas working for the benefit o f beings, the sun and m oon skilful means and wisdom, its blue border unlim ited samaya, the vajra to p unshakeable concentration and the vulture's feather the realization o f the highest view and the culm ination o f the practice.1* Guru Rinpoche taught the king and subjects o f Zahor, and many attained realization. W ith M andarava, he then returned to O ddiyana, b u t was recog nized, and burned on a sandalw ood pyre. After som e time, they were found seated on a lotus in a lake o f sesam e oil, wearing a garland o f skulls, as a sym bol o f th eir liberating all beings from samsara through compassion. Padmasambhava was now known as Pema Thotreng Tsai, ‘The Powerful Lotus-born, with a G arland o f Skulls’. For thirteen years Padmasambhava and Mandarava remained
to teach in O ddiyana, as a result o f w hich the king, queen and m any others attained realization and th e rainbow body. Then Padm asam bhava was know n as Padma R aja-P tm a Gyalpo-'Tlne Lotus-born King’. Manifesting him self as the m onk Indrasena, it is said that Padma sambhava inspired the great king, Ashoka (3rd century BC), to have faith in the Buddhadharma. After defeating various anti-Buddhist rulers, Guru Rinpoche was poisoned, but remained unharm ed, and he was thrown in the Ganges, but made the river flow upstream and danced in the air, therefore earning the nam e o f Khyeu Khanding Tsai, ‘Mighty Youth, Soaring in the Sky like a G aruda’. He m anifested as a n u m b er o f great siddhas, such as S aroruha,17 Saraha, D om biheruka, Virupa and K rishnacharin. In charnel grounds like Kuladzokpa, ‘Perfected in Body’, he taught the secret mantra to dakinis, and made outer and inner spirits into protectors o f the Dharma. He was then known as Nyima Ozer, ‘Rays o f the Sun’. Padmasambhava challenged and defeated five hundred upholders o f wrong views in debate at Bodhgaya. He reversed th eir magic w ith th e aid o f a w rathful m antra given him by the lion-faced dakini Marajita. He was known as Senge Dradok, ‘The Lion’s Roar\ Then at Yanglesho, present day Pharping in Nepal, he practised the sadhana o f Yangdak Heruka with the consort Shakyadevi, daughter o f a king o f Nepal. Powerful spirits caused a three year drought, with famine and disease, and Padmasambhava asked his teachers in India for a teaching to counter them . Two men returned, laden with the
tantras and com m entaries o f Vajrakilaya, and the m o m en t they arrived, the obstacles were pacified. Guru Rinpoche and Shakyadevi both attained the third vidyadhara level, ‘vidyadhara o f the great seal, or m aham udra'. G uru R inpoche recognized that Yangdak is like a m erchant engaging in tra d e -th e achievem ent can be great, but so can the obstacles, whereas Vajrakilaya is like an armed escort; he is needed to guard against obstacles and overcom e them . He then com posed sadhanas o f Yangdak and Vajrakilaya com bined, and bound the guardians o f Vajrakilaya to protect the teachings. As for the Dzogchen teachings, it is said that Padmasambhava met Garab D orje in a pure vision, and he also received the Nyingtik teachings from M anjushrim itra. As N yoshul Khen R inpoche explains in his ‘H istory o f the N atural D zogpachenpo’1* A Marvellous Garland o f Rare Gems, G uru R inpoche travelled to the Parushakavana charnel ground where Shri Singha granted him the teachings o f the Three Classes o f M ind, Space and Pith Instructions. After granting him the Outer, Inner and Secret cycles, Shri Singha conferred on Padm asam bhava the teachings o f the Innerm ost Unsurpassed Cycle o f Pith Instructions, the K handro Nyingtik, along with all the tantras and instructions. He stayed for twenty-five years, receiving and contem plating on this teaching. Subsequently, he went to the Sosadvipa charnel ground and practised for three years, obtaining an enlightened body that was “like the reflection o f the m oon in water, not subject to birth or death”. He attained ‘the rainbow body o f great transference', in which form he later went to Tibet. In this subtle light body, great masters such as Padmasambhava and Vimalamitra can remain, without dissolving into the dharmakaya, for as long as there is service to perform for sentient beings.
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G uru Padmasam bhava visited lands and kingdom s ail over Asia, including M ongolia, C hina and Shangshung, where he manifested as Tavihricha to teach the hearing lineage o f Dzogchen in the Bon tradition, which led many to enlightenm ent and the rainbow body. “In this way,” Jam g o n K ongtrul w rites,1’ “Padm asam bhava’s activity for leading people to the p ath o f liberation thro u g h appearing in various places and in various form s, and speaking various languages, is indeed beyond all measure.” Now, the thirty-seventh king o f Tibet, Trisong D etsen, had invited the great pandita S hantarakshita, also know n as K henpo Bodhisattva, to establish Buddhism in his country. The author o f the fam ous ‘O rn am en t o f the M iddle Way’ Madhyamakalamkara and ‘The C om p en d iu m o f Suchness’ Tattvasamgraha, S hanta rakshita began teaching in T ibet, and laid the fo u n d atio n s for Samye monastery. This provoked the local spirits, who embarked o n a cam paign o f disasters-disease, floods, storm s, hail, fam ine and d ro u g h t-an d whatever construction work was done at Samye during the day was dism antled at night. Shantarakshita urged the king to invite Padmasambhava, and he despatched envoys under the leadership o f N anam D orje D udjom . W ith his prescience, G uru R inpoche knew already o f th eir m ission, and had gone to m eet them at M angyul, between N epal and Tibet. A ccording to Kyabje D udjom Rinpoche, it was in the Iron Tiger year (810) that Padmasambhava came to Tibet.*1 It is said that he was then over a th o u san d years old. O n the way to central T ibet, he began to subjugate the local spirits and made them take oaths to protect the Dharma and its followers. He met the king at the Tamarisk Forest at Red Rock, and th en w ent to the to p o f M o u n t H epori and
brought all the 'gods and dem ons’ o f Tibet under his com m and. ‘G lorious S am y e-th e In c o n c e iv a b le-th e unchanging, sp o n taneously accom plished tem ple’ was then built w ithout any hindrance, com pleted w ithin five years, and consecrated, am idst m iraculous and auspicious signs, by Padm asam bhava and Shantarakshita. There then began a vast undertaking, an extraordinary wave o f spiritual activity in Tibet. Vimalamitra and other great scholars and m asters, one hundred and eight in all, were invited; Padm a sam bhava, Shantarakshita and V im alam itra gave teachings, and then w orked with Tibetan translators, such as Vairochana, Kawa Paltsek, C hokru Lu’i Gyaltsen and Shyang Yeshe De, to translate the sutras, tantras and treatises into Tibetan; the first seven Tibetan m onks were ordained into the Sarvastivadin lineage, and this was the tim e when the two sanghas, the m onastic celibate sangha o f m onks and nuns and the com m unity o f lay tantric practitioners, came into being in Tibet; and Vairochana and N am khe Nyingpo were despatched to India to receive teachings, on Dzogchen from Shri Singha, and on Yangdak from Hungkara, respectively. At King Trisong D etsen’s request, Padm asam bhava opened the m andala o f the vajrayana teachings in the caves o f C him phu above Samye to the twenty-five disciples, headed by th e King Trisong D etsen, Yeshe Tsogyal and Vairochana; n ine o f the twenty-five attained siddhis through practising the sadhanas he transm itted to them . It is said that he convened them in three great gatherings, to leach the Kagye Dishek Diipa, the Lama Gongdtt, and the Kadii Chokfi Gyatso."
Guru Rinpoche and his closest disciple Yeshe Tsogyal travelled all over T ibet and the H im alayas, and blessed and consecrated the entire land, especially: “the twenty snow m ountains o f Ngari, the twenty-one sadhana places o f U and Tsang, the twenty-five great pilgrimage places o f D okham , the three hidden lands, five ravines, three valleys and one region."" G uru Padm asam bhava m ade m any prophecies about the future, and together w ith Yeshe Tsogyal concealed countless term a teachings, in order to: prevent the destruction o f the teachings o f the secret m antrayana; avoid co rru p tio n o f the vajrayana o r its alteration by intellectuals; preserve the blessing; and benefit future followers. For each o f these terma treasures, he predicted the time for its revelation, the identity o f the revealer, and those w ho would receive and hold the teachings. At thirteen different places called Tiger’s Lair, Taktsang, G uru Rinpoche manifested in “the terrifying w rathful form o f crazy w isdom ”," bin d in g w orldly spirits u n d er oath to protect the terma treasures and serve the Dharma. Then he was nam ed Dorji Droid, ‘Wild W rathful Vajra’. At Shyoto Tidro in the Drikhung Valley, the great G uru transmitted the teachings o f Dzogpachenpo, the Innermost, Unsurpassed Cycle o f the Category o f Pith Instructions, and the K handro Nyingtik, to a single hum an disciple, Yeshe Tsogyal, and a h undred thousand w isdom dakinis. Later, at C h im p h u , when Trisong D etsen’s daughter, the princess Pema Sei, died at the age o f eight, Padmasambhava drew a red syllable NRI on her heart, sum m oned her consciousness, restored her to life and gave her the transmission o f the Nyingtik teachings, soon after which she passed away. Yeshe
Tsogyal concealed the teachings as terma, and centuries later, Pema Sel’s incarnation, the master Pema Ledreltsai, revealed the Khandro Nyingtik cycle. His next rebirth was as the om niscient Longchen Rabjam. As regards G uru Rinpoche’s disciples, Jam gon Kongtrul lists “the original tw enty-one disciples, the interm ediate twenty-five dis ciples, and the later seventeen and twenty-one disciples.”" Apart from his twenty-five m ost famous disciples, the king and subjects, G uru R inpoche had num erous highly realized fem ale disciples, including the five principal consorts: Yeshe Tsogyal, M andarava, Shakyadevi, Kalasiddhi and Tashi Khyidren. After the death o f Trisong D etsen, Padmasambhava stayed o n in Tibet into the reign o f his successors. But he knew that the rakshasa cannibal dem ons, inhab itin g the south-w estern c o n tin e n t o f Cham zra-N gayab-w ere set to invade and destroy India, Nepal and Tibet, and if not subdued, they would sweep the earth and destroy all hum an life. So, after fifty-five and a half years in Tibet, in the W ood M onkey year (864), G uru Rinpoche prepared to leave, and w ent, accom panied by the young king M utik Tsepo and a large gathering o f disciples, to the pass o f G ungthang in Mangyul. They im plored him to stay, but he refused. He gave final teachings and instructions to each o f them , and th en , on the ten th day o f the m onkey m onth, left for the land o f Ngayab Ling in the south-west, and for his m anifested pure land o n Zangdokpalri, the C opperC oloured M ountain o f Glory.
The many accounts o f his life vie in their beauty when they come to describe his departure. The Zanglingma biography” says th at after giving his final instructions, “Padm asam bhava m o u n ted a beam o f sunlight and in the flicker o f a m om ent soared away into the open sky. From the direction o f the south-west, he turned his face to look back, and sent forth a light ray o f immeasurable loving kindness that established the disciples in the state o f non-return. A ccom panied by a cloud-like throng o f dakinis, outer and inner, and amid the sound o f the music they were offering, he went to the south-w estern c o n tin e n t o f N gayab.” But different people had different perceptions o f his departure. Some saw him leaving in swirling clouds o f coloured light, m o u n ted o n a divine horse; others saw him riding a lion. In som e accounts, the twenty-five disciples in th eir m editation watched him receding in th e su n ’s rays, first the size o f a raven, then a dove, a sparrow, a bee, and finally a tiny speck th at disappeared from sight. They saw him alighting in the land o f the rakshasas and teaching them the Dharma.** O n the peak o f the C opper-C oloured M ountain, Padmasambhava liberated the king o f the rakshasas, Raksha Totreng, and assumed his form. Now he dwells in Zangdokpalri as a ‘vidyadhara o f spon taneous presence’, th e fo urth vidyadhara level: “T here,” writes Kyabje D udjom Rinpoche*7, “he m anifested the inconceivable Palace o f Lotus Light, and there he presides as king, with one o f his em anations in each o f the eight continents o f the rakshasas, giving teachings like the Eight Great M ethods o f A ttain m en t o f the Kagye, and pro tectin g the people o f this world o f Jam budvipa from fears for their life. Even to this day, he reigns as the regent o f
Vajradhara, the ‘vidyadhara with spontaneous accom plishm ent o f the ultim ate p ath’; and thus he will remain, w ithout ever moving, until the end o f the universe.” The T ibet that Padm asam bhava left b eh in d him was a country irreversibly turned tow ards the teaching o f B uddha. N yoshul Khenpo explained:" Padm asam bhava cam e to this world to accom plish three m ain aims. First, and in general, he cam e to help the sentient beings o f the six realms. Second, his historical m ission was to bring the light o f the D harm a, and the teachings o f D zogpachenpo, to the land o f Tibet. It is ow ing to his kindness and his single-handed endeavour that the teaching has lasted in Tibet for well over a thousand years. A nd now the teachings o f Padmasambhava have com e to the West, where once he was unknow n, and this is indeed a sign o f his blessing, a mark o f his co m passion and power. Third, each b u d d h a has a particular mission, and Padmasambhava’s specific mission is to come in this degenerate dark age, the kaliyuga, the ‘dregs o f tim e’. The D zogchen teachings were transm itted in Tibet primarily by Padmasambhava, Vimalamitra and Vairochana, and that this transmission happened at all was mainly as a result o f Padmasam bhava’s kindness. U nder his guidance, at a retreat in C huwori sponsored by King Trisong Detsen, o u t o f one hundred retreatants, ninety-nine attained the rainbow body; the only one who did n o t was Palgyi Dorje.
Padmasambhava had twenty-five close disciples w ho were the first mahasiddhas o f Tibet, and o f these all attained the rainbow body except Trisong Detsen. At Drak Yerpa, eighty students all becam e m ahasiddhas, attained the rainbow body and never cam e o u t o f retreat; there were thirty siddhas o f Yangdzong who all attained realization, fifty-five tokden, realized beings, o f Sheldrak, twenty-five dakinis w ho attained the rainbow body, seven yoginis and the seven siddhas o f Tsang. All these, and so m any m ore, attained the rainbow body and realization through the power and blessing o f Padmasambhava. A nd this is because Padm asam bhava is th e b u d d h a o f this tim e; his u nique mission is to work with the negativity o f this particular age, in which he is the quickest to act and the most powerful. There are many forms o f Padmasambhava. First are the Totreng Dc Nga, the five families of: Vajra T otreng, Ratna T otreng, Padma Totreng, Karma Totreng and Buddha Totreng. Then there are ‘The Eight M anifestations o f Padm asam bhava’: Tsokye Dorje, Padma sam bhava, Loden C hokse, Pema G yalpo, Nyima O zer, Shakya Senge, Senge D radok and Dorje D rolo. T here are th e six G uru Rinpoches th at m anifest to help beings in the six realm s o f sa m sara-th e hell realms, the hungry ghost realm , the anim al realm, the hum an realm, the demi-god realm, and the god realm and counteract the six destructive em o tio n s. In the practice o f Sampa Lhundrupma, ‘The Spontaneous Fulfilment o f All W ishes’, there are th irteen em anations o f G uru R inpoche: against war, against illness, against famine and deprivation, for the transmission o f the term a treasures, for travel, for p ro tectio n against wild
anim als, against disruptio n in the elem ents, against robbery, against assailants, for the m om ent o f death, for the bardo, against m ental distress, and against suffering in the world at large. There are also twelve manifestations o f G uru Rinpoche, the 'Namtrul Chu N y i’m against various obstacles and fears that arise in o u r life, the twenty or forty trultsen, ‘further em anations’, and many others. Just as a m irror reflects w hatever appears in front o f it, so the teachings appear according to the needs o f beings. In the same way, the Eight M anifestations o f Padm asam bhava d o n o t depict different Padm asam bhavas, b u t reflect his ability to appear according to different needs and demands. In fact, they are called in T ibetan Guru Tsert Gy(, the eight ‘nam es’ o f the G uru; each m anifestation dem onstrates a different principle th at unveils the innerm ost nature o f m ind. As G uru Rinpoche said: “M ind itself is Padm asam bhava; there is no practice o r m editation apart from that.” It was a deep appreciation o f this infinitely dynam ic and living, inner presence o f Padm asam bhava th at inspired C hogyam Trungpa R inpoche’s und erstanding o f G uru R inpoche and his m anifestations: “It is n o t like one person changing costum es; rather it has to do w ith the vividness o f life. In talking about Padm asam bhava, we are n o t referring purely to a historical p e rso n ... Instead, w hat we are trying to p o in t to here is that Padmasambhava is o u r experience. We are trying to relate with the Padm asam bhava-»«j in us, in o u r state o f being. The Padmasam bhava-ness consists o f those three constituents: the dharm akaya, o r open space; the sam bhogakaya, o r forward energy; the
nirm anakaya, o r actual m an ifestatio n ... We are infested with Padmasambhava in ourselves. We are haunted by him. O u r whole being is com pletely made o u t o f Padmasambhava.”30 For m illions o f practitioners dow n thro u g h the centuries. G uru Rinpoche has continued to be the source o f their realization, the inspiration that breathes life into the heart o f their practice. In The Tibetan Book o f Living and Dying, Sogyal Rinpoche wrote:11 I have always turn ed to Padm asam bhava in tim es o f difficulty and crisis, and his blessing and power have never failed me. W hen I th in k o f him , all my m asters are em bodied in him . To me he is com pletely alive at all mom ents, and the whole universe, at each m om ent, shines with his beauty, strength, and presence. 0 Guru Rinpoche, Precious O ne, You are the em bodim ent o f The compassion and blessings o f all the buddhas, The only protector o f beings. My body, my possessions, my heart and soul W ithout hesitation, I surrender to you! From now until I attain enlightenm ent, In happiness or sorrow, in circumstances good or bad, in situations high or low: 1 rely on you completely, O Padmasambhava, you w ho know me: think o f me, inspire me, guide me, make me one with you!“
W hoever turns to G uru Rinpoche in times o f difficulty and crisis will find that his blessing and power will never desert them . Kyabje Dilgo Khyentse Rinpoche said: There have been m any incredible and incom parable masters from the noble land o f India and from Tibet, the land o f snows, yet o f them all, the one w ho has the greatest com passion and blessing toward beings in this difficult age is Padm asam bhava, w ho em bodies the com passion and wisdom o f all the buddhas. O ne o f his qualities is that he has the pow er to give his blessing instantly to w hoever prays to him , and w hatever we may pray for, he has the power to grant our wish immediately. In this dark age, the dregs o f time, when beings are immersed in constant suffering from the three poisons o f ignorance, aggression and attachm ent, when the five negative em o tions are m ore turbulent than ever before, and w hen ter rible suffering comes from illness, poverty, famine, hunger, and the threat o f war, the blessings o f G uru Rinpoche are even quicker to act. He him self has pledged that in such an age, w henever a person prays to him , he will respond im m ediately with his blessings. A nd these were n o t just sweet w ords m eant to please, b u t the true, undeceiving words o f Guru Rinpoche.” Padmasambhava him self spoke o f the crucial im portance o f prayer, when he taught King Trisong Detsen:
The root o f the secret m antra path is to keep the samaya com m itm ents. The roots o f the samaya are devotion, and effort. And the root o f these two is prayer, to pray to your spiritual master, and to your yidam deity. Som eone who is diligent and puts this into practice can attain the supreme attainm ent o f m aham udra in this very lifetime.” To Yeshe Tsogyal, he said: If anyone w ho has faith, devotion and a connection with me prays with yearning and real fervour, then the force o f our aspirations and the interdependence o f cause and effect will ensure th at my com passion comes to his or her help m ore quickly than th at o f any o th er b u d d h a. So pray Tsogyal, continuously, and with devotion.” “If you pray to G uru R inpoche fervently,” says N yoshul Khen Rinpoche, “there is n o doubt that he will actually appear to you. For there is no o th er b u d d h a w ho has m anifested in visions to practitioners as often as has G uru R inpoche. Som e o f the great tertons, Ratna Lingpa for exam ple, had as m any as twenty-five visions o f G uru Rinpoche. O ther major tertons had twenty, others ten, some sue, and all the thousand m inor tertons had at least three visions each, making many thousands o f visions in all. The details o f these visions are very precisely recorded, for example: the date, the place and the m an n er in which they occurred, and the teachings and prophecies th at Padm asam bhava gave. These teachings have subsequently been written dow n very clearly, and practised later by others, many o f w hom have attained the rainbow
body through th eir au th en tic power. This all dem onstrates just how powerful G uru Rinpoche is, and how quick he is to act. If you practise him , success o n the p ath will com e m ore swiftly. No buddha o r master has appeared as many times as Guru Rinpoche; he seems to be the m ost active o f them all”. These were the Precious Master's parting words to Yeshe Tsogyal as he left T ibet:“ I am never far from those with faith. O r even from those w ithout it, Though they do not see me. My children will always, Always, Be protected by my compassion. Sogyal Rinpoche wrote: “Today in a world full o f conflict and pain, where o u r very survival is threaten ed , the prom ise o f Padm a sam bhava takes on an even deeper and m ore far-reaching significance. We live now at a time when, just as Padmasambhava foretold, his teachings have spread and taken root throughout the entire world, where they have proved themselves with their power and clarity so fitting for this tim e, and where they have already brought incalculable benefit. The blessings, attain m en ts and w onderful qualities o f experience and realization they have brought too are quite extraordinary. From Tibet, through Padma sam bhava, these teachings have now touched and transform ed people the w hole world over. So we should never forget his kindness, just as we should never forget the suffering o f the Tibetan
© 43
people and the struggle and hardships they have gone through to guard these precious teachings, and so h an d them o n to all hum anity.””
o 44
1
Dilgo Khyentse, The W isb-Fulftibngjaeti, Shambhala. Boston, 1988. p. 52
2
Sogyal Rinpoche, Diogchm and PadmautrnhhtiHt, pp. 27-$.
3
From Dilgo Khyentse Rinpoche'* foreword lo Tht Lotus Bom , p. 1.
4
In Sokdokpa Lodro G yaluen's rNam that Y idkyi M an srf, Sikkim, p. 8 1a/4. See Tulku Thondup Rinpochc, M astm o f M editation and M traH tt. p. 76.
5
Dudjom Rinpoche in Tbf Nytngma SchoolofTihttan Buddhism, p. 473; in his CoBttud UYorks Vol. 1, Delhi. 1996. p. 102. ZA.
6
Tsele Natsok Rangdrol (Zanjfyingtht True /W aning, quoted in Tht Lotus Bonr, pp.22-23; Tbf Ccmpicu Ut'orki ofrTst It rGod Tshangpa Padma Ltgs Cruh, Gangtok, 1979. volume 3, pp. 482.1 and 483.4.
7
From Jamgon Kongrnil't Prtaom G ariutd ofLapts L azuli. the biographies o f the tertons. in volume 1 o f the Rm thengV r m D zod Chen mo, Delhi, 1976, p. 304.3, translated by Erik Pema Kuntang as A Short Biography ofPadmasamhhafa, m D ahni Trashing, p. xvi.
8
From Tsele Natsok Rangdrol Clarifying tb t Tnu M /aning p. 412.1: Tbf Louts Bom , p. 12.
9
in Shechen Gyaltsab’s Pond o f W hitt Lotus R o w m . Collected Works. Paro. volume 2, p. 20; quoted in Tht Lotus Bom , p. 213.
10
From a leaching by Nyoshul Khen Rinpochc given at Rigpa, Paris, April 12, 1986.
11
Shechen Gyaltsab, ibid., p. 20, The Lotus Bom , p. 213.
12
M ipham, Th* W hitt Lotus, m Tht CoO tfttd Works o f)* M ipham , expanded redaction, Paro,
13
In Tb< M il, Loins, p. 280
1984. vol. 19. p. 279 14
Discussing the date o f Padmasambhava’s appearance in this world, Tsele Natsok Rangdrol (op a t., p. 421-2) says, “I find it difficult m y sd f to identity correctly the exact yean when the Buddha was bom and passed away. There are many discrepancies in the various treatises, but all the histones o f the Nyingma school say that Buddha Shakyamum passed away in the year o f the Fire Bird, and that Padmasambhava was bom in the year o f the Earth Monkey. Between these two events are twelve years, so I consider that to be the correct vcmon." Q uoted in Tht Lotushom , pp.12-13 O ther sources, such as Saugyi Lingpa’s revelation, the Lama G ongdu, say that Guru Rinpoche was bom in the year o f the Wood Monkey. Kyabje Dudjom Rinpoche in Tbf Nyingma Sthooi, p. 949, puts h u birth in the Wood Monkey year, live years afier the pannirvana o f Lord Buddha, in the Iron Dragon year.
15
This account follows Tht Narration o f th t Preoous Rrvttalw n o f th t Ttrma Trtasum , gTtr bytu g R tu po ebt't Lo r&us. in the Khandro Yangtig, Part I, p. 38.
16
Ai explained by Pa mil Rinpoche in Tht Words o fM y Prrfttt Tiaehtr, p. 314.
17
As Dudjom Rinpoche explains (CoOeettd Works Nfol. 1 p, 97.4; Tbt Nyingma Sthooi, p. 471), Saroruha introduced the Hevapa Tantra.
18
Nyoshul Khenpo Jamyang Dorje, in A M arvellous Garland o f R an Gems, T himphu, Bhutan, 1996. pp. 149-151. The references for this arc to be found in the Nyingtik Yabshyi, Delhi. 1975. in: The Narration o fthe Preoous Revelation ofthe Terma Trtasum , op.cit., p. 17 i/2 (47-9); The Narration Composed by G yahta Yung-Lo rgyns rgral im gYunggis m D zadpa, Khandro Nyingthig, Part II, p. 203b/6 (406-8); and History o f the Khandro Nym gtik, en tititd G otland o f PrtciousJew tis-m K ba"po sN yingtbiggiLo r& ut Rm po CheVPfrrtng fra, Khandro Nyingthig. Part II, p. 243a/3 (485-6).
19
Jamgon Kongtrul, Prttious Garland o fL apii Lazuli, p. 312; D akirti Tradings, p. job.
20
In The Nyingma Sfhool o f Ttbtlan Buddhism, p. 949. Many believe this took place during the previous sixty year cycle, putting Guru Rinpoche‘s arrival and the founding o f Samye in 750, and Guru Rinpoche's departure from Tibet in 804. Others maintain that Sam yi was founded in 775.
21
These three cycles were hidden by G uru Rinpoche as term as. The Kagyt D tshtk D kpa T h e Gathering o f Sugatas o f the Kagye’ was revealed by Nyangrei Nyima O zer (1136-1204). The tenon Sangyl Lingpa (1340-1396) discovered the Lam a Gongdu H ie Gathering o f the G uru’s Intentions'. K a d i Cbdkyi Gyaluj T h e Ocean o f Dharma, the Great Gathering ofTransm itted Precepts’ was a treasure o f one o f the earlier tertons which was revealed as iya n g ta ‘rediscovered terma* by jam yang Khyentsl W angpo (1820*92).
22
jam gon Kongtru). Preoous Garland ofLapis Lazuli, p. 315; D akini Tradings, p. xxiii.
23
Jamgon Kongtru!, Prttious Garland o f Lapii Lazuli, p. 316; D akini Ttathtnp, p. xxiii.
24
Jamgon Kongtru!, Prttious G otland o f Lapts Lazuli, p. 316; D akini Teachings, p. xxiii
25
rNttm th a t Zartgi gLing m a, in volume 1 o f the R in then gler m D zod then mo, Delhi, 1976, p. 202; The Lotus Bom , pp. 207*8.
26
According to the Padma bKa’i Tbang-Chnm tcks o f Padmasambhava, p. 534*5; The L ift and Liberation o f Padmasambhava, vol. 2, p. 739.
27
In The Nytngma Sthooio f Tibetan Buddhism, p. 520; Collected Works, Vol. 1, p. 166.3
28
Paris, April 12.1986.
29
They appear in The Prayer whieh Remains all ObstaeUsfrom the Path, Bardie Lamscl, see below.
30
Chogyam Trungpa. Rinpoche, Crazy Wisdom, Boston. Shambhala. pp. 99-100.
31
The Tibetan Book o f L bm g and Dying, p. 149.
32
The prayer called "M aturing the Sxidhi", from the Guru Yoga in the Lengthen Nyingtik
33
From a teaching given by Kyabje Dilgo Khyentse in Paris in August 1986, to bless the Rigpa
Preliminary Practice Sangha’s recitation o f one hundred million mantras o f Padmasambhava, dedicated to peace in the world. 34
Prom the narrative pan o f Tbt Prayer in Seven Chapters, Le'n Dunma, concerning the prayer given to King Trisong Detsen.
35
Le'u Dunma, concerning the prayer given to Khandro YcsW Tsogyal.
't '
36
In Pawo Tjksham Doric’s terma biography o f Yeshe TsogyaL. Yr Shes mTsbo rGyal m D zad Tskul rNam Par Thar Pa Gab Pa m S’gon Byung rGyud M a/tg D rt Z a 'i Glu Pfrrmg, M ink Petrunkhang, p. 173/8. Reference given in M a ttm of M editation and M iradej, p. 368.
37
T b f Blessing o f Pad/rsasamkkava' from the 8th Nytngma M onlam C hcnm o Commemorative Book. Bodhgaya. 1997.
A cknow ledgem ents
Many resources were drawn upon for the life o f Guru Rinpoche, and especially: Tulku Thondup. M astm o f M editation and M irades, Shambhala, 1996; jam gon Kongtrul’s biography o f Padmasambhava from his Prttious G arlandofLapis l^tzu li, translated by Erik Pema Kunsang in D akini Teafbings, Shambhala, 1990; The Nytngma School o f Tibetan Buddhism: Its Fundamentals and H istory by Kyabje Dudjom Rinpoche. translated by Cyurme Dorje and M atthew Kapstein, W ndom . 1991; A M arvellous Garland o f Rare Gems, by Nyoshul Khenpo. jam yang Done, translated by Richard Barron, Padma Publishing. 2004; Dzogchen and Fadmasambhatia by Sogyal Rinpoche, Rigpa, 1989; The Ijotus Bom by Yesh£ Tsogyal, translated by Erik Pema Kunsang. Shambhala, 1993; The Life and Liberation ofPadmasambbat>a by Yeshi Tsogyal, Dhatma Publishing, 1978; and TheU fe and Tim a o f Guru Rinpothe by Ngawang Zangpo, Snow U on. 2002. We would like to acknowledge Tulku Thondup Rinpoche and Alak Zenkar Rinpoche for their invaluable clarifications, and thank E. Gene Smith and the Tibetan Buddhist Resource Center. Alak Zenkar Rinpochc also gave priceless help with the translation o f the prayers that follow.
Prayers to Guru Rinpoche
The Seven Line Prayer
A ccom plishing the Lama through the Seven Line Prayer: A Special Teaching from the Lama Sangdii
The Terma Revelation o f Guru Ch&wang
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njsruqi-S^qjsjjjqjsrsrSBtf £> «^^^aW < i|3J»rqifqf
Homage to theyidam deity! Fortunate men and women o f the future, Sons and daughters o f an enlightenedfamily, When y o u turn to me, the guru o f Orgycn.for refuge, Takeyourself to an isolated place, and M ake deepfeelings arise o f melancholy at impermanence. A n d disgust with samsara-this is vital. Then rely on me completely, heart and soul. Reflect how every kind o f refuge, all y o u r hopes, A re all fulfilled and complete within me, the guru o f Orgyen. Whether in happiness or in sorrow, Have total trust and confidence in me. N o need to make offerings or praise; Set aside all accumulating; Simply let devotion flo o d y o u r body, speech and mind, and Pray, pray with these seven lines:
HUNG S ORGYEN YUL GYI NUB CHANG TSAM S In the north-west o f the land o f Orgyen,
PEMA KESAR D O N G PO LA § In the heart o f a lotus flower,
YATSEN C H O K GI N GO DRUP NY£ S Endowed with the most marvellous attainm ents,
PEMA JU NG N £ SHY£ SU DRAK i You are renowned as the Lotus-born,
KHOR DU KHANDRO MANGPO KOR S Surrounded by many hosts o f dakinis.
Q 54
KHY£ KYI j £ SU DAK DRUP KYI I Following in your footsteps
i ^ t ^ s qt ^ T r^ ra,§ C H IN GYI LAP C H IR SHEK SU SOL % I pray to you: com e and bless me with your grace!
GURU PEMA SIDDHI H UN G i
««j’wwai^-qi*rnj-q-5qj
^ ■ w p w i« r ^ » n q |^ - § ^ j
ir^ w w ^ g
^•Q |^'gniW 'S !*r«Jv^*$ ^ s a ; x R ^ s i» !'rti¥ < ? j
l a c j w ^ |^ * a i 2 r S » j |
^ « W ^ * '^ S j 3 i< W a o j q f
Pray in this way, over and over again. Create a feeling o f yearning and longing So intense that tears springfro m yo u r eyes. I f the rapture o f devotion overwhelms you, Breathe out strongly, and then leave everything as it is. Clear and awake, focused and undistracted, look within. For children o f mine who pray like this, It goes without saying that they w ill have my protection, For they w ill be the sons and daughters o f the buddhas o f past, present andfuture. They will receive complete empowerment into the awareness o f their own enlightened mind. Their samadhi w ill be so powerful and stable, that wisdom w ill naturally blossom and expand. This great blessing, which arises o f its own accord. W ill dispel all the suffering that w ill ripen on you, or be experienced by others. When y o u r m ind is transformed, others’perceptions w ill simultaneously change, You w ill accomplish enlightened activity, A n d alt noble qualities will be complete within you.
@^w|aC5sw§'^«Ttr^
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o 58
M ay the sons and daughters o f my heart meet with this extraordinary skilful means, one which ripens and liberates into the dharmakaya realization o f my enlightened being.
A practice with a uniquely powerful blessing, the seven line prayer is exceptionally profound; so let this instruction be an extremely secret treasure o f my enlightened mind. May it meet with one who possesses a mind o f wisdom, and is endowed with great compassion, called Chokyi Wangchuk.
Le’u Diinma
The Prayer in Seven Chapters
“Homage to the G uru!”
The General Visualization for Prayers to G uru Rinpoche
byJamyang Khyentse Wangpo
o 63
1. T a k i n g R e f u g e
NAMO LAMA DfeSHEK DUPfc K.U §_____________________ Namo! Lama, in your perfect form, you em body all the sugatas;
K O N CH O K SU M GYI RANG SHY1N LA i Your very nature is that o f the Three Jewels: Buddha, Dharma and Sangha.
