Dzog-Pa Chen-Po Long-Chen Nying-Thig Ngön-Dro

 BB Dzog-Pa Chen-Po Long-Chen Nying-Thig Ngön-Dro

 BA DZOGCHEN SHRI SINGHA FIVE SCIENCES BUDDHIST UNIVERSITY

  B  BB BBB   B BBB B  

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1. THE PRAYER OF INVOCATION OF THE MIND OF THE GLORIOUS LAMA

B



B

La Ma Khyen O Lama! Repeat three times, invoking with strong devotion, and recite the following:

B Nying Ü Ded Pai Ge Sar Zhed Pa Ne From the blossoming lotus of faith at the centre of my heart,

B Khyab Chig Drin Chen La Ma Yar La Zheng Sole protector, gracious Lama, arise.

 Le Dang Nyön Mong Drag Pö Zir Wa Yi From the torment of harsh karma and defilements.

 Kal Wa Ngön Pa Dag La Khyob Pai Chir For my protection against miserable circumstances,

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BB Chi Wo De Chen Khor Loi Gyen Du Zhug Dwell as the ornament of the Chakra of Great Bliss on the crown of my head,

BB Dren Dang She Zhin Kün Kyang Zheng Su Sol Let there arise (in me) all recollection and mindfulness.

(1. FORTUNATE HUMAN LIFE DIFFICULT TO OBTAIN:

B Da Re Nyal Wa Yi Dag Düd Dro Dang At this time, hell, hungry ghosts, animals,

 Tshe Ring Lha Dang La Lo Log Ta Jen Long-lived gods, barbarous people, people with wrong views,

B Sang Gye Ma Chön Zhing Dang Kug Pa Te A world in which no Buddha has appeared, and stupid people:

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 Mi Khom Gyed Le Thar Wai Dal Wa Thob I have gained freedom by being liberated from these eight kinds of bondage.

B Mir Gyur Wang Po Tshang Dang Yul U Kye Being born as a human being, possessing all the faculties, born in the central land,

B Le Tha Ma Log Ten La Ded Pa Te Not reverting to wrong-living, having faith in Buddha's doctrine:

 Rang Nyid Jor Wa Nga Tshang Sang Gye Jön I possess the five personal endowments. The Buddha has appeared,

B Chö Sung Ten Pa Ne Dang De La Zhug He expounded the Dharma, it is remaining, and I have entered it,

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BB She Nyen Dam Pe Zin Dang Zhen Jor Nga I have been accepted by a holy teacher: the five circumstantial endowments.

 Tham Jed Rang La Tshang Bai Ne Thob Kyang I have gained the opportunity of possessing all these factors.

BBB Kyen Mang Nge Pa Med Pai Tshe Pang Ne But many uncertain circumstances will waste this life,

B Jig Ten Pha Rol Nyid Du Sön Par Gyur And I shall reach the next world (take rebirth).

B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

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BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(THE DIFFICULTY OF OBTAINING FORTUNATE HUMAN BIRTH)

BB Da Re Dal Ten Dön Yöd Ma Je Na At this time if I do not take advantage of this fortunate life,

BB Chi Ne Thar Pa Drub Pai Ten Mi Nyed Afterwards I will not regain the basis for achieving liberation.

BB De Droi Ten La Söd Nam Zed Gyur Ne If I exhaust my merits in this life of the happy beings,

 Shi Wai Og Tu Ngen Song Ngen Dror Khyam After death I will wander in the lower realms as an inferior being.

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BB Ge Dig Mi She Chö Kyi Dra Mi Thö I will not know what is virtue and what is evil, and will not hear the sound of Dharma.

BBBB Ge Wai She Dang Mi Jal Tshang Re Che I will not meet a virtuous friend, and this is a great disaster.

B Sem Jen Tsam Gyi Drang Dang Rim Pa La If you think about the different numbers of sentient beings.

 Sam Na Mi Lü Thob Pa Sid Tha Tsam (You can see that) to obtain human life is just barely possible.

B Mi Yang Chö Med Dig La Jöd Thong Na Also we can see human beings doing evil, unreligious acts.

 Chö Zhin Jöd Pa Nyin Moi Kor Ma Tsam Those who act according to religion are (as numerous) as stars (seen) during the day.

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B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(EIGHT CONDITIONS OF BONDAGE)

BB Gal Te Mi Lü Rin Chen Ling Chin Yang Even if I obtain the jewel-island of the human body,

BBB Lü Ten Zang La Jur Po Che Yi Sem A good birth with an evil mind

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B Thar Pa Drub Pai Ten Du Mi Rung Zhing Is not a proper basis for earning liberation.

 Khyed Par Düd Kyi Zin Dang Dug Nga Thrug Especially to be caught by harmful influences, and the arousing of the five poisons,

BB Le Ngen Thog Tu Bab Dang Le Lö Yeng Disaster brought by bad Karma, and distraction by laziness,

 Zhen Khol Tren Yog Jig Kyob Chö Tor Jö Being enslaved by others, Dharma practice for mere protection from danger, pretending to practice Dharma,

B Mong Sog Thral Jung Kyen Gyi Mi Kham Gyed Being foolish: the eight kinds of bondage from "adventitious circumstances."