DAK DANG DRO DRUK SEM CHEN NAM I U ntil enlightenm ent is fully realized,
CHANG CHUB BAR DU KYAB SU CH I § We and all beings o f the six realms take refuge in you. (three times)
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LE U D O N M A
2. Arousing the Awakened M ind of Bodhichitta
SEM KY£ DROWA KUN D O N DU % We arouse the bodhichitta, the heart o f the awakened m ind, and, for the sake o f all living beings.
LAMA SANGYfi DRUB N £ N I 1 W hen we have accom plished the enlightened state o f the master,
GANG LA GANG DDL TRINLE KYI i We vow to liberate them all, through the enlightened actions
1 ] DROWA DRALWAR DAM CHA’O % O f teaching each and every one according to their needs. (thret times)
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A GREAT TREASURE OF
BLESSINGS
3. T he Seven Branch O ffering
LAMA Y1DAM KHANDRO SHEK S Approach now, gurus, devas, and dakinis:
NYI DA PEM£ DEN LA SHYUK 1 Take your seats on these cushions o f lotus, sun and m oon.
LO NGAK Y1 SUM GO CHAK TSAL i We offer homage, while devotion fills our body, speech and mind.
C H I NANG SANG W £ C H O PA BUL i We make offerings, outer, inner and secret.
u
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LEU
DONMA
NYAM CHAK DIK DRIB TOL SHYING SHAK * We confess all im pairm ents and breakages o f vows, all our harmful actions and obscurations.
SANG NGAK DRUP LA j £ YI RANG i We rejoice that the secret mantrayana is being accom plished in practice.
1 M IN DROL SANG NGAK C H O K H O R K O R S We request you to turn the wheel o f the secret mantra teachings, which ripen and liberate.
NYA NGEN Ml DA SHYUK SU SOL 1 Remain with us w ithout passing into nirvana, we pray.
| NYINGPO SEMCHEN D O N DU N G O * We dedicate all merit so that sentient beings attain the essence o f enlightenm ent.
YANG DAK DORjfi D O N TOK SHOK § May we all realize o ur true vajra nature!
4. T h e M a i n V is u a l iz a t io n
DUN GYI NAM KHAR 0 N G£ LONG i _________________ Before us in the sky, in a shim m ering sphere o f light, white and blue, yellow, red and green,
SENG TR1 PEMA NYI Pfe TENG %______________________ Floats a throne held aloft by lions, with cushions o f lotus, sun and m oon.
KU SUM GYAL WA PQPfe NGO S______________________ There you preside, the actual presence o f all the buddhas o f the three kayas,
m n rO im x
TSAWfi LAMA PEMA JU NG I Root master, in the form o f the Lotus-bom Guru.
KAR MAR DANG DEN SHY1 TROl NYAM % Your com plexion is white, tinged with red, your expression slightly wrathful,
PE SHYA SANG PO C H O G O DANG S Wearing the lotus hat, gown, and Dharm a robes, with
ZA OG BER MUKJ1 PAR SOL i A magnificent dark red cape o f shining brocade.
CHAK Y£ DORjfi TSfe NGA DANG I Your right hand holds a five-pointed vajra;
y0 N P £
BHENDHA TSfi BUM NAM *
Your left a skull-cup containing the vase o f long-life.
DRUMO YON NA KHATAM CHANG % A khatvanga cradled in your left arm,
DORjfc KYIL TRUNG DANG C H £ Tfc * You are seated in the vajra posture.
KU SUNG TUK KYI KYIL KHOR L£ % From the mandalas o f your wisdom body, speech and m ind
1 | TSA SUM C H O SUNG RAB JAM KUN * Appear infinite gurus, devas, dakinis and dharmapalas;
0 70
TRO DUI ZI JIN LAM M £ WA I All send out and gather back brilliant, dazzling light,
NGON SUM SHY1N DU SHYUK PAR GYUR * A nd all becom e actually present, here.
‘Hwr^!
w s r v ^ - ^ f ^ s r ^ 'iq f
upijRaje,]
»55r§
V isualizing ibis, recite 4The Prayer in Seven Chapters' a ttd T he Prayer to Guru Rinpoche that Spontaneously Fulfils AH W ishes\ ’The Seven Line Prayer] and T he Prayer which Rtmoves A ll Obstaclesfro m the Path\ along w ith prayers taken from the earlier a nd later terma treasures, and prayers o f any k in d that cany the blessing o f the vajra speech o f the saints o f the past. Recite them w ith an intense longing and yearning, and an all-consuming devotion.
I f yo u can not manage this much, then it w ill be a ll nght sim ply to recite The Prayer to the Three Kaya Guru ’ and *The Prayer to Guru Rinpoche that Spontaneousfy Fulfils AH W ishes*. W hatever you do, a t the end call out to Guru Rinpoche and invoke bis wisdom m ind by chanting the Vajra Guru m antra as much as possible.
The Prayer in Seven Chapters to Padmakara, the Second Buddha
The Terma ofTulku Zangpo Drakpa
Chapter One T h e Pra yer t o t h e T h r e e Kaya G u r u
| EMAHO 1 Em aho: O wonder!
TRODRAL C H O KYI YING KYI SHYING KHAM SU I In the pure realm o f the dharm adhatu, o f natural simplicity,
C H O NY1 DO SUM KY£ GAK M£ Pfi NGANG %' W ithin the intrinsic nature o f reality, forever unborn, unceasing throughout the whole o f time,
KU SUNG TUK DANG YONTEN TRJNLfi KYI i Dwells the em bodim ent o f the sugatas, with the five wisdoms
YESHfe NGA DEN DEWAR SHEK P£ KU * O f body, speech, m ind, qualities, and enlightened action,
TUK j£ l C H £ DRAK NATSOK SO SOR TON i Appearing to different beings in all kinds o f com passionate forms,
LAMA LONG C H O DZOK KU LA SOLWA DEP * Sambhogakaya lama, to you we pray!
ORGYEN P£M A JU N G N £ LA SOLWA DEP S To the Lotus-bom G uru o f Orgyen, we pray!
W
I
-LE. ' . U O0 . N MA
MI jfejIK TEN DAK P£ SHYING KHAM SU i __________ Into the pure realm o f o u r ‘Fearless’ world-system,
TUKjfe C H E N PO DROWfc D O N LA C H O N %_________ O ut o f your great compassion, you have come, to bring benefit to beings,
GANG LA GANG DUL TAP KYI DRO D O N DZ£ S Skilfully helping them by tam ing each according to their needs,
d£ dang ma c h
O n d a t a DO s u m g y i s
T hroughout the whole span o f past, future, and present,
LAMA TRULPfc KU LA SOLWA DEP 1 Nirmanakaya lama, to you we pray!
U
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A GREAT TREASURE OF BLESSI NGS
ORGYEN PfcMAJUNGNfc LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
T he Lineage Prayer
C H O KU KUNTU ZANGPO LA SOLWA DEP ? We pray to the dharmakaya, Samantabhadra,
LONG KU GYALWA R1K NGA LA SOLWA DEP * We pray to the sambhogakaya buddhas o f the five families,
TRULKU RIK SUM G 0 N P O LA SOLWA DEP $ We pray to the nirmanakaya lords M anjushri, Avalokiteshvara and Vajrapam,
M
YANG TRUL GARAP DORjfe LA SOLWA DEP % We pray to their em anation Garab Dorje,
^ ■ ^ ^ 'a 5 3 v ! '^ q a j - c j ^ i s j - ^ 3 j - a j - i 7 |^ a j - q - q ^ q ^ s LOBPONJAMPAL SHENYEN LA SOLWA DEP S We pray to the master M anjushrimitra,
RIGDZIN SHR1 S1NGHA LA SOLWA DEP I We pray to the vidyadhara Shri Singha,
PEN C H EN BIMALAMITRA LA SOLWA DEP I We pray to the great scholar Vimalamitra,
GYALSfc PfcMAJUNGN£ LA SOLWA DEP % We pray to the bodhisattva Padmasambhava,
CHOGYAL TRISONG DEUTSEN LA SOLWA DEP I We pray to the Dharma-king Trisong Detsen,
KHANDRO YESHfc TSOGYAL LA SOLWA DEP i We pray to the dakini Yeshe Tsogyal,
GELONG NAMKHfc NYINGPO LA SOLWA DEP i We pray to the bhikshu Nam khe Nyingpo,
NANAM DORjfe DUDJOM LA SOLWA DEP f We pray to N anam Dorje D udjom ,
( ^ • 5 j ^ '^ '||- q ^ - 2 r a i - q |^ a j - q - q ^ q s M f LHASfc MUTRI TSENPO LA SOLWA DEP 8________ We pray to prince Mutri Tsenpo,
^ < v ^ q 3 c ; - 2 f 5 } q |9 i - s r f l r q ] ^ s r q ^ q s j f TRULKU ZANGPO DRAKPA LA SOLWA DEP I
1
We pray to tulku Zangpo Drakpa,
RIGDZIN NGODRUP GYALTSEN LA SOLWA DEP i We pray to the vidyadhara N godrub Gyaltsen,
KUNPANG DONYO GYALTSEN LA SOLWA DEP I We pray to the renunciate D onyo Gyaltsen,
q
| ^
- ^
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GYODZIN SONAM CHOKZANG LA SOLWA DEP S We pray to the lineage holder Sonam Chokzang,
DRUPCHEN TANGTONG GYALPO LA SOLWA DEP % We pray to the great siddha Tangtong Gyalpo,
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TSUNGMfe NGODRUP PALDEN LA SOLWA DEP 3 We pray to the incom parable N godrub Palden,
DR1NCHEN KUNGA ZANGPO LA SOLWA DEP i We pray to the com passionate Kunga Zangpo,
M1NGYUR LETRO LINGPA LA SOLWA DEP %________ We pray to Mingyur Letro Lingpa,
GYALWANG RINCHEN PUNTSOK. LA SOLWA DEP 3 We pray to Gyalwang Rinchen Phuntsok,
TRULKU NAMKHA GYAJIN LA SOLWA DEP i We pray to tulku Namkha Gyajin,
KHfiDRUP D O NGAK TENDZIN LA SOLWA DEP i We pray to the learned siddha D ongak Tendzin,
R1GDZIN TRINLfi LHUNDRUP LA SOLWA DEP * We pray to the vidyadhara Trinle Lhundrup,
CHOGYALTERDAK LINGPA LA SOLWA DEP S
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We pray to the king o f dharm a, Terdak Lingpa,1
DO SUM TSA GYO LAMA LA SOL WA DEP % We pray to all the root and lineage masters o f past, present and future,
D RINCHEN TSAWfi LAMA LA SOLWA DEP % We pray to our root lama, in all his kindness and compassion,
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A GREAT TREASURE OF IL ESSIN G S
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Y1DAM DRUPCHEN KAGYfL LA SOLWA DEP I We pray to the yidam deities o f the great Kagye sadhanas,
MAMO KHANDROl LHA TSOK LA SOLWA DEP i We pray to the throngs o f mam os and dakinis,
C H 0K Y O N G MAGON CHAMDRAL LA SOLWA DEP i We pray to the dharm a protectors Ekazati, Mahakala, Za and Dorje Lekpa.
1 DI C H I BARDO SUM DU C H IN GYI LOP * Inspire us with your blessings in this life, the next and the bardo state,
! KHORWA DUK NGAL GYI GYATSO Lfc DRAL DU SOL i Release us from samsara’s ocean o f suffering,
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LEUDONMA
KYfe M £ NYINGPO LONPAR C H IN GYI LOP S Inspire us with your blessings to arrive at o u r unborn, enlightened nature,
C H O K DANG T 0N M O N G NGODRUPTSAL DU SOL I And grant us the siddhis, ordinary and supreme!
Chapter Two T h e P r a y e r R e q u e s t e d by K i n g T r is o n g D etsen
, E M A H O 8_________ E m aho: O wonder!
SANGYfe TEN PA MfcjUNG SAMY£ LA i ________________ In the teachings o f the buddhas, extraordinary and beyond conception,
KHYfcPAR PAKPfc TENPA NAM SUM jO N i______________ The especially sublime teaching will be revealed three times.
[ SANGYfe SHAKYA TUB P£ SHYING KHAM DIR S Now, here in the realm o f the Buddha Shakyamuni
SANG NGAK TEKPA C H E N PO l TENPA JO N I This teaching o f the secret mantrayana has come:
TENPA R IN P O C H t LA SOLWA DEP * To this precious teaching, we pray!
ORGYEN PtM AJUN GN fc LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
W OM IN LHUN GYI DRUP P£ PODRANG DU I In the palace o f A kanishtha, spontaneously perfect.
; DO SUM PfeWAR SHEKPfc GONG PA YI 3_________ The sugatas o f the three times, in their wisdom, saw
MATRAM RUTRA KA G O LOKPA Lfc I________ How M atram Rudra betrayed their comm ands,
P R O DRUK SEMCHEN DUK NGAL NYAM TAK ZIK 3 Tormenting the beings o f the six realms with suffering.
^ ^ • |''? 3 ^ - ^ - a r ^ a r q 'q ^ q 'M f ■TUKjfc NGO TSAR C H EN LA SOLWA P E P 3 To those with w ondrous compassion, we pray!
| ORGYEN PfeMAJUNGNfc LA SOLWA PE P 8 To the Lotus-born G uru o f Orgyen, we pray!
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CHANG LO C H EN GYI PODRANG DAMPA RU i __________ In the sacred palace o f Alakavati
P £ SHYIN SHEKPA TAM CH£ KAPRO P Z £ %______________ The tathagatas all consulted and determined,
SHYI GY£ WANG DRAK TRINL£ NAM SHYI YI i__________ Through the four enlightened activities-pacifying, increasing, m agnetizing and subjugating,
LOKPA DO KYI TENPA PULWAR P Z £ I___________________ To put an end to the teachings o f this perverse and evil dem on. ^ • ^ 3 ^ q ^ ' ^ ^ ' 3 - 3 W - « j - ^ a r q -q ^ q * j §
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To the sugatas o f past, present and future, we pray!
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ORGYEN PfiMAJUNGNfc LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
RIWO MALAYA NAMCHAK BARWE TSER S O n m ount Malaya’s blazing peak o f m eteoric iron,
D OPO MATRAM RUTRA DRAKPO DRAL f You wrathfully liberated the dem on M atram Rutra,
SINM O MA TSOK NAM LA JORWA DZ£ S And united with the hordes o f rakshasis.
SANG NGAK TENPA DANGPO D £ N £ JU NG § A nd so the teaching o f the secret mantras first came;
LE' U DONMA_
P U L CHA KHYfePAR C H EN LA SOLWA DEP 8 To this special one who had to be subjugated, we pray!
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ORGYEN P£M A JU N G N £ LA SOLWA PE P 8__________ To the Lotus-born G uru o f Orgyen, we pray!
WOM1N C H O KYI Y1NG KYI PO PRA NG P U 3 In the Akanishtha palace o f the dharm adhatu,
P O SUM KYfc GAK MfiPA C H O KYI KU 8_____________ Is the dharmakaya, which neither comes into being nor ceases, in the past, present or future,
C H O NAM NAMPAK Y£ N £ LHUN GYI PR U P 8 W here all dharm as are completely pure, and from the beginning spontaneously perfect.
| SANGYfe TAMCHfi TUK Lfi KYfe P£ YAP f_______________ To the father who generates all buddhas from his wisdom mind:
C H O KU KUNTU ZANGPO LA SOLWA DEP % To Sam antabhadra, the dharmakaya, we pray!
ORGYEN PfeMAJUNGNfi LA SOLWA DEP * To the Lotus-born Guru o f Orgyen, we pray!
DfeCHEN LHUN GYI DRUP Pfe SHYING KHAM SU % In the pure realm o f Spontaneously Perfect Great Bliss,
I TIMUK NAMDAK CHOYING YESHfe NGANG S_________ Em bodying the wisdom o f dharm adhatu, which is bewilderment in its natural purity,
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LE U D O N M A
NAMPAR NANG DZfc LONG C H O DZOKPfe KU i Vairochana presides as the sambhogakaya,
KU YI R1K C H O K RIK KYI KHOR GYI KOR $ Surrounded by his entourage, the supreme family o f the W isdom Body.
BUDDHA RIK KYI LHA TSOK LA SOLWA DEP i To you—deities o f the buddha family, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8 To the Lotus-born G uru o f Orgyen, we pray!
SHAR C H O K NGONPAR GAWfi SHYING KHAM SU * In the east, in the pure realm o f M anifest Joy,
I S H Y t DANG NAMDAK MELONG YESHfe NGANG ! Em bodying mirror-like wisdom, which is anger in its natural purity,
DORjfe SEMPA LONG C H O DZOKPfc KU i Vajrasattva presides as the sambhogakaya,
TUK KYI RIK C H O K RIK KYI KHOR GYI K O R I Surrounded by his entourage, the supreme family o f the W isdom M ind.
DORjfc RIK KYI LHA TSOK LA SOLWA DEP * To you-deities o f the vajra family, we pray!
ORGYEN PfcMA JU N G N t LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
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LE U D O N M A
LHO C H O K PALDEN DZfLPfe SHYING KHAM SU * In the south, in the pure realm Beauty in Glory,
NGA GYAL NAM DAK NYAM NYI YESH£ NGANG I Em bodying equalizing wisdom, which is pride in its natural purity,
RINCHEN JU N G N 6 LONG C H 6 DZOKP£ KU i Ratnasambhava presides as the sambhogakaya,
YONTEN RIK C H O K RIK KYI KHOR GYI KOR * Surrounded by his entourage, the supreme family o f Noble Qualities.
RINCHEN RIK KYI LHA TSOK LA SOLWA DEP i To you-deities o f the ratna family, we pray!
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
N UP C H O K Df-WA C H EN GYI SHYING KHAM SU i In the west, in the pure realm The Blissful,
D O CHAK NAMDAK SOR TOK YESH£ NGANG S Em bodying the wisdom o f discernm ent, which is desire in its natural purity,
NANGWA TAY£ LONG C H O DZOKPfc KU * ‘
Am itabha presides as the sambhogakaya,
SUNG GI RIK C H O K RIK KYI KHOR GYI KOR 3 Surrounded by his entourage, the supreme family o f W isdom Speech.
PfcMA RIK KYI LHA TSOK LA SOLWA DEP * To you-deities o f the padm a family, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
CHANG C H O K LfeRAP DZOKPfe SHYING KHAM SU * In the north, in the pure realm C om plete and Perfect Action,
TRAK D OK NAMDAK CHA DRUP YESHfi NGANG * Em bodying all-accomplishing wisdom, which is jealousy in its natural purity,
DONYO DRUP PA LONG C H O DZOKPfe KU I Amoghasiddhi presides as the sambhogakaya,
TRINLfi RIK C H O K RIK KYI KHOR GYI K O R I Surrounded by his entourage, the supreme family o f Enlightened Activity.
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KARMA RIK KYI LHA TSOK LA SOLWA D EP i To you—deities o f the karma family, we pray!
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i ORGYEN PfiMA JU NGNfi LA SOLWA DEP % To the Lotus-born Guru o f Orgyen, we pray!
CHOYING ROLP£ SHYAL Y£ C H E N PO NA * In the measureless mansion o f the play o f dharm adhatu,
n y O n m o n g d u k n g a d z ip £ d e n
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Trampling on the five poisons o f the negative em otions.
LE U D O N M A
TRO W O l GYALPO C H E M C H O K HERUKA t Rages the sovereign am ong wrathful deities, C hem chok Heruka,
RIK NGA DfiSHEK DOP£ KHOR GYI KOR * Surrounded by his retinue o f all the sugatas o f the five families gathered together:
KUNZANG HERUKfe LHA TSOK LA SOLWA DEP I To you, Sam antabhadra Heruka and all your deities, we pray!
ORGYEN PfcMA JUNGNfe LA SOLWA DEP S To the Lotus-born Guru o f Orgyen, we pray!
T U K jt ROLPfi SHYAL Yfi C H E N PO NA S In the great m ansion o f the play o f compassion,
MA DO DREKPA DZIP£ DEN TENG DU S Trampling the female arrogant dem ons underfoot,
N GO N d z o k g y a l p o c h e m c h o k HERUKA 1 Is N gondzok Gyalpo, the Heruka Great and Sublime, ‘King o f Manifest Perfection’,
YESH£ L£ DRUP MAMOl KHOR GYI KOR § Surrounded by his retinue o f mam os o f wisdom and o f karma:
C H E M C H O K MAMOl LHA TSOK LA SOLWA DEP i To you, C hem chok and your hordes o f mamos, we pray!
ORGYEN PtM A JU NGNE LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
TING NAK DRU SUM BARWE SHYAL Yfi NA § In a dark blue three-sided m ansion, blazing with fire,
MATRAM RUTRA DZIPfi DEN TENG DU S Trampling on M atram Rutra,
TUK KYI DAK NYI BENDZA HERUKA S Is Vajra Heruka, em bodim ent o f the wisdom mind.
TRAK TUNG TRO W O BARWk KHOR GYI KOR S Surrounded by his retinue o f blazing, raging herukas,
PALCHEN HERUKfi LHA TSOK LA SOLWA DEP I To you, the great, awesome Heruka and all your deities, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3 To the Lotus-born G uru o f Orgyen, we pray!
TING NAK fiLfi DRAKPOl SHYAL Yfi NA 3 In the wrathful mansion that arises from the dark blue syllable £,
SH INjfi C H U LANG DZIPfe DEN TENG DU * Trampling on Yama, the water-buffalo,
JAMPAL YAMANTAKA SHINjfil SH£ 8 Is M anjushri in the form o f Yamantaka, slayer o f the Lord o f Death,
SHfiPO TROW O DREKPfi KHOR GYI KOR % Surrounded by his horde o f wild and wrathful slaughterers:
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l . E' U D O N M A
SHINjfe SHfePOl LHA TSOK LA SOLWA DEP * To you, Yamantaka and all your deities, we pray!
ORGYEN PfcMAJUNGNfc LA SOLWA DEP i To the Lotus-born G uru o f Orgyen, we pray!
MAR NAK DRU SUM WANG GI SHYAL Y£ NA * In the dark red triangular mansion o f power,
q ^ '^ - ^ q l ^ - q ^ '^ '^ '^ f DO NAK PO M O DZIPfc DEN TENG DU * Treading on the dark mara dem ons, male and female,
WANG GI GYALPO PfcMA HERUKA $ Arises Padma Heruka, king o f power,
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PfeMA RIK KYI TROW O NAM KYI KOR t __________________ Surrounded by the wrathful deities o f the padma family
TA DRIN WANG GI LHA TSOK LA SOLWA DEP §__________ To you, mighty Hayagriva and all your deities, we pray!
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_______________ To the Lotus-born G uru o f Orgyen, we pray!
q^aj-q-j!'^3;-qq^-qq-^aj-uj^^f KALPA ME TAR BARWfc SHYAL Yfc NA I_________________ In the mansion which blazes like the inferno at the end o f a kalpa,
2fq^'5^-q-q|«i'q^-ij]^ai’^ ^ f PO DO DREKPA DZIPfe DEN TENG DU * Trampling arrogant male demons,
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PALCHEN DORjfe SHYON NU PAWOI KU I___________ Is the great and glorious Vajrakumara, his form like a warrior’s,
DO DUL TRO C H U TRA TAP KHOR GYI K O R I Surrounded by his retinue: the Ten W rathful O nes, who subjugate maras, with their aides, the Tratap. ^ • ^ • q ^ '|^ - a r < j j ^ 'q - q ^ q s j § DORjfi PURPfc LHA TSOK LA SOLWA DEP * To you, Vajrakilaya and all your deities, we pray!
i f ^ ’q § -q |s;'< T |3 j« i-o j’q ]S } f M 'q '^ q » 3 f ORGYEN PEMA JUNGNfc LA SOLWA DEP I____________ To the Lotus-born Guru o f Orgyen, we pray!
PfeMA WANG GI SHYAL Y£ C H E N PO NA i ____________ In the great m ansion o f the Lotus o f Power,
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A GREAT TREASURE OF BLESSINGS
MA CHAK PfeMA BARWfe DEN TENG DU § Seated on a shining lotus flower o f non-attachm ent,
C H O M D EN G O N PO YESHfe TSfe PAK Mfe %_________ Presides the enlightened one, the lord o f wisdom and longevity, Amitayus,
CHIMfe TSfe Y1 LHA TSOK NAM KYI KOR 3_________ Surrounded by all the deities o f im m ortality and long life:
DORjfe TSfe YI LHA TSOK LA SOLWA DEP 3_________ To all you deities o f indestructible vajra-life, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8_________ To the Lotus-born G uru o f Orgyen, we pray!
l . E' U D O N M A
DURTRO n g a m j i r o l p £ s h y a l y £ NA f In the m ansion on the charnel-ground Display o f Horror,
TIRA GEN KYAL DZIPE DEN TENG DU i ________ Trampling on the corpse o f the supine dem on Tira,
YUM C H EN TROM O DORjfe PAKMOl KU g Dances the great wrathful m other, Vajravarahi,
MAMO KHANDRO NA TSOK KHOR GYI KOR S Encircled by her retinue o f mam os and dakinis:
DORjfel NALJORME LHA TSOK LA SOLWA DEP S To you, Vajrayogini and all your deities, we pray!
Q 107
ORGYEN PfeMAJUNGNfe LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
GYAGAR DORjfe DEN GYI PO DRANG DU * A t the palace o f the Vajra seat in India,
GYU DRfe DENPfe DROWfe D O N DZfe C H IN G i Is the one w ho brings benefit to beings through teaching the truth o f cause and effect,
Dfc N O SUM GYI TENPfe GYALTSEN TSUK I___________ W ho raises the victory banner o f the teachings o f the Tripitaka,
NYEN TO CHANG CHU P SEMPfe KHOR GYI KOR % Surrounded by his entourage o f shravakas and bodhisattvas:
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TRULKU SHAKYA TUP PA LA SOLWA DEP I______________ To you, the nirmanayakaya Shakyamuni, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP i ______________ To the Lotus-born Guru o f Orgyen, we pray!
, DHANAKOSHA LU YI PODRANG DU 3________________ ^ In the palace o f the nagas at Dhanakosha
, TUKjfel TOP KYI DROWfe D O N LA jO N %________________ Is the one who, through the power o f his compassion, came to benefit beings.
GYALWfe GONGPfc P R O DRUK RANG DROL DZfe 3 W ho, through the wisdom m ind o f the buddhas, causes beings o f the six realms to find self-liberation.
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KHANDRO Dfe NGA MANGPOl KHOR GYI KOR § Surrounded by his entourage, the five classes o f dakinis:
TRULKU GARAP DORjfi LA SOLWA DEP i To you, the nirmanakaya, Garab Dorje, we pray!
ORGYEN PfeMA JU NG Nfi LA SOLWA DEP 8 To the Lotus-born Guru o f Orgyen, we pray!
GYA NAK RIWO TSE NGfc PODRANG DU I In the palace o f the five-peaked m ountain in C hina,
SANGYfi KU YI TRULPA JAMPAL YANG i Is M anjughosha, em anation o f the buddhas’ wisdom body,
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TENG W O C H O K SHYIR KU YI DRO D O N DZE § Bringing benefit to beings in the four directions, above and below, through his perfect form,
KU Yl CHANG C H U P SEMPfc KHOR GYI KOR * Surrounded by his entourage o f bodhisattvas o f the wisdom body:
PAKPA JAMPAL GYI LHA TSOK LA SOLWA DEP % To you, the noble M anjushri and all your deities, we pray!
ORGYEN PfcMA JU N G N t LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
N £ C H EN RI POTALfc PODRANG DU * At the great power-place, the palace o f m o u n t Potala,
SANG YE SUNG GI TRULPA CHENREZI ? Is Avalokiteshvara, em anation o f the buddhas’ wisdom speech,
TENG W O C H O K SHYIR SUNG GI DRO D O N DZfi i Bringing benefit to beings in the four directions, above and below, with his speech,
SUNG GI CHANG C H U P SEMPfe KHOR GYI KOR I Surrounded by his entourage o f bodhisattvas o f wisdom speech:
CHENREZI KYI LHA TSOK LA SOLWA DEP $ To you, Avalokitesvara and all your deities, we pray!
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ORGYEN PEMAJUNGNfe LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
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LE U D O N M A
Nfe C H O K CHANGLO C H EN GYI PODRANG DU S At the supreme place o f power, the palace o f Alakavati,
SANGYfi TUK KYI TRULPA DORJE DZIN 8 Is Vajrapani, em anation o f the buddhas’ wisdom m ind,
TENG W O C H O K SHYI R TUK KYI DRO D O N DZ£ *
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Benefitting beings in the four directions, above and below, with his mind,
TUK KYI CHANG C H U P SEMPfe KHOR GYI KOR 8 Surrounded by his entourage o f bodhisattvas o f wisdom mind:
CHAK NA DORjEl LHA TSOK LA SOLWA DEP 8 To you, Vajrapani and all your deities, we pray!
ORGYEN PfcMA JU NG NE LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
TENG C H O K NAMPAR GYALWfe KHANG ZANG DU 8 Above, in the exquisite palace o f C om plete Victory,
PAKPA JAMPAL TUK KYI GONGPA YI 3 Through the vision o f M anjushri’s wisdom m ind,
LHA WANG GYA C H IN Nfc SU SANG NGAK JO N 8 The secret mantra teachings appeared in the realm o f Indra, king o f the gods,
TSOMBU BUM DANG CHfc T£ N GO N SANGYfi 8 And one hundred thousand attained true enlightenm ent:
LE U D O N M A
LHA Y1 RIGDZIN NAM LA SOLWA DEP * To you, the vidyadharas am ong the gods, we pray!
ORGYEN PfeMA JU NG Nfi LA SOLWA DEP « To the Lotus-born G uru o f Orgyen, we pray!
W O C H O K GYATSO C H EN PO l TING RUM DU S Below, in the depths o f the great ocean,
CHENREZI WANG TUK KYI GONGPA YI * Through the vision o f Lord Avalokiteshvara’s wisdom mind,
LU GYAL JO K P 0 I N £ SU SANG N G A K jO N I The secret mantra teachings appeared in the realm o f Takshaka, king o f the nagas,
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A T.REAT T R E A S U R E O F
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TSOMBU BUM DANG CHE Tfi NGON SANGYfi S And one hundred thousand attained true enlightenm ent:
LU YI R1GDZIN NAM LA SOLWA DEP * To you, the vidyadharas am ong the nagas, we pray!
ORGYEN PfiMAJUNGNfi LA SOLWA DEP S To the Lotus-bom Guru o f Orgyen, we pray!
RI GYAL MER1 BARWE TSE M O RU % O n the sum m it o f the Blazing Fiery Volcano, king o f m ountains,
CHAK NA D ORjfil TUK KYI GONGPA YI S T hrough the vision o f Vajrapani’s wisdom mind,
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g W E -g GYALPO DZA YI Nfi SU SANG N G A K jO N i The secret mantra teachings appeared in the realm o f K ingja,
| GANG ZAK Lfi CH EN MA LO CHANG C H U P TOP i A nd every single individual with the karmic destiny attained enlightenm ent:
MI YI RIGDZIN NAM LA SOLWA DEP « To you, the vidyadharas am ong hum ans, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
NUP C H O K ORGYEN WANG GI PODRANG DU 8 In the powerful palace o f Orgyen, in the west,
DfeSHEK KU SUNG TUK KYI TRULPA Tfe i Is the em anation o f the sugatas’ body, speech and m ind,
DZAMBU LING DU DROWE D O N LA JO N * W ho came to this world o f ours to benefit beings.
RIGDZIN KHANDRO MANGPOl KHOR GYI KOR * Surrounded by his entourage o f countless vidyadharas and dakinis,
P&MAJUNGNE KYI LHA TSOK LA SOLWA DEP i To you, Padmakara and all your deities, we pray!
ORGYEN PfiMAJUNGNfi LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
LF' U DONMA
C H O KU LONG KU TRUL KU YANG TRUL DANG 3 To the dharmakaya, sambhogakaya, nirmanakaya, with your further em anations, and
D£ DANG M A JO N DA TA DU SUM GYI * To all the buddhas, vidyadharas and bodhisattvas throughout the whole o f time,
C H O K CHO I SANGYfc RIGDZIN CHANG SEM LA S And through all dim ensions o f space:
DAK CHAK LO NGAK YI SUM GO PA YI 1 W ith devotion and longing filling our body, speech and mind,
YI NYI T£ TSOM MEPAR SOLWA DEP I W ith no trace o f hesitation o r doubt, to you we pray!
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ORGYEN PfiMA JU NG Nfi LA SOLWA DEP ? To the Lotus-bom G uru o f Orgyen, we pray!
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Chapter Three T h e P r a y e r R e q u e s t e d by K h a n d r o Y e s h £ T s o g y a l
: EMAHO 8
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Emaho: O wonder!
I DI Nfe NY1MA LHO NUP TSAM SHfe NA * Yonder, in the south-west,
Nfe C H EN DORjfe DEN GYI NUP CHANG TSAM 8 To the north-west o f the sacred Vajra seat,
1
NGA YAP LING TREN SA C H t SIN POl YUL * Lies the continent o f Ngayab Ling, land o f the cannibal raluhasas,
DO SUM SANGY£ NAM KYI C H IN LAP P£ I Blessed by all the buddhas o f past, present and future.
LING C H O K KHYfePAR CH EN LA SOLWA DEP % To this sublime and special realm, we pray!
ORGYEN P£MA JU N G N £ LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
Is HUNG %NGON GYI KALPA DANGPO Dfi P£ DO Hung! At the closing o f the first o f the aeons o f the past.
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MATRAM RUTRA DRALWfc DZfe GYE LA ! The eight objects from the liberation o f M atram Rudra
SANG NGAKjONPfe Nfi GY£ C H IN GYI LAP % Blessed the eight sacred places where the secret mantras would come.
TS1TTA ORGYEN N£ SU BAP PA L£ S His heart, it fell in the land o f Orgyen.
TENDREL KHYEPAR C H EN LA SOLWA DEP * To this special and auspicious circumstance, we pray!
ORGYEN P£MA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
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A C R F A f t f t E A S O f c E O f B L E S S IN G S
DORjfe PAKMO C H IN GYI LAP Pfe Nfe f A sacred place, blessed by Vajravarahi,
MAMO KHANDRO TAMCHfe DUWfe U N G 1 The continent where mam os and dakinis all convene,
SANG NGAK DA YI RANG DRA DI RI RI * W here, by themselves, the symbolic sounds o f the secret m antras ring out;
Nfe DER C H IN PA TSAM GYI CHANG C H U P TOP S To reach this realm is to attain enlightenm ent.
Nfe C H O K KHYfePAR CH EN LA SOLWA DEP % To this supreme and sacred place we pray!
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP « To the Lotus-born G uru o f Orgyen, we pray!
ZANGDOK PAL GYI RJWO TSITTfe YIP 8 The C opper-C oloured M ountain o f Glory is shaped as a heart,
TSAWA LU YI GYALPOl Nfe SU ZUK * Its base deep down in the dom ain o f the naga king;
k £ p a l h u n c h a k k h a n d r O i n £ NA j i i Its slopes, resplendent and majestic, rising into the realm o f the dakinis; |- ^ e ; i M - q q - q |< i |- ^ - ^ ^ - q - q 5 g TSEMO TSANGPfe JIKTEN NYEKPA DRA * Its soaring peak as high as the world o f Brahma:
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RI GYAL KHYfiPAR CH EN LA SOLWA DEP I To this special king o f m ountains, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP i To the Lotus-born G uru o f Orgyen, we pray!
e ^ a r § - * - s f < 7 q * / q q - |" 2 f ^ g PAL GYI RIWO BARWfc TSEMO NA * O n the shining crest o f this awe inspiring m ountain,
SHAR C H O K SHEL LA LHO C H O K BAIDURYA I Its eastern side o f crystal, the south o f lapis lazuli,
NUP C H O K RAGA CHANG C H O K INDRfc DOK i The west o f ruby, and the north o f emerald,
C H I NANG Mfi PAR SALWfc SHYAL Y t KHANG * Stands the celestial m ansion, shimm ering, and translucent from within and without, ^ ^ • ( ^ • q ^ '^ 'a r q ^ a r q - q ^ q s j f PODRANG KHYfcPAR CH EN LA SOLWA DEP 3 To this exquisite palace, we pray!
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8 To the Lotus-born Guru o f Orgyen, we pray!
SHYAL Yfe C H E N PO l C H O K SHYI TSAM GY£ DANG 3 Every side and face o f this great m ansion, in each direction,
TENG WO T A M C H t RIN POCHfi Lfi DRUP 3 Above and below, is made from jewels and precious substances.
KHYAM DANG DRU CHfe LO BUR RIK SHYI YANG S Corridors, com ers, and parapets-each shine
TRINLfe SHYI YI KHA DOK SO SOR SAL 3__________ W ith the colours o f the four Buddha families and enlightened activities, white, yellow, red and green:
LHUNDRUP SHYAL Yt KHANG LA SOLWA DEP 3 To this spontaneously perfect m ansion, we pray!
ORGYEN PfcMA JUNGNfc LA SOLWA DEP 3_________ To the Lotus-born G uru o f Orgyen, we pray!
DRA CHfe DA YAP RINCHEN NA NGA SAL % Pendant fringes, and balconies all gleam with gold, and silver, turquoise, coral and pearl,
G O SHYI TA BAP C H O K H O R GYEN NAM KUN i The four doors, the steps, the wheel o f D harma, and all the ornam ents
NA TSOK RINPOCHfe YI DZfiPAR GYEN I Stand out in beauty, set with every kind o f gem and priceless material:
RINCHEN SHYAL Yfc KHANG LA SOLWA DEP S To this precious celestial palace, we pray!
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ORGYEN PfeMAJUNGNfi LA SOLWA DEP S To the Lotus-born Guru o f Orgyen, we pray!
PAKSAM SHING DANG DODTSII C H U MIK DANG I Wish-fulfilling trees, bubbling springs o f nectar, with
JA TSON NA NGfi C H I NANG TRIN TAR TIP § Rainbows o f blue and white, yellow, red and green, gathering like clouds inside and all around,
MfiTOK P£m £ W O KYI BAR NANG KHENG % The atm osphere is bathed in light in the shape o f lotus flowers,
Nfc D £ DRENPA TSAM GYI DfiCHEN TOP I Simply to think o f this place brings great bliss:
PfiMA WO KYI SHYAL Yfi LA SOLWA DEP * To this heavenly palace o f Lotus Light, we pray!
ORGYEN PfeMAJUNGNfe LA SOLWA DEP I_________ To the Lotus-born Guru o f Orgyen, we pray!
SHYAL Yfi CH EN PO d £ YI NANG SHfi NA * W ithin this measureless m ansion,
RINCHEN ZUR GYfc NYIMA DAW£ DEN I__________ O n an eight-cornered jewel throne, and sun and m oon disc seat,
MA CHAK P£MA BARWfe D O N G PO LA §____________ O n the shining, blossoming, lotus o f non-attachm ent,
PfeMA JUNGNfc DfiSHEK D O p £ KU I _______________ There you preside, Padmakara, you w ho em body all the sugatas:
RANG JU NG TRULPfi KU LA SOLWA DEP 3_______________ To this self-arising nirmanakaya em anation, we pray!
ORGYEN PfcMA JUNGNfc LA SOLWA DEP i To the Lotus-born G uru o f Orgyen, we pray!
SHYI GYfe WANG DRAK D O N LA GONGPfi C H IR S So as to benefit beings by pacifying, enriching, magnetizing and subjugating,
KU DOK CHAK TSEN GYEN NAM MA NGfc KYANG i Your colour, attributes, and ornam ents will change,
NYIMA TONG GI W O Lfc ZI DANG CHfc * Yet your brilliance remains, always brighter than a thousand suns,
RI GYAL LHUNPO W£ KYANG JI R£ CHfi I Your majesty surpassing even M ount Meru.
YA TSEN TRULPfi KU LA SOLWA DEP % To the wondrous nirmanakaya em anation, we pray!
n i’q T ^ 15 ORGYEN PfiMA JU NG Nfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
TUK KYI TRULPfi JIKTEN KHYAB PAR GY£ % Em anations o f your wisdom m ind fan ou t through the whole world;
CH EN TSA NY1 DA TABUR KHYIL SHYING ZIK i Like the sun and m oon, your eyes turn and gaze on all.
N A M K H t LOK L£ TUKjfel TRINLfe NYUR 8 Your com passionate action is swifter than a flash o f lighting in the sky,
GONGPA ZAPMO NAMKHfi LONG DANG NYAM * Your understanding as deep as the vast expanse o f space:
TUKjf. KHYtPAR C H EN LA SOLWA DEP 3 To your extraordinary com passion, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
DRO LA T S £ w £ TAP KYI DRO D O N DZfc * W ith the skilful means b o m o f your love for beings, you act always for their benefit;
SHYAL DZUM DZfiPfi DANG DEN YA LA LA S From your smiling m outh, glowing in beauty,
DRUK TONG DIRW6 SUNG GI DANG DRA CHfi I The sound o f your voice, mightier than the roaring o f a thousand dragons,
SANG NGAK ZAPMOl C H O DRA DI RI RI i T hunders out the sound o f the profound secret mantra teachings:
TSANGPfe SUNG YANG DROK LA SOLWA D EP I To your speech, which has the m elodious voice o f Brahma, we pray!
ORGYEN PfLMA JUNGNfc LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
TRULKU C H E N PO l C H O K SHYI TSAM GYfc NA 1 In each o f the eight directions around this great nirmanakaya buddha,
LOKPfi DRA GEK D Z IP t DEN TENG DU * Crushing underfoot malicious enemies and obstructing forces,
KU SUNG TUK DANG YONTEN TRINLfi KYI I Rages the assembly o f wrathful deities who subjugate negativity,
RIK NGA DfeSHEK DODUL TROW Ol TSOK S The sugatas o f the five families, o f the wisdom body, speech, m ind, qualities and activity:
DRUPCHEN KAGYfi KYI LHA TSOK LA SOLWA DEP § To the deities o f the great Kagye sadhanas, we pray!
ORGYEN PfiMAJUNGNfe LA SOLWA DEP S To the Lotus-bom G uru o f Orgyen, we pray!
|i T ] N - q ^ q § - ^ q - q ^ a ^ - ^ ^ f C H O K SHYI PfiMA DAP SHYI DEN TENG DU * In the east, south, north and west, on four-petalled lotus blossoms,
RIK SHYI GING DANG KHANDRO D £ SHYI TSOK * Arise the gings o f the four families, together with the four classes o f dakinis;
TAMCHfi MA LO DURTRO GYEN DANG DEN S Every one o f them wearing the grisly attributes o f the charnel ground,
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Y ESH t KHANDRO YAP YUM LA SOLWA DEP I To the dakas and dakinis o f wisdom, we pray!
qT^a jq 'n ^ £:,RI* ORGYEN p £M A JU N G N £ LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
SHYAL Yfi C H E N PO l C H O K SHYI BAR KHYAM DANG * In the four directions within the great celestial m ansion,
DRU c h £ l o BUR RIGDZIN KHA ND Rti KHENG i The courtyards, com ers, and gateways are crowded with vidyadharas and dakinis,
LHA DANG LHAMO MANGPO TRIN TAR TIP I C ountless gods and goddesses gather, swirling like clouds,
C H I NANG SANGWfi CHOPA NA TSOK BUL § Lifting up offerings o f every variety, outer, inner and secret:
MAMO KHANDROl LHA TSOK LA SOLWA DEP * To the mam os, and dakinis with their throngs o f deities, we pray!
ORGYEN P£M A JU N G N £ LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
RINCHEN SHYAL Y£ KHANG GI D O NAM LA I All along the galleries o f this great jewelled m ansion,
c h O p £ l h a m o c h a r TRIN t a b u r t i p % Offering goddesses gather like clouds o f rain,
D O YON DRUK GI C H O p£ JIKTEN KHENG % Filling the whole world with offerings to delight the six senses.
KUNTU ZANGPOl C H 0 p £ D£SHEK C H O I To the sugatas, they make offerings as infinite as Sam antabhadra’s:
YONTEN KUN JU N G GI LHA TSOK LA SOLWA DEP % To all these deities, the source o f all good qualities, we pray!
ORGYEN P£MA JU NGNfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
SHYAL Y£ C H E N PO l C H O K KYI GO SHYI NA i In the east, south, west and north, at the four gates o f the great m ansion,
l^ -la ^ q ^ q f fq fr q ^ ^ s i^ g GYALCHEN Dfi SHYI GOWfi KA NYEN DZfi § Stand guard the four Great Kings, who carry o u t the com m ands entrusted to them ,
LHA SIN Dfi GYfi DREN DANG PO NYAR GYfi S Despatching the eight classes o f gods and dem ons as their servants and messengers,
DO DANG MUTEK DUL TREN SHYIN DU DUL ! To grind dem ons and tirthikas into dust:
C H 0K Y O N G SUNGMfi LHA TSOK LA SOLWA DEP * To all o f you D harm a protectors and guardians, we pray!
H UNG I Hung!
SHYENG SHIK PfiM AJUNGNfi KHANDROl TSOK I Rise up, Padmakara, with your throng o f dakinis!
G ON G SHIK C H O K C H U DO SUM DfiSHEK NAM I Care for us, sugatas o f all tim e and all directions!
JETSON CH EN PO PfiMA t O t r e n g t s a l * Great and noble guide, Padma Totreng Tsal,
RIGDZIN KHANDROl Nfi Nfi SHEK SU SOL S C om e now from the realm o f vidyadharas and dakinis!
U TRA D Z tP t TOR TSUK SHIK S£ SHIK 1 Your beautiful long tresses swept up and rustling;
RINCHEN GYEN CHA MANGPO SI U U * Your jewels and ornam ents all jingling;
DURTRO ROp£ GYEN CHA TROL LO LO i C ham el ground bone ornam ents rattling;
DRA DANG ROLMO MANGPO WU RU RU S Everywhere music and cymbals rumbling;
YIDAM LHA TSOK H UNG DRA DI RI RI * Yidam deities thundering o u t the sound o f ‘H ung!’;
KHANDRO Dfi NGA GAR C H fi SHIK Sfi SHIK i Dakinis o f the five classes gracefully swirling;
GING CH EN PAWOl DRO DUNG TRAP Sfi TRAP § Great gings in their warrior dance, stomping;
MAMO KHANDRO TRIN TAR TIP Sfi TIP S Like clouds, mam os and dakinis swarming;
C H 0K Y O N G Dfi GYfi Lfi C Hfi KHYUK Sfi KHYUK f The eight classes o f Dharma protectors and their agents striking;
SHYUP CH EN TONG GI DRA Kfi SI U U i O ne thousand arm oured soldiers clattering;
Y t Nfe PO GYO TAMCHfc SHA RA RA % To the right, all the male deities advancing;
YON N £ M O GYt) TAMCHfi SHA RA RA S To the left, all the female deities advancing;
BAR NANG TAMCHfe DAR DU LHAP Sfi LHAP i Space is full o f flags and umbrellas fluttering;
DRI SHY1M PO KYI NGfi DANG TU LU LU i Fragrances o f the sweetest incense wafting;
KHANDRO SANGWfe DA K£ DI RI RI S The dakinis’ secret code language resounding;
GING CHEN PAWOl SHUK LU KYU RU RU I The great gings’ warrior hym n whistling; A
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HUNG GI NANG LU MANGPO DI RI RI I Everywhere, the yogic song o f ‘H ung’ reverberating;
PHAT KYI DA Kfe DRAKPO SANG S£ SANG I Fierce and forceful, the symbolic syllable ‘Phat’ exploding.
DAK DANG DRO DRUK SEM CHEN TAMCHfe LA * Look on us all-sen tien t beings in the six realm s-
TUKjfi ZIK LA Nfe DIR SHEK SU SOL 3 W ith your compassion. A nd come now, to this place!
n £ d ir t u k j£ g o n g t £ s h e k n £
KYANG f
Now you have embraced us in your compassion, now you have com e to this place,
DAK GI CHANG C H U P NYINGPO MA TOP BAR I U ntil we have realized the essence o f enlightenm ent,
GEK DANG LOK DREN B A R C H t DULWA DANG S Subjugate all obstructing forces, all obstacles and those who lead us astray!
C H O K DANG T 0N M O N G NGODRUP TSAL DU SOL % Grant us the siddhis, ordinary and supreme!
KHORWA DUK NGAL GYI GYATSO Lfi DRAL DU SOL § And release us from samsara’s ocean o f sufferingthis we pray!
Chapter Four T h e P r a y e r R e q u e s t e d by N a m k h £ N y i n g p o
EM AHO« Emaho: O wonder!
TRO DRAL DfiCHEN GYALWA KUNTU ZANG i The conqueror Sam antabhadra, the great bliss o f natural simplicity,
RIK NGfi SANGYfi DRUKPA DORjfi CHANG * The sixth buddha, Vajradhara, em bodying the five buddha families,
DRO DRUK D O N DZfe CHANG C H U P SEMPfi KU S And the forms o f the bodhisattvas, who act only to benefit the beings in the six realms:
C H O KU LONG KU TRUL KU NAMPA SUM * To the dharmakaya, sambhogakaya and nirmanakayas
GYALWA GONGPfe GYOPA LA SOLWA DEP i O f this wisdom m ind lineage o f the buddhas, we pray!
ORGYEN PfeMA JU N G N t LA SOLWA DEP % To the Lotus-bom G uru o f Orgyen, we pray!
DRAK DEN C H O K KYONG N O JIN KAR DA D O N G I From the god Yashasvi Varapala, the yaksha Ulkamukha,
L O D R 0 TAPDEN LU GYALJOKPO DANG ? The rakshasa Matyaupayika, the naga king Takshaka,
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R1GDZIN LHA WANG GYAJIN LA SOKTfc I The vidyadhara, divine Indra, and the rest:
RIGDZIN RIGPfi GYUPA LA SOLWA DEP * To the rigpa awareness lineage o f the vidyadharas, we pray! ^ ^ • q j 3 -q | ^ 3 ^ ' ^ « r q ^ q « J § ORGYEN PfiMA JU NGNfi LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
C H O KU KUNTU ZANGPOl GONGPA YI * The blessing o f the wisdom mind o f Samantabhadra, the dharmakaya,
DORjfe SEMPA GARAP DORjfe DANG 8 Passed to Vajrasattva and Garab Dorje
SHRI SINGHfe BAR DU C H IN LAP Tfe S And down to Shri Singha:
Dfe DANG MA JO N DATA DO SUM GYI * To the masters o f the lineage o f Dzogpachenpo,
D ZOKCHEN GYOPfe LAMA LA SOLWA DEP * O f past, future and present, we pray!
ORGYEN PfiMA JUNGNfc LA SOLWA DEP S To the Lotus-born G uru o f O rgyen, we pray!
|^ 'q '^ '2 ^ '& '^ ^ r q '& « J f GYALWA C H O KYI KU YI GONGPA YI i The blessing o f the dharmakaya buddha’s wisdom m ind
D tS H E K RIK NGA RIK SUM G 0 N P O DANG * Passed to the sugatas o f the five families and to M anjushri, Avalokiteshvara, and Vajrapani,
SANGYfe SANGW6 BAR DU C H IN LAP T £ * Down to Buddhaguhya;
D £ DANG M A jO N DATA DO SUM GYI * To the masters o f the lineage o f the Magical Net,
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GYU TRUL GYO p £ LAMA LA SOLWA DEP I O f past, present and future, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
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JAM PAL YAMANTAKfi GONGPA YI * The blessing o f the wisdom m ind o f M anjushri Yamantaka
§ f q - ^ - ^ - t f q £ 3 ^ q ^ - q ^ - ^ - ^ -g lo b p O n c h e n p o ja m p a l s h e n y e n d a n g % Passed to the great master M anjushrimitra, and
^ ^ • q ^ q $ - q ^ | ^ -q § q « r ^ f RO LANG D £ w £ BAR DU C H IN LAP T£ S Down to the ‘zom bie’ Vetalasukha:
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D £ DANG MA JO N DATA DO SUM GYI * To the masters o f the lineage o f the wisdom body,
KU YI GYOPfi LAMA LA SOLWA DEP « O f past, future and present, we pray!
ORGYEN PfeMAJUNGNf; LA SOLWA DEP * To the Lotus-bom Guru o f Orgyen, we pray!
PfeMA HERUKA YI GONGPA YI S The blessing o f the wisdom m ind o f Padma Heruka
WANG GI LHAMO NAGARDZUNA DANG i Passed from Indradevi and Nagarjuna,
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PfiMA JUNGNfc BAR DU C H IN LAP Tfi * Down to Padmakara:
d £ d a n g m a jO n data d
O su m gyi *
To the masters o f the lineage o f the wisdom speech,
SUNG GI GYUPfe LAMA LA SOLWA DEP I O f past, future and present, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
BENDZA HERUKA YI GONGPA YI S
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The blessing o f the wisdom m ind o f Vajra Heruka
GARAP D O R jt JAMPAL SHENYEN DANG * Passed to Garab Dorje, M anjushrimitra, and
H U M C H EN K A Rl BAR DU C H IN LAP Tf: * D own to H umchenkara:
d £ dang ma jOn
DATA DO s u m g y i *
To the masters o f the lineage o f the wisdom m ind,
TUK KYI GYO p £ LAMA LA SOLWA DEP * O f past, future and present, we pray!
C H E M C H O K HERUKA YI GONGPA YI i The blessing o f the wisdom m ind o f Chem chok Heruka
TRULPfc KHANDRO RIGDZIN MANGPO DANG S Passed to countless em anated dakinis and vidyadharas,
MINGYUR NAMKHfi BAR DU C H IN LAP Tfi % Down to M ingyur N amkha:
Dfi DANG MA JO n DATA DU SUM GYI * To the masters o f the lineage o f noble qualities,
YONTEN GYUp£ LAMA LA SOLWA DEP S O f past, future and present, we pray!
ORGYEN PfeMA JU NG Nfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
PALCHEN DORjfe SHYON N CI GONGPA YI * The blessing o f the wisdom m ind o f the great, awesome Vajrakumara
LHUNDRUP CHAK GYA C H E N PO l RIGDZIN DANG i Passed to the vidyadharas o f spontaneous presence and m aham udra,
DORjfe TOTRENG TSAL LA C H IN LAP Tfe ? Down to Dorje Totreng Tsal:
Dfe DANG MA JO N DATA DO SUM GYI i To the masters o f the lineage o f enlightened activity,
TRINLfi GYUPfi LAMA LA SOLWA DEP I O f past, future and present, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
N G O N DZOK GYALPO C H E M C H O K HERUKA * The blessing o f the wisdom m ind o f the great supreme heruka ‘King o f M anifest Perfection’
MA GYU LHAMO YONG KHYU DfiMA DANG i Passed to the mistress o f the m other tantras, Yongkhyu Dema, ‘Blissful Lady o f the Total Embrace’
DHANA SAMSKRI BAR DU C H IN LAP Tfi * Down to Dhanasamskrita:
Dfi DANG MA JO N DATA DO SUM GYI I To the masters o f the lineage o f the mam os who control existence,
SIPA MA GYO KYI LAMA LA SOLWA DEP S O f past, future and present, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
C H O M D EN DREKPA KUN DUL GONGPA YI i The blessing o f the wisdom m ind o f ‘The Bhagavan, Tamer o f All the A rrogant’
ROMBU GUHYA TSANDRfi TUK GYO Nfi % Passed through R om bhu Guhya C handra
SHAKYA SENGfil BAR DU C H IN LAP Tfe S Down to Shakya Senge:
p £ d a n g m a j O n d a t a d O s u m g y i s_________ To the masters o f the lineage o f ‘Offering and Praise o f the W orld’,
C H O TO G Y 0 p £ LAMA LA SOLWA DEP I_________ O f past, future and present, we pray!
ORGYEN PfcMA JUNGNfc LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
PALCHEN TOPDEN NAKPOl GONGPA YI i The blessing o f the wisdom m ind o f the great and awesome black Mahabala
L O B P0N SHANTING GARBHfi TUK GYU Nfi « Passed through the master Shantingarbha,
^ •^ •g o rry fa j-q ^ q * !^ * DORjfi D R O L 0 TSAL LA C H IN LAP Tfi % D own to Dorje D rolo Tsal:
Dfi DANG M A JO N DATA DU SUM GYI i To the masters o f the lineage o f the Fierce Mantras,
DRAK NGAK GYUPE LAMA LA SOLWA DEP 2 O f past, future and present, we pray!
G 0 N P O TSfiPAKMfi KYI GONGPA YI § The blessing o f the wisdom m ind o f Lord Amitayus
LHAMO TSENDALI LA TUK GYO Nfi * Passed through the devi C handali,
q J 6 ^ q £ j 'q f ^ 3 ^ '§ 3 ^ q « J ^ § CH IM fi PfiMAJUNGNfi C H IN LAP Tfi 1 Down to Padmakara, the deathless:
Dfi DANG M A JO N DATA DU SUM GYI % To the vidyadharas with mastery over life,
TSfi YI RIGDZIN NAM LA SOLWA DEP S O f past, future and present, we pray!
C^|j3j'^q^'^^W ^arq-q^q*!g I ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_____________ To the Lotus-born G uru o f Orgyen, we pray!
DORjfe PAKMOl TUK KYI GONGPA YI i ________________ The blessing o f the wisdom m ind o f Vajravarahi
KHANDRO SENGfe D O N G C H EN TUK GYO Nfe I Passed through the dakini Singhamukha,
; DORjfe DRAKPO TSAL LA C H IN LAP Tfe 3______________ Down to Dorje D rakpo Tsal:
i Dfe DANG M A JO N DATA DO SUM GYI I_______________ To the masters o f m other tantras o f the secret mantrayana,
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SANG NGAK MA GYO KYI LAMA LA SOLWA DEP * In the past, future and present, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP * To the Lotus-bom G uru o f Orgyen, we pray!
DORjfe TRAK TUNG TUK KYI GONGPA YI i The blessing o f the wisdom m ind o f the Vajra Heruka
TRULKU PfeMA JUNGNfe TUK GYO Nfe S Passed through the nirmanakaya Padmakara,
DZAM LING PO KYI Lfe C H EN C H IN LAP Tfe $ Down to the fortunate ones o f this world ofjam budvipa, and Tibet:
D fi D A N G M A J O N DATA D O S U M GYI 3______________
To the masters o f this lineage which brings together the whole secret mantrayana,
S A N G N G A K D O G Y O KYI LAM A LA SOLW A D E P %
In the past, future and present, we pray!
l O R G Y E N P fiM A J U N G N fi LA SOLW A D E P S___________
To the Lotus-bom G uru o f Orgyen, we pray!
DfiPfe SA N G Y fi N A M KYI G O N G P A YI i ________________
The blessing o f the wisdom m ind o f the buddhas o f the past
SA N G Y fi SHAKYA T U P Pfi T U K G Y O N fi S
Passed through the buddha Shakyamuni,
BODHI SATTVfe BAR DU C H IN LAP Tfe I Down to khenpo Bodhisattva:
Dfe DANG M A JO N DATA DU SUM GYI « To the masters who teach the truth o f cause and effect,
GYU DRfe D O N TON GYI LAMA LA SOLWA DEP I In the past, future and present, we pray!
ORGYEN PfeMAJUNGNfe LA SOLWA DEP 3 To the Lotus-born Guru o f Orgyen, we pray!
RIGDZIN CHANG CH U P SEMPfe GONGPA YI I The blessing o f the wisdom m ind o f vidyadharas and bodhisattvas
GANG ZAK Lfe CHEN NAM LA C H IN LAP Tfe 3 Passes to those beings with favourable karma,
DO TSO D1 Nfe NGA GYA TA Mfe BAR S A nd from that m om ent on, till the last o f the five hundred year periods,
SANG NGAK KA SHYIN DRUP Pfe DAM TSIK CH EN * They keep the samaya o f practising the secret mantras exactly according to the instructions:
GANG ZAK NYEN KHUNG GYOPA LA SOLWA DEP 3 To you, we pray, w ho hold this oral lineage passed from m outh to ear by realized beings!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3 To the Lotus-born G uru o f Orgyen, we pray!
DI TAR MIK GI YUL DU NANGWA YI % Do this towards all you see:
I C H I NANG N O C H O N G 0 P O TAMCHfi KUN « O utside, inside, environm ent and beings, all th in g s-
NANG YANG DAK DZIN M £p£ NGANG LA SHYOK S W hilst seeing them , w ithout grasping, remain.
' ZUNG DZIN DAKPA SAL TONG LHA YI KU S
|
This freedom from the trap o f duality, subject-object clinging, is the very form o f the deity-luminous and empty.
D O CHAK RANG DROL GYI LAMA LA SOLWA DEP § To this lama, the very self-liberation o f desire and attachm ent, we pray!
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A GREAT TREASURE OF BL ESS I NGS
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP I To the Lotus-bom Guru o f Orgyen, we pray!
q ^ ^ - q q - ^ a r ^ ^ M 't r S j g DI TAR NAWfe YUL DU DRAKPA YI % Do this towards all that you hear:
NYEN DANG MI NYEN DZINPfe DRA NAM KUN §
l_i____________________ _________________________ All sounds, grasped as sweet or harsh,
| DRAK TONG SAM N O DRALWfe NGANG LA SHYOK i W hilst hearing them , empty, w ithout after-thought, remain.
DRAK TONG KYfi GAK MfePA GYALWfe SUNG * This em pty sound, with no beginning and no end, is the speech o f the victorious ones.
LF. U DONMA
DRAK TONG GYALWfe SUNG LA SOLWA DEP S To this em pty sound, the speech o f all the buddhas, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3 To the Lotus-born Guru o f Orgyen, we pray!
DI TAR YI KYI YUL DU GYUWA YI 3 D o this towards all that stirs in the m ind:
NYON M ONG DUK NGfe TOKPA C H I SHAR YANG 3 W hatever thoughts and em otions o f the five poisons arise,
N G P N SU Jfe C H O LO YI C H O MI SHYUK 3____________ D on’t invite them , d o n ’t chase after them , d o n ’t let m ind fabricate or contrive:
' P ' ff,
-r-
^
A GREAT tk fe A s U A E OF BLFSSINCS
GYUWA RANG SAR SHYAKPt C H O KUR DROL i Simply allowing them to settle in the face o f their own arising, is liberation into the dharmakaya.
RJGPA RANGDROL GYI LAMA LA SOLWA DEP i To this lama, rigpa’s self-liberation, we pray!
ORGYEN PfeMAJUNGNfe LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
C H I TAR ZUNGWfe YUL NANG DAKPA DANG I Thus, outwardly purify appearances o f their allure;
NANG TAR DZINPfi SEM NYI DROLWA DANG i Inwardly, free m ind from grasping;
* ■
LEU
-
4-
DONMA
H
BAR DU 0 SAL RANG NGO SHfePA RU 3_________________ And, by the self-recognition o f luminosity,
DO SUM DfcSHEK NAM KYI TUKjfc YI 3__________________ May the com passion o f all the sugatas o f past, present and future
DAK DRfc RANG GYO DROLWAR C H IN GYI LOP 3 Inspire and bless beings like us with self liberation!
5 f.
'4 '
A G R E A T T R E A S U R E O P ftt. E S S T N G S
Chapter Fhx T h e Pr a y er R e q u e s t e d by N a n a m D o r jE D u d jo m
o ra r^ f EMAHO * Emaho: O wonder!
LHO NUP NGA YAP LING TREN SINPOl YUL S To the south-west, in the continent of Ngayab, land o f rakshasas,
SIN DH U GYATSO ROLPfi TSO U N G DU I Lies the ocean o f Sindhu, where, o n an island
LU GYALJOKPO NfePfe KHANG TENG DU 1 Above the palace o f Takshaka, king o f nagas,
PfeMA BARWfe D O N G PO I TSfe Lfe TRUNG 8 You were bom , upon the heart o f a shim m ering lotus blossom.
RANG JU N G N GO TSAR CH EN LA SOLWA DEP « To you, w ondrous and self-arising, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
PA Mfe MA Mfe KHYfeU TRULPfe KU I W ith no father, no m other, you manifested as a child,
GYU Mfe KYEN Mfe GYATSOl LONG Lfe JO N i_________ W ith no cause, no conditions, you appeared in the vastness o f the ocean,
! MARIK LOKPfe SEM CHEN DRENPfe PAL i ____________ Awe-inspiring guide for sentient beings led astray by ignorance.
DfeSHEK KU SUNG TUK KYI TRULPA Tfe i ____________ Em anation o f the body, speech and m ind o f all the sugatas,
I TRULKU TSOKYfe DORjfe LA SOLWA DEP i ___________ To the nirmanakaya Tsokye Dorje, ‘The Lake-bom Vajra’, we pray!
Lfi CH EN GYALPO INDRA BODHI YI S Because o f his karmic destiny, the fortunate king Indrabodhi
GYATSO C H E N PO l LING Nfe NYfe D £ j O N 3_________ C am e to find you on that island in the vast ocean.
DfcPfc C H EN DRANG GYALPOR NGA SOL DZfe 3 O u t o f his devotion he invited you, and enthroned you as king,
GYALSI C H O KYI TRIM KYI Dfc LA KO 3_____________ A nd with the law o f Dharma you established the whole kingdom in happiness:
GYALPO TORCHO K C H EN LA SOLWA DEP 3 To the sovereign Torchokchen, the ‘Turbaned King’, we pray!
^ § 3\’EjS ' q | £; ORGYEN PfeMA JUNGNfe LA SOLWA DEP I To the Lotus-born Guru o f Orgyen, we pray!
LHO C H O K SILWA TSAL GYI DURTRO DU § In the southern charnel-ground the ‘Chilly Grove’, Sitavana,
GYALSI PANG Nfe TUL SHYUK CHOPA DZfe f O nce you had renounced the kingdom , you practised yogic discipline,
TANA GANfejOR DROL GONG PA Y SI And with the realization gained from the practice o f union and liberation,
MAMO KHANDRO TAMCHfe WANG DU DO S You brought all the mamos and dakinis under your power.
SHANTARAKSHITA LA SOLWA DEP * To Shantarakshita, 'G uardian o f Peace’, we pray!
ORGYEN PfeMAJUNGNfe LA SOLWA DEP i To the Lotus-bom G uru o f Orgyen, we pray!
C H O K SHYI DURTRO KUNTU CHOPA DZfe * East, south, west and n o rth -in every charnel-ground you practised,
YESHfe KHANDRO NAM KYI C H IN GYI LAP * W here the wisdom dakinis infused you with their blessing.
DORjfe PAKMOl SHYAL TONG N G O D R U PTO P % Vajravarahi appeared to you, face to face, and you obtained the siddhis,
o
NAMKHfe ZA CH EN TAMCHfe DREN DU KOL i ________ Making all the great planetary forces in space your servants:
^ •^ •tfgorar^arq-q^ qsjf DORjfe DRAKPO TSAL LA SOLWA DEP 3_______________ To Dorje D rakpo Tsal, ‘Powerful Vajra W rath’, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 3_____________ To the Lotus-born G uru o f Orgyen, we pray!
DRAK MAR CHA KHYUNG TSAL GYI KfeU TSANG DU 3 In the red rock cave Garuda Grove,
lo bpOn
PRABHAHASTI C H EN n g a r j O n 3__________
You m et the master Prabhahasti,
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LE U D O N M A
NALJOR YOGfe C H O LA JANGPA DZfe I A nd trained in the teachings o f Yoga Tantra,
YOGfe LHA TSOK NAM KYI SHYAL ZIK Pfe S Till the whole assembly o f Yoga deities appeared before your eyes:
SHAKYA SENGfel KU LA SOLWA DEP i To the perfect form o f Shakya Senge, ‘Lion o f the Shakyas’, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
GYAGAR YUL GYI C H O K SHYI Nfe CH EN DU i In India’s great places o f power, in the east and south and west and north,
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RIGDZIN DRUPTOP MANGPOl CH EN N G A R jO N I You studied with countless vidyadharas and siddhas,
YOGA NAM SUM C H O LAJANGPA DZfe i A nd trained in the teachings o f the three inner yogas,
TSEN NYI GYU YI C H O KYI DRO DOK CHfe « C utting all doubts about the causal Dharma o f characteristics:
KHfePA LODEN CHOKSfe LA SOLWA DEP * To the learned Loden Chokse, we pray!