 Dag La Chö Kyi Gal Dar Lhag Pai Tshe When these obstructions of Dharma occur to me,

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B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(EIGHT KINDS OF MENTAL BONDAGE)

 Kyo She Chung Zhing Dang Pai Nor Dang Tral Having little revulsion, lacking the jewel of faith,

B Död Sed Zhag Pe Jing Dang Kün Jöd Tsub Being bound by the lasso of desire and craving, crude behaviour,

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B Mi Ge Dig La Mi Dzem Le Tha Log Not refraining from sinful acts, living by wrongful means,

B Dom Pa Nyam Shing Dam Tshig Ral Wa Te The precepts damaged, the vows torn apart:

 Ri Ched Lo Yi Mi Khom Nam Pa Gyed The eight kinds of mental bondage.

 Dag La Chö Kyi Gal Dar Lhag Pai Tshe When these obstructions of Dharma occur to me,

B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

11

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(II - IMPERMANENCE OF LIFE:)

 Da Ta Ned Dang Dug Ngal Gyi Ma Zir At present I am not tormented by suffering and illness.

 Tren Khol La Sog Zhen Wang Ma Gyur Pe I have not come under the control of others, such as being a slave.

BB Rang Wang Thob Pai Ten Trel Drig Dü Dir So while I have this opportunity of independence,

 Nyom Le Ngang Du Dal Jor Chüd Sön Na If I waste the fortunate human life by idleness,

12

BB Khor Dang Long Jöd Nye Du Trel Wa Ta No question of retinue, wealth, or relations,

B Ta Ji Je Par Zung Bai Lü Di Yang But this very body which I cherished

 Mal Gyi Nang Ne Chog Tong Par Kyal Will be removed from bed and taken to a deserted place.

 Va Dang Cha Göd Khyi Yi Dred Pai Dü To be eaten by foxes, vultures, and dogs. At that time

B Bar Doi Yul Na Jig Pa Shin Tu Che In the Bardo I will feel terrible fear:

B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

13

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(III - KARMA: THE CAUSE AND RESULT OF ACTION)

B Ge Dig Le Kyi Nam Min Chi Zhin Trang The result of evil and virtuous Karmas will follow after me.

(IV - THE SUFFERING OF SAMSARA)

B Khyed Par Nyal Bai Jig Ten Nyid Sön Na Especially if I am born in the realm of Hell,

14

B Jag Seg Sa Zhir Tshön Gyi Go Lü Dral On a ground of burning iron my body and head will be cut by instruments.

B Sog Le Shog Dang Tho Lum Bar We Tshir Split by saws and crushed by burning hammers.

B Go Med Jag Khyim Thum Par O Död Böd I will cry for help, suffocating in a doorless (burning) iron house.

 Bar Wai Sal Shing Gi Bug Thro Chur Tshöd Pierced by burning spears and boiled in molten iron.

BB Kün Ne Tsha Wai Me Seg Gyed Tshen Jig I will burn in extremely hot fire: the eight (hot hells).

 Gang Ri Tug Poi Dab Dang Chu Khyag Kyi Amid snow mountains and freezing cold water,

15

B Jong Rong Ya Ngai Ne Su Bu Yug Treb In a place of terrible distress and fear, I will be blasted by blizzards.

B Drang Reg Lung Gi Tab Pai Lang Tsho Ni Beaten by very cold winds, my flesh will have

 Chu Bur Jen Dang Lhag Par Dol Wa Jen Blisters, glaring wounds.

B Me Ngag Gyun Mi Ched Par Dön Pa Yang I will bewail without ceasing: and

 Tshor Wai Dug Ngal Nag Par Ka Wa Yi By these feelings of unbearable suffering,

 Zung Kyi Rab Tang Chi Khai Ned Pa Zhin Like a sick and dying man whose strength is exhausted,

16

 Shug Ring Dön Jing So Tham Pag Pa Ge I will experience gasping, clenching of teeth, and the cracking of the skin,

B Sha-U Thön Ne Lhag Par Ge Te Gyed Flesh emerging from the wounds, broad cracks of the skin, the eight (cold hells).

B De Zhin Pu Drii Thang La Kang Pa Shog Likewise I shall experience being cut on a field of razors,

B Ral Drii Tshal Du Lü La Jed Tub Ched My body cut in pieces in a forest of swords;

B Ro Nyag Dam Tshüd Thal Tshen Rab Med Long Trapped in disgusting mud; suffering in an expanse of unfordable hot ashes:

B Nar Wai Nye Khor Wa Dang Gyur Wa Jen The Sub-Hells and the changing Hells.

17

 Go Dang Ka Wa Thab Dang Thag Pa Sog Trapped in doors, pillars, doves, ropes, etc.

 Tag Tu Kol Zhing Jöd Pai Nyi Tshe Wa Always used an exploited: the scattered Hells.

 Nam Drang Jo Gyed Gang Le Jung Wai Gyu When the cause of these eighteen Hells,

BB Zhe Dang Drag Poi Kün Long Kye Pai Tshe Powerful angry thoughts, arises,

B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

18

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(THE SUFFERING OF THE HUNGRY GHOSTS)

B De Zhin Phong La Nyam Mi Ga Wai Yul In a poor and unpleasant land

 Za Tung Long Jöd Ming Yang Mi Drag Par Where the names of wealth, food, and drink have never been known,

B Ze Kom Lo Dar Mi Nyed Yi Dag Lü Food and drink cannot be found for months and years. The bodies of Hungry Ghosts

19

 Rid Jing Dang Pai Tob Nyam Nam Pa Sum Are very feeble, and they are too exhausted to stand up: the three types of Hungry Ghosts.

B Gang Le Jung Wai Gyu Ni Ser Na Yin The cause of their arising is miserliness.

(THE SUFFERING OF ANIMALS)

B Jig La Jig Za Söd Pai Jig Pa Che In great fear of dying by being eaten by one another,

 Kol Zhing Jöd Pe Nyam Thag Lang Dor Mong Exhausted by servitude and ignorant of what is good and bad to do.

BB Pha Tha Med Pai Dug Ngal Gyi Zer Wai Being tormented by endless sufferings,

20

 Sa Bön Ti Mug Mün Par Khyam Pa Dag Of which the seed is the darkness of ignorance in which I am wandering.

B Lo Na Chö La Gyur Jig Gu Ru Khyen O Guru, turn my mind towards the Dharma.

BB Lam Gol Men Par Ma Tong Kün Khyen Je All-knowing Lords, let me not deviate into any wrong and inferior path.

BB Nyi Su Med Do Drin Jen La Ma Khyen Gracious Lama, who is not different from them, please pay heed to me.

(RECOGNIZING ONE'S OWN FAULTS)

B Chö Lam Zhug Kyang Nye Jöd Mi Dom Zhing I have entered the path of Dharma but do not restrain my wrong conduct.

21

BBB Theg Chen Gor Zhug Zhen Phen Sem Dang Tral I have entered the door of the Mahayana, but lack the thought of the benefit of others.

B Wang Zhi Thob Kyang Kyed Dzog Mi Gom Pai I have received the Four Empowerments but am not practicing the Developing and Perfecting Stages.

 Lam Gol Di Le La Me Drol Tu Sol O Lama, protect me from this errant path.

 Ta Wa Ma Tog Tho Joi Jöd Pa Jen Though the view is not realized, one acts in a crazy manner;

B Gom Pa Yeng Kyang Go Yul Üd Gog Thag Though meditation wavers, clinging to hearsay;

B Jöd Pa Nor Kyang Rang Kyön Mi Sem Pai Though one's conduct is wrong, ignoring one's faults;

22

B Chö Dred Di Le La Me Dral Du Sol O Lama, protect me from indifference to Dharma.

B Nang Par Chi Yang Ne Gö Nor La Sed Even if death comes tomorrow, hankering after house, clothes, and wealth.

B Na Tshöd Yol Yang Nge Jung Kyo She Tral Even though youth has long since passed away, lacking renunciation and revulsion,

 Thö Pa Chung Yang Yön Ten Jen Du Lom Although little Dharma has been studied, boasting about one's scholarship,

 Ma Rig Di Le La Me Dral Du Sol O Lama, protect me from this ignorance.

BB Kyen Khor Chor Yang Du Dzi Ne Kor Sem Although they lead me into (harmful) circumstances, wishing for entertainments and pilgrimages,

23

BBB Wen Par Ten Kyang Rang Gyüd Shing Tar Reng Although staying in solitary places, the ordinary mind remain rigid like a tree.

 Dul War Ma Yang Chag Dang Ma Zhig Pai Talking about displing but not eradicating desire and hatred,

 Chö Gyed Di Le La Me Dral Du Sol O Lama, protect me from these eight (worldly) Dharmas.

 Nyid Thug Di Le Nyur Du Sed Du Sol Let me awaken quickly from this thick sleep.

 Thrim Mün Di Le Nyur Du Yung Du Sol Swiftly pull me out of this dark prison.

BB Thus invoke strongly the compassion of the Guru.

24

 II - GOING FOR REFUGE

BB Kün Chog Sum Ngö De Sheg Tsa Wa Sum The actual Three Jewels, the Tree-root sugatas,

BB Tsa Lung Thig Lei Rang Zhin Jang Chub Sem The Bodhichitta, the nature of the veins, inner air, and essence

B Ngo Wo Rang Zhin Thug Jei Kyil Khor La The Mandala of the nature, expression, and compassion,

 Jang Chub Nying Poi War Du Kyab Su Chi To these I go for refuge, until the attainment of the Bodhi-essence.

 (Repeat 3 times)

25

BB III - DEVELOPMENT OF BODHICHITTA

  Ho!

Na Tshog Nang Wa Chu Dai Dzün Ri Kyi

Ho!

Deluded by various appearances like the reflection of the moon in water,

 Khor Wa Lu Gu Gyüd Du Khyam Pai Dro Sentient beings are wandering through the samsaric chain of lives.

 Rang Rig Öd Sal Ying Su Ngal Soi Chir In order for them to be relaxed in the luminescent sphere of self-awareness, the four Boundless States.

BBB Tshed Med Zhi Yi Ngang Ne Sem Kyed Do I shall develope the Bodhichitta by the practice of the four Boundless States.

 (Repeat 3 times)

26

B IV - MEDITATION AND RECITATION OF VAJRASATTVA

AA  Ah!

Dag Nyid Tha Mal Ji Wo Ru

Ah!

In one's ordinary form, on the crown of one's head,

 Ped Kar Da Wai Den Gyi Ü In the centre of a white lotus and moon-seat:

AABB Hung Le La Ma Do Je Sem A

AA

(Hung) which turns into Guru Vajrasattva,

 Kar Sal Long Jöd Dzog Pai Ku Radiantly white, the Sambhogakaya;

BB Do Je Dril Dzin Nyem Ma Thril Holding the Vajra and Bell and embracing his Consort.

27

 Khyöd La Kyab Sol Dig Pa Jong I implore your protection: purify my defilements.

B Gyöd Sem Drag Pö Thol Lo Shag I confess with strong repentance.

 Chin Ched Sog La Bab Kyang Dom In future, even at the cost of my life I shall abstain.