DRAK PUK MARATIKfi KfiU TSANG DU * In the rock cave o f Maratika,
C H IM fi TSfi YI RIGDZIN DRUP P£ TSfi i W here you accom plished the stage o f vidyadhara o f im mortal life,
G O N PO TSfiPAKMfc KYI C H IN GYI LAP I Lord Amitayus granted you his blessing, and
KYfi C H I MfiPA DORJfcl LO SU GYUR S You attained the indestructible vajra body, free from birth and death:
ORGYEN PfiMA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
ZAHOR GYAL KHAM DUL DU SHEKPfi TSfi * W hen you went to tame the kingdom o f Zahor,
MARIK TRULPfc SEMCHEN C H O LA TSO i To bring to the D harm a sentient beings deluded by ignorance,
YATSEN M £ DU JU N G W £ DZUTRUL TEN 8 The miracle you performed was wondrous and amazing,
GYAL KHAM TAMCHfe C H O KYI GANGWAR DZfi * And filled the entire kingdom with the Buddhadharma.
PADMA SAMBHfe KU LA SOLWA DEP I To Padmasambhava, ‘the Lotus-born’, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
ORGYEN GYAL KHAM DUL DU SHEKPfe TSfe 1 W hen you w ent to tam e the kingdom o f Orgyen,
SHfeMfe Mfe YI 0 SU SEKPA NA i And executioners sought to b u m you on a pyre,
Mfe PUNG TSO RU GYUR Tfe DZUTRUL TEN * You displayed the miracle o f transform ing the inferno into a lake,
INDRA BOD HI CHANG C H U P LAM LA KO I And set King Indrabodhi o n the path to enlightenm ent:
Sfi C H O K PfiMA GYALPO LA SOLWA DEP * To the supreme prince Padma Gyalpo, ‘Lotus King’, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP $ To the Lotus-born G uru o f Orgyen, we pray!
W O M IN Nfi DANG DfiCHEN DURTRO DANG * In the realm o f A kanishtha, and the charnel grounds ‘Great Bliss’,
LHUNDRUP TSEK DANG PfiMA TSEK LA SOK i ‘Spontaneous M ound’, ‘Lotus M ou n d ’ and the others’-
RANGJUNG CHOTEN DRUNG DU SHYUKPfe DO i W hen you stayed in these naturally arising sacred places,
MAMO KHANDRO C H 0K Y O N G KHOR GYI KOR I M amos, dakinis and Dharma protectors thronged around you:
GURU NYIMA OZER LA SOLWA DEP I To G uru Nyima Ozer, ‘Rays o f the S un’, we pray!
ORGYEN PfeMAJUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
LHO C H O K GYAGAR YUL DU SHEKPfe TSfe i W hen you went to the south, in the land o f India,
f
KHANDRO DODUL MA YI C H IN GYI LAP I You were blessed by the dakini ‘The Mistress w ho Subjugates Negativity’, K handro Diidul Ma;
MUTEK TONPA NGA GYfi TSOPA D O K * You defeated five hundred tirthika teachers in debate,
NGEN NGAK DAKPO MUTEK TOK GI DRAL * And brought down lightning to liberate their masters o f sorcery:
PAKPA SENGfe DRA DOK LA SOLWA DEP I To the noble Senge Dradok, ‘Lion’s Roar”, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP % To the Lotus-born G uru o f Orgyen, we pray!
BAL YUL YANGLESHO KYI DRAK PUK TU 8 In the rock cave o f Yanglesho in Nepal,
YANG DAK DfeCHEN NYINGPO DRUP Pfe TSfe I You accom plished the practice o f Yangdak, ‘Essence o f Great Bliss’,
BARCHfe GEK NAM DORjfe PURPfe DRAL 8 Liberating all obstacles and obstructors through Vajrakilaya;
CHAK GYA C H E N PO l N G O PR U P Nfe P E R TOP 8 And, in this sacred place, you attained the siddhi o f maham udra:
DORjfe TOTRENG TSAL LA SOLWA DEP 3 To Dorje Totreng Tsal, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
CHANG C H O K GYALPOl D O N LA jONPfe TSfi * W hen you travelled north to help the king,
BO KYI N O JIN TAMCHfi DAM LA TAK I You bound all the harmful forces o f Tibet under oath;
SAMYfi NGA SOL GYALPOl GONGPA DRUP * Consecrating Samye, you fulfilled the vision o f the king,
BO YUL TAMCHfi C H O KYI GANGWAR DZfi i Filling every com er o f Tibet with the Dharm a:
TRULKU PfiMA JUNGNfe LA SOLWA DEP % To the nirmanakaya, Padmakara, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP ! To the Lotus-bom G uru o f Orgyen, we pray!
SAMYfe C H IM PU l DRAK MAR KfeU TSANG DU * In the Red Rock Cave o f Samye C him phu,
DRUPCHEN KAGYfi SANG NGAK KYIL KHOR DU I You matured those fortunate ones, the king and subjects,
Lfi C H EN GYALPO Jfi BANG MINPAR DZfi * Empowering them into the mandala o f the secret mantrayana, the great sadhanas o f Kagye.
SANG NGAK DRfeBOl TEKPA GYfePAR DZfe % You made the resultant vehicle o f the secret mantras spread far and wide:
KADRIN SAM l £ Dfe LA SOLWA DEP « To you, whose kindness is beyond all imagining, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP I To the Lotus-bom G uru o f Orgyen, we pray!
TAK TSANG SENGfe SAMDRUP KfeU TSANG DU * At the Tiger’s Lair, in the cave called ‘Fulfilment o f the Lion’s W ishes’,
DUKPfe MUTEK DO DANG DAMS1TUL I_________ You subjugated malicious tirthikas, maras and damsi dem ons;
N £ C H EN GANG DRAK NAM LA TERCHEN B£ § In power-places, amid snow and rock, you hid the great termas,
MA O N G NYIKMfi SEM CHEN TUKj£ ZIK * Gazing in com passion on sentient beings still to com e in this degenerate age:
D O R j£ D R O L 0 TSAL LA SOLWA DEP i To Dorje D roid Tsal, we pray!
ORGYEN P£MA JU N G N £ LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
BO KYI GANG C H EN SHYI LA DRUP KHANG DZ£ I O n the four great snow m ountains o f Tibet, you made your hermitages,
DRAK PUK C H E N PO GYfi LA YANG WEN DZfi * In the eight great rock caves, you went into isolated retreats,
C H O K SHYI DRAK LA TRULKOl SHYAPjfi SHYAK S O n stone in the four directions, you left your footprint,
DRAKPfi TSO CH EN SHYI LA CHAK jfi SHYAK * At the four famous lakes, you left your hand-print:
DRO DRUK D RIPJO N G DZfi LA SOLWA DEP % To you who purify the obscurations o f beings in the six realms, we pray!
ORGYEN PfiMA JU NG Nfi LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
LE’U DONMA
LHO C H O K M ON KHfi DRAK LA KU jfi SHYAK i To the south, in B hutan, you left the im print o f your body in the solid rock.
KU TSAP TER NGA BO KYI D O N LA SHYAK 8 To benefit Tibet, you left the five terma statues to be your representatives,
SANGYfi TENPA TA RU GYfiPAR DZfi 8 You made the buddhas’ teaching spread to the ends o f the land,
BO KYI LHA C H IK DROWA YONG KYI PAL * Sole deity o f Tibet, glorious inspiration o f all beings:
TUKjfi KHYfiPAR C H EN LA SOLWA DEP * To you whose com passion is unique, we pray!
jfs
'ip *
^ ORGYEN PfiMA JUNGNfe LA SOLWA DEP 8 To the Lotus-born G uru o f Orgyen, we pray!
LHO NUP NGA YAP LING TREN PALRITSER 8 South-west o f here, in Ngayab Ling, o n the peak o f the M ountain o f Glory,
RIGDZIN KHANDRO MANGPOI GYALPO DZfi 8 You rule as sovereign am ong countless vidyadharas and dakinis, ^ ■ 3 -§ 3 j‘2 f ? 3 W
^ ^ a jq ^ v a
SHA ZA SINPO TAMCHfi DAM LA TAK 8 Binding all the cannibal rakshasas under oath.
BO LA GYON CHfi MfiPAR TUKjfi ZIK 8 Ceaselessly you turn your compassionate gaze o n Tibet and on the world:
j
5 3 j '^ '|j ^ 'W ^ 'r t r q j ^ a r q 'q ^ q ^ a DRINCHEN TRULPfe KU LA SOLWA DEP 3_____________ [ To you, the nirmanakaya, and to your kindness, we pray!
^
01
q
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP 8_____________ To the Lotus-bom G uru o f Orgyen, we pray!
NGA GYfe TAMAR BO KYI SEM CHEN LA I______________ During this final era o f five hundred parts, wherever we sentient beings, whether in Tibet or anywhere in the world,
Lfe NGEN WANG GI DUK NGAL GYUN CHfe Mfe i Suffer with no relief, oppressed by o u r negative k arm a-
KHYfe KYI NAM TAR DREN SHYING SOL DEP NA i W hen we rem em ber your life, when we pray to you,
Chapter Six T h e P r a y e r R e q u e s t e d by Pr in c e M u t r i T s e n p o
w l'arSC f | EM AHOi Em aho: O wonder!
NUP C H O K DfcWACHEN GYI SHYING KHAM SU i In Dewachen, ‘Blissful’ pure realm in the west,
G O N PO TSfePAKMfe KYI TUKjfi YI * Lord Amitayus, with all o f his compassion,
DZAM BO LING DU DROWfe D O N LA G ON G * Directed his wisdom m ind towards b en efitin g beings in this world ofjam b u d v ip a;
, C H O K C H O I SANGYfe KUN GYI C H IN LAP Pfe I Then all the Buddhas o f the ten directions granted their blessing:
DO SUM DfeSHEK NAM LA SOLWA DEP I To you, the sugatas o f past, present and future, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP I___________ To the Lotus-bom G uru o f Orgyen, we pray!
$ g 'g l '3 ^ = C a r w '3 ^ |j c ^ f SIN DH U GYATSO ROLPfe TSO LING DU * O n an island in the Sindhu sea,
L E UDONMA
MfeTOK. PfeMA BARWfe D O N G PO LA I O n a shim m ering lotus flower,
PA DANG MA Mfe RANGJUNG SHUK Lfe JU N G I W ith no father, no m other, naturally arising,
GYU DANG KYEN Mfe DROWfe D O N L A jO N §_________ W ith no cause, no conditions, you came to bring benefit to beings:
RANGJUNG N G O TSAR CH EN LA SOL WA DEP 8 To you, w ondrous and self-arising, we pray!
ii
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A G R E A T T R E A S U R E OF B L E S S I N GS
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SANGYfc KUN GYI KU YI TRULPA Tfc %___________________ As the em anation o f the wisdom body o f all buddhas,
[~ RANGJUNG TSEN DANG Pfe CHfe DENPARJON 3
\
You came, appearing o f your own accord, possessing all the major and m inor marks,
NYIMA TONG G lO L fe Z I DANG C H fe j________________ [_ Your splendour more dazzling than the light o f a thousand suns.
r KHYO KYI TRULPfcjIKTEN KHYAP PAR GY£ 3__________ Your em anations stream o u t to fill the entire world:
YA TSEN TRULPfi KU LA SOLWA DEP 8__________________
To you, the wonderful nirmanakaya manifestation, we pray!
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le
u
DONMA
ORGYEN PfeMA JUNGNfe LA SOLWA DEP 1___________ To the Lotus-born G uru o f O rgyen, we pray!
SANGYfe KUN GYI SUNG GI TRULPA Tfe 8_____________ As the em anation o f the wisdom speech o f all buddhas,
MA CHAK PfeMfc D O N G PO l TSfe Lfe TRUNG I_________ You were bom on the lotus o f non-attachm ent;
DRUK CH EN TONG GI DRA Wfe SUNG DANG CHfe i Your speech is mightier than the roar o f a thousand great dragons,
DROWfe D O N DU TEKCHEN C H O DRA DROK i
Proclaiming the sound of the Mahayana teachings, to benefit all beings;
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A GREAT TREASURE OF BLESSINGS
DRUK TAR DROKPfe SUNG LA SOLWA DEP % To the dragon-like sound o f your speech, we pray!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP I_________ To the Lotus-born G uru o f Orgyen, we pray!
SANGYfe KUN GYI TUK KYI TRULPA Tfe f___________ As the em anation o f the wisdom m ind o f all buddhas,
GYATSO TING TA MfcPfc LONG Lfe KYfc S___________ You were b o m from the fathomless, endless ocean,
NAMKHfe LOK Lfe TUKjfel TRINLfe NYUR 3_________ Your com passionate actions are swifter than lightning striking through the sky,
GONGPA ZAPMO NAMKHfi TA DANG NYAM i Your vision as deep as the infinite expanse o f space:
C H IR YANG SA Lfil TUK LA SOLWA DEP i To your wisdom m ind, where everything arises in vivid clarity, we pray!
ORGYEN PfcMA JU NG Nfi LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
1
DROWfe D O N DU YI SHYIN NORBOl KU * Your perfect form is a wish-granting gem for helping beings,
1 KHYO KYI TSEN TO TSAM GYI DUK NGAL SEL i Simply hearing your nam e dispels all suffering;
a
i i r Eat YRSASUkS t t f S US S I MCi
JA TSON SHY1N DU YOlMTEN SO SOR SAL * Like the colours o f a rainbow, your noble qualities each shine o u t distinctly;
Kfi C H IK DRENPfe CHANG C H U P LAM NA DREN i To think o f them , for even an instant, is to be led down the path to enlightenm ent;
YONTEN KUN JU N G KHYO LA SOLWA DEP * To you w ho are the source o f every noble quality, we pray!
ORGYEN PfiMA JUNGNfe LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
TUKjfel TRINLfe WANG GI D O N DZfePfe i The power o f your compassionate actions brings benefit everywhere;
s a l,
M
LE U D O N M A
SHYI GYfi WANG DRAK TRINLfi NAM SHYI YI I Pacifying, increasing, m agnetizing and subjugating,
N Y 0N M O N G DUL Kfi SEM CHEN TAP KYI DUL * You skilfully train sentient beings, with their turbulent em otions so difficult to tame.
NAMKHfi KAR TAR TRINLfi SAM MI KHYAPI Like the stars in the night sky, your enlightened actions are vast beyond conception:
TRINLfi GYATSOl LAP LA SOLWA DEP ! To you whose activity rises as a great wave in the ocean, we pray!
Q 207
TENG W O C H O K SHY1R DROWfe D O N DZfe KYANG * Above, below and in the four directions, you act to benefit beings,
BO YUL KHA WA CH EN DU TUKjfe ZIK i So turn your com passionate gaze now o n the world and on Tibet, the land o f snows!
BO KYI NGA DAKjfe BANG TAMCHfe LA i Inspire ou r rulers, and the rulers o f Tibet and all their subjects!
DO SUM GYON CHfe MfePAR C H IN GYI LOP I G rant them your blessing, throughout the past, the present and into the future, w ithout any break!
KHORWA DUK NGAL GYI GYATSO Lfe DRAL DU SOL i Release us all from samsara’s ocean o f sufferingthis we pray!
C o n c l u s io n
NGA YI jfejU K KHORWA PANG D O NAM * You followers o f m ine, you w ho wish to leave samsara behind,
Dfe GO MOPfe GYON DU SOLWA TOP 1 Pray unswervingly, with devotion, with longing and with faith,
TSfe C H IK DUNGWfe YANG NI DI TA Tfe i Pray with a melody o f one-pointed yearning, like this,
KHYfeU PA MAR BO DRE DUNG YANG LA I A tune o f longing, poignant as an infant calling to its parents,
PIWAM LINGBOl DANG TAR NYEN PA YI i ________________ A sound as sweet as a guitar or flu te -
NYIN TSEN DO DRUK NAM SU SOLWA TOP I_________ Pray six times like this during day and night!
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jiv
i Thefollowing versts mere added by an emanation o f King Trisong Delstn, tbfglonous Tashi Topgyal:
CHfc SUNG NOON GYI TUK DAM SHYAL SHYfe SHY1N Just as you promised long ago with these words o f yours,
GO SHING DUNG SHUK DRAKPO SOL DEP BUR These, your children, are praying now with yearning and devotion:
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LEU
DONMA
KYEMA TUKjfi ZIK SHIK MAHA GURU Kyema! Look on us with your compassion: O great guru,
C H IN GYI LOP SHIK JETSON TOTRENG TSAL Inspire us with your blessing: Jetsiin Totreng Tsal!
BARCHfe KUN SEL DUDUL DRAKPO TSAL Dispel all our obstacles, Dudul D ragpo Tsal!
N GODRUP C H O K TSOL ORGYEN R IN P O C H t G rant us the supreme siddhi, Orgyen Rinpoche!
, DATA TSO DO NGA GYfc NYIK DO DIR______________ Now, in this age o f strife, the degenerate age am ong the five hundred part periods,
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JU NG PO GYO TRUK KYfeWO LOKPAR TSE_____________ W hen our m inds are deranged by jungpo dem ons and we cause only harm and wrongdoing,
1 TA YI MAK PUNG Nfe TSON MU Gfe SOK______________ Pacify warfare and sickness, violence, famine and the like—
JU R DANG Tfe NGEN NOPA KUN SHYI SHYING________ Pacify disasters and and evil om ens, and every kind o f harm!
GYALWfe TEN DANG KHYfePAR TEK G Ol SOL__________ Let the holders o f the buddhas’ teaching, and especially o f the tradition o f the nine yanas,
Dfe DZIN TSOK NAM DAR MIN GYfeGYURCHIK Develop, mature and increase!
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PUNTSOK SAMYfi LHUNDRUP PODRANG Nfi W hen the place was the spontaneously perfect palace o f Samye, the sublime,
PfiMA JU NG Nfi LAM ZAP C H O TONPA The teacher was Padmasambhava, revealing the teachings o f the profound path,
TEK CH EN GYALSI RINCHEN DUN DEN C H O The teachings possessed the seven precious qualities o f the dom inion o f the Mahayana,
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KAL DEN Lfi CH EN DAKPA NAM NGfi KHOR The disciples were those five pure ones, those with fortunate karma,
0 KAR GYAL GYI GANGWfi TASHI DU And the time was when auspiciousness overflowed, like the victorious white light o f the full m oon rising:
DENG DIR SAMPA LHU N D RU PTA SH ISH O K So, now -h ere to o -m a y all be auspicious for o u r wishes to be spontaneously fulfilled!
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Chapter Seven Sam pa L h u n d r u p m a
The Prayer to Guru Rinpoche that Spontaneously Fulfills A ll Wishes
w ra r^ S EM A H O * Em aho: O wonder!
NUP C H O K DfiWACHEN GYI SHYING KHAM SU « In Dewachen, ‘Blissful’ pure realm o f the west,
NANGWA TAYfi TUKjfil C H IN LAP YO S A m itabha’s compassionate blessing was aroused;
LEU
DONMA
TRULKU PfiMA JUNGNfe C H IN LAP Tf: * And he blessed his em anation, Padmasambhava,
DZAM BO LING DU D R O W t D O N L A jO N * To com e into this world to bring benefit to all beings.
DRO D O N GYON C H £ M £ p £ TUKjfi C H EN * Com passionate one, you never cease to bring us help and well-being:
ORGYEN PEMA JU NG Nfi LA SOLWA DEP S To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP $ G rant your blessing, so all o ur wishes be spontaneously fulfilled!
GYALPO TRISONG DEUTSEN MEN CHfi Nfi * All the Dharma-kings, from Trisong Detsen,
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CHOGYAL DUNG GYO TA LA MA TONG BAR S Down to the very end o f the royal line,
DO SUM GYON C H £ MfiPAR C H IN GYI LOP i T hroughout past, present, and future, know your constant blessing.
BO KYI c h O k y o n g g y a l p O i n y e n c h i k p u * You are the only protection for rulers w ho follow the D harm a, as in Tibet,
GYALPO C H O C H O KYONGWfi TUKj£ C H EN i ‘
Com passionate one, you safeguard the lands that practise Dharma:
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LE U D O N M A
ORGYEN PfiMAJUNGNfe LA SOLWA DEP « To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP * G rant your blessing, so all o u r wishes be spontaneously fulfilled!
KU NI LHO NUP SIN POl KHA N O N DZfi I W hile your wisdom body subjugates the rakshasas in the south-west,
T U K Jt BO KYI SEM CHEN YONG LA ZIK i You look on sentient beings everywhere with compassion,
MARIK LOKPfi SEMCHEN DRENPfi PAL S M agnificent guide for sentient beings led astray by ignorance,
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N Y 0N M O N G DUL K£ SEM CHEN TAP KYI DUL i Skilfully you teach them , with their em otions so difficult to tame.
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Com passionate one, your love is constant in its kindness and care:
ORGYEN PfiMA JUNGNfc LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
q w q ' ^ ' § ^ ^ ' w ' § 3 ( ’§ « r | f j a ! f SAMPA LHUN GYI DRUP PAR C H IN GYI LOP S G rant your blessing, so all o ur wishes be spontaneously fulfilled!
DU NGEN NYIKMfi TA LA TUKPfi TS£ * Now, when this degenerate dark age reaches its final depths,
NANG R£ GONG Rfi BO KYI D O N LA JO N i At dawn and at dusk you come, for those w ho have devotion,
NYI ZER CHAR DO DANG LA CHIPTfc JO N i Riding on the rays o f the rising and the setting sun,
YAR N G O TS£ C H O l DO SU N e e SU JO N S________ And on the tenth day o f the waxing m oon, you come in person.
DRO D O N TOP C H EN DZfiPfi TUKjfc CH EN % C om passionate one, you act with vast power to help all beings:
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP t G rant your blessing, so all o ur wishes be spontaneously fulfilled!
NGA GYfe TA MA TSO DO NY1K MA LA i Now in this dark age, the age o f conflict, the final era o f five-hundred parts,
SEMCHEN TAMCHfi N Y 0N M O N G DUK NGA RAK « The five poisons o f the negative em otions grow ever more violent in all sentient beings—
N Y 0N M O N G JO L NYOK DUK NGA RANG GYU C H O S Recklessly we indulge in destructive em otions, and let the poisons dom inate our minds.
Dfc d r £ DU NA DAK DR£ TUKj£ KYOP * At a tim e like this, let your com passion be o ur refuge and protection.
LE U D O N M A
Dfc DEN TO RI DRENPfe TUKj£ CHEN * C om passionate one, you lead those with devotion to the higher realms:
ORGYEN PfeMAJUNGNfi LA SOLWA DEP i To the Lotus-born Guru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP $ G rant your blessing, so all o ur wishes be spontaneously fulfilled!
H O R SOKJIKPfc MAK G1TA KOR Nfc I_________________ W hen terrifying armies o f oppression encircle us,
C H O KHOR NYENPOJIK LA TUKPfc TSfe %_____________ M enacing the great centres o f the Dharma with destruction,
YI N Y IT£ TSOM MEPAR SOLWA D E P I W ith no trace o f d o u b t o r hesitation we pray:
ORGYEN LHA SIN P £ GYt KHOR GYI KOR i __________ O Guru Rinpoche, with your retinue o f eight classes o f gods and demons,
HOR SOK MAK PUNG DOKPAR Tfe TSOM Mfc I You will ref>el aggressors and their arm ie s-o f this we have no doubt!
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ORGYEN PfeMA JUNGNfe LA SOLWA DEP i ____________ To the Lotus-born Guru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP ? G rant your blessing, so all o ur wishes be spontaneously fulfilled!
LE’U DONMA
SEM CHEN GYU Lt) JIKPfe N fejU NG TSfi * W hen sickness strikes, to destroy the fragile bodies o f sentient beings,
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MI ZO DUK NGAL N £ KYI NYENPA NA i W hen diseases plunge us into unbearable suffering and agony,
YI NYI T £ TSOM MfiPAR SOLWA DEP i W ith no trace o f doubt or hesitation we pray:
ORGYEN MEN GYI LA DANG YERM£ PE i O G uru Rinpoche, em bodim ent o f the Buddha o f M edicine,
TS£ Z t MA YIN BAR CHfi NGfiPAR SEL i You will remove the obstacles, that bring untim ely death.
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A G R E AT T R E A S U R E O F B L E S S I N G S
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ORGYEN P E M A JU N G N t LA SOLWA DEP f To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all our wishes be spontaneously fulfilled!
JUNGWA DRAR LANG SA C H U NYAMPfc TS£ i W hen nature turns against us, and earth’s resources fail;
SEM CHEN MU Gfil Nfi KYI NYENPA NA i W hen sentient beings are torm ented by the plague o f famine,
YI NY1 T£ TSOM MfePAR SOLWA DEP 8 W ith no trace o f d o u b t or hesitation we pray:
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ORGYEN KHANDRO NOR LHfc TSOK DANG CHfi * O Guru Rinpoche, with all your dakinis and deities o f prosperity,
WUL PONG TR£ KOM SELWAR T£ TSOM Mfi % You will dispel all deprivation, all hunger and thirst— o f this we have no doubt.
ORGYEN PfeMA JU NG Nfi LA SOLWA DEP « To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all o u r wishes be spontaneously fulfilled!
Lfi C H EN DROWfe D O N DU TER D O N NA I W hen the destined revealers retrieve hidden treasures for the benefit o f beings,
DAM TSIK ZOL ZOK MfePfi PA DING GI %______________ Courageous and confident o f o u r pure, unbroken samaya,
YI NYI T£ TSOM MfcPAR SOLWA DEP i ________________ W ith no trace o f d o u b t or hesitation we pray:
ORGYEN YIDAM LHA DANG YER MEPfc g_____________ O G uru Rinpoche, inseparable from our yidam deity,
PA NOR BU YI LONPAR Tfe TSOM Mfe i ________________ You will ensure the true heirs receive their father’s treasu re -o f this we have n o doubt.
ORGYEN PfeMAJUNGNfe LA SOLWA DEP %____________ To the Lotus-born G uru o f Orgyen, we pray!
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You will lead us practitioners to the right p a th - o f this we have no doubt.
ORGYEN PtM A JU NG Nfi LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP 1 G rant your blessing, so all o u r wishes be spontaneously fulfilled!
| TAK ZIK DOM DR£ DUK DRUL CHfiWA CH EN i W hen vicious wild animals menace us—tigers, leopards, bears and poisonous snakes,
| DROK CH EN JIKPfi TRANG LA DRIMPfe TS£ 1 O n our way through terrifying, wild and desolate places,
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LE'U DONMA
YI NYI T £ TSOM MfcPAR SOLWA DEP i W ith no trace o f d o u b t or hesitation we pray:
ORGYEN PAWO GING DANG SUNGMAR C H £ i O Guru Rinpoche, along with your ging warriors and protectors,,
| DUKPfi SEM CHEN TROPAR Tfc TSOM Mfc * You will drive o ff these ferocious creatu res-o f this we have no doubt.
ORGYEN P£MA JUNGNfc LA SOLWA DEP * To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP 1 G rant your blessing, so all o u r wishes be spontaneously fulfilled!
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SA C H U Mfc LUNG JUNGWfe BARCHfc KYI §___________ W hen obstacles arise in earth, water, fire and air
GYU LO NYEN C H IN G JIKPfe DO C H U N G TSfe i To threaten these illusory bodies o f ours with destruction,
, YI NYI T£ TSOM MfcPAR SOLWA DEP f________________ W ith no trace o f doubt o r hesitation we pray:
ORGYEN JUNGWA SHYI YI LHAMOR C H £ I O G uru Rinpoche, with the goddesses o f the four elements,
JUNGWA RANG SAR SHYI WAR T£ TSOM M £ i You will harm onize the elements into their natural sta te o f this we have no doubt.
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ORGYEN PfeMAJUNGNfe LA SOLWA DEP I______________ To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all o ur wishes be spontaneously fulfilled!
LAM SANG JIKPfe TRANG LA DRIMPfe TSfe S W hen travelling on dangerous routes,
Sfc KHYERJAKPA C H O M PO NYENPA NA I__________ If m urderous bandits and robbers attack us,
YI NYI Tfe TSOM MfePAR SOLWA DEP * W ith no trace o f doubt o r hesitation we pray:
ORGYEN CHAK GYA SHYI YI GONGPAR DEN S O Guru Rinpoche, through your realization o f the four m udras,4
| TSAU RA MI G O NGAM SEM LAKPAR C H £ i You will dispel the terror o f all brutality and greed.
ORGYEN PfeMAJUNGNf: LA SOLWA DEP S To the Lotus-born Guru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all o ur wishes be spontaneously fulfilled!
GANG SH Y IK SH £ m £ MAK GITA KOR Nfi § W hen faced by killers on all sides,
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TSON CHA N O N PO DEP SHING NYENPA NA i W ho threaten us with lethal weapons,
YI NYI Tfi TSOM MtPAR SOLWA DEP i W ith no trace o f doubt or hesitation we pray:
ORGYEN DORjfcl GUR DANG DENPA YI * O G uru Rinpoche, the protection o f your vajra-tent
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Will cause killers to panic and weapons to be scattered.
ORGYEN PfiMAJUNGNfc LA SOLWA DEP I__________ To the Lotus-bom G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all o ur wishes be spontaneously fulfilled!
NAM SHYIK TS£ Z£ C H IW £ DO C H U N G TS£ S W hen this life-span is exhausted, and we com e to die,
N £ C H O DUK NGAL DRAKPO NYENPA NA * If we are racked by the intense anguish and pain o f dying,
YI NYI T £ TSOM M£PAR SOLWA DEP * W ith no trace o f doubt o r hesitation we pray:
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ORGYEN NANGWA TAY£ TRULPA t £ * O Guru Rinpoche, as you are the em anation o f Buddha A m itabha,
DEWACHEN GYI SHYING DU NGEPAR KYfc I__________ It is certain we will be bom in ‘The Blissful’ pure realm o f Dewachen:
ORGYEN PfeMA JU NG Nfi LA SOLWA DEP I_____________ To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP §_________ Grant your blessing, so all o u r wishes be spontaneously fulfilled!
GYU LO YARPO SHYIKPE BARDO RU f_________________ O nce this borrowed and illusory body is destroyed, in the bardo realm
TRUL NANG NYING TRUL DUK NGAL NYENPA NA S W hen our deluded experiences, and our further delusions,
arise to make us suffer,
YI N Y IT6 TSOM MfiPAR SOLWA DEP * W ith no trace o f doubt o r hesitation we pray:
1 ORGYEN DO SUM KHYENPfi TUKjfe YI * O G uru Rinpoche, you w ho know past, present and future, through your compassion,
TRUL NANG RANG SAR DROL WAR T £ TSOM Mfi * You will let all delusion be self-Iiberated-of this we have no doubt.
ORGYEN PfiMA JU NGNfi LA SOLWA DEP i To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all our wishes be spontaneously fulfilled!
ORGYEN PfeMA JUNGNfe LA SOLWA DEP I To the Lotus-born G uru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP S Grant your blessing, so all o u r wishes be spontaneously fulfilled!
DRO DRUK DUK NGAL C H E N PO NYENPA DANG 8 W hen beings o f all six realms are torm ented by immense pain,
KHYEPAR BO KYI j £ BANG DUK NGAL NA i And especially when o ur leaders and people are engulfed in suffering,
Dfi GO m O p £ d u n g SHUK DRAKPO YI * W ith intense longing and devotion, from the depths o f our hearts,
YI NYI I t TSOM MEPAR SOLWA DEP I W ith no trace o f doubt or hesitation we pray:
ORGYEN TUKJE PO GYUR MfcPAR ZIK I O G uru Rinpochc, with your unchanging, unwavering com passion—watch over us!
ORGYEN PfeMA JU NGNfi LA SOLWA DEP * To the Lotus-born Guru o f Orgyen, we pray!
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP i G rant your blessing, so all our wishes be spontaneously fulfilled!
W hen a disciple calls upon me with devotion And the yearning song o f ‘The Seven Line Prayer’, I shall com e at once from Zangdokpalri, Like a m other who cannot resist the call o f her child. PadmasambhmHt
C onclusion o f the General Visualization for Prayers to G uru Rinpoche
5. E m p o w e r m e n t a n d D is s o l u t i o n
LAMfe N £ SUM DRU SUM i t i From the three syllables O M AH H U N G at the three centres o f the master,
OZER RIM DANG CHIK CHAR TRO I Rays o f light burst out, one after another, and then all together.
DAK G1 Nfe SUM TIM PA YI i Streaming into o u r three centres, where they dissolve,
WANG SHYI TOB C H IN G DRIB SHYI DAK i G ranting us the four empowerments, purifying o u r four obscurations, and
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LAM SHYI GOM P£ N O DU GYUR 1 Making us a suitable vessel to practise the four paths.
TAR NI RANG TIM YER M £ NGANG % Finally, the master dissolves into us, merging inseparably. And in that state,
LO D £ C H O KOI RANG SHYAL TA * We gaze into our original face: the dharmakaya, beyond the ordinary mind.
6 . D e d i c a t i o n o f M k r it
GEWA D1 YI NYUR DU DAK_______________________ Through the positivity and merit o f this, may I swiftly
ORGYEN LAMA DRUB GYUR N£ Accomplish the realization o f the master o f Orgyen, and so
DROWA C H IK KYANG MA LO PA May I bring each and every single living being
DE YI SA LA G O PAR SHOK To that perfect state as well!
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So, seal the practice with prayers o f dedication.
Tof i t the exact requirements in the request made by the great incarnate treasure revealer Chokgyur Dechen Lingpa, this was composed by thefavourite servant o f the Lake-born Guru, Khyentsi Wangpo Pema Osel Dongak Lingpa. M ay all things be well!
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Prince Mutri Tsenpo’s instruction on when to recite ‘The Prayer in Seven Chapters’: “Recite 'The Prayer to the Three Kaya Guru'wheneveryou recall the master, your refuge. Recite the prayer given to King Trisong Detsen, myfather, in the evening, the time ofwrath. Recite the prayer given to Lady Tsogyal in the morning, the time o f increase. Recite the prayer given to gelong Namkht Nyingpo at dawn, the timefor pacifying. Recite the prayergiven to Nanam Dorje Dudjom in the afternoon, the timefor magnetizing and power. Recite the prayergiven to Prince Mutri Tsenpo at midnight, in darkness. Ricite the Sampa Lhundrupma, the prayer given to the King o f Gungthang, at midday, during rest. In general, recite theseprayers wheneveryoufeel threatened by suffering. ”
N otes 1
This translation o f the Le’u Dunma principally follows the manuscript o f the prayer written by Drungytk Tiering. Jamyang Khycm.sc Chdkyi Lodro’j calligrapher. In the lineage prayer, Kyabje Dudfom Rinpochc includes here: "We pray to the great translator Chopal Gyatso, We pray to the b odhiuttva Rinchen Namgyal, We pray to the supreme siddha Pema Tendzin, Wc pray to Gyurm4 Trinl4 Namgyal, We pray to Lhundm p Dechen Dorje, We pray to Kuruang Rigdzin Dorje, We pray to Ngedon Chokyi Nyima, We pray to Orgyen Namdrol Gyatso.”