B Khyöd Thug Da Wa Gye Pai Teng On a full moon-disc in your heart

AA Hung Yig Tha Mar Ngag Kyi Kor A letter

AA

(Hung) surrounded by mantras;

 De Pa Ngag Kyi Gyüd Kul We By invoking with the recitation of mantras,

28

B Yab Yum De Rol Jor Tsham Ne From the point of union of the blissfully delighting Consorts

B Düd Tsi Jang Chub Sem Kyi Drin A cloud of the nectar of Bodhichitta

 Ga Bur Dul Tar Dzag Pa Yi Descends like camphor dust. By this,

B Dag Dang Kham Sum Sem Jen Gyi Of myself and the sentient beings of the three realms,

 Le Dang Nyön Mong Dug Ngal Gyu The Karma and vices, the cause of suffering,

B Ned Dön Dig Drib Nye Tung Drib Illness, harmful spirits, defilements, transgression of vows, and contamination,

29

 Ma Lü Jang War Dzed Du Sol To purify without remainder, I implore you.

(THE HUNDRED SYLLABLE MANTRA)

AA

A

Om Badzar Sat-to Sa-ma-ya

Ma-nu Pa-la-ya

AB

B

Badzar Sat-to Te-no-pa

Ti-thra Dri-dho Me-bha-va

B

B

Su-to-kha-yo Me-bha-va

Su-po-kha-yo Me-bha-va

AB Anu Rak-to Me-bha-va

B Sar-va Sid-dhi Me-tra Ya-tsa

B Sar-va Kar-ma Su-tsa-me

30

AAA



Tsit-tam Shri-yam Ku-ru Hung

Ha Ha Ha Ha Ho

AA Bha-ga-ven Sar-va Ta-tha-ga-ta

AAB

A

Badzar Ma-me Mun-tsa

Badzi Bha-va

AAA Ma-ha Sa-ma-ya Sat-to Ah (Recite hundred syllable mantra many times.)

BB (INVOCATION AND DISSOLVING THE VISUALIZATION)

B Gön Po Dag Ni Mi She Mong Pa Yi O Protector, because of lack of knowledge and ignorance,

31

 Dam Tshig Le Ni Gal Zhing Nyam The Samaya vows are broken and have decayed.

 La Ma Gön Bö Kyab Dzöd Jig O Lama Protector, give me refuge.

BB Tso Wo Do Je Dzin Pa Te O Lord Vajradhara,

BB Thug Je Chen Poi Dag Nyid Jen Possessor of great compassion,

 Dro Wai Tso La Dag Kyab Chi Lord of beings, to you I go for refuge.

32

  Ku Sung Thug Tsa Wa Dang Yen Lag Gi Dam Tshig Nyam Pa Tham Jed Thol Lo Shag So I confess all impairments of the Samaya of Body, Speech, and Mind, root and branches.

B  Dig Pa Dang Drib Pa Nye Tung Dri Mai Tshog Tham Jed Jang Zhing Dag Par Dzed Du Sol Please cleanse and purify all the stains of wrongdoings and corruptions,

BBBB Je Jöd Pe Do Je Sem Pa Gye Zhin Dzum Pa Dang Je Pe By praying thus, Vajrasattva, happy, with smiling countenance

B Rig Kyi Bu Khyöd Kyi Dig Drib Nye Tung Tham Jed Dag Pa Yin No gives pardon saying, "Oh son of good family, all your wrong-doings,

33

B

B

Zhe Nang Wa Jin Zhing

Öd Du Zhu Ne Rang La Thim

Pai Kyen Le defilements, and corruption are cleansed." He melts into radiant clarity and dissolves into oneself.

BB Rang Nyid Kyang Do Je Sem Pa By this means, One becomes oneself Vajrasattva,

B Nang Tong Me Long Nang Gi Zug Nyen Ta Bur Gyur Pai apparent but empty like the reflection in a mirror.

AAB Thug Sog Hung Gi Tha Mar Yi Ger Dru Zhi Po Sal Wa Le By visualizing the heart-letter Hung surrounded by four letters,

BB Öd Zer Thrö Kham Sum Nöd Jüd Dang Je Pa Dor Sem rays are emitted and all beings and realms of the

BB Rig Ngai Ten Dang Ten Pai Rang Zhin Du Sang Gye Par Sam three worlds attain enlightenment as the Buddhas and Pure Lands of the Five Classes of Vajrasattva.

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AAAA Om Badzar Sat-to Hung

 Recite as many as one can, and remain in meditation.

 v - MANDALA OFFERING

AAAAAA Om Badzar Bhu Mi Ah Hung

BB Zhi Yong Su Dag Pa Wang Chen Ser Gyi Sa Zhi The ground is a completely pure and very strong golden foundation.

AABBAAAA Om Badzar Re-khe Ah Hung

35

AA Chi Jag Ri Khor Yug Gi Kor Wai Ü Su Hung The outer periphery of which is completely surrounded by a wall of iron mountains, in the center of which is a "Hung",





Ri-i Gyal Po Ri Rab

Shar Lü Phag Po

(from which arises) Mt. Meru, the king of mountains. To the east is Lüphagpo; to the south is Dzambuling;





Lho Dzam Bu Ling Nub Ba Lang Jöd to the south is Dzambuling; to the west is Balangjöd;





Jang Dra Mi Nyen

Lü Dang Lü Phag

to the north is Draminyen. Flanking Lüphagpo in the east are Lü and Lüphag;

 Nga Yab Dang Nga Yab Zhen flanking Dzambuling in the south are Ngayab and Ngayabzhen;

36

 Yo Den Dang Lam Chog Dro flanking Balangjöd in the west are Yoden and Lamchogdro;

 Dra Mi Nyen Dang Dra Mi Nyen Gyi Da flanking Draminyen in the north are Draminyen and Draminyengyida.