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O n M ount Malaya, Vajrapani revealed the tantras to the Five Excellent Beings: the god Dragden C hok Kyong. the ruga Jogpo, the yaksha fcuda Dong (head o f a comet), the raksha Lodro Tapden, and the hum an being, the Licduvi D rim l Drakpa.
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The Eight Great Charnel Grounds ate; Sttavana. the Chilly Grove, in the east; Perfected in Body, in the south; Lotus M ound in the west; Lanka M ound tn the north; Spontaneous M ound in the south-east; Display o f Great Mystery in the south*west; All-pervading Utter Joy in the north-west and Mound o f the World in the north-east.
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Enticing, capturing, binding and paralyzing.
Barche Lamsel
The Prayer which Removes All Obstacles from the Path
The Terma Revealed by Orgyen Chokgyur Dechen Litigpa
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O M AH H UNG VAJRA GURU PADMA SIDDHI HUNG *
C H O k u n a n g w a t a y £ la SOLWA DEP 8 Dharmakaya Amitabha, to you we pray!
LONG KU TUKj£ CH EN PO LA SOLWA DEP i Sambhogakaya Great Com passionate O ne, to you we pray!
TRUL KU PEMA JU NGNfi LA SOLWA DEP I Nirmanakaya Padmakara, to you we pray!
DAK GI LAMA NGO TSAR TRULPt KU $ W ondrous nirmanakaya, master o f mine,
GYAGAR YUL DU KU TRUNG TO SAM D Z t % In the land o f India, you were bom , you studied and contem plated;
BO YUL 0 SU SHYALjON DREKPA TUL i You came in person to Tibet, and tamed the arrogant dem onic forces;
ORGYEN YUL DU KU SHYUK DRO D O N DZ£ I Now you dwell in the land o f Orgyen, accom plishing the benefit o f beings:
TUKjfi DAK LA C H IN GYI LOP * W ith your com passion, inspire us with your blessing!
T S £w £ DAK SOK LAM NA DRONG § With your love, guide us and others along the path!
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GONGPE DAK LA NGODRUP TSOL * W ith your realization, grant us siddhis!
N (jp £ DAK SOK BARCHfL SOL $ W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfc C H I RU SOL i O uter obstacles-dispel them externally,
NANG GI BARCHfc NANG DU SOL * Inner obstacles-dispel them internally,
SANGWfe BARCHfe YING SU SOL * Secret obstacles-dispel them into space!
SHYAL DR£ CHfi TSIK GYEN LA ZIK I W ith gaping m outh, fangs bared, and gazing upwards,
GYALWfi DUNG DZIN DROWfi GON S O Gyalwe D ungdzin, Protector o f Beings:'
t u k j £ d a k l a c h i n g y i LOP i W ith your compassion, inspire us with your blessing!
TSELWE DAK SOK LAM NA DRONG $ W ith your love, guide us and others along the path!
GONGPfc d a k LA NGODRUP TSOL I W ith your realization, grant us siddhis!
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3 ^ rq * r q ^ q y * j< j^ rq * /£ ^ s ja j§ NpPfc DAK SOK BARCHfc SOL I________________ W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfe C H I RU SOL I_________________ O uter obstacles-dispel them externally,
NANG Gl BARCHfe NANG DU SOL I____________ Inner obstacles-dispel them internally,
SANGWfc BARCHfc YING SU SOL f______________ Secret obstacles-dispel them into space!
q jJ M -q < y ^ -q a g a i- g q M -^ s li| g Op£ c h a k tsa l kyap s u c h i
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In devotion, I pay homage and take refuge in you!
O M AH H UN G VAJRA GURU PADMA SID DH I H UN G I
| DAM C H O RINCHEN SENPfe TSfe I______________ W hen receiving the precious, sacred teachings,
KU SAL OZER DANG DANG DEN 3______________ Your body shines with a dazzling radiance o f light;
CHAK Y£ Dfc N O LEK BAM NAM §_______________ Your right hand holds the scriptures o f the tripitaka.
yO n p £ p u r p e p u t i n a m s
Your left, the volumes o f Kilaya.
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BA R C H 6 I A M S E L
ZAPMOl C H O NAM TUK SU C H O i
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All the profound teachings have infused your wisdom mind,
YANGLESHO KYI PANDITA i
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O Pandita o f Yanglesho:
TUKjfi DAK LA C H IN GYI LOP 1 W ith your com passion, inspire us with your blessing!
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W ith your love, guide us and others along the path!
GONGPfi DAK LA NGODRUP TSOL * W ith your realization, grant us siddhis!
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N OP£ DAK SOK BARCHfe SOL I________________ W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfe C H I RU SOL i_________________ O uter obstacles-dispel them externally,
NANG GI BARCHfe NANG DU SOL I____________ Inner obstacles-dispel them internally,
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SANGWfe BARCHfc Y1NG SU SOL §______________ Secret obstacles-dispel them into space!
GUPfc CHAK TSAL KYAP SU C H I I______________ In devotion, I pay homage and take refuge in you!
OM AH H UN G VAJRA GURU PADMA SIDDHI H UN G I
DAMCHEN DAM LA TAKPfc TSfi I W hen binding under oath the protector who abides by his vows,'
DRIMfi Nfc C H O K NYAM R£ GA S In that im maculate, ravishing, supreme place o f power,
GYAGAR BO YUL SA TSAM SU i O n the very border o f India and Tibet,
C H IN GYI LAP Nfc jONPfe TSfi S You bestowed your blessing as soon as you came.
DRI SUNG PO N G £ D E N P t RI i O n that m ountain, fragrant with sweet scented air,
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| m E t o k p e m a g O n y a n g k y £ s_______________ Even in winter lotus flowers blossom,
C H U MIK CHANG C H U P DUDTS1 C H U 3 A nd a spring with the nectar o f bodhichitta flows;
| Dfe DEN Dfc Y1 Nfc C H O K TU $_________________ In this supreme and sacred place, full o f bliss,
KYfe C H O K TSUL ZANG C H O G O SOL i O Kyechok Tsui Zang, wearing the robes o f the Dharma,
1 A R C H E LAMSEL
I CHAK Y t DORjfc TSfc GU NAM i Your right hand holding a nine-spoked vajra
yO np£ r in c h e n z a m a t o k % Your left, a jewelled casket
|
RAKTA DODTSI NANG DU TAM S Filled full o f the nectar o f rakta.
KHANDRO DAMCHEN DAM LA TAK * You bound under oath the dakinis and guardians who hold the vows,
YIDAM SHYAL ZIK NGODRUP NY£ * You saw the yidam face to face, and accomplished the siddhis:
1 TUKjfi DAK LA C H IN GYI LOP I W ith your compassion, inspire us with your blessing!
t s £w
£ d a k s o k LAM NA DRONG §
W ith your love, guide us and others along the path!
^ GONGPfe DAK LA NGODRUP TSOL i ____________ W ith your realization, grant us siddhis!
n O p £ d a k s o k b a r c h £ SOL % W ith your power, dispel the obstacles facing us all!
C H I YI B A RCH t C H I RU SOL 3 O uter obstacles-dispel them externally,
[ I
■ARCHE LAMSEL
NANG GI BARCHfi NANG DU SOL I ___________________________________________ Inner obstacles-dispel them internally,
I
j SANGWfe BARCHfi YING SU SOL §_______________________ Secret obstacles-dispel them into space!
g
Op£ c h a k t s a l k y a p s u c h i * In devotion, I pay homage and take refuge in you!
O M AH H UN G VAJRA GURU PADMA SIDDHI H UN G *
a ^ -q ^ -q ^ -q -q ^ S T q c ^ f GYALWfe TEN PA TSUKPfi T S t * W hen you established the teaching o f the buddhas,
I
q | m q ' ^ - ^ q | S r n r g T q ,« ^ 2 YA RI NAK LA DRUP PA DZfe f You performed your sadhana in the Slate M ountain forest,
NYEN PUR NAMKHfe Y1NG SU PAR I And the phurba o f recitation rose into the wide open sky.
i j DORjfel CHAK GY£ LANG SH1NG DRIL 3 W ith the vajra m udra, you caught and rolled it,
1 DRIL SHYING TSENDEN NAK SU PANG * As you wielded it, you flung it into the sandalwood forest,
Mfi BAR TRUK SHING TSO YANG KEM * W hich burst into flames, and dried up its lake.
SIP KYI MUTEK SA GANG SEK S In an instant, you burned away the whole land o f the tirthikas,
YAKSHA NAKPO DUL DU LAK I You crushed the dark yakshas into dust:
DREN GY1 D O M t DO KYI SH£ $ O matchless Diikyi Shechen:
T U K jt DAK LA C H IN GYI LOP S W ith your com passion, inspire us with your blessing!
^ • q ^ ’q ^ q -s i < r |« r < w ^ r 5 ^ s i § T S £ w £ DAK SOK LAM NA DRONG i W ith your love, guide us and others along the path!
1
GONGPfe DAK LA NGODRUP T S O L i W ith your realization, grant us siddhis!
NOPfi DAK SOK BARCHfe SOL § W ith your power, dispel the obstacles facing us all!
CH I YI BARCHfe C H I RU SOL § O uter obstacles-dispel them externally,
NANG GI BARCHfc NANG DU SOL *
_________________________________________ Inner obstacles- dispel them internally,
j
SANGWfi BARCHfc YING SU SOL * Secret obstacles —dispel them into space!
, GOPfe CHAK TSAL KYAP SU C H I 8____________________ In devotion, I pay homage and take refuge in you!
OM AH HUNG VAJRA GURU PADMA SID DH I H UN G i
SINPOl KHA N O N DZfePfe TSfe g______________________ W hen you performed the subjugation o f the rakshasas,
KHYfeU C H U N G TRULKOl CHA LUK C H EN i ________ A young boy in nirmanakaya attire,
YA TSEN ZUK ZANG KHA DOK LEK I________________ Your form a w onder o f beauty, its colouring magnificent,
TSEM DR1K U TRA SER LA DZfe S______________________ [_ W ith perfect teeth and golden hair, gorgeous
GUNG LO C H U DRUK LONPfc TSUL * Like a youth o f sixteen years,
RINCHEN GYEN CHA NA TSOK SOL §_________________ Wearing all kinds o f jewel ornam ents.
CHAK Y£ KHARWE PURPA NAM § Your right hand grips a phurba o f bronze,
, DO DANG SIN POl KHA N O N DZfc i
'
Subjugating maras and raskhasas.
--
YONPfi SENG DENG PURPA NAM 8
,
Your left hand holds a phurba o f teak,
MOPfc BU LA SUNG KYOP DZfi 8 G ranting protection to your devoted sons and daughters,
i i ' GUL NA CHAK KYI PURPA NAM 8 A round your neck you wear a phurba o f iro n -
YIDAM LHA DANG NY1 SU Mfc 8_________________________ You are indivisible from the yidam deity,
NYI ME TRULKU DZAM LING GYEN 8___________________ O D zam Ling Gyen C hok, manifestation o f non-duality:
TUKjfe DAK LA C H IN GYI LOP %__________________ W ith your com passion, inspire us with your blessing!
I TSfeWfe DAK SOK LAM NA P R O N G i ______________ W ith your love, guide us and others along the path!
I GONGPfc PAK LA NGODRUP TSOL 3_____________ W ith your realization, grant us siddhis!
N OPfePA KSO K BA RCH feSO L §__________________ W ith your power, dispel the obstacles facing us all!
i
C H I YI BARCHfi C H I RU SOL S O uter obstacles-dispel them externally,
BARCHg IAMSEL
a ^ S j '^ 'S ^ 'a ^ S S a i s NANG GI BARCHfc NANG DU SOL I__________________ Inner obstacles-dispel them internally,
SANGWfc BARCHfe YING SU SOL I___________________ Secret obstacles-dispel them into space!
GOPfc CHAK TSAL KYAP SU C H I §____________________ In devotion, I pay homage and take refuge in you!
OM AH H UN G VAJRA GURU PADMA S1DDH1 HUNG §
DR& YI YUL DU GONGPfc TS£ i ____________________ W hen you decided to go to Dreyul, land o f phantom s,
■
A GREAT TREASURE OF BLESSINGS
m
£ PUNG SHO KYI SA SHYI LA I
A fiery inferno raised upon the valley’s earth
DA GYANG GANG GI TSO NANG DU S Became a lake the width o f an arrow shot,
P£ m £ TENG DU SIL SIL DRA * W here on a lotus blossom, you appeared, cool and sparkling.
P£m £ NANG NA GONGPA DZ£ % W ithin the lotus, you displayed your realization
TSEN YANG PfiMA JU N G N £ SHY£ 1 And won the name o f Padmasambhava, ‘Lotus-born’.
■
■
BARCHfi LAMSEL
DZOKPfi SANGYfi N G O SU JO N 1 You came in person as a com pletely realized buddha:
D £ DR£ TRULKU YA TSEN CH EN 1 O w ondrous nirmanakaya, such as this,
TUKjfi DAK LA C H IN GYI LOP t W ith your compassion, inspire us with your blessing!
t s £w
£ d a k s o k l a m NA DRONG 8
W ith your love, guide us and others along the path!
GONGPfi DAK LA NGODRUP TSOL § W ith your realization, grant us siddhis!
■
1NtJPfi DAK SOK BARCHfi SOL I W ith your power, dispel the obstacles facing us all!
1 C H I YI BARCHfi C H I RU SOL S O uter obstacles-dispel them externally,
1 NANG G1 BARCHfi NANG DU SOL % Inner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL « Secret obstacles-dispel them into space!
g Op£ c h a k t sa l kyap s u c h i
*
In devotion, I pay homage and take refuge in you!
OM AH HUNG VAJRA GURU PADMA SIDDHI H UN G S
BO KYI NYIMA DZfePfe TSfc 3________ W hen you shone as the sun o f Tibet,
d
£ d e n d r o w a d r e n p £ pa l s Awe-inspiring guide for all whose hearts are filled with devotion,
GANG LA GANG DUL KUR TEN N t i You displayed whatever forms each being needed to be tamed.
TSANG KHA LA YI LA TOK TU * High up on the m ountain pass o f Tsang Khala,
■
A CHEAT TR EAS U RE (it1 BLESSINGS
■
DRA LH£ GENYEN DAM LA TAK § You bound the genyen o f the dralhas under oath.
YUL NI TSAWfi TSA SHO DU * In the valley o f Tsawe Tsasho,
' LHA YI GENYEN DREKPA C H EN * It was the arrogant genyen o f the gods,
NYISHU TSA C H IK DAM LA TAK * Twenty-one o f them , you bound under oath.
MANG YUL DE YI JAM TRIN DU i
In Mangyul, at Jamtrin,
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B A R C H f LAMSEL
■
GfLLONG SHYI LA NGODRUP NANG * You granted siddhis to the four bhikshus.
KHYtPAR PAKPfi RIGDZIN C H O K 1 O supreme Khyepar Pakpe Rigdzin,
TUKjfi DAK LA C H IN GYI LOP * W ith your compassion, inspire us with your blessing!
t s £w
£ DAK SOK LAM NA DRONG 1
W ith your love, guide us and others along the path!
GONGPfi DAK LA NGODRUP TSOL S W ith your realization, grant us siddhis!
|
N tfPfi DAK SOK BARCHfi SOL 3 W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfi C H I RU SOL 3 O uter obstacles-dispel them externally,
1 NANG GI BARCHfi NANG DU SOL * Inner obstacles-dispel them internally,
q |« r c ^ 'q : r o ^ C T « j 3 i a j g
“7 '
| SANGWfi BARCHfi YING SU SOL 8 Secret obstacles-dispel them into space!
1 1 GOPfi CHAK TSAL KYAP SU C H I 3 In devotion, I pay homage and take refuge in you!
|
O M AH H UN G VAJRA GURU PADMA SIDDHI H UN G S
PALMO TANG GI PAL TANG DU * O n Palm otang’s plain o f glory
^ ■ a r q ^ 't j j ^ ^ a r a r q f ^ i f TENMA C H U NY1 DAM LA TAK I You bound the twelve Tenma goddesses under oath.
BO YUL KHALfi LA TOK TU i U p on the Khala pass o f Central Tibet,
GANG KAR SHA M £ DAM LA TAK * You bound ‘Fleshless W hite Glacier’ under oath.
DAM SH O LHA BUI NYING DRUNG DU S Before D am sho Lhabiii Nying,
TANG LHA YAR SHYO DAM LA TAK I You bound Thanglha Yarshyii under oath.
^ s rH J ^ -u ru iE v S j^ f H t PO R1 YI YANG GONG DU I O n the very sum m it o f H epori,
LHA SIN TAMCHfi DAM LA TAK * You bound all the devas and rakshasas under oath:
CHfcWfL LHA DR£ TAMCHfi KYI § O f all these great gods and dem ons,
R A R C HE LAMSEL
LA L£ SOK GI NY1NGPO PUL 8 Some offered the core o f their lifeforce,
LA l £ TENPA SUNGWAR c h £ I Some undertook to guard the teachings,
a r< w g a ^ (w g ^ r§ * jf LA L£ DREN DU KH£ LANG C H £ 8 Some took the pledge to be your servants.
TU DANG DZUTRUL TOBPO C H £ * O mighty D zutrul Tuchen,
TUKj£ DAK LA C H IN GYI LOP 8 W ith your compassion, inspire us with your blessing!
q ^ - q ^ - q ^ ^ ^ - o j a i ^ 'f ^ i f I TSfeWfe DAK SOK LAM NA P R O N G 8____________ W ith your love, guide us and others along the path!
j GONGPfe DAK LA NGODRUP TSOL 8____________ W ith your realization, grant us siddhis!
^ • q a rq ^ -^ ji^ -q a ^ -s jfljf N O p £ DAK SOK BARCHfi SOL 8 W ith your power, dispel the obstacles facing us all!
i
C H I YI BARCHfe C H I RU SOL 8__________________ O uter obstacles-dispel them externally,
| NANG GI BARCHfe NANG DU SOL 8_____________ Inner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL *
|
Secret obstacles-dispel them into space!
GOPfi CHAK TSAL KYAP SU C H I 3
|
In devotion, I pay homage and take refuge in you!
OM AH H UN G VAJRA GURU PADMA SID DH I H UN G 3
; D A M PA C H O KYI T E N PA N1 3____________________________
W hen you established the teaching o f the sacred Dharma
| GYALTSEN TABUR TSUKPfe TSfi I Like hoisting a banner o f victory,
,
■
A G R E A T T R E A S U R E OF B L E S S I N G S
sam y£ m a
SHYENG l h u n GYI DRUP 3
Spontaneous and com plete, Samye was there, w ithout any need to be raised,
GYALPOl GONGPA TAR C H IN DZfi % And the vision o f the king, in its entirety, was fulfilled.
ky£ c h o k s u m g y i t s e n y a n g s o l
*
Then you bore the names o f three great b eings-
C H IK NI PfeMA JU NG Nfi SHYfe t O ne was Padmakara, ‘Lotus-born’,
C H IK NI PADMA SAMBHAWA % O ne was Padmasambhava,
u
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BARCHf i LAMSEL
■
CHIK NI TSOKYfc DORjfc SHYfi S And one was Tsokye Dorje, the ‘Lake-bom Vajra*.
SANG TSEN DORjfi DRAKPO TSAL i O Dorje D rakpo Tsai, now we invoke you by your secret name:
TUKj£ DAK LA C H IN GYI LOP * W ith your compassion, inspire us with your blessing!
T S £ w £ DAK SOK LAM NA DRONG * W ith your love, guide us and others along the path!
GONGPfi DAK LA NGODRUP TSOL * W ith your realization, grant us siddhis!
|
NOPfi DAK SOK BARCHfi SOL % W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfi C H I RU SOL 8 O uter obstacles-dispel them externally,
NANG Gl BARCHfi NANG DU SOL S Inner obstacles-dispel them internally,
SANGWfi BARCHfi Y1NG SU SOL S Secret obstacles-dispel them into space!
GOPfi CHAK TSAL KYAP SU C H I I In devotion, I pay homage and take refuge in you!
f ' q £ ^ ' q § '* > |f t OM AH HUNG VAJRA GURU PADMA SIDDHI H UN G S
SAMYfi CH IM PU R DRUP PA D Z t i W hen you accomplished the practice at Samye C him pu,
KYEN NGEN DOK C H IN G NGODRUP NANG * You repelled all harm ful circumstances, and granted siddhis; ||[ 3 ^ - q $ - < w a r q ^ § j £ l O n t a r p e l a m la k O s You set the king and ministers on the path to liberation,
^ a ^ ^ a rH fa ^ -q ^ a ^ q ^ q s if D O N ZUK BON GYI TENPA NUP 8 And destroyed the teaching o f the Bonpos who gave negativity form.
C H O KU D R IM t RINCHEN TEN f You showed the precious, the immaculate dharmakaya,
KALDEN SANGYfi SA LA KO I O Kalden D rendze, who takes the fortunate ones to buddhahood:
TUKjfe DAK LA C H IN GYI LOP 3 W ith your compassion, inspire us with your blessing!
TSfcWfi DAK SOK LAM NA DRONG 3 W ith your love, guide us and others along the path!
GONGP6 DAK LA NGODRUP TSOL 3 W ith your realization, grant us siddhis!
NClPfi DAK SOK BARCHfi SOL i W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfi C H I RU SOL * O uter obstacles-dispel them externally,
NANG GI BARCHfi NANG DU SOL I Inner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL S Secret obstacles-dispel them into space!
GOPfi CHAK TSAL KYAP SU C H I i In devotion, I pay homage and take refuge in you!
O M AH H UNG VAJRA GURU PADMA SID DH I H UN G I
DE Nfi ORGYEN YUL D U jO N S Then you left, and for the land o f Orgyen:
DATA SINPOl KHA N ON DZfe I Now you subjugate the rakshasa dem ons;
m i l£
LHAK GYUR ya TSEN c h £ §
Great w onder-surpassing any hum an being,
CHOPA MfijUNG NGO TSAR CHfi I Great m arvel-your amazing actions,
TU DANG DZUTRUL TOBPO CHE 8 Great m ig h t-y o u r power and skill in transform ation:’
t u k j£ d a k la c h i n g y i l o p
§
W ith your compassion, inspire us with your blessing!
t s £w
£ da k s o k la m n a d r o n g *
W ith your love, guide us and others along the path!
g o n g pS dak
LA NGODRUP TSOL I
W ith your realization, grant us siddhis!
n
O p £ DAK SOK BARCHfi s o l * W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfi C H I RU SOL S O uter obstacles-dispel them externally,
NANG GI BARCHfi NANG DU SOL S Inner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL % Secret obstacles-dispel them into space!
GUPfi CHAK TSAL KYAP SU C H I I In devotion, I pay homage and take refuge in you!
f 'q£ ^ § '* f 'f § OM AH HUNG VAJRA GURU PADMA SID DH I HUNG i
BA RC H £ L A M S E L
KU SUNG TUK DEN DROWA DRENPfc PAL « Possessing enlightened body, speech and m ind, you are our glorious guide,
DRIP PA KUN PANG KHAM SUM SA LER KHYEN i W ith all obscurations abandoned, vividly and distinctly you know the three realms,
NGODRUP C H O K N Y t DfcCHEN C H O K GI KU i Having attained the supreme siddhi, yours is the supreme body o f great bliss,4
CHANG CHUB DRUBPfi BARCHli NGEPAR SEL I All the obstacles to o u r attaining enlightenm ent, you will utterly eliminate.
T U K jt DAK LA C H IN GYI LOP i W ith your compassion, inspire us with your blessing!
TSEWfi DAK SOK LAM NA DRONG S W ith your love, guide us and others along the path!
GONGPfi DAK LA NGODRUP TSOL « W ith your realization, grant us siddhis!
N(JP£ DAK SOK BARCHfi SOL % W ith your power, dispel the obstacles facing us all!
C H I YI BARCHfi C H I RU SOL S O uter obstacles-dispel them externally,
NANG GI BARCHfi NANG DU SOL i Inner obstacles-dispel them internally,
SANGWfi BARCHfi YING SU SOL 8 Secret obstacles-dispel them into space!
GOPfi CHAK TSAL KYAP SU C H I 3 In devotion, I pay homage and take refuge in you!
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG 3
OM AH HUNG VAJRA GURU PADMA TOTRENG TSAL VAJRA SAMAYA DZA SID DH I PHALA H UN G AH 8
^ ■ w j^ lT o r^ '^ ^ s ja rs ^ ’^'apsi'iSirjprgafs^Bn^-g-s^-iiiiBr
This is the outer practice o f prayer that comesfio m the 'Commentary on the Essence M anual o f Instructions: the W ishfuffiU ingJet/xl' in 'The H eart Practice o f the M aster: DispeUtng A ll Obstacles *-Lame Tukdrup Barche K unsel-the revelation discoveredfro m below thefo o t o fth e Great Awesome One a t the D anyin Khala Rongo rock by the great treasure revealer Orgyen Chokgyur Dechen Lingpa, who m anifested fo r this time.
M ay this prayer become the causefo r pacifying completety a ll the obstacles and degenerationfo r the teachings and beings, and accomplishing a ll the aim s o fvirtue and goodness!
N otes 1
in the practice associated with this prayer. Guru Rinpoche appears a Orgyen T&treng Tsai, surrounded by his twelve emanations: Gyalwl Dungdzin, Mawe Sengl, Kyechok Tsulzang. Diikyi Sbedien, Dzamling Gyenchok, Pemajungne. Khyepar Pakpe Rjgdzm, Dzutrul Tuchen, Done Drakpo Tsai, Kalden D rendzl, Raksha Tbtreng. and Dechen Gyalpo.
2
Damchen Done I«ekpa
i
The form o f Guru Rmpoche known as Raksha Totreng.
4
The form o f Guru Rinpoche called Dechen Gyalpo: King of Great Bli».
Sampa Nyur D rupm a
The Prayer that Swiftly Fulfills All Wishes
By the Omniscient Longchtnpa and Rigdzin Jik m f Lingpa
EMAHO Em aho: O wonder!
TSO 0 GESAR PfiMfi D O N G PO LA In the heart o f a blossoming lotus, upon the waters o f the lake,
KU NGA YESHfi LHUN GYI DRUP P£ LHA You are the deity w ho is the spontaneous presence o f the five kayas and wisdoms,
RANG JU NG CH EN PO PfiMA YABYUM NI O great, naturally arisen Pema Yabyum
KHANDRO TRIN PUNG TRIK LA SOLWA DEP Surrounded by clouds o f d ak in is-to you we pray:
SAMPA NYUR DU DRUP PAR C H IN GYI LOP G rant your blessing so that all o ur wishes be quickly fulfilled!
l£ n g e n c h
£ p £ n a m m i n t U ky £ p £
As a result o f our negative karma, whenever we suffer
N£ D O N BARCHO MAK TRUK MU G £ SOK From illness, malevolent spirits (dons) and obstacles, warfare and violence, famine and starvation,
k h y O sh y a l d r e n p£ m
O la z £ c h £ p £
Then rem ember your prom ise that even simply to think o f you will immediately dissolve all such suffering-
SHYAL SHY£ NYING N £ KUL LO ORGYEN j£ O Lord o f Orgyen, we im plore you, from the depths o f o ur hearts,
SAMPA NYUR DU DRUP PAR C H IN GYI LOP Grant your blessing, so that all o ur wishes be quickly fulfilled!
D£ DANG TSULTRIM TONG LA GOMPA DANG To practise devotion, discipline and generosity,
TO p£ g y O d r o l t r e l y O n g o t s a s h £ To free the m ind through hearing the D harm a, and to possess dignity, self-control
SHfcRAP PUN SUM TSOK Pfc NOR DON PO A nd discrim inating awareness-m ake these seven noble hum an qualities
SEM CHEN KUN GYI GYO LA RANG SHYUK N t Fill the hearts and m inds o f all sentient beings
JIKTEN Dfc KYI DEN PAR U K JIN DZO And so bring peace and happiness to the world.
SAMPA NYUR DU DRUP PAR C H IN GYI LOP G rant your blessing, so that all o u r wishes be quickly fulfilled!
GANG LA Nfi DANG DUK NGEL MI D O KYEN W hen oppressed by illness, suffering and unw anted circumstances,
JU NG PO D O N DANG GYALPO c h e p a d a n g Falling prey to harm and obstruction from negativity and dem onic forces-jungpo and gyalpo,
Mfi C H U CH EN ZEN LAM TRANG JIKPA CHfc Threatened by fire, water and journeys o f great danger,
TS£ YI PA TAR TUK P£ N £ KAB KUN W hen this life is spent and death arrives-at these times
KYAP DANG R£ SA SHYEN DU MA C H I P£ We have nowhere to turn to except to you!
i TUKj£ ZUNG SHIK GURU ORGYEN j£ Care for us with your great compassion, O great Orgyen Guru:
SAMPA NYUR DU DRUP PAR C H IN GYI LOP G rant your blessing, so that all o ur wishes be quickly fulfilled!
f c ‘! 5 w *tfU This prayer should be kept in the hearts o f aB those withfaith, who wish to benefit the land o f Tibet, pacify illness, preventfamine and border invasions, and contribute to the welfare o f the teachings and beings. Thefirst stanza is takenfrom the verses ofpraise in The Infinite Cloud Banks o f Profound Meaning (Zabdon Gyatso’i Trinpung), the ‘background teachings' to the omniscient Longchenpa VKhandro Yangtik, and the later verses are the blessed vajra words o f the second omniscient one, Rigdzin J'tkm i Lingpa.
•y
^qw§-Q|Sjar^Q»r^«r
The Prayer to Guru Rinpoche for Removing Obstacles and Fulfilling Wishes
The Terma o f Chokgyur Dechen Lingpa
DO SUM SANGYfe GURU R IN P O C H t i Guru Rinpoche, the Buddha o f past, present and future,
N G O d r u p k u n d a k d £ w a c h e n p O SHYAP I ‘Dewa C henpo’-GVr« o f Great Bliss- the source o f all siddhis,
BAR C H £ KUN SEL DOD DUL DRAKPO TSAL I ‘D ud Dul Drakpo TsaY-Wrathful One that Subdues Negatrvity-v/ho removes all obstacles,
SOLWA DEPSO C H IN GYI LAP TU SOL t Grant your blessings we pray!
C H I NANG SA N G W t BAR C H t SHYIWA DANG * T hrough them , may all obstacles-outer, inner and secret-
■» ' ,r<
-T'
^ .-A rn ' v
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP §___________ Be quelled, and may all our aspirations be fulfilled.
Discovered by the great terma-revealer Chokgyur Dechen Lingpa,fro m the right hand side o f the Sengchen N am drak rock on M ount Rinchen Tsckpa, The Pile o f Jewels * Because the Messing o f this prayer, one intended fo r this present tim e, is so immense, it should be treasured by a ll as their daily practice.
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*
*
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A -V -
The Prayer to Guru Rinpoche for Attainm ents
By the First Dodrupchen RinpocheJikme Trinle Ozer
PRAYERS T O G U R U R I N P O C H E
ORGYEN RIN POCHfi LA SOLWA DEP To Orgyen Rinpoche we pray,
GAL KYEN BARCHfi MI JU NG SHYING G rant us-w ith o u t im pedim ent o r obstacles arising-
TUN KYEN SAM PA DRUP PA DANG Favourable circumstances, the fulfilment o f our aspirations,
C H O K DANG TUN M ONG NGO DRUP TSOL And attainm ents, ordinary and supreme.
The precious master Guru Rinpoche appeared in a vision to Dodrupdxn Rinpoche Jikm f Trinle Ozer while he was visiting Kbachti Palgyi Tsaridra. Immediately, he spoke the words o f this prayer; such is its blessing. Mangahtm.
f^2r{j«rgqq
The Heart o f Blessings A brief anthology o f prayers to Guru Rinpoche and the twenty-five disciples, the king and subjects .
Homage to the Guru!
Those who wish to pray in a concise way to the Precious Master o f Orgyen and his emanations, thefive Totrengfamilies and Eight Manifestations, along with the twenty-five disciples, the king and subjects, should do so asfollows.
T a k in g R e f u g e a n d A r o u s in g t h e A w a k e n e d M in d of
B o d h ic h it t a
DAK SOK DRO KUN DENG Nfi CHANG CHUB BAR From now until enlightenm ent, 1 and all sentient beings
KON C H O K TSA WA SUM LA KYAB SU CHI Take refuge in the Buddha, Dharm a and Sangha, and in the gurus, devas and dakinis.
SHYEN D O N DZOG P£ SANG YE TOBjfe CHIR In order to attain perfect buddhahood for the sake o f others,
M ON DANG JUK P£ CHANG CHUB SEM K Yt D O I arouse the heart o f the awakened m in d -b o d h ich itta, in aspiration and action! (three times)
T h e V is u a l iz a t io n
DON GYI NAMKHAR YITROK C H O TRIN 0 Before me in the sky, amidst a cloud o f exquisite offerings,
R1N CH EN SENG TRI PEMA NY1 Dfel TENG O n a jewelled lion throne, lotus, sun and m oon disc seat
TSA W £ LAMA ORGYEN RIN PO C H £ Presides my root master Orgyen Rinpoche,
KU DOK KAR MAR SHYON TSUL ZIJ1 BAR His com plexion white, tinged with red, he is youthful, majestic and radiant,
CHAK Yt D O R jk YON P6 TO BUM DANG In his right hand a vajra, in his left a skull cup with vase,
SANG w £ YUM C H O K B£ TSUL KHATAM KHYU Embracing the supreme secret consort, concealed as a khatvanga.
KU LA SANG PO C H O G O ZAB BER SOL He wears inner gown, D harm a robes and brocade cape,
U LA SHfiU’I NYEN SHYU TONG DROL DZ£ O n his head the beautiful hat that liberates upon seeing;
SHYAB ZUNG DORjfe’I KYIL TRUNG DRANGPOR SHYUK He sits upright, his feet crossed in the vajra posture.