B



Rin Po Che-i Ri Wo

Pag Sam Gyi Shing

(Here is) the precious mountain; the wish-granting tree;





Död Jo-i Ba

Ma Mö Pai Lo Tog

the wish-granting cow; the spontaneously bountiful harvest;

B

B

Khor Lo Rin Po Che

Nor Bu Rin Po Che

the precious wheel;

the precious wish-granting jewel;

B

B

Tsün Mo Rin Po Che

Lön Po Rin Po Che

the precious queen;

the precious minister;

37

B

B

Lang Po Rin Po Che

Ta Chog Rin Po Che

the precious elephant; the precious and most excellent horse;

B

BB

Mag Pön Rin Po Che

Ter Chen Po-i Bum Pa

the precious general and the vessel of great treasure;

B

B



Geg Pa Ma

Threng Wa Ma

Lu Ma

(Here is) the goddesses of beauty, garlands, song;



B



Gar Ma

Me Tog Ma

Dug Pö Ma

the goddesses of dance, flowers, incense;







Nang Sal Ma

Dri Chab Ma

Nyi Ma

the goddesses of light and scented waters; the sun;



B

Da Wa

Rin Po Che-i Dug

the moon;

the precious parasol; and

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 Chog Le Nam Par Gyal Wai Gyal Tshen the victory banner which is completely triumphant in every direction.

 Lha Dang Mi-i Pal Jor Phün Sum Tshog Pa Ma (Here are) all the wealth and endowments of gods and men.

B Tshang Wa Med Pa Di Nyid Tsa Wa Dang Gyüd Par With nothing whatsoever withheld, this offering is made to

 Je Pai Pal Den La Ma Dam Pa Nam Dang Yi-Dam all the glorious root and lineage Gurus and

 Kyil Khor Gyi Lha Tshog Sang Gye Dang Jang Chub the assembly of Yidams and Mandalas and to all the

B Sem Pai Tshog Dang Je Pa Nam La Bul War Gyi-O gathering of Buddhas and Bodhisattvas.

39

BB Thug Je Dro Wai Dön Du Zhe Su Sol Please accept this out of your loving kindness for the benefit of sentient beings!

B Zhe Ne Jin Gyi Lab Tu Sol Having accepted it, please grant your blessings. SHORT MANDALA OFFERING

B Sa Zhi Pö Chu Jug Shing Me Tog Dram This foundation of earth, strewn with flowers and purified with scented water,

 Ri Rab Ling Zhi Nyi De Gyen Pa Di adorned by Mt. Meru, the four continents, the sun and moon,

B Sang Gye Zhing Du Mig Te Phul Wa Yi visualized as a pure realm, is offered to the assembly of Buddhas.

40

 Dro Kün Nam Dag Zhing La Jöd Par Shog May all beings be reborn in that perfectly pure realm!

AABBAAAA Dam Gu Ru Rat-na Man-da-la Pu-dza Me-gha Sa-mu-dra Sa-pha-ra-na Sa-ma-ye Ah Hung

41

42

43

AAAAA Om Ah Hung Om Ah Hung

BB Tong Sum Jig Ten Che Wa Thrag Gyai Zhing A billion universes of three thousand-fold worlds

B Rin Chen Na Dün Lha Mi-i Jor Pe Tam Filled with the seven kinds of precious jewels and the wealth of gods and men,

 Dag Lü Long Jöd Je Pa Yong Bul Gyi With my body and possessions I offer it:

 Chö Kyi Khor Lö Gyur Wai Sid Thob Shog May I attain the realm of the universal king of Dharma.

BB Og Min De Chen Tug Po Köd Pai Zhing The unexcelled blissful, beautifully arrayed Buddha-Land,

44

B Nge Pa Nga Den Rig Ngai Tshom Bu Jen With the assemblies of the Five Classes of Buddhas, who possess the Five Certainties.

 Död Yön Chöd Pai Trin Phung Sam Ye Pa And unimaginable clouds of offerings of sensory objects,

 Phul We Long Kui Zhing La Jöd Par Shog By offering it may I enjoy the Buddha-field of the Sambhogakaya.

 Nang Sid Nam Dag Zhön Nu Bum Pai Ku Utterly pure phenomenal appearances, the Youthful Vase-body,

B Thug Je Ma Gag Chö Nyid Rol Pe Gyen Adorned by unceasing compassion, the display of Dharmata,

45

B Ku Dang Thig Lei Dzin Pa Nam Dag Zhing Utterly pure from grasping at forms and discs - this Pure Land,

 Phul We Chö Kui Zhing La Jöd Par Shog By offering, may we enjoy the Buddha-field of the Dharmakaya.

 VI - THE MENDICANT'S ACCUMULATION OF MERITS

 B Phat

Lö Je Dzin Bor Be Lha Düd Chom

Phat

By throwing out the cherishing of the body, the demon of the gods is destroyed.

B Sem Tshang Pai Go Ne Jing La Thön The consciousness comes out into space through the cranial aperture;

46

 Chi Dag Gi Düd Jom Thrö Mar Gyur The demon of death is destroyed, and one becomes Thro-ma,

 Ye Nyön Mong Düd Jom Dri Gug Gi With curved knife, destroyer of the demon of defilement, held in the right hand,

B Zug Phung Poi Düd Jom Thöd Pa Treg Destroy the demon of the body by cutting off the skull.