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SANG SUM L£ KYfijA ZER 0 PUNG LONG From his secret body, speech and m ind, amidst a mass o f light and rainbow rays,
TO TRENG D£ NGA TRUL P£ TSEN GY£ DANG
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The five classes o f Totreng, the Eight M anifestations,
| TUK S£ M Ij£ BANG R1KNYER NGA SOK His twenty-five heart-disciples, the king and subjects,
R1GDZIN LAMA GYATSOl TR1N PUNG TRO And an infinite cloud o f vidyadhara gurus, all stream out.
N £ SUM DRU SUM TSEN P£ 0 ZER GYI Their three centres are marked by the three syllables O M AH H U N G , from which light beams out
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YESHfc C H EN DRANG NYI SU Mfi PAR GYUR To sum m on the wisdom beings, w ho merge inseparably one with them. Visualize in this tray.
I n v o c a t io n
II HUNG
SHYENG SHIK PEMA JU NG Nfc KHANDROl TSOK Hung! Rise up, Padmakara, with your dakini throng,
G ONG SHIK C H O K C H U DO SUM DE SHEK NAM Care for us, sugatas o f all tim e and all directions,
JETSUN C H E N PO PEMA TOTRENG TSAL Great and noble guide, Pema Totreng Tsai,
R1GDZIN KHANDROl N £ N t SHEK SU SOL C om e now, we pray, from the sacred places o f vidyadharas and dakinis.
The wisdom beings are invoked\ and dissolve into the visualization.
T h e S e v e n B r a n c h O f f e r in g
SENG TRI PEMA NY1 D tl DEN LA SHYUK Remain upon your lion thrones, your lotus, sun and m oon disc seats.
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b i e s s i n c s
G O SUM GO P£ CHAK TSAL KYAB SU CHI W ith devotion filling body, speech and m ind, I prostrate and take refuge in you.
C H I NANG SANG WA LA M £ C H O TRIN BUL I offer a cloud o f offerings, outer, inner, secret and unsurpassed,
DO SUM SAK P£ DIK DRIP TOL SHYING SHAK I confess and purify all harmful actions and obscurations o f past, present and future,
PAR DANG SO KYfcl Gfc WAR j£ YI RANG I rejoice in the virtuous actions o f both sublim e and ordinary beings, a q '^ M -$ « r § : < ^ -n f q ^ -q ^ q ^ i |
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ZAB G Y t C H O KYI KHOR LO KOR WAR KUL I im plore you to turn the wheel o f the teachings, profound and vast,
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NYA NGEN MI DA TAK TU SHYUK SOL PE P________ I pray that you do not pass into nirvana, but remain forever,
; SONAM N G O KUN CHANG CHUB C H EN PO R NGO And I dedicate all true merit to the complete enlightenm ent o f all.
In this way, gather the accumulations.
A GREAT TR EAS U RE OF BLESSINGS
Prayer to Guru Rinpoche, his Manifestations and the Twenty-five Disciples by Jam yang K hyentsi Wangpo
DOSUM GYALWA KUN NGO RIG GYfil DAK You are the embodiment o f all the conquerors, past, present and future-the lord o f one hundred buddha families,
TR1NL£ NAM SHYII K H O R L0 GYUR WA PO You rule over the four enlightened activities,
NANG SI WANG DU DO Pfi TU TOB CHEN You possess the power to magnetize everything that appears and exists,
p£ m a j u n g n
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Padmakara, at your feet we pray!
d o r j £ r in c h e n p£ m a k a r m a d a n g
Vajra, Ratna, Padma, Karma
i BUDDHA TOTRENG RIG C H O K NAMPA NGA And B u d d h a-th e five supreme families o f Totreng;
chi m
£ p £j u n g p a d m a SAMBHAWA___________
The im mortal Padmakara, Padmasambhava,
LODEN C HO KS£ p £MA GYALPO TSAL Loden Chokse, Pema Gyalpo,
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SHAKYA SENGfe NYIMA OZER DANG Shakya Senge, Nyima Ozer,
i SENGfi DRADOK DORjfi d r o l O s o k Senge Dradok, Doric D roid and the like,
GANG DOL GYU TRUL DRAW£ TSUL CHANG WA Assuming every kind o f miraculous m anifestation needed to tam e beings, and
KYAP Nfc KUN DO C H O K LA SOLWA DEP Em bodying every source o f refuge: to you we pray!
1SANGYS YESHfe GYALWA C H O K YANG P £ Sangye Yeshe, Gyalwa Chokyang,
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NAM KHfc NYING PO JNANA KUMARA N am khe N yingpo, Jnanakum ara,
l YESHfc TSOGYAL PAL GYI YESH£ SHYAP Yeshe Tsogyal, Palgyi Yeshe and
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PAL GYI SENGfc NAM LA SOLWA PEP_______ Palgyi Senge, to you we pray!
BAIRO TSANA C H O GYAL TRI SONG SHYAP Vairochana, King Trisong Detsen,
YUPRA NYINGPO PORjfe P Q P JO M TSAL Yudra N yingpo, Dorje Dudjom,
YESHfc YANG DANG SOKPO LHA PAL P £ ________ Yeshe Yang, Sokpo Lhapal and
NANAM YESHfi NAM LA SOLWA DEP Nanam Yeshe, to you we pray!
PAL GYI WANG C HU K DENMA TSE MANG DANG Palgyi Wangchuk, D enm a Tsemang,
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! KAWA PAL TSEKSHOBU PAL GYI SENG__________ Kawa Paltsek, Shiibu Palgyi Senge,
GYAL W £ L O D R 0 DROK BEN LOTSAWA Gyalwe Lodro, Drokben Lotsawa and
DRENPA NAMKHA NAM LA SOLWA DEP D renpa N amkha, to you we pray!
ODREN WANG CHU K MA BEN R IN CH EN C H O K O dren Wangchuk, Ma Rinchen Chok,
PAL GYI D O R jk LANG DRO K 0N C H O K JUNG Palgyi Dorje, Langdro K onchokjungne and
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GYALWA CHANGCHUB GONGPA N G P N GYUR Pfc Gyalwa C hangch u b -y o u w ho actualized the wisdom m ind o f the b u d d h a s-
TUK S£ RIGDZIN NAM LA SOLWA DEP Vidyadharas and heart-disciples, to you we pray!
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A GREAT TREASURE
OP BLESSINGS
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SOLWA DEP SO ORGYEN R IN POCHE To you we pray, Orgyen Rinpoche,
C H IN GYI LOB SHIK RIGDZIN TRUL Pfe TSOK Inspire us with your blessings, assembly o f vidyadhara em anations,
C H I NANG SANGWfi BAR C H £ SHYI WA DANG Pacify our obstacles, inner, outer and secret,
1 SAMPA LHUN GYI DRUP PAR DZfc DU SOL Make all our aspirations be spontaneously fulfilled,
LO NGAK YI LA DORjfel WANG SHYI KUR________ Bestow o n o u r body, speech and m ind the four vajra empowerments,
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! Nfi D O N DIK DRIP BARCHfi YING SU SOL ____ I Dispel illness, dons, harmful actions, obscurations and
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obstacles into space,
| KU SUNG TUK YON TRIN i t NGO DRUP TSOL________ Grant us the siddhis o f enlightened body, speech, mind, qualities and activities,
NAM DROL KU SHYI TOB PAR C H IN GYI LOP__________ Inspire us with your blessings, to obtain the four kayas o f com plete enlightenm ent!
Pray like this w ith piercing intensity. fa accord w ith the prayer ofone w ith devotion, by the nam e o f N atha, this was w ritten by Khyentse Wangpo, thefavourite servant o f the Lake-born Guru. SuU htraStk!
If you wish, at this point, you can recite The Prayer in Seven Chapters, The Spontaneous Accomplishment o f Wishes, The Dispelling o f Obstacles from the Path, or any other prayers you choose.
R eco llectin g th e D ee d s o f th e T e n th D ays by M ipham Rinpoche
EMAHO______________________________________________ Emaho: O wonder!
| SANGYt KUN DO GURU PEMA YI G uru Padma, in you all buddhas are em bodied,
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O i d z e p a j £ d r e n g O p£ d O
To you I bow in devotion, rem embering your deeds on the tenth days:
DHANA KOSHAR PEM£ NY1NG POR TRUNG O n the Dhanakosha lake, you were bom in the heart o f a lotus blossom,
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A G R E A T T R E A S U R E O F B L E S S I N G 1:
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ORGYEN GYAL PO l Sfi SU GYAL SI ZUNG
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As crown prince o f O ddiyana, you ruled the kingdom,
GYAL SI PANG n £ DUR TRO TUL SHYUK DZ£
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Relinquishing the kingdom , you practised yogic discipline in the charnel grounds,
TEN LA RAB JU NG D O NGAK SHfi JA KHYEN
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O rdained into the teaching, you mastered all objects o f knowledge o f both sutras and tantras, a
ZA HOR GYAL KHAM C H O KO LHA CHAM TEN
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You established the Dharma in the kingdom o f Zahor, taking the princess Mandarava as your consort, tr ■fi
ORGYEN YUL KHAM CHANG CHUB LAM LA KO You set the land o f O ddiyana on the path to enlightenm ent.
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THE K E A IT O f U B S S f N G r
MUTEK TSAR CHfc TEN PE GYAL TSEN DRENG Destroying the tirthikas, you raised the victory banner o f the teachings,
C H I ROL t s £ w a d z u t r u l c h £ w £ t u l W hen non-buddhists harm ed you, you subdued them with the greatness o f your miracles,
DUK CHEN MEN GYUR MU TEK CH O LA TSO Transforming deadly poison into medicine, you brought the tirthikas into the D harm a,
BEL YUL GEK TUL YANG PUR NGO DRUP NYfe O vercom ing obstructive spirits in Nepal, you attained the siddhis o f Yangdak and Vajrakilaya,
BO YUL SA TUL DAM CH O DRON M £ PAR Subjugating the earth o f Tibet, you lit the lam p o f the sacred Dharma,
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GANG CHEN TA 0 TER KHA DRANG M £ B£ In the centre and on the borders o f Tibet you concealed countless termas.
LO CHIK CHU NYI DAWfi TS£ CHU LA “O n the tenth day o f each o f the twelve m onths o f the year
DZ£ CHEN CHU NYI TEN LA D £ CH £ N£ I have displayed one o f my twelve great deeds; have faith in them ,
NGO DRUP CHU NYI TSOL SHY£ SHYAL SHY£ TAR And I will grant you the twelve siddhis.” As this was your promise,
GURU RINPO C H £ LA SOL WA DEP Guru Rinpoche, to you I pray:
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A GR EAT T R E A S U R E Oh
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BLkSSINGS
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T he A bbreviated ‘Prayer in Seven C h ap ters’ A Ttrma Revealed by N yangrel N yim a Ozer
w i 'a r ^ f EMAHO * Em aho: O wonder!
TOK M£ SANGYfi C H O KU KUNTU ZANG S The primordial buddha, the dharmakaya Samantabhadra,
GYALWA RABJAM KY1L KHOR LONG C H O DZOG I The infinite buddhas in the mandalas o f the sambhogakaya,
GANG LA GANG DUL GAR GYUR TRUL P£ KU * Nirmanakaya manifestations, who appear in every kind o f form, to tame each in their own way:
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KU SUM YER M £ ORGYEN RINPOCHfi S Orgyen Rinpoche, you are the three kayas, in o n e -
SOLWA DEPSO TUKjfe CH EN GYI ZIK * To you we pray! Look on us with compassionate eyes!
C H IN GYI LOP SHIK TARPfc LAM NA DRONG S Inspire us with your blessing! Guide us on the path to liberation!
NANG WA TAY£ SANGYE 0 PA M £ S A m itabha, buddha o f boundless light,
JIKTEN WANGCHUKJAM GON CH EN r £ ZIK S Avalokiteshvara, lord o f the world and lord o f love,
KYIL KHOR TSOWO TRAK TUNG HERUKA S W rathful heruka, w ho is chief o f the mandala:
KUN GYI DAK NYI ORGYEN RINPOCHfe S Orgyen Rinpoche, you em body them a ll-
SOLWA DEPSO TUKjfc CH EN GYI ZIK S To you we pray! Look on us with compassionate eyes!
C H IN GYI LOP SHIK TARPfe LAM NA DRONG I Inspire us with your blessing! G uide us on the path to liberation!
DHANA KOSHA PEMfc BUP SU TRUNG * Bom in the lotus blossom on D hanakosha lake,
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T H E HEART OF BLESSINGS
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ORGYEN C H O KYI GYALPOl GYAL SI DZfe % You ruled the realm o f the Dharma-king o f Orgyen, /
NGAL GYI MA G O DRI m £ TRUL P£ KU g U nstained by ordinary birth, immaculate nirmanakaya:
SI SUM TSUNG Mfe ORGYEN RIN POCHfi S Orgyen Rinpoche, w ithout equal in all three worlds o f existence-
SOLWA DEPSO T U K jt CH EN GYI ZIK * To you we pray! Look o n us with com passionate eyes!
[ C H IN GYI LOP SHIK TARPfi LAM NA DRONG * Inspire us with your blessing! G uide us on the path to liberation!
LAP IANG TAR C H IN DZAM U N G KHfe PE C H O K f C om pleting your studies, you were supreme am ong the learned o f the world;
TUL SHYUK TAR C H IN MAMO DREN DU KOL I C om pleting your yogic practice, you made the mamos your servants;
DRUB PA TAR C H IN NANG SI WANG DU DO 3 C om pleting your sadhana practice, you brought all appearance and existence under your control:
TAMCHfe KHYENPA ORGYEN RINPOCHfe £_________ Orgyen Rinpoche, om niscient o n e -
SOLWA DEPSO TUKlfi C H EN GYI ZIK i _____________ To you we pray! Look on us with com passionate eyes!
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T H E H E A R T OF B L E S S I NG S
C H IN GYI LOP SHIK TARPfi LAM NA DRONG S Inspire us with your blessing! Guide us on the path to liberation!
BO YUL 0 SU LHA SIN DAM LA TAK % In central Tibet, you bound gods and spirits under oath,
1 | NGA DAK GYALPOl GONG PA DZOG PAR DZ£ You fulfilled all the intentions o f the King,
KAL DEN MA LO RIGDZIN SA LA KO * Every single one o f the fortunate disciples, you set upon the levels o f vidyadharas:
DRO W £ DREN C H O K ORGYEN RINPOCHfi * Orgyen Rinpoche, supreme guide for living beings-
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A GREAT TR EAS U RE OF BLESSINGS
SOLWA DEPSO TUKjfi CH EN GYI ZIK * To you we pray! Look on us with compassionate eyes!
C H IN GYI LOP SHIK TARPfe LAM NA DRONG % Inspire us with your blessing! Guide us o n the path to liberation!
LfiCHEN D O N DU ZAP TER BUM TRAK Bfe S For those with the karmic connection, you concealed a hundred thousand profound termas;
N GO N SUM JI SHYIN C H I RAP LUNG TEN DZfi % You made prophecies about future generations, as clear as if they were happening today;
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DRAL M £ TUK j £ KYONGWAR SHYAL GYI SHYfi i You promised to care for us with your compassion, and without ever parting:
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TH E HEART OF BLESS1NCS
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DU SUM KUN KHYEN ORGYEN RIN POCHfi i Orgyen Rinpoche, you w ho know past, present and fu tu re-
SOLWA DEPSO TUKjfi C H EN GYI ZIK « To you we pray! Look on us with com passionate eyes!
C H IN GYI LOP SHIK TARPfe LAM NA DRONG 1 Inspire us with your blessing! Guide us on the path to liberation!
DI N£ NGA YAP PEM£ U N G DU DRO 1 “From here I shall go to Ngayab Peme Ling,
TSfi C H U JU N G R£ BO DU O NG N GO SUNG S But when every tenth day com es”, you said, “I shall return.”
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NYIK ME SEM CHEN M O DUNG TSEWA CH EN I W ith your love for sentient beings o f this degenerate age, w ho look to you with devotion and yearning,
DROWfe KYAP GON ORGYEN RIN PO C H E j ___________ Orgyen Rinpoche, protector and refuge o f all living beings-
SOLWA DEPSO TUKjfe CH EN GYI ZIK i _______________ To you we pray! Look o n us with compassionate eyes!
C H IN GYI LOP SH1KTARPE LAM NA P R O N G S Inspire us with your blessing! G uide us on the path to liberation!
C H I Mfe DORjfe TABCl GO PANG NYfe i _______________ You have attained the vajra-like state o f immortality,
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i l h o n u p d u k p a s in p O ik h a n O n d z e s You subjugate the ferocious rakshasas in the south-west,
GYAL WA SHYEN Lfc T U K jfi NGO TSAR CHfe S Your com passion m ore amazing than any other buddha:
DRO KUN KYAB CH1K ORGYEN RIN POCHfi * Orgyen Rinpoche, sole refuge o f all living beings-
SOLWA DEPSO TUKj£ C H EN GYI ZIK 1 To you we pray! Look on us with com passionate eyes!
C H IN GYI LOP SHIK TARPk LAM NA DRONG 1 Inspire us with your blessing! G uide us on the path to liberation!
DI Nfi ZUNG Tfc TAR PA MA TOP BAR * From now, till we have attained liberation,
R& Sfe KYAB Nfe SHYEN NA MA C H I Pfc 3______________ We have no other hope, n o other source o f refuge, but you.
YENG Mfc TUK jfcl CH EN GYI DAK LA ZIK 3___________ D on’t ever turn away, b u t look on us with your eyes full o f compassion,
C H O K DANG TUN MONG NGO DRUP DAK LA TSOL % G rant us attainm ents, ordinary and supreme,
KADAK RIG Pfc N GO W O TONG Nfe KYANG 3__________ Bless us to realize the primordial purity, the essence o f rigpa,
NYUR DU KHYfi RANG TABUR C H IN GYI LOP S And then become, swiftly, just like you!
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SAMAYA GYA GYA GYA This brief'Prayer in Seven Chapters* was concealed by Guru Rinpoche in the *Kham Sum Zang Khang Ling’ at the summit o f the temple in Samye. Later it was discovered as a terma by the Lord Nyang Ralpachen.
‘The Lightning Bolt o f Com passion’, a Short Sampa Lhundrupm a— ‘Prayer that Spontaneously Fulfils All W ishes’ by Do Khyentse' Yeshe D orji
EMAHO E m aho: O wonder!
kO n c h o k t s a s u m d
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O Guru Rinpoche, in your glory you embody Buddha, Dharma and Sangha; lama, yidam and khandro; and all the sugatas,
NY1K DO DROWA GON Mfc KYAP CHIK PU The sole refuge o f beings, who are w ithout protection in this dark age.
TUKjfe LOK TAR NYURWE TO TRENG TSAL Your compassion is as swift as lightning, Totreng Tsai.
1 MAHA GURU P£MA HERUKAR Maha G uru-w rathful Pema Heruka,
M O GO DUNG SHUK DRAKPO SOLWA DEP W ith fervent longing and devotion, we pray to you:
| DRA D O N GEK DANG BARCHfc CHfe PUR DOK Avert enemies, dons, obstructing forces, obstacle-makers, curses and spells.
MA RUNG GYAL SEN JU N G PO DAM LA TOK Bring all negative forces, gyalpo, senm o and jungpo dem ons, under your subjugation,
SAMPA LHUN GYI DRUP PAR C H IN GYI LOP G rant your blessings so that all o u r wishes be spontaneously fulfilled!
When the signs o f ih t times became apparent, a t the request o f the noble consort and son, JaUi D otjc uttered this, as a treasurefro m his wisdom m ind.
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TH E HEART OF BLESSINGS
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A Brief Prayer for the Spontaneous Fulfilment o f Aspirations by M ipham Rinpoche
1 SANGYfi KUN DO GURU RIN POCHE E m bodim ent o f all buddhas, precious master,
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ORGYEN PEM AJUNG N £ IA SOLWA DEP To you, Lotus-born G uru o f Orgyen, we pray:
Ml TUN GAL KYEN BARCHfi SHYI WA DANG Grant us your blessing, to pacify disharmony, conflicting circumstances and obstacles, q w q -^ 3 ^ * r q ^ q -q * ' ^ -t ^ | j q * ! |
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SAMPA LHUN GYI DRUB PAR C H IN GYI LOP___________ And spontaneously fulfil all o ur aspirations!
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A Very Brief Barche Lamsel— The Prayer for Clearing Obstacles from the Path by Do Khyentse Yeshe Dorje
OM AH HUNG
C H O KU NANG TA LONGKU CHENR£ZIK___________ Dharmakaya A m itabha, sambhogakaya Avalokiteshvara,
1 , TULKU PfeMA JUNGNfe DRAKPO TSAL Nirmanakaya Padm asam bhava-the wrathful D rakpo Tsai,
SOLWA DEPSO TUKjEl SHUK C H U N G LA We pray to you; with the force o f your compassion
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CH I NANG SANGWE BARCHfc Y1NG SU SOL Dissolve all obstacles, outer, inner and secret, into space!
DO NGEN NYIK M £ DROWA DUKNGEL TSfi W hen beings suffer in this decadent dark age,
KHYfe l £ r £ s a m £ d o n y i n g k h o n g n £ We have no other hope but you! From the depth o f our hearts
M O GO DUNG W £ LHANG LHANG SOLWA DEP W ith fervent devotion and longing, urgently we pray:
GAL KYEN C H I NANG SANGWfi BARCH£ DOK Avert bad circumstances, outer, inner and secret obstacles.
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| TSt SO PEL LA LUNGTA PAR GYfe SHOK______________ Let our life-span and merit increase, and o u r lungta strengthen and grow!
By the one who holds the name o f tertdn-Jalu Dorje'.
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• V
THE HEART OF BLESSINGS
A Brief Prayer to the Precious Master Padmakara for Swiftly Fulfilling Wishes and Dispelling Obstacles by Jam yang K hycntst Wangpo
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OM AH H UN G VAJRA GURU PADMA SIDDHI HUNG
KYAP N £ KUN DO ORGYEN RINPOCHE E m bodim ent o f all sources o f refuge, Orgyen Rinpoche,
ZO Mfc DUNG SHUK DRAK PO SOLWA DEP To you we pray, with a yearning so strong it is hard to bear.
C H I NANG SANG Wfc BARCHfi YING SU SOL Dispel all obstacles, outer, inner and secret, into space
SAM D O N C H O SHYIN DRUB PAR C H IN GYI LOP A nd grant your blessing so all o u r aims and wishes are fulfilled, according to the Dharma.
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With single-minded devotion, Jamyang Khyenii( Wangpo made this prayer, which arose quite spontaneously, on its own. Virtue!
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‘T u rn in g Back O b sta cle s a n d A dverse C irc u m sta n c e s’: A P ray er to O rg y e n R in p o c h e , E m b o d im e n t o f All S o u rces o f R efuge by Jam yang Khyentse Wangpo
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
N GOW O KADAK PODRANG N £ In the palace o f the essence, o f primordial purity,
KUNZANG CHO KU PfiMA JUNG Sam antabhadra, the dharmakaya Padmakara,
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A GREAT TREASURE OF BLESSINGS
S£ C H £ GYALWA YESHfi YING W ith buddhas and bodhisattvas, amid the space o f wisdom,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I Y1 DRA______________________ O uter enemies: turm oil in the four elements,
L 0 KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR C H £ SANG W £ D ON Secret dons: the obstacles o f the mind,
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T H E HEART OF BLESSINGS
TAM C H £ C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
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OM AH H UN G VAJRA GURU PADMA SIDDHI H UNG
RANG SHYIN LHUN DRUP PODRANG NE From the palace o f the nature, o f spontaneous presence,
RIK NGA LONG KU TOTRENG TSAL The five families, the sambhogakaya Totreng Tsai,
RAB JAM KYIL KHOR GYATSOR SHAR Arise as ocean-like infinite mandalas,
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SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA O uter enemies: turm oil in the four elements,
L 0 KYI NATSA NANG G IG EK Inner obstacles: physical sickness,
SEM KYI BAR CHfc SANG W £ DON Secret dons: the obstacles o f the m ind,
TAM C H £ C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
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OM AH H UN G VAJRA GURU PADMA SIDDHI H UN G
TUKjfe KUN KHYAP PODRANG N £ From the palace o f compassion, all-pervading,
GANG DUL TRULKU TSEN C H O K GY£ The Eight nirmanakaya M anifestations, tam ing each in their own way,
SAMYfe GYU TRUL DRA W £ DAK Masters o f the web o f magical illusions, beyond all imagining,
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SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA O uter enemies: turm oil in the four elements.
L0 KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR C Hfi SANG Wfi DON Secret dons: the obstacles o f the m ind.
TAM CHfe C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
OM AH HUNG VAJRA GURU PADMA SID DH I HUNG
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GONG DA NYEN Nfi GYO PA YI You are the em bodim ent o f all the root and lineage lamas
TSA GYO LAMA KUN GYI NGO O f m ind direct, sign and oral lineages,
LHUN DRUP RIG DZ1N TSO KYfej£ Vidyadhara o f spontaneous f>erfection, lake-born lord,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU NG SHYI TRUKPA C H I YI DRA O uter enemies: turmoil in the four elements,
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J LO KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
I SEM KYI BAR CHfi SANG W £ D O N Secret dons: the obstacles o f the m ind,
TAM C H £ C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
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From the magical display o f the nine spaces o f wisdom,
YIDAM SHYI TROl TR1N PUNG TRO Emanate clouds o f peaceful and wrathful yidam s,
j KHYAP DAK PtM A DRAKPO LA Their sovereign lord Padma Drakpo,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA O uter enemies: turmoil in the four elements,
Lll KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
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SEM KYI BAR CHfi SANG w £ D O N Secret dons: the obstacles o f the mind,
TAM C H £ C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
OM AH H UN G VAJRA GURU PADMA SID DH I HUNG
SHYING NGAK LHEN C H IK KY£ PA YI Lord o f the assembly o f the dakinis o f the three places,
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Dakinis o f the sacred realms, tantric yoginis, and coemergent dakinis,
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HERUKA PAL LOB PON CHER Glorious heruka, great acharya,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA O uter enemies: turmoil in the four elements,
LO KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR CHfi SANG W £ D O N Secret dons: the obstacles o f the m ind,
TAM CHfc C H O KYI YING SU DOK__________________ Dispel them all into the dharm adhatu!
OM AH HUNG VAJRA GURU PADMA SID DH I HUNG
C H O K C H U DO SUM SANGYfc DANG Your m ind is inseparable from the expanse o f the wisdom m ind
G ON G LONG DU DRAL MfiPfc TUK O f the buddhas o f all dim ensions o f space and time;
i Dfi SHEK KUN DO PfiMA KY£ Em bodim ent o f all the sugatas, Lotus-bom,
SOLWA DEPSO C H IN GYI LOP_____________ To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA___________ O uter enemies: turmoil in the four elements,
L0 KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR CHfc SANG WE D ON Secret dons: the obstacles o f the m ind,
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GYE TRI SHYI TONG DAM C H O KYI Through the eighty four thousand teachings o f Dharma,
D U L jtl SAMPA TSIM DZfi SUNG Your speech satisfies the minds o f all those to be trained,
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Supreme teacher, Padma Vajra Tsal,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU NG SHYI TRUKPA C H I YI DRA____________________ O uter enemies: turm oil in the four elements,
LO KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR C H £ SANG W £ D ON Secret dons: the obstacles o f the m ind,
TAM CHfc C H Q KYI Y1NG SU DOK__________________ Dispel them all into the dharm adhatu!
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TEK SUM GENDON DO PA YI Your body presides above the heads
TSUK NA N GO N PAR TO w £ KU O f the sanghas o f all three yanas,
KHYAP DAK P£MA SAMBHA LA All-encompassing lord Padmasambhava,
SOLWA DEPSO C H IN GYI LOP To you we pray, inspire us with your blessings!
JU N G SHYI TRUKPA C H I YI DRA O uter enemies: turm oil in the four elements,
LO KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR C H £ SANG W £ D O N Secret dons: the obstacles o f the m ind,
TAM C H £ C H O KYI YING SU DOK Dispel them all into the dharm adhatu!
OM AH H UN G VAJRA GURU PADMA SIDDHI HUNG
KYAP KUN DO SHYAL ORGYEN j£ Lord o f Orgyen, in you are gathered all sources o f refuge.
NYING Nfc DREN Pfe SOL DEP NA_______________ W henever we think o f you, and pray to you, from our hearts,
KHYENTSfe YESHfe LONG YANG Nfe_____________ Shower down a great rain o f blessings and siddhis
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C H IN LAP NGODRUP CHAR CH EN BEP________ From your vast wisdom expanse, o f knowledge and o f love!
JUNG SHYI TRUKPA C H I YI DRA________________ O uter enemies: turmoil in the four elements,
LO KYI NATSA NANG GI GEK Inner obstacles: physical sickness,
SEM KYI BAR C H £ SANG W £ D O N Secret dons: the obstacles o f the mind,
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C H I N O JIK TEN PAL JOR GYfe____________________ May the resources o f the outer environm ent and this world increase,
NANG C H O P R O KUN C H O SHYIN C H O May its inhabitants-all beings-live according to Dharma,
TENDZIN SHYAP TEN TENPA DAR May the lives o f the holders o f the teachings be firm and may the teachings spread,
D O N NYI DRUB Pfi TRASHI SHOK May all be auspicious so that the benefit o f ourselves and others be fulfilled!
So as to benefit everyone, both himselfand others, the holy one among the vidyadharas, Khyents/ Wangpo, prayedjust whatever came into his mind. Virtue!
ORGYEN RIN PO C H E LA SOLWA DEP__________________ Orgyen Rinpoche, to you I pray!
ZQ Mfe DUNG SHUK DRAK PO NYING Nfe BO_________ I call o u t to you with my heart, with a yearning that is hard to bear,
Ml N GO N Y1NG N £ TUKjfel CHEN GYI ZIK____________ Look on me, with eyes o f com passion, from your invisible realm o f space.
NY1K MA NGA D O TA LA TUK PEI TSfc_________________ Now that this final age o f the five degenerations has arrived,
YUL LHA YUL PO JU N G PO SHUL ZUNG NA___________ W hen local deities are usurped by jungpo dem ons,
SHYI DAK Nfi SU KHO C H IK PEMA JUNG Restore them to their rightful place, O Lotus-born.
1 NAK CH O K MI DANG DR£ DO KHA DAR NA W hen evil hum an beings, spirits and dem ons are on the rise,
KAR C H O K UK YUNG DZO C H IK PEMA JU NG Encourage the good and urge them onwards, O Lotus-born.
C H O KYONG NAM KYI DAM CHA TANG GYUR NA W hen the dharmapalas forsake their sacred pledge,
DAMTISK CHAK GYfi C H IN G SHIK PEMA JU NG Bind them with the seal o f the samaya, O Lotus-born.
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DAM Mfe SHI DR£ BAR CHE TSAM GYUR NA__________ W hen ghosts o f the dead, devoid o f samaya, start to make obstacles,
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DRfe G O DAM LA TOK C H IK PEMA J UNG_____________ Subdue such untam ed spirits; bring them under your control, O Lotus-born.
KYfe DROl SH £ GYO___________ GEK KYI LAP GYUR NA i______ .____ .________
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W hen the minds o f living beings are influenced by forces that cause obstruction,
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KHATROL GEK T S O K T R P C H IK PEMA J UNG________ Separate them , and drive ou t all the obstacle-makers, O Lotus-bom.
MO N LOK DAM SI TEN LA BAR C H O N A _____________ W hen damsi dem ons, with perverted aspirations, impede the teachings.
DRAK TSAL SHUK KYI DROL CHIK PEMA J UNG Liberate them with fierce and wrathful force, O Lotus-bom.
GYAL DR£ G ON G PO BO KHAM PUNG WA NA W hen the gongpo chiefs o f the gyaldre spirits wreak destruction on Tibet,
TU TOP NO Pfe TUL C H IK PEMA JU NG_______________ Subjugate them with the might o f your power and strength, O Lotus-bom.
TA SHYII MAK G IT SO N KHA DANG WA NA W hen the armies o f neighbouring lands take up weapons against us, * * q 'W
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TA MAK DO TRUK D OK CHIK PEMA JUNG___________ Turn back the turm oil o f war and invasion, O Lotus-bom.
LHA SIN MA MOI DAL YAM TIB PA NA W hen epidemics due to gods, rakshasas and mamos multiply,
TUKjfcl MEN GYI SO SHIK PEMA JUNG Heal them with the medicine o f your compassion, O Lotus-bom.
DROK PAR CHU K NYfe YUL PAR LO NYfe NA W hen livestock com e to grief and fanners suffer bad harvests,
DRU NOR LONG C H O TSOL C H IK PEMA JUNG G rant us grain and resources and wealth, O Lotus-bom.
SA YI C H O NYAM KYfi DROl YANG NYAM NA W hen the vital nutrition o f the earth is depleted, and the spirit o f abundance am ong living beings fails,
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A GREAT TREASURE OF BLESSINGS
TA GOM C H O PA GOL SAR C H U K GYUR NA W hen our View, M editation and Action go astray,
D O N DAM RANG NGO TRO CHIK PEMA JU NG Make us realize the ultim ate as o ur true nature, O Lotus-bom.
DI DANG CHI MA BAR DOR TAM CHfe DU In this life, the next and in the bardo state,
DRAL M £ T U K jfi ZUNG SHIK PEMA JUNG Never leave me, b u t hold me with your compassion, O Lotus-bom.
DOR NA DUK NGEL NYfi TSOK C H I JU N G YANG W hen I face suffering or harm o f any kind,
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TAK TU TUKjfi KYOP SHIK PEMA JU NG Let your compassion protect me always, O Lotus-bom.
OM AH HUNG VAJRA GURU PADMA SID DH I HUNG
This prayer to Orgyen Rinpoche, one that invokes him and is appropriate to this Jay and age, mas composed by Pawo Lerab Tsal (Chxwo Rigdzin Chenpo) at Lhundrup Teng in Dergr,following the instructions o f KyahgSn Rinpoche.
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‘The Falling Elixir o f Blessing’: A Prayer to the Great Guru and his Consorts by Jam yang Khyenlse C hokyi Lod.ro
I NAMO GURU PEMA KARA Y£ Homage to the master Padmakara!
KHYAB DAK PALDEN DZOKPfe SANGYfe NI Perfectly enlightened Buddha, in your splendour, lord o f all,
PEMA Lfc TRUNG PEMA GYALPO DANG________ Bom from a lotus, Padma Gyalpo,
C H IN GYI LOP SHIK ORGYEN RIN PO C H £ Inspire us with your blessing, O rgyen Rinpoche!
NGO D RUPTSOL C H IK YESHfe DAK1 KHYEN________ Grant us siddhis, care for us, dakinis o f wisdom!
DZAM LING CH I DANG KHYEPAR PO YUL GYI In this whole world, and especially in Tibet,
KYAP Nfc C HIK C H O K KADRIN KOR TA Mfe_________ You are our sole refuge, your kindness w ithout end,
PEMA JU NG NE SHYAP LA SOLWA DEP Padmakara, at your feet we pray:
C H IN GYI LOP SHIK ORGYEN RIN PO C H £ Inspire us with your blessing, Orgyen Rinpoche!
N G O DRUP TSOL C H IK YESHfc DAKI KHYEN G rant us siddhis, care for us, dakinis o f wisdom!
NYIKMA NGA D O l DRO LA LHAKPAR TSfi Beings o f this degenerate age are for you especially dear,
NANG R£ G ON G R£ PO KYI D O N LA JO N In the m orning and in the evening you come, for the sake o f T ib et-
GURU TUKjfc CH EN LA SOLWA DEP G uru, so compassionate, to you we pray:
C H IN GYI LOP SHIK ORGYEN RIN PO CHfi Inspire us with your blessing, Orgyen Rinpoche!
N GO DRUP TSOL C H IK YESHfi DAKI KHYEN G rant us siddhis, care for us, dakinis o f wisdom!
NAK C H O K DO Dfil TRUMA NGOM PA NA W hen the armies o f evil and negativity deploy their forces,
KHY£ KYI TUK KY£ LOK TAR RAB NYUR SHYING Then think o f us and strike as swift as lightning!
DORjfe DRAKPO TSAL LA SOLWA DEP Dorje Drakpo Tsal, to you we pray:
C H IN GYI LOP SHIK ORGYEN RIN PO CHfc Inspire us with your blessing, Orgyen Rinpoche!
N G O DRUP TSOL C H IK YESHfi DAK1 KHYEN G rant us siddhis, care for us, dakinis o f wisdom!
i YI SHYIN NOR TAR G O D O KUN JU NG SHYING Like a wish-fulfilling jewel, you are the source o f all our needs and wishes,
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DREN PA TSAM GYI SI SHYII DUNGWA SEL Just to think o f you dispels the misery o f samsara and nirvana,
, LAMA DEWA C H EN PO R SOL WA DEP G uru o f Great Bliss, to you we pray:
C H IN GYI LOP SHIK ORGYEN RIN PO CHfc Inspire us with your blessing, O rgyen Rinpoche!
N G O DRUP TSOL C H IK YESHE DAKI KHYEN G rant us siddhis, care for us, dakinis o f wisdom!
DAK SOK KHYfi KYI j £ JUK PU NAM LA To your followers like us, your sons and daughters,
KHYEN TSfe NOPE TSAL SHUK RAB KYfe Dfe Direct all the power and force o f your knowledge, love and strength!
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| C H IN LAP WANG C H EN DATA NYI DU KUR Instantly bestow on us the great em pow erm ent o f your blessing!
C H O K TON NGODRUP TEN TOK DI RU TSOL Here and now, grant us siddhis, ordinary and supreme!
TS£ RAB KUN TU PEjUNG YAB YUM GYI___________ And then in all o ur lives to come, Padmakara, with your consorts,
TUK KYI S£ SU NYEWAR ZUNG N £ KYANG__________ Keep us close to your heart, the children o f your wisdom mind,
SANGWA GYATSOl DZO LA WANG KUR SHYING Empower us with the treasury o f an ocean o f secrets,
GURU YAB YUM TUK GONG DZOK PA YI Let us master the splendour o f the four enlightened activities
TRINLfc NAM SHYII PAL LA WANG JOR SHOK And so fulfil your vision and your wishes, Guru yabyum!
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With this our prayer, may all be fulfilled as we aspire:
GYAL TEN DAR SHYING JIKTEN Dfc GfejOR May the teaching o f Buddha flourish and this world be rich in peace and happiness,
TEN LA N 6 NAM RING DU TRfi CHfi i t With all those harmful to the teachings driven far away,
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GENDONDfe PEL TUK TON TRIM TSANGGI Let everything be auspicious for the Sangha to increase in number, in harmony and with pure discipline,
TUBTEN C H O K CH U R GYfcPfc TRASH1SHOK____________ And for the teaching o f Buddha to spread in the ten directions!
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When Sonant Gyaltsen (Sogyal Rinpoche) o f the Lakarfam ily, g rta t benefactors ofth e Buddhadharm a, along w ith his tutor Lam a Gyurdrak, offered silver coins and a white scarfand requested this, Jam yang Lodro Gyatso (Jamyang K hyentsl C hokyi Lodro) wrote it, a t D rub Tso Pema Ling, on the tw enty-first day o f the monkey m onth o fth e monkey year (1 956). M ay virtue abound!
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A GREAT TRE ASU RE OF BLESSINGS
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The Prayer to Guru Rinpoche that Swiftly Removes Obstacles and Fulfills All Wishes by Kyabje D udjom Rinpoche
c& sr^ g 1EMAHO Emaho: O wonder!
SANGYfc KUN GYI TUKjE C H IK DO PA O G uru Rinpoche! You are the compassion o f all the buddhas in one, i
1 LU Mfi TEN GYI KYAP C H IK PEMAJUNG O ur only unfailing and constant refuge!
SOL DEP BU LA T S £ w £ NYUR G ON G T£ Quickly turn your love and attention to your sons and daughters and their prayers,
C H IN LAP WANG DANG N G O DRUP DO DIR TSOL Inspire us with your blessings, empow erm ents and siddhis-here and now!
KHY£ KYI NAM TAR YONTEN KADRIN TS£ A lthough we know the example o f your life, your qualities and kindness
SANGY6 SHYEN L£ LHAK P£ SHE M O KYANG Surpass those o f any other buddha,
KYI P£ KAP SU GURU KHY£ MA DREN Yet in happy times, G uru, we do n o t rem ember you,
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SOLWA TAP KYANG KHA KHYER TSAM DU TAL And our prayers are nothing m ore than so many meaningless words.
DA DO NYI KM A NGA D P I GO Pfc TSfe___________ Now when the dark age’s intensifying decay oppresses us,
Ml D O DUK NGAL TOK BAPJUNGWA NA And unw anted suffering strikes us w ithout warning,
GON KHYO NYING KHUNG ROPE TING Nfc DREN Then we rem em ber you, o u r protector, deep within our hearts.
DUNG YO O D O BO DIR TSEWfe GONG______________ Turn your loving attention to this anguished plea o f ours, our cry for help:
SA YO M £ DRA LUNG TEN C H U LOK SOK Earthquakes, infemoes, hurricanes, drought, flood, and su c h -
JU NG TRUK C H I YI BARCHli C H I RU SOL Remove these outer obstacles, nature’s disruptions, externally!
TSA DRANG LUNG TRI B£ KEN DEN DO N£ All kinds o f illn ess-o f heat and cold, wind, bile and p h leg m -
DU TRUK NANG G1 BARCHE NANG DU SOL Remove these inner obstacles, physical disorders, internally!
DUK NGA RANG GYO CHAK DANG RE DOK DO The five poisons within our own minds: attachm ent and aggression, hope and fear-dem onic forces,
SEM TRUK SANGWE BARCHE Y1NG SU SOL Dissolve these secret obstacles, mental disturbances, into all-pervading space!
DZAM U N G KYE DRO DUK NGAL TSO DOL TSE W hen immense suffering engulfs the world and beings,
SHYI DER UK YUNG DZO C H IK PEMA JU NG Turn it into happiness and peace, O G uru Rinpoche!
TA 0 MAK GI TSON KHA DANGWA NA W hen weapons o f war threaten the whole face o f the earth,
DO TRUK MAK PUNG D OK CHIK PEMAJUNG Turn back the armies that plunge this age into turm oil, O Guru Rinpoche!
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W hen obscurations, malevolent spirits, diseases and epidemics plague us,
N£ D O N TS£ n £ C H O C H IK P£MA JUNG Wipe out all this sickness, O Guru Rinpoche!
N O C H O YANG NYAM UL PONG DUK NGAL TS£ W hen resources fail in the environm ent and amongst beings, bringing deprivation and suffering,
Z£ NOR TER KHA C H £ SHIK P£MA JUNG Reveal abundant food and riches, O Guru Rinpoche!
C H O NOR DAM DZE DRO D O N DU BAP TS£ W hen the tim e comes to help beings with a wealth o f hidden teachings and sacred objects.
PA NOR BU LA TRO C H IK PfeMAJUNG H and over the father’s treasure to his heirs, O G uru Rinpoche!
BE YUL WEN Nfc RI SUL DRIM P£ TSfc W hen roam ing through m ountain valleys, deserted places and hidden lands,
TUNPfi LAM NA DRONG SHIK PfeMAJUNG Lead us on the right path, O G uru Rinpoche!
MA RUNG C H EN ZEN TUM PO TSfi GYUR NA W hen vicious wild animals attack us,
DUKPE SEM CHEN TRO CHIK PfiMA JU NG Drive o ff these ferocious creatures, O Guru Rinpoche!
JU NG SHYI YOW£ GYU LO JIK NY£l TS£ W hen the four elem ents become unbalanced, and threaten us with catastrophe,
JUNGWA RANG SAR SHYI DZO P£MA JU NG H arm onize the elements into their natural state, O Guru Rinpoche!
Ml G O jA K KUN C H O M P 0 TS£WA NA W hen thugs, bandits and robbers assault us,
DUK CH EN NGAM SEM LAK DZO P£MA JUNG Dispel the terror o f such cruelty and greed, O G uru Rinpoche!
DANG DRA SH £ m £ TSON C H £ ZIRWA NA W hen armed aggressors and killers torm ent us.
A (TREAT T R E A S U R F O F B I E S S I N G S
I DORjEl GUR DU TSO CHIK PtM A JUNG Enclose us in a vajra-tent, O G uru Rinpoche!
NAM SHYIK TSe Z£ CHIWfc DO BAP TSfi W hen this life-span is exhausted and death comes,
DfiCHEN SHYING DU DRONG SHIK PfiMA JU NG Lead us to the Realm o f Great Bliss, O Guru Rinpoche!
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BARDO TRUL NANG DUK NGEL CHARWfi TS£ W hen the illusory experiences o f the bardo arise as suffering,
TRULPA RANG DROL TONG SHIK PfiMA JUNG Let the delusion be self-liberated, O Guru Rinpoche!
SIPA Lfi KYI KHORLOR KHA CH O L TSfc W hen we stray into the cycle o f karmic existence,
TARPfi LAM TON DZO C H IK PfiMA JUNG Show us the path to liberation, O G uru Rinpoche!
i DI DANG CHIM A BARDO KAP KUN TU Throughout this life, the next and the bardo state,
R£ SA KHYfi Lfi M £ D O PfiMA JUNG We have no-one to rely on but you, O G uru Rinpoche!
D OR NA M O DEN DAK GI NYING 0 SU In sh o rt-rest your lotus feet in the hearts o f us, your devoted followers,
KHYO SHYAP P£MO MI DRAL TAK KO D £ Always, w ithout ever separating,
MA DAK TRULPfi DUK NGEL KUN JANG N t Com pletely purify the suffering o f im purity and delusion,
TEN Dfil TSEN SA ZIN PAR C H IN GYI LOP And inspire us, with your blessing, to reach the stronghold o f everlasting happiness and peace!
This prayer is offered byJM ra l Yeshe Dorje (.Kyabje Dudjom Rinpoche)fo r the peace and happiness o f the world, at a time when we are alt afflicted both physically and mentally by all kinds o f outer and inner circumstances. For anyone who encounters this prayer, may it serve as the cause to eliminate all the outer and inner obstacles they fa ct and accomplish tlm r wishes and aspirations,ju st as they desire.
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The Prayer which is the Source o f All True Realization by M ipham Rinpoche g o j - 5 j q - q j ^ - a i a 6 a |- q ^ ^ e ; - |
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TRULPfi GURU TSEN GYfi DANG To the Eight M anifestations o f Guru Rinpoche,
DRUBPfe r i g d z i n c h e n p o g y £ The eight great accom plished vidyadharas,
CHANG SEM NYfc w £ S t GYE DANG The eight great bodhisattvas,
DRUP C H EN KAGYfe LHA TSOK LA The eight mandalas o f Kagye with all their deities,
SOLWA DEPSO C H IN GY1 LOP To you we pray-inspire us with your blessings!
C H I NANG SANGWfe BARCHfc SOL Dispel all obstacles outer, inner and secret!
SAMPA YI SHYIN DRUP PA DANG Fulfil all o f o ur aspirations!
C H O K DANG TUN MONG NGO DRUP TSOL G rant us attainm ents, ordinary and supreme!
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This arosefrom the lake o f the mind offam pal Dorje at dawn on thefirst day o f the waxing moon o f the month ofPleiades in the Fire Bird year (1897).
KU SUNG TUK DANG YESHfi D O R jt YI Instilling in me the blessing o f enlightened body, speech, m ind and indestructible wisdom,
C H IN GYI LAP Nfi WANG SHYI TOB PAR GYUR So that I receive the four empowerments.
D is s o l u t io n
TAR NI TSOK SHYING 0 SHYU RANG LA TIM Finally, the field o f merit melts into light and dissolves into me.
TUK YI C H IK DR£ G ON G Pt TSAL C H EN DZOG The lama’s wisdom m ind merges, one, with my m ind, the great power o f realization is perfected,
KHOR DE RO C H IK 0 SAL TIK LE LONG W ith samsara and nirvana one taste, within the allem bracing space o f Clear Light,
D O N NYI DRE BU MIN PE TRA SHI TSOL Let all be auspicious for the fruition, the benefit o f myself and others, to mature.
Receive the empowerments, and adorn the conclusion with prayers o f dedication, aspiration and auspiciousness.
Sec me and you see all the buddhas, Accomplish me and you accom plish all the buddhas, For I am the gathering o f all the sugatas. Padmautmbhava
Prayers O f Aspiration
T rain in g in th e P ure R ealm s o f th e T h re e K ayas: an A sp ira tio n a n d P ray er by R ig d zin ]ikm i Lingpa
KY£ MA KYI HU RIG DZIN PEMAJUNG Kyema Kyihii! O Lotus-bom, master o f pure awareness,
DAK DRA L£ NGEN NYIK Mfc SEMCHEN NAM !_____________________________________________ i
Sentient beings like me in this degenerate age possess evil karma; i 1
DEWA D O KYANG DUK NGAL D O N DU NYER W hen I yeam for happiness, yet contrive to create only suffering,
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A GREAT TREASURE OF BLESSINGS
j NYING RO C H IN C H I LOK NAM SU LA R£ W hen my every effort is com pletely wrong, w ho can I turn to?
TUKjfi ZIK SHIK NGA YAB LINGPA KHYEN Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
DATA NYI DU ZANG DOK PAL RIR DRONG Lead me, right now, to the C opper-C oloured M ountain o f Glory!
TUKJE DEN P£ GYALWA KHY£ TABO Even an enlightened being, com passionate as you,
PO BANG POR Nfc NGA YAB LING DU SHEK Left the Tibetans behind, and departed for Ngayab Ling.
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PRAT ERS O f
j
A S P I R A 'l I O N
D O N G MAR PO TRU K TREU’I TSAWO NAM Yet for the children o f Tibet, descendants o f the monkey,
DI C H I’I r £ TO ky a p n £ s u l a r £ You are our only refuge, in this life and the next: so who can I turn to?
T U K jt ZIK SHIK NGA YAB UNGPA KHYEN Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
I DATA NYI DU ZANG D O K PAL RIR DRONG i _ . ___________________________________ __________ Lead me, right now, to the C opper-C oloured M ountain o f Glory!
j
j TSfc SOK MI TAK YANG KHfi C H E ’U DRA Life is precarious, like a chick perched on the edge o f a cliff.
«>Aa
D O NUB TSAM YANG MI C H I’I DENG NI M £ There’s no certainty that death will no t come tonight.
TAK TU D O DRAP CHfiPA DO KYI LO Planning to live forever, I am caught by the dem on o f distraction, i SH IN j£l PONYAJUNG NA SU LA R£ And when the henchm en o f the lord o f death com e by, who will I turn to then?
TUKj£ ZIK SHIK NGA YAB LINGPA KHYEN Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
DATA NYI DU ZANG D OK PAL RIR DRONG Lead me, right now, to the C opper-C oloured M ountain o f Glory!
KHORWE SEM C H EN DUKNGAL L£ LA YENG We sentient beings in samsara are addicted to actions that bring suffering:
DAM C H O CHfe LO NAM LANG KAR TAR YAL Any intention to practise the Dharma fades like the stars at dawn,
D O N C H U N G YENGWfc KHOLWOR MI TSfc Z t And our lives are wasted, squandered in slavery to trivial things.
DRA CH EN CHIW AJU NG NA SU LA RE W hen death, the greatest foe o f all, arrives, who then can I turn to?
T U K jt ZIK SHIK NGA YAB LINGPA KHYEN Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
DATA NYI DU ZANG D OK PAL RIR PR O N G __________ Lead me, right now, to the C opper-C oloured M ountain o f Glory!
CHIPfc RANG SHYIN SO SOl KYEWO KUN__________ We ordinary people have the mentality o f infants.
1
| TO SAM GOMPfc NA TSO CHfe CHER GO___________ The older we get, o u r study, contem plation and m editation steadily grow more feeble.
1 PAR C H IN DRUK G1 DREN CHfe CHE R£ LONG And the eyes o f the six perfections go blind.
1 < ^ - q | j * r w | c;'a i'S £ « r^ |
|
JUNGWA TIM RIM JU N G NA SU LA Rfe______________ But when the elements dissolve, one by one, who can I turn to then?
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P R AYER S OF A S P I R A T I O N
TUKj£ ZIK SHIK NGA YAB LINGPA KHYEN Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
DATA NYI DU ZANG DOK PAL RIR DRONG Lead me, right now, to the C opper-C oloured M ountain o f Glory!
G £ CHU T LAM LA M O p £ SHYUK NA YANG We might aspire to the path o f virtue and devote ourselves to it,
n a m pa rch£ n a c h
O g y £ z o p d a n g d r e __________
And yet if we look, we’ll sec o ur practice is a sham, riddled with the eight worldly obsessions.
MI GE’I NAM MIN MA TSOR SHUK KYI GO The results o f our harmful acts are ripening, w ithout our even noticing, and because o f this,
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A CHEAT TREASU RE OF BLESSINGS
PAR DOR NYAL TAK C H O DO SU LA R£
-----------------
-i
In the bardo state, our decision is m ade-w e are bound for the hell-realms. W ho can I tu m to then? 1
!
, TUKjfe ZIK SHIK NGA YAB UNCPA KHYEN____________ Look on me with compassion, you who live in Ngayab LingCare for me, guide me, inspire me, make me one with you.
I DATA NYI DU Z A N G D O K PAL RIR PR O N G ____________' Lead me, right now, to the C opper-C oloured M ountain o f Glory!
KYkMA NAM SHYIK TS£ YI PEN PA Z£ I j________________________________________________________L Kyema! W hen my life force is spent.
LO KYI DANG SHOR UK KYI NGAR DRA TSEK The vital glow slips from my body, and breath comes in gasps, one upon the other,
DEK C H £ LUNG DRO NGAR KE C H EN GYI RO W hen the inner supporting air withdraws, and my weak and groaning corpse severs
NYfe DREL DUNG SEM DREL TAK CHOPfc TSE The links between me and loved ones in their grief,
Nfe C H O DUKNGAL DRAKPO MI JU NG SHYING Let me not suffer the fiercest agony, at the final m om ent o f death,
KHANDRO SUWE NANGWA SHARWAR SHOK But instead behold the dakinis com e to bid me welcome.
KYI HU SA C H U Mfc LUNG NAMKHA T£ Kyihii! Earth, water, fire, air and space: as the five elements
JU NG NGE TIM RIM DUWA M1K GYU DANG Dissolve one by one, the visions o f smoke, mirages.
ME KHYER MARMfcl NANGWA SALW £j£ Sparks and lamps becomes clear, and thereupon unfolds
TRAWE TIM RIM NANG C H £ TOP SUM T£ The subtle dissolution o f appearance, increase and attainm ent.
DI TAR NAM SH £ NANGWA LA T IM P t And so, as consciousness dissolves into appearance,
TRIN M £ KHA LA NYI DA Z£ ZIN TAR Like an eclipse in a cloudless sky,
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l»»AVF«< fit ASPI»ATIf>U
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MAR LAM CHAR SHYING MAR CHA NY1NG GAR DOK | The red experience dawns, and red essence rises to the heart.
I Pfe j £ NANGWA CHEPA LA TIM Pfe_____________________ In turn, as appearance dissolves into increase,
KAR KHUNG NANG DU PA ZER SHAR WA TAR________ Like m oonbeam s slanting through a sky-light,
KAR LAM CHAR SHYING KAR CHA TUR P U BAP The white experience unfolds, and white essence descends.
p £ NE CHEPA NYER TOP LA TIM Pfe__________ Then, as increase dissolves into near attainm ent,
TR1N Mfe NAM KHAR SO MON TR1K PA TAR_________ Like the darkness at dusk on a clear and cloudless night, 1
cvcv NAK LAM SHAR Nfc K PN SHYl’l NGANG DU GYAL The black experience draws in, and I sink into the alaya, the ground o f all.
LAR YANG SOK DZIN LUNG GYfe GYfe PA Yl__________ O nce again, with the eight-fold separation o f the life-supporting wind,
| C H U N G Zfc GYAL SANG D O ME Yfc DANG SHAR I awaken slightly from unconsciousness, and the original primordial radiance dawns,
| SAL LA MA GAK TON GYI NAM KHA SHYIN__________ Clear and unobstructed, like a limpid autum n sky.
"PRAYERS OF ASPIRATION
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| TONG SAL DRIP YOK DRAL Wfi NGANG LA Nfi W hile I rest in this state o f em pty cognizance, free from all obscuring veils.
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i Dfi TSfi DA Tfi KA DAK LO DRAL YING In this m om ent, may I realize the primordial purity o f nowness, the space that is free from conceptual m ind,
TA MAL SHfi PA ZANG KA GYA YEN LA As 'ordinary' awareness, fresh, vast and boundless.
NGfi PA NYfi Dfi NYAM PAR SHYAK PE TU And through the power o f m editating in that state,
D O Mfi SHYI YING NANG SAL SANGWfi BUP In that very instant may I seize the stronghold o f
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X GREAT TREASURE UF
BLESSINGS
KHY£ C H O DRUK DEN RUN ZANG GONG P£ LONG The space o f the primordial ground, the secret depth o f inner luminosity,
k £ c h i k n y i l a t s e n s a z i n pa r s h o k
The vast expanse o f the wisdom m ind o f Samantabhadra, endowed with its six special qualities!
GAL T£ BAR D O DANG POR MA DROL NA If I am not liberated in this, the first bardo,
YING NANG LHUN DRUP 0 SAL LA TIM N£ The appearances o f space dissolve into spontaneously present luminosity,
DRA 0 ZER DANG TSOM BOl KYIL KHOR SOK And when sound, light, rays, mandala patterns and the like arise-
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—_ TIM LUK GYfi KYI NANG WA CHAR WE TS£ The visions o f the eightfold process o f u n fo ld in g -
C H O NYI BAR D O R RANG NANG NGO SHfe n £ May I recognize them as my own appearances in the bardo o f dharm ata,
MA PANG BUJUK TABUR DROL WAR SHOK And be liberated, like a child leaping into its m other’s lap.
DE TSfi DRA YI JIK T E ZER GYI NGANG Yet if I am shocked by the sounds, terrified by the rays,
KU YI NANG W £ TRAK T£ MA DROL NA Frightened by the appearances o f deities, and liberation eludes me,
C H O n y i d e n pa la m £ c h i n LAP KYI Then by the truth o f the nature o f reality, and through the blessing o f the master,
TRUL PA MI LAM S£ P£ CHA TSAM l £ At the m om ent o f awakening from this dream o f delusion,
RANG SHYIN TRUL KOl SHYING KHAM P£ m £ BUP May I be inspired and liberated, miraculously bom
DZO T£ KY£ N £ UK YUNG DROL WAR SHOK In the heart o f a lotus flower in a natural nirmanakaya realm!
RIM GUI TEK PA KON Lfi D £ P£ D O N Through the power o f entering the path o f the Clear Light Dzogpachenpo,
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0 SAL DZOK CH EN LAM LA SHYUK D £ TO The truth that surpasses all the nine graded vehicles,
NAM SHYIK D O ME LHUM SU SHYUK P£ TSfe_________ After I enter the womb o f the primordial,
GANG G1 DROL TSfc DRA 0 SA YO DANG______________ May all the signs o f liberation: sounds, lights, earthquakes,
RIK NGfc DUNG DANG SHYI TROl NANG NYEN SOK Relics o f the five families, forms o f the peaceful and wrathful deities, and the like
KON GYI TON NANG DRUP T U N G O N PAR SHOK Become visible for all to see.
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-7fv ' A GREAT TRF.ASl’RF OF HI.FSSINCS
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RIG DZIN DAK GI LHAK SAM NAM DAK DANG By the power o f the extraordinary pure intention I possess as a vidyadhara,
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1 C H O NYI RANG SHYIN C H I YANG MA YIN P£ By the power o f the truth o f the nature o f reality, which is free from being anything in and o f itself.
DEN P£ TU YI KHAM SUM YI C H EN DANG May sentient beings o f the three realms o f existence, and especially
KHY£ PAR DREL W £ DO Pfi SEM CH EN KUN All w ho are connected in any way with me,
KU SHYI’I SHYING KHAM M fejUNG NYAM GA WAR
Be liberated, altogether, all at once
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TSOM BU C H IK TU CHAM C H IK DROL WAR SHOK In the w ondrous pure realms o f the four kayas, full o f joy!
q^'^n^N ^aaw 5^'Sj‘^wS^*»i|
*.c.^'g^<5T-^»r
ttf^ |iv iw |s i« r5 ^ v a ia 6 ^
qS-qi*w^^w^^T^nriwq^'aMr|j^5($»r§>rySii|'5g«i'f»i(«r^-
Once I was alone in solitary retreat in *The Akanishtha Vajra Cave', a hermitage blessed by the naturally arising enlightened speech o f Padmasambhava, when early one morning, I caught sight o f M ount Hepori and thought: "Wait... ft was on that hill-topju st over there that Khenpo Shantarakshita, the master Padma, the King and the disciples once walked, subjugatedgods and ghosts, and relaxed. M any are the tales that appear to that effect. But now, apartfrom their names, not a single trace o f them remains.* / was gripped by a conviction that in the very same way, everything is transient, impermanent. A nd although I had reckoned on staying alive, and not dying,fo r afew years more, what certainty was there that I would not leavefo r my next life the very next day f This train o f thoughtfilled me with haunting sorrow and aching weariness, and a sense o f renunciation that was boundless. The memory o f Guru Rinpoche, the King and the disciples plunged me intofloods oftears. A nd this was why, at that moment I, Chadral Khyentsei Ozer, wrote this *Prayer and Aspiration to Training in the Pure Realms o f the Three Kayas a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitablefo r daily recitation based on the root words o f the way to attain liberation through the experiences o f the bardo states.
Sccret Path to the M ountain o f Glory A Prayer o f Aspiration for the C opper-Coloured M ountain o f Glory by R igdzin Jikm e Lingpa
OM AH HUNG VAJRA GURU PADMA SIDDH1 H UN G *
RANG SHYIN NAM DAK LO DRAL NYU KM £ BUP S From the primordial state o f natural purity, beyond all concept,
SAL DANG GAK M £ Dfi TONG LONG KOl TSAL t The sam bhogakaya’s radiance o f bliss and emptiness shines out, unceasing,
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TULKOl SHYING KHAM MI j £ KOp£ CHA i As this nirmanakaya realm, part o f o ur world o f ‘N o Fear’-
ZANG D OK PAL GYI RIWOR KYfiWAR SHOK * May we be b o m o n this C opper-C oloured M ountain o f Glory!
DZAM U N G SA YI TEWA DORjfi DEN 1 The Vajra seat, centre o f this world o f Jam budvipa,
DO SUM GYALWfc C H O KHOR KORWfe Nfi 1 Is that sacred place where buddhas o f past, present and future turn the wheel o f Dharma.
D £ YI NUB JANG NGA YAB LANGKfc LING I North-west o f there lies the land o f Ngayab Langke L ing-
PRAYERS O F A S P I R A T I O N
ZANG D O K PAL GYI RIWOR KYfeWAR SHOK i May we be bom o n this C opper-C oloured M ountain o f Glory!
KpPA LHUN DRUP TSITTfe SA DZ1N PO i___________ A spontaneous array, a m ountain rising in the shape o f a heart:
TSAWA DENG CH EN JQ KPO l TO DU C H IN G 8 Its base rests on the crown o f the hooded king o f the nagas,
K£ PAR LO Mfc KHANDRO TSOK KHOR KOR 1 Its slopes throng with the formless dakas and dakinis, celebrating the ganachakra feast,
TSEMO ZUK KHAM SAMTEN NYOKPA TE I_________ Its peak soars into the meditative absorptions o f the form realm s-
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A C R E A t t R t A S U R E OF B L E S il N C S
11 ZANG D OK PAL GYI RIWOR KYfiWAR SHOK * May we be b o m on this C opper-C oloured M ountain o f Glory!
RI GYAL D £ YI TSEMOl SHYAL m £ KHANG 8 O n the sum m it o f this king o f m ountains stands a palace beyond all measure,
SHAR SHEL LHO C H O K WANG N GO N BENDURYA 1 The eastern side o f crystal, the south o f blue lapis lazuli,
NUB C H O K P t RAG CHANG C H O K INDRI NI % The west o f ruby, and north o f emerald
C H I NANG BAR M £ ZANG TAL WANG SHYOl DANG I All translucent like the arc o f a rainbow, with no outside, inside or in b etw een-
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PRAYERS OF A S P t R A T I O N
ZANG DOK PAL GYI RIWOR KYfeWAR SHOK S May we be bom on this C opper-C oloured M ountain o f Glory!
KHYAM DANG DRU C H £ LO BURJA RI KHYIL 1 Corridors, comers, and parapets pulsate in rainbow outlines,
D O NAM PA GU DRAWA DRA CHfi DANG i Terraces, walls and hangings with pendant fringes,
^ • ^ • u q - ^ - jr - q q * ^ ! SHAR BU DA YAB GO GYEN TA BAB CH EN * Water-spouts, corbels, door ornam ents and steps,
C H O KHOR DUK TOK DA D O N TAK DZOKPfc i The wheel o f Dharma, parasol and finial: all perfect in identity, meaning and sy m b o l-
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A CHEAT TREAS UR E OF BLESSINGS
ZANG DOK PAL GYI RIWOR KYEWAR SHOK S May we be b o m on this C opper-C oloured M ountain o f Glory!
PAK SAM jONPfc SHING DANG DODTSI’I C H U § Here are wish-fulfilling trees and rivers o f nectar.
NE’U SING MEN JO N G DRI SUNG TULWfi TRO ? G reen groves sweet with the fragrance o f healing plants,
DRANG SONG RIGDZIN CHA TSOK BHRAMA RA I W here rishis, vidyadharas, flocks o f birds and swarms o f bees,
TEK SUM C H O KYI DRA DANG DA LU GYUR I Reverberate with the sound o f the three vehicles o f Dharma, and with mystic songs-
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ZANG DOK PAL GY] RIWOR KYfLWAR SHOK 3 May we be bom on this C opper-C oloured M ountain o f Glory!
PODRANG SHYAL Mfe C H E N PO l TEWA LA 3 A palace vast and limitless, in the heart o f which
RIN C H EN ZUR GYfc PEMA NYI Dfe TENG 3 O n an eight-cornered jewel, a lotus and sun and m oon disc seat,
DESHEK KUN DO RANG JU NG PEMA JU NG I Padmakara appears naturally, as all the sugatas in one,
KU SUM RIK DO JA ZER LONG NA SHYUK 3 Em bodying the three kayas, resplendent in an aura o f rainbow lig h t-
ZANG DOK PAL GYI RIWOR KYfiWAR SHOK I May we be born on this C opper-C oloured M ountain o f Glory!
GANG GIZAB SAL D ECH EN YESH£ TSAL 3 Through your wisdom o f great bliss, profound and lum inous,
TONG NYI NYINGJER SHARW£ GYU TRUL L£ * Emptiness manifests as compassion, and as its magical display,
C H O K C H U KUN DANG KHYEPAR PO YUL DU § In every direction o f space, and especially through the land o f Tibet,
TRULPfL CH£WA TRAK GYA BAR ME GY£ 3 Billions o f em anations stream out, with no in terru p tio n -
ZANG D OK PAL GYI RIWOR KYfcWAR SHOK 1
1
May we be bom on this C opper-C oloured M ountain o f Glory!
Y£ KYI DRAL NA GYA PO RIGDZIN NAM 8 O n your right stretch the rows o f vidyadharas from India and Tibet,
OSAL DORjfe ROL NGOR JAM SU Lfc S Totally suffused in the limitless ‘vajra play o f lum inosity’,
YON GYI DRAL NA PAK PO PEN DRUP NAM % O n your left, are the rows o f scholars and saints o f India and Tibet,
SHfe DRUP NYAM TOK P R O LENG C H O DRA WUR I Their voices ring out the sounds o f D harm a-teaching, practising and discussing their experience and realization-
ZANG DOK PAL GYI RIWOR KYtWAR SHOK I May we be bom on this C opper-C oloured M ountain o f Glory!
TA KOR BAR TSAM j £ BANG NYER NGA DANG S A round them , and in between, the king and subjects, the twenty-five disciples,
TRULPfe TER TON DRUBPfe KHYU C H O K NAM 3 Nirmanakaya tertons and sovereigns am ong the siddhas,
TEKPA RIM GOl KHORLO LA C H O C H IN G i Practise the cycles o f the nine graded yanas,
YO Mfc G O N G P t ZER GYI TUL SHYUK DZIN *
Keeping the yogic life-style of one-pointed, unwavering realization-
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PRAYERS O F A S P I R A T I O N
ZANG DOK PAL GYI RIWOR KYfcWAR SHOK i May we be born on this C opper-C oloured M ountain o f Glory!