BA  Yön Le Jed Tshul Gyi Bhen-dha Thog The left hand, in a working manner, holds the skull.

B Ku Sum Gyi Mi Ma Goi Gyed Pur Zhag And places it on the tripod-stove made of human heads (symbolizing) the Trikaya.

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B Nang Tong Sum Gang Wai Bam Ro De In it the corpse filling the three thousand fold universe,

AA Ah Thung Dang Ham Yig Gi Düd Tsir Zhu Melted into nectar by short A and Ham (



)

letters,

B Tru Sum Gyi Nü Pe Jang Pel Gyur By the power of the three letters, it is purified, increased, and transformed.

AAAAA



Om Ah Hung

After repeating many times:

  Phat Yar Chöd Yul Drön Gyi Thug Dam Kang Phat The wishes of the upper guests of offering are fulfilled.

48

 Tshog Dzog Ne Chog Thün Ngö Drub Thob the accumulations are perfected and the common and uncommon attainments are achieved.

B Mar Khor Wai Drön Nye Len Chag Jang The lower guests of samsara are satisfied and their debts are paid.

BB Khyed Par Nöd Jed Geg Rig Tshim Especially, the harmful and obstructive spirits are satisfied.

 Nang Dön Dang Bar Ched Ying Su Zhi Illness, evil spirits, and obstacles are pacified into empty space.

B Kyen Ngen Dang Dag Dzin Dul Du Lag Harmful circumstances and clinging to self are blasted to atoms.

49

B Thar Chöd Ja Dang Chöd Chöd Yul Kün Finally all the offering, offerer, and object of offering

BAA Shi Dzog Pa Chen Por Ma Jö Ah Dissolves into the unmodified Dzog Pa Chen Po-Ah.

 VII - GURU YOGA

AB È Ma Ho È Ma Ho

 Rang Nang Lhün Drub Dag Pa Rab Jam Zhing One's own perceptions spontaneously arises as the totally Pure Land,

50

 Köd Pa Rab Dzog Zang Dog Pal Rii Bü Fully arrayed Glorious Copper Colored Mountain. In the center

B Rang Nyid Zhi Lü Do Je Nal Jor Ma Visualize oneself as the holy Vajra Yogini

 Zhal Jig Chag Nyi Mar Sal Dri Thöd Dzin With one head and two hands; transparently red; holding a curved knife and a (human) skull;

 Zhab Nyi Dor Tab Jen Sum Nam Khar Zig Her two legs are in the "advancing posture" and her three eyes glance upwardly into the sky.

B Ji Bor Ped-ma Bum Dal Nyi Dai Teng On the moon and sun within the blossoming hundred thousand-petalled lotus seat on the crown of her head.

51

 Kyab Ne Kün Dü Tsa Wai La Ma Dang From one's Root Lama, the union of the Refuges,

BBBB Yer Med Tsho Kye Do Je Trul Pai Ku Inseparable: Tulku Tsho Kye Dor Je (is seated).

 Kar Mar Dang Den Zhön Nui Tshug Jen His complexion is white with pinkish hue, and youthful appearance.

B Phöd Kha Chö Gö Za Ber Dung Ma Sol He is attired in a gown, monk's shawl, and brocade cape.

 Zhal Jig Chag Nyi Gyal Po Rol Pai Tab With one head, two hands, he sits in the kingly playful posture.

52

B Chag Ye Do Je Yön Pe Thöd Bum Nam In his right hand he hold a Vajra and in the left the life-vase in a skull.

B Bu La Dab Den Ped-mai Nyen Zhu Sol He wears the hat Pad-Ma'i Nyen-Zhu on his head.

B Chen Khung Yön Na De Tong Yum Chog Ma In the cleft of his left arm, the supreme bliss-andemptiness Consort

B Be Pai Tshul Gyi Kha Tam Tse Sum Nam He holds, hidden in the form of the sacred trident.

BB Ja Zer Thig Lei Öd Phung Long Na Zhug He sits in the midst of radiant masses of rainbow, rays, and discs of light.

53

 Chi Khor Öd Ngai Dra Ü Dze Pai Long In the outer circles of the exquisite lattice of fivecolored lights

B Trul Pai Je Bang Nyi Shu Tsa Nga Dang (Are seated) the twenty-five manifestations, the king and subjects;

 Gyal Böd Pen Drub Rig Dzin Yi Dam Lha The Spiritual Scholars and Sages, and Knowledge Holders of India and Tibet, and the Tutelary Deities,

 Kha Dro Chö Kyong Dam Jen Trin Tar Tib Dakinis, Dharma-Protectors, and Vow-Holders are all gathered together like a cloud;

B Sal Tong Nyam Ne Chen Poi Ngang Du Sal Visualize them in the state of the Great Equanimity of Clarity and Emptiness.

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B (INVITATION)

AA

A

Hung

O Gyen Yul Gyi Nub Jang Tsham

Hung

In the northwest border of the country of Uddiyana,

B Ped-ma Ge Sar Dong Po La (Born) on the pistil of a lotus;

B Ya Tshen Chog Gi Ngö Drub Nye Endowed with the most marvelous attainment;

B Ped-ma Jung Ne Zhe Su Drag Renowned as the Lotus-Born;

 Khor Du Kha Dro Mang Pö Kor Surrounded by a retinue of many Dakinis,

55

BB Khyed Kyi Je Su Dag Drub Kyi Following you I practice:

B Jin Gyi Lab Chir Sheg Su Sol Please come and bless me with your grace.

AA Gu Ru Ped-ma Sid-dhi Hung (Oh Guru Padma, bestow blessing.)

(THE SEVEN ASPECTS OF DEVOTIONAL PRACTICE)

A

B

Hri

Dag Lü Zhing Gi Dul Nyed Du

Hri

One's body, as many as the atoms in the world,

 Nam Par Thrul Be Chag Tshal Lo By emanating I pay homage to you.

56

 Ngö Sham Yid Trul Ting Dzin Thü The material offerings are well set out, and the mental offerings by meditative power;

 Nang Sid Chöd Pai Chag Gyar Bul I offer you phenomenal existence as the form of the offering.

B Go Sum Mi Gei Le Nam Kün All my demeritorious Karma committed through the three Entrances,

 Öd Sal Chö Kui Ngang Du Shag I confess in the state of the Luminescent Dharmakaya.

B Den Pa Nyi Kyi Dü Yi Within the sphere of the Two Truths,

57

BB Ge Tshog Kün La Je Yi Rang The entire accumulation of merits I rejoice in.

B Theg Sum Chö Khor Kor War Kul I request you to set in motion the Dharmachakra of the Three Vehicles.

 Ji Sid Khor Wa Ma Tong Bar Until the emptying of Samsara,

B Nya Ngen Mi Da Zhug Sol Deb I pray you not to go into Nirvana.

B Dü Sum Sag Pai Ge Tsa Kün All the merits accumulated in the three periods of time.

B Jang Chub Chen Poi Gyu Ru Ngo I dedicate to the cause of the Great enlightenment.

58

(INVOCATION TO GURU RINPOCHE)

BB Je Tsün Gu Ru Rin Po Che Revered Lord, Guru Rinpoche,

B Khyed Ni Sang Gye Tham Jed Kyi You are of all Buddhas

B Thug Je Jin Lab Dü Pai Pal The glory of the unity of Compassion and Blessings:

B Sem Jen Yong Kyi Gön Jig Pu The only protector of all sentient beings.

 Lü Dang Long Jöd Lo Nying Trang My body, my possessions, and my mind and heart,

BB Tö Pa Med Par Khyed La Bul I offer to you without hesitation.

59

 Di Ne Jang Chub Ma Thob Bar From now until I attain Enlightenment,

BB Kyid Dug Leg Nye Tho Men Kün All happiness and suffering, good and bad, high and low, through all these,

BBB Je Tsün Chen Po Ped Jung Khyen Great Revered Lord Padma Jung-Ne, please heed me.

BB Dag La Re Sa Zhen Na Med I have no others to depend upon.

 Da Tai Dü Ngen Nyig Mai Dro Sentient beings of the present dark age

 Mi Zöd Dug Ngal Dam Du Jing Are sinking in the Swamp of endless misery.

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A Di Le Kyob Shig Ma Ha Gu Ru O Great Guru, protect us from this.

 Wang Zhi Kur Jig Jin Lab Jen Blessed One, transmit the fourfold initiation;

B Tog Pa Por Jig Thug Je Jen Compassionate One, elevate our understanding;

 Drib Nyi Jong Shig Nü Thu Jen Powerful One, purify the two defilements.

AAAAAAAA Om Ah Hung Badzar Guru Pedma Siddhi Hung (Repeat many times)

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B VIII - PRAYERS TO THE LAMAS OF THE LINEAGE

AB È Ma Ho È Ma Ho!

 Gyal Ched Chog Lung Tral Wai Zhing Kham Ne In the Pure Land free from partiality,

 Dang Poi Sang Gye Chö Ku Kün Tu Zang The primordial Dharmakaya Buddha Samantabhadra;

BB Long Ku Chu Dai Rol Tsal Do Je Sem The Sambhogakaya, like the display of the moon in water, Vajrasattva;

B Trul Kur Tshen Dzog Ga Rab Do Je La Having the perfected signs of the Nirmanakaya, Pramodavajra,

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B Sol Wa Deb So Jin Lab Wang Kur Tsol I pray to you to bestow the blessing and empowerment upon us.

BBB Jam Pal She Nyen Theg Gui Khor Lö Gyur Universal king of the Nine Yanas, Manjusrimitra;

A Shri Sin-ha Dön Dam Chö Kyi Dzöd Treasure of the ultimate doctrine, Srisinha;

B Jna-na Su-tra Pen Chen Bi Ma Lar Jnanasutra and great scholar Vimalamitra,

BB Sol Wa Deb So Drol Jed Lam Na Tön To you I pray:show us the way to liberation.

 Dzam Bu Ling Gi Gyen Jig Ped-ma Jung The sole ornament of the Jambu continent, Padmasambhava;

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BB Nge Par Thug Kyi Se Chog Je Bang Drog The true, excellent heart-sons, the Lord, the subjects, and the friend,

BB Thug Ter Gya Tshoi Da Drol Long Chen Zhab Revealer of the symbols of ocean-like Mind-Treasures, Long-Chen Rab-Jam,

B Kha Droi Ying Dzöd Ka Bab Jig Med Ling Entrusted with the treasure of the sphere of the Dakinis, Jig-Med Ling-Pa,

B Sol Wa Deb So Tre Bu Thob Drol Tsol I pray to you, bestow the accomplishment and liberation.

B ADDITIONAL PRAYERS TO THE LAMAS OF THE LINEAGE

B Khe Shing Drub Nye Kün Zang Zhen Phen Pal Scholar and siddha, Kun-Zang Zhen-Phen Pal,

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 Chag Na Ped-mo Gyal Wai Nyu Gu Dang Lotus-holder Gyal-Wa'i Nyu-Ku,

B Jam Pai Yang Ngö Khen Chen Ped-mai Tshen The very Manjusri, great Khen-Po named Padma,

B Sol Wa Deb So Ne Lug Rang Zhal Tön To you I pray: show me the self-identity of the nature.