C H O K SHYI TSAM GY£ DRU CHfi BAR KHYAM KUN % The four directions, eight interm ediate points, the comers and internal galleries, all
PAWO DAKKJ LHA DANG LHAMO KHENG i Are filled with dakas, dakinis, gods and goddesses,
DORjfcl LU GAR MIK TRUL TABUR YO I W ith their vajra hym ns and dances, moving like a mirage,
C H I NANG SANGWfc C H O TRIN TOBPAR CHfc S Sending out clouds o f offerings, outer, inner and secret-
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ZANG DOK PAL GYI RIWOR KYfiWAR S H O K I May we be b o m on this C opper-C oloured M ountain o f Glory!
d
£ t e n g l o n g k Oi sh y a l m £ k O d z £ n a n g i Above lies the limitless palace o f the sambhogakaya, an array o f beauty,
CHAK NA PEMAJIKTEN WANG C HU K LA ! W here Padmapani, Lord o f the World, presides
TSOMBOl KYIL KHOR SAMYfi KHOR GYI KOR 8 Encircled by an entourage that surpasses the im agination,
NAM TOK BAK CHAK DRA D O N TALWAR CHfi « Utterly destroying discursive thought and habitual patterns, enemies and negativity-
PRAYERS O f
ASPIRATION
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ZANG DOK PAL GYI RIWOR KYEWAR SHOK § May we be born on this C opper-C oloured M ountain o f Glory!
DE TENG C H O KOl SHYING KHAM NYAM GAWAR i Above, in the joyful pure land o f the dharmakaya
SHYI NANG YESHfe NYINGPO KUNTU ZANG * Dwells Sam antabhadra, essence o f wisdom: the appearance from the ground,
NANG TA RIGPE KHOR LA DA C H O TON 3 Symbolically giving teachings to ‘Limitless Light’, Amitabha, the self-appearing disciple o f his own awareness.
TON KHOR GONG PA NYAMPfc TRINLE CHEN I Both teacher and disciple possess equal realization and activity—
ZANG DOK PAL GYI R1WOR KYtWAR SHOK 1 May we be bom on this C opper-C oloured M ountain o f Glory!
G O SHY1R KA NYEN GYALPO CH EN PO S H Y II At the four gates, are the four great kings, who keep their vows;
C H I NANG SA NG W t LHA SIN D£ GY£ KUN * All the eight classes o f gods and dem ons, outer, inner and secret,
PO NYAR NGAK Nfe MUTEK DAM SI DUL * Despatched as envoys, subjugate tirthikas and transgressors.
DAM C H EN GYATSO PA TAK GYAL NGA DUNG * An ocean o f oath-bound protectors beat the victory drum to show their m ight—
ZANG D OK PAL GYI RIWOR KY£WAR SHOK S May we be bom on this C opper-C oloured M ountain o f Glory!
d £ t a r s h y i n g g i k O pa s a l t a p n £
I
Now, by visualizing vividly the details o f the pure land,
C H I ROL YUL GYI ZANG DOK PAL RI LA I And through the power o f this aspiration, shaped by our subjective will,
YUL C H EN NANG Gl RIGP£ M ON D£l TO i Toward our external goal, the C opper-C oloured M ountain o f Glory,
RANG LO MI j£ SHYING GI KO p £ NANG * So, within this very body o f ours, display o f our world o f ‘N o Fear’,
, RANG NANG ZANG DOK PAL R1R NGONPAR SHOK 8 Let our whole perception be transform ed, here and now, into the C opper-C oloured M ountain o f Glory!
KHYEPAR KYfc DZOK ZABMOl TENDREL GYI f Then, when the knots o f the three channels and five chakras have been released
TSA SUM KHOR NGfe DpPA DROL N£ KYANG I Through the interconnection o f profound generation and com pletion phases;
NYING 0 ZANG DOK PAL Rl’I PODRANG CHER § And when we have perfected the power o f the play o f innately arising wisdom
LHEN KYfe YESHE ROLPE TSAL DZOK NE i ___________ In the centre o f o ur own heart, the great palace o f the C opper-C oloured M ountain o f G lo ry -
PRAYERS OF A S P IR A T I O N
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RANG RIK PfejUNG jfi DANG JALWAR SHOK i May we meet the Lord Padmakara, o u r own rigpa, face to face!
TSOK JO R TONG GOM MI LOP LAM NGfi BUP S The five paths o f accum ulation, preparation, seeing, m editation and n o more learning,
RAB GA N £ ZUNG KUN TU 0 KYI BAR 8 The bhum is from Perfect Joy up until Universal Radiance,
d £ l£ d o r j £ te k p £ s a c h o k n y i § And then the two supreme stages o f the Vajrayana,
k h yepar
O s a l d z o k p a c h e n p o YI *
Especially the W isdom Lama, the extraordinary stage
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TUN M ONG MA YIN YESHfe LAMfe SA 3_____________ O f Dzogpachenpo, path o f lu m inosity-
CHAR Mfe LHUKPfe NGANG DU DZOK Nfc KYANG 8 May we perfect them all, in an effortless state o f ease,
SHYI Y1NG PEMA 0 DU DROLWAR SHOK g__________ And so be liberated in the space o f the ground, the Lotus Light!
GAL Tfe GONGPfc TSAL C H EN MA DZOK NA z Yet if we cannot perfect the full strength o f realization,
SOL PEP MONLAM DRAKPOI PENPA YI 3___________ Through the power o f our fervent prayer and aspiration,
NAM SHYIK CH1WA TSEN TAP JU N G W £ TS£ * W hen death arrives with all its force,
PEM£ PONYA KHANDRO GAR KHEN M£ * Let the messengers o f Padma, the dakinis, gracefully dancing,
n g O n s u m la kp£ k h u t s u r n £ z u n g n
£ *
Actually take us by the hand,
1 | KHAR CH EN ZA DANG GUNA NATA TAR i Just as they did Kharchen Za and G una Natha,
DAK KYANG P£MA 0 DU TRIPAR SHOK § And lead us to the paradise o f Lotus Light!
C H O Y1NG NAMPAR DAKPfc DENPA DANG S By the truth o f the dharm adhatu, utterly pure, and
KON C H O K TSA SUM GYATSOl TUKjk YI S Through the com passion o f the ocean o f three jewels and three roots,
DAK Gl MONPA YI SHYIN DRUP GYUR N £ 1 May we accomplish all our aspirations just as we have wished,
DROWA DRENPfe DEPON CHkPAR SHOK i And become a guide to lead all beings!
W ish -F u lfillin g F east o f S id d h is A n A sp ira tio n P ray er to O rg y e n R in p o c h e IryJam yang Khyenlse Wangpo
SEM KYI DORjE NYUK M£ YESHfe YING The ‘vajra nature o f the m ind’ is the space o f primordial wisdom,
DU DRAL MA MIK PEMA TOTRENG DANG And inseparable from it in every way is Pema Totreng Tsal.
YER ME KHYAP DAK PAL DEN LAMA LA_______________ You w ho are one with him , all-pervasive lord, glorious lama,
NYING N £ SOLWA DEP SO C H IN GYI LOB From my heart I pray, grant me your blessing!
GANG KU TONG w £ TAMAL TRULNANG GAK Simply to see your form puts a stop to ordinary deluded perception,
SUNG SANG TO P£ DECHEN YESH£ KY£ Simply to hear your secret voice arouses the wisdom o f great bliss,
DRENPA YI KYANG SI SHYI’I JIK TROK P£____________ Simply to think o f you snatches away all fear o f samsara and nirvana
PA C H IK LAMA BO D O TS£w£ GONG_______________ Lama, my only father, I cry o u t to you: think o f me with love.
P R A Y E R S O F A 5 PI RA T I O N
DAK DANG DAK DRE G O N ME NYAM TAK DRO I and those like me, beings who are worn and weary, with no-one to protect us,
DUK NGEL KHOR W£ GYATSORJ1NG WA LA Are drow ning in samsara's ocean o f suffering.
GON PO KHYO L£ KYAP SHYEN MA C H I P£ Since we have no other refuge or protection but you, lord,
NAM DAK MON P£ N £ D1 NYUR DRUP DZO Swiftly make this, o u r pure aspiration, fulfil its aim.
N £ KAB N £ D O N JU N G POl TS£ WA SOK Here and now, eliminate the harm caused by illness, dons, jungpos and the like;
DAM C H O DRUB P£ GAL KYEN KUN SHYI SHYING Pacify all circumstances unfavourable for practising the Dharma.
TSfe SO PALJOR LUNG TOK YONTEN SOK Increase our long life, merit, prosperity, the qualities due to study and realization,
TUN KYEN LEK TSOK GY£ PAR DZfi DU SOL Favourable circumstances and everything positive and good.
TAR TUK N GfejUNG CHANG SEM TING Nfi JO N G Ultimately, grant us your blessing so that when we have cultivated a deep experience o f renunciation and bodhichitta,
NANG DRAK RIK SUM LHA NGAK C H O KUR SHAR A nd appearance, sound and awareness arise as deity, mantra and dharmakaya,
KADAK LHUNDRUP DORjEl SENG LAM Nfe_________ Then through the special vajra path o f primordial purity and spontaneous presence,
C H O K GI N G O DRUP NYfe PAR C H IN GYI LOP We may attain the supreme am ong siddhis, enlightenm ent.
GAL T£ TSfe DIR DRUP TA MA NYOK NA_____________ If, in this life, I can not follow through to com pletion,
CHIWA OSEL D O N GYI PEMA JU NG_________________ W hen the clear light dawns at death, let me behold in it
NGON SUM TONG N £ DRAL M £ KYANG WA YI The ultim ate presence o f Padmasambhava, and abiding there, inseparable,
RANG SHYIN C H O KOl YING SU DROL WAR SHOK May I be liberated into the dharm akaya space o f the nature o f all things.
DER YANG NYI DZIN TRUL P£ SHYEN WANG GI But if, at that point, I fall under the control o f dualistic delusion,
SI PA BARDOl NANG WA CHAR SI T S t A nd the appearances o f the bardo o f becom ing arise,
DRIN CHEN LAMA TSO KYE DORjE DANG Then let the kind and compassionate Guru, “Lake-bom Vajra”,
PAWO KHANDROI TSOK GYI DON SO T£ C om e to welcome me, with throngs o f dakas and dakinis,
rolm Oi dra dang m eto k ch ar
BEB SHYIN
Amid the sounds o f music, and a falling cascade o f flowers;
BU C H IK PAL GYI RIWOR TSUR SHOK CHfi Saying “O nly child o f ours, com e now to the M ountain o f Glory”,
MING Nfi LUNG TEN SA LA C H O Pfc SHYING Calling me by name, and leading me to this paradise on earth,
PEMA 0 KYI DRONG DU TR1 PAR SHOK To the city o f Lotus Light!
DER NI RIGDZIN DAKI’I TSOK NAM DANG O nce there, constantly practising the dharm a o f the supreme vehicle o f Dzogpachenpo,
LHEN C H IK T E K C H O K C H O LA TAK C H O CH IN G Along with the hosts o f vidyadharas and dakinis,
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SANG CH EN MIN DROL LAM GYI TAP K H t LA May I becom e skilled in the great secret path o f ripening and liberation,
TEN Nfj KU SHYI’I G O PANG NYUR TOB SHOK And swiftly attain the sublim e level o f the four kayas.
SHYEN YANG RI Mfc TENPA DAR SHYING GYfT hen, may the non-partisan, Rime, teaching flourish and spread, q ^ 3 j '^ 3 j ^ a 6 ^ '^ ^ - q q ^ - q ^ q ^ a j - q ^ ^ 'q ^ i I TEN DZIN C H O K NAM SHYAB P£ KAL GYAR TEN May the lives o f the supreme holders o f the teaching be secure for ages to come,
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BO KHAM DU KYI GO PA KON SHYI SHYING May all the degeneration o f this time in the land o f Tibet be pacified,
DZOG DEN SAR Pfi GA TON GYfi PAR SHOK And the joy and happiness o f a new age o f perfection increase and prevail.
DOR NA DI Nfi CHANG CHUB NYINGPOl BAR Finally, from now until attaining the essence o f enlightenm ent,
PALDEN LAMA YI SHYIN NORBOl SHYAB May the feet o f the glorious lama, the wish-fulfilling gem,
NYING 0 PEMOR DRAL M £ TAK SHYUK n £ Rest forever, uninterruptedly, on the lotus at the centre o f my heart,
SI SHYI’I LEK TSOK. GYfe Pfe TRA SHI TSOL____________ G ranting auspiciousness so that all good things in samsara and nirvana increase!
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Through the blessing o f (hegreat master o f Orgyen who knows past, present andfuture, in the naturalgathering place o f dakas and dakinis, Drakmar Zangyak Namkha Dzong, on the upper slopes o f Tibet'sfwe peaked mountain, while celebrating the tsok feast on the tenth day ofthe waxing moon ofthe miracle month o f the Male Iron Dog year (1850), called 'the common one', the vidyadhara Khyentsi Wangpo,favourite servant o f the omniscient Guru, made this prayer, and may it be blessed so that it comes to pass exaetfy as it says. Sarva mangalam!
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The Chariot o f the Vidyadharas An Aspiration Prayer for Travelling to the Realm o f Lotus Light by Jam yang K hyentst Wangpo
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
MI SH IK TIG LfeCHEN POl Y ESH t NI The wisdom o f the great, indestructible tikle
OSEL NYUK M £ KHA YING DANG Pfe NGO Shines in the lim pid sky o f innate clear light,
ZUNG JUK WANGPOl SHYU TAR NGON NANG w £ And the unity o f space and wisdom, like a rainbow, appears for all to see
RANG SHYIN TRUL Pfc SHYING C H O K PEMA 0 As the supreme, naturally emanated realm o f Lotus Light.
CHONYI n g O n s u m j a z e r t i g l £ i l o n g In an expanse o f rings o f rainbow light, the direct realization o f dharm ata,
NYAM NANG GONG PEL SHYAL m £ KHANG CHEN POR Rises the great m ansion, the increasing o f experience,
RIG PA TS£ PEB PAWO DAKI’I TSOK W here throngs o f dakas and dakinis, awareness reaching fullness,
C H O Zfi LO Dfc DORJE’I LU GAR GYUR Enact vajra dances and song, the exhaustion o f phenom ena beyond the mind.
d£
0 D O Mfi G 0 N P O 0 TAYfe
In its centre preside the primordial lord A m itabha,
| NYING j£ l TER C H EN CHAK NA PEMO DANG The great treasure o f compassion, Padmapani,
KU SUM KUN DO C H I M £ TOTRENG TSAL And the three kayas all-embodied, the immortal Totreng Tsal,
GANG DUL TRUL P£ TSEN C H O K GYfe LA SOK W ith his eight principal em anations and others, all manifesting to tam e beings each in their own way.
TSEN DANG KU YI NAM ROL TA Lfe PE____________ Here, in this gathering-place o f the great magical net
GYU TRUL DRAWA C H ENPQl D UN SA PE R O f your infinite display o f aspects and forms,
DAK SHYEN KHA KHYAP YI C H EN GYATSO KUN May I and others, the ocean o f sentient beings pervading space,
TSfc DI PO MA TAK TU KYfc WAR SHOK All be bom the instant we depart this life.
DER YANG RIG DZIN NAM SHYl’I SENG LAM LA O ncc there, taking the special path o f the four vidyadhara stages,
P RAYFRS O F A S P I R A T I O N
TEN N £ KU DANG YESH£ GYATSOl NGO__________ May we swiftly attain the level o f the Lake-born Guru,
t s o ky£ la m
£ g o pa n g n y u r t o b n £
W ho em bodies oceans o f kayas and wisdom,
RANG SHYEN D O N NYI LHUN GYI DRUB PAR SHOK And spontaneously fulfil the benefit o f ourselves and others!
Thest were the words o fth e holy one am ong the vidyadharas,Jam yang Khyentse Wangpo. Siddhirastu!
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Long Life Prayers
P ray er fo r th e L ong Life o f H is H o lin e ss th e D alai Lam a
GANG RI RAWk KORWfi SHYING KHAM SU In the heavenly realm o f Tibet, surrounded by a chain o f snow m ountains,
PEN DANG DfiWA MALU JUNGWfe n £ The source o f all happiness and help for beings
CHENREZl WANG TENZIN GYATSO YI Is Tenzin Gyatso—Chenrezig in p erso n -
q q ^ - q ^ q ^ r q ^ - q ^ q j '3 ^ - & r i | SHYAP P£ KAL GY£ BAR DU TEN GYUR CHIK May his life be secure for hundreds o f kalpas!
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Prayer for the Fulfilment o f His Holiness’s Aspirations
TONG NYI NYING j £ ZUNG D U JU K P£ LAM You make the path that com bines emptiness and com passion grow clearer and clearer,
C H £ CHER SAL DZ£ GANG C H EN TEN DROl GON Lord o f the teachings and beings in the Snowy Land o f Tibet, 1 CHAK NA P£MO TENZIN GYATSO LA To you, the Lotus H older Tenzin Gyatso,
SOLWA DEP SO SHY£ D O N LHUN DRUP SHOK We pray: may all your wishes be spontaneously fulfilled!
In accordance with the prayers made ty Kyabji Dilgo Khyentsi Rinpochc, these are the blessed words o f His Holiness himself. Sarva mangalam!
P ray er fo r th e L ong Life o f K yabje Sakya T rizin
NGAK WANG GYU TRUL LHA R1K KHON GYI DUNG Lord o f Speech, magical em anation o f the noble Khon family,
DRO KUN GA DZfe TEKCHEN D O NGAK LAM You bring happiness to all beings through the sutra and tantra paths o f the great vehicle,
PEN DEI PAL DU BAR W £ TRIN Lfi C H EN Your enlightened activity brings trem endous benefit and happiness,
SAM PEL WANG GIGYAL PO SHYAP TEN SOL Wish-granting king o f power, may your life be secure and long!
P ray er fo r th e L ong Life o f K yabje M in lin g T rich e n R in p o c h e
OM S W
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S T I ______________________________
O m svasti!1
GYUR Mfe d £ CHEN KUN KHYAB DORjfc SEM The all-pervading, vajra mind o f unchanging great bliss,
KUN ZANG YESHfc GYU TRUL K HO RL0 GON Lord o f the mandala o f magical illusion, pure, ever-perfect wisdom,
G£ LEK PEN Dfcl D O JO WANG G1 GYAL_____________ Powerful king w ho bestows virtue and goodness, benefit and happiness,
1 Svaui means swash - ptatt. happxnm and weB-hting
SANG SUM TAKPA DAMPAR SHYUK SOL DEP I pray that your secret body, speech and m ind may rem ain forever firm.
By Kyabje Dilgo KhycttiU Rinpoche
P ray er fo r th e L o n g L ife o f K yabje P e n o r R in p o c h e
NGA GYfel TSUK GYEN PEN C H EN BIMALA You are the crown jewel o f five hundred panditas,
LAR YANG S1PAR ZUNG w £ TSUL TON SHYING The M ahapandita Vimalamitra, who has taken birth once more;
NYINGPOl TENPA PEL LA DA DRAL WA You w ho are unrivalled in spreading the Heart Essence o f the teachings:
p £ m a n o r b O i s h y a p p£ t a k t e n SHOK Pema N orbu, may your life be forever firm! s?f||
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Composed by Khtnchen Ngaigi Wangpo (Kbtnpo Ngakchung)
P ray er fo r th e L o n g L ife o f K yabje T ru lsh ik R in p o c h e
OM SWASTI O m svasti!
TUB TEN C H I DANG NGA GYUR ZAB SANG SOL Lord w ho possesses the treasure o f the essential realization o f the vast expanse-
LONG CH EN GONG C H O DZO NGA DUL DZIN j£ The traditions o f the Buddhadharma in general, and especially the profound secret mantra o f the Ancient Translation school,
GYUR M £ NGAK WANG C H O KYI LODRO SHYAB H older o f the vinaya discipline, Gyurme Ngawang Chokyi Lodro,
KU TSfe TEN C H IN G DZ£ TRIN LHUN DRUP SHOK May your life be forever firm, and may your enlightened activity be spontaneously accomplished!
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This carries the exceptional blessing o f vajra speech, being the words o f the supreme all-knowing vajradhara and lord o f refuge. His Holiness the Dalai Lama.
P ray er fo r th e L o n g L ife o f K yabje D o d ru p c h c n R in p o c h c
LU m £ k y a p n £ g y a t s O i c h i n t u yi Through the power o f the ocean-like, unfailing sources o f refuge,
jik m
£ t u p t e n t r in l £ pa lb a r gyi
May Jikme Tubten Trinle Palbar’s
( ^ q ^ - c j ^ | j ^ « I - q ^ n j - q ^ - ^ q 'q j c ^ ^ « j |
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SHYAP P£ MI SHIK KAL GYAR RAP TEN Nfc Lotus feet remain indestructible and stable for hundreds o f aeons, ^ q * r a ^ q ^ 3 j v ^ - q ^ ^ - « g * - |3 ^
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LAP CH EN TEN DROl SHY£ D O N TAR C H IN SHOK And may he accom plish his vast purpose for the teaching and for sentient beings!
Prayer for the Long Life o f Dzogchen Rinpoche
LO m £ KYAP Nfi GYATSOl TU JIN GYI Through the power o f the ocean-like, unfailing sources o f refuge,
PfeMA RIGDZIN GYALWt NYUGU C HO K Supreme son o f the buddhas, Pema Rigdzin,
JIKMfe LOSAL DRUP Pfe WANGPO YI Lord o f siddhas, w ho has realized the fearless clarity o f m ind.Jikm e Losal Wangpo:
SHYAP P£ TAK TEN DZ& TRIN TAR GYfi SHOK May your life be secure and firm, and may your activity radiate in all directions!
Composed by Kyabje Dudjom Rinpoche
P ray er fo r th e L o n g Life o f S h e c h c n R ab jam R in p o c h c
KUNZANG PEMfi RING LUK DZOGPA C H £ The tradition o f Samantabhadra and Padmakara is the Great Perfection, D zogpachenpo.
t e n p £ n y im a t s u n g m
£ r a b j a m pa
For its teachings you are a brilliant sun, beyond compare, infinite in your wisdom,
SHE DRUP C H t) KYI SENGfe DADRAL C H O K Peerless great lion o f the D harm a, o f teaching and practice:
SANG SUM DORJfi’I KHAM SU TEN GYUR CHIK May your secret body, speech and m ind rem ain steadfast and indestructible!
These lines, which cany the blessing o f the speech o f Shechcn Gyaltsab Rinpochc, Padma Vijaya, were adapted by Kyabji Difeo Khyenlse Rinpochc as a prayerfo r the long life o f the Seventh Shechen Rabjam Rinpochc.
P ray er fo r th e L ong Life o f D z o n g sa r Ja m y a n g K h y e n tsc R in p o c h e
O M SWASTI O m svasti!
TUPTEN YONG DZOK NGA DAK KHYENTSfil GAR Dance o f wisdom (Khyett) and love (tse), sovereign o f the entire B uddhist teaching,
ZAP GYfe LUNGTOK CHOKY! GYATSO CHE You have mastered the great Dharma-ocean o f transmission and realization, profound and vast,
SEN SAM G OM P6 WANG GYUR CHOKTRUL GYI Through hearing, reflecting and meditating.
TUK k y £ k u t s £ t r i n l e t a r c h i n s h o k Supreme incarnation, may your aspirations be fulfilled, and may your life and activity be infinite.
The humble disciple Mangala Shri Bhuti (Dilgo Khyents/ Rinpochc) made this prayer in the vajra cave ofKurje, which bears the imprint o f Guru Rinpoche's body, in Bumthang in Bhutan, when presenting an offering cloud o f teachingsfrom the kama transmission o f the Ancient Translation tradition.
Prayer for the Long Life o f Dilgo Khyentse II ofShcchen, Urgyen Tenzin Jigme Lhundrup
OM SWASTI O m svasti!
RABJAM SeCHfi GYALWE TUKjfe DANG Through the com passion o f the infinite buddhas and bodhisattvas,
MfejUNG TSAWA SUM GYI CHINLAP KYI And the blessing o f wondrous gurus, devas, and dakinis,
JETSON LAMA KHYENTSfil TER C H EN PO The beloved master Khyentse, treasure o f knowledge and love,
SAM SHYIN TRULPfi D O KAR TSUNGDA DRAL Has manifested his matchless com passion, just as all have wished:
ORGYEN) t DANG RIDRAL D O NGAK KYI Fearless H older o f the Teachings o f the Lord o f Orgyen
TENZIN JIGMfc C H O K i t NAMGYAL W t And o f the non-partisan tradition o f sutras and tantras,
SHYAP Pt MISHIK DORjfcl KHAM SU TEN All-victorious one, let your life be forever firm and indcstructible;
PEN DEI SHY£ D O N MA B£ LHUNDRUP SHOK A nd accomplish, spontaneously and w ithout effort, your v is io n -o f present happiness and ultim ate bliss!
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For the sake o f auspiciousness, our guide throughout samsaric existence and the peace ofnirvana, our refuge and protector, the supreme lord ofvictorious ones. His Holiness the Dalai Lama, kindly bestowed a name upon the precious reincarnation o f the lord o f refuges, the great Vajradhara Dilgo Khyentst, at the long life cave o f M aralika, at the same time as he was offered a set o f robes. There, on the excellent eighth day o f the waxing phase ofthe auspicious eleventh month o f the Wood Pigyear-Friday, 29 December 1995-the bewildered bhiksu Shadeu Trulshik, Vagindra Dharmamali, wrote and offered this, with a single-minded aspiration. Jtryamul
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P ray er fo r th e L o n g Life o f th e 4 th C h o k lin g R in p o c h e
O M SWASTI O m svasti!
| RIGDZIN DRUP GYfi CHIMfc PfcMAJUNG Padmakara, the forefather o f the hundred accomplished Vidyadharas,
D ECH EN GYURMfi GYU TRUL YIDAM LHA Yidam deities, magical manifestations o f unchanging Great Bliss,
D O R jt C H O SUNG KHANDRO TSOK CHfc KYI The assembly o f Vajra Guardians and Dakinis,
i DEN C H IN MEJUNG NO TOl SHIPA TSOL G rant us your true blessing, th at we may know your w ondrous power!
NGA GYUR KA TER TEK CHO K M INDROL GYI You who are the prince o f scholars and sages,
TENDZ1N KHEDRUP WANGPO KU TSE DANG H older o f the teachings which mature and liberate beings,
TUK KY£ T R I N ll KARPO DA SHYON SHYIN_________ The Supreme Vehicle o f the A ncient Translation (Kama and Terma),
CHARWfi C H O K L£ NAMPAR GYAL GYUR CHIK May your life, Bodhicitta and virtuous activity, like the arising m oon, be victorious over all!
KA BAP DON DEN TER C H EN C H O KYI j£ l May the tradition of the Lord o f Dharma (the Great Terton),
RING LUK SI TAR DZOK DEN DO TON SHYIN W hich possesses the seven special direct blessings,
GfiTSEN MEJUNG SHIPfi METOKGI Remain strong and com plete until the very end o f samsara.
JIKTEN SUM NA TAKTU DZE GYUR CHIK And may the Three Worlds be forever adorned with this spring flower o f wondrous virtue!
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This was composed tofitlfiU the wish a ftb ilb lh Gyatwa Karmapa.
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P ray er fo r th e L o n g Life o f O rg y e n T obgyal R in p o c h e
OM SWASH O m svasti!
MI SHIK TIKLfe G 0 N P O TSfi TAY& Indestructible tikle, the protector Boundless Life (Amitayus),
DO PUNG JO M DZ£ LHAMO NAM PAR GYAL Sarvavijaya who destroys the forces o f Mara,
PAK SHYI YUM GYURJETSON YI SHYIN KOR And the m other o f the four Aryas, Jetsiin Yishyin Khorlo,
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DENG DIR GONG LA TSE WANG NGODRUP TSOL -
Think o f us and grant us the siddhi o f power over life!
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ORGYEN BIMA NGA DAK YAP S£ KYI O ut o f love, you appear as one who furthers the enlightened activity § ^ w
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TRINLfi C H O K KON PELWE C H E PO RU O f the masters in the lineages o f Padmasambhava and Vimalamitra. q | ,q s r ^ ^ : v ^ q s r q § $ -^ * ! s r ^ q < T i 6 | TSfi WE YONG SHAR TOP C H U I SEM PA CHfi A great being with the ten powers o f a Buddha.
MI NUP GYAL TSEN CH EN POR TAK TEN SOL May you always remain like a great victory banner!
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N G£ JU N G SO TAR TRIM KYI TSAWA TEN W ith the foundation o f renunciation, pratim oksha vows and discipline,
NGfe LEK CHA NG CHU P SEM KYI LODAP GYfi And the truly excellent Bodhicitta in full blossom,
N G£ SANG LA M £ DRfe BOl KHUR CHI W £ You carry the weight o f the unsurpassed results o f the secret mantra.
SUM DEN DORJE DZIN KHYO SHYAP TEN SOL Vajra holder, keeper o f the three vows, may your life be secure!
DE TAR TS£ CHIK SOLWA TAP P£ TO Through the power o f this one-pointed prayer,
PALDEN LAMfi SHYAP P£ TENPA DANG May the life o f this glorious master remain secure!
SHE DRUP DAR GYfi GENDON D g NYI PEL May the study and practice o f the Dharma spread and the two sanghas increase!
JIKTEN D £ SHYING KYI P£ TASHI SHOK And may all be auspicious for peace and happiness throughout the world!
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P rayer fo r th e L ong Life o f K h y e n tse S an g y u m , K h a n d ro T serin g C h o d ro n “Rem oving Obstacles in the Life o f the D a kin i"
O M AH HUNG VAJRA GURU PfiMA SIDDHI HUNG
LAMA KUNDO PfejUNG YABYUM DANG E m bodim ent o f all lamas, Padmasambhava and Yeshe Tsogyal,
YIDAM YONG DU DRUP PA KAGYfi LHA Assembly o f all yidams, the eight Kagye deities,
KHANDRO KUNDO DORjfe PAKMO SOK E m bodim ent o f all the dakinis, Vajravarahi-
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TSA SUM RABJAM DENPfi NU TU CHU NG We invoke the power o f truth o f the all-pervading Three Roots!
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Through your blessing, may all obstacles for the life o f the supreme secret consort o f long life, the Vajra Ocean,
C H IN LAP AYU DHARMA DI PAM KYI Tsering C hodron, Ayu D harm a Dipam (Long Life, Lamp o f the Dharma).
KU TSEI BARCHE C H O KYI YING SU DROL Be liberated into the dharm adhatu,
C H E PUR BO TONG SUN MA TAMCHE DOK And all danger, harm and the sum m ons o f the dakinis be averted!
MINGYUR DORjfil SOK GI KAWA TEN May the im m utable vajra pillar o f her life-force remain firm!
C H U DRUK GA SHYII LANG TSO RAP GYfi SHING For her, may youthfulness, the four joys, and all positive splendour grow ever more, and
EWAM ZUNG JU K CHAKGYA C H EN PO R DOM Sealed by Ewam, the indivisible union o f M aham udra,
PO M £ TAKPA DAM PE TASHI SHOK May all be auspicious, to attain the everlasting great transference!
M ay this prayer-written by Tabchok Pawo Yeshe Dorje' (Jamyang Khyentse Chokyi Lodrti) at the request ofthe deitoted Parko Cbopel, if hose motivation is as pure asfinest gold-be blessed by the Lotus-bom Guru and his consort so that it becomes the causefo r averting all dangers to the life o f this dakini, and she may live long into thefuture. Sarvada mangahtm.
L o n g Life P ray er fo r M ayum -la T sering W an g m o
OM SVASTI O m Svasti!
TUB WANG TSUK TOR NAMPAR GYAL LA SOK Through the blessings o f Shakyamuni, Ushnishavijaya and the like—
SANGYfi CHANG SEM TS£ LHE C H IN LAP KYI The buddhas, bodhisattvas and long-life deities,
PEMA TSERING WANGMO SHYAP Pfi TEN May the life o f Pema Tsering W angmo remain secure,
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SHY£ D O N LHUN GY1 DRUBPAR SOLWA DEP And may all her aspirations be spontaneously fulfilled.
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In response to requests made together with the support o f white offering scarves by the nuns o f Lerab Ling, Ngawang Sangy/, Darnchd and Samten, th( buddhist monk called Ngawang Chdkyi Lodrd wrote this on thefirst day o f thefifth month ofthe Water Sheepyear (3(TJune, 2003) at the Dharma-centre ofLerab Ling. Virtue!
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OMSWASTI CHIM E KU NYfi PfeMAJUNG N& DANG Om svasti! Through the power and blessing o f Padmasambhava, who has attained the deathless wisdom body, and
JETSON NYUR MA PALMOl TU JIN GYI The Glorious Tara, swift to act,
TER CH EN SONAM GYALPOl TRUL P£ KU May the incarnation o f ‘the King o f M erit’, the great Terton Sogyal,
SHYAP ZUNG TAK TEN TRINLfc TAR C H IN SHOK Enjoy a life that is secure and long: may all his enlightened activities be completely fulfilled! «£*rtr
n On behalfo f the matchless Sogyal Rinpoche, the glorious protector o f the Vajrayana teaching! and all beings-especially in the West-the Buddhist monk Shadeupa Trulshik Ngawang Chokyi Lodro composed this long life prayer in a single verst, along with his heartfelt prayer that it be acccomplishedl
OMSWASTI PEMA JU NG N £ BIMA MITRA SOK O m svasti! Vidyadharas o f im mortality: Padmakara, Vimalamitra and the rest,
C H IM £ RIGDZIN d r u p p £ d e n t u yi Let your power and your truth
PALDEN LAMfi SHYAP P£ YUN TEN T£ Make this glorious Lama’s life be firm and long,
PEN D £l DZ£ TRIN DZAM LING KUN KHYAP SHOK And the whole world be filled with the help and happiness brought by his enlightened actions!
SafwS*r3Sa^.7^n
TO»r
q*t<»rqfln
w ^« r^arq Mil
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The Rigpa Sangha requested mefo r a praterfor Sogyal Rinpochc's long life, and I too fell a strong and sincere wishfo r this as well. So I, Nyoshul KhenpoJamyang Dorje. composed this prayer, and offer it so that it becomes a causefor the life o f this Ijtm a, the glorious protector, to be secure and long.