 Khyed Par Zab Mo Öd Sal Nyi Thig Gi Especially, of the profound luminescent Nying-Thig

B Shing Ta Chen Po Do Ngag Ling Pai Zhab The great chariot, Do-Ngag Ling-Pa,

B Ka Drin Nyam Med Tsa Wai La Ma La Root-Lama of unequalled graciousness,

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B Sol Wa Deb So Dön Nyi Lhün Drub Dzöd To you I pray, enable us spontaneously to achieve the two-fold purpose.

PRAYER OF ASPIRATION: 1. FOR THIS LIFE

BB Sid Le Nge Par Jung Wai Zhen Log Gi By the revulsion which makes one renounce samsara,

BB Do Jei La Ma Dön Den Mig Zhin Ten May I serve the Vajra Guru purposefully as one values one's eyes:

B Ji Sung Ka Drub Zab Moi Nyam Len La By my deep practice of carrying out his word, whatever he orders,

BBB Tem Kyang Med Pai Drub Tshug Zhe Rü Kyi With intense effort without relaxation,

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 Thug Gyüd Gong Pai Jin Lab Pho War Shog May the blessings of his realized mind be transmitted.

B Nang Sid Khor De Ye Ne Og Min Zhing All phenomenal existence, samsara and nirvana, are from the beginning "the pure land of the most exalted".

 Lha Ngag Chö Kur Dag Dzog Min Pai Tre The result of purification, perfection, and ripening as divinities, mantras and Dharmakaya,

BB Pang Lang Ja Tsol Med Pai Dzog Pa Che Dzog-Pa Chen-Po, free from efforts of discrimination.

B She Nyam Yid Jöd Le De Rig Pai Dang The depth of Awareness, gone beyond conceptions and mental experience:

B Chö Nyid Ngön Sum Jen Par Thong War Shog My I directly see the naked Dharmata.

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B Tshen Mai Tog Pa Nam Drol Ja Zer Bub In rainbow-radiant space, utterly freed from characteristic thoughts,

BB Ku Dang Thig Lei Nyam Nang Gong Du Phel (May I) develop the experience of the vision of Forms and Discs,

B Rig Tsal Long Kui Zhing Kham Tshed La Pheb Attain the perfection of the Sambhogakaya Pure Land, the manifestation of Awareness;

BB Chö Zed Lo De Chen Por Sang Gye Te Become enlightened in the great mind-transcending dissolution of phenomena, (and)

 Zhen Nu Bum Kur Ten Sid Zin Par Shog May I ever remain in the state of the Youthful Vase-Body.

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(2 - PRAYER OF ASPIRATIONS FOR THE BARDO)

B Shin Tu Nal Jor Nyam Og Ma Chüd De If I could not understand the supreme yoga by experience,

 Rag Lü Dang Mai Ying Su Ma Drol Na And the gross body could not free itself into the subtle expanse,

B Nam Zhig Tshe Yi Du Jed Tung Wai Tshe Then, when the life-functions are terminated,

 Chi Wa Öd Sal Ka Dag Chö Kur Shar (May) death arise as the radiant primordially pure Dharmakaya,

 Bar Doi Nang Cha Long Jöd Dzog Kur Drol The visions of the Bardo be liberated as the perfect Sambhogakaya.

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B Threg Chöd Thöd Gal Lam Gyi Tsal Dzog Ne The power of the path of Khreg-Chod and Thod-Gal be perfected,

 Ma Pang Bu Jug Ta Bur Drol War Shog And may I attain liberation like a child coming into his mother's lap. ( 3 - PRAYER OF ASPIRATIONS FOR THE NEXT LIFE )

BBB Sang Chen Öd Sal Theg Pa Chog Gi Tse Summit of the excellent Yanas, great esoteric luminescence,

 Sang Gye Zhen Ne Mi Tshol Chö Kui Zhal Not seeking Buddhahood from outside, the face of the Dharmakaya

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 Ngön Gyur Död Mai Sa La Ma Drol Na Attained: if I could not achieve liberation in that primordial state,

 Ma Gom Sang Gye Chö Ngai Lam Chog La Then through the excellent path of Five Methods, attaining Buddhahood without meditation,

B Ten Ne Rang Zhin Trul Pai Zhing Nga Dang In the natural Nirmanakaya Buddha-Field,

 Khyed Par Ped-ma Öd Kyi Pho Trang Du Especially in the radiant place of the Lotus,

AB Rig Dzin Gya Tshoi Tso Chog O Gyen Je By the supreme leader of the ocean-like KnowledgeHolders, the glorious O-Gyen.

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BB Sang Chen Chö Kyi Ga Tön Gyed Pai Sar Where celebrations of the sacred esoteric doctrine are held

BB Se Kyi Thu Wor Kye Ne Wug Yung Te (May I) be born as the eldest son and be elated.

B Tha Ye Dro Wai Nye Tshor Dag Gyur Shog And may I become the savior of endless beings.

( 4 - PRAYER FOR ACHIEVING THESE ASPIRATIONS)

 Rig Dzin Gyal Wa Gya Tshoi Jin Lab Dang By the blessing of ocean-like Knowledge-Holders and Victors

B Chö Ying Sam Mi Khyab Pai Den Pa Yi and the truth of Dharma-space, unencompassable by thought,

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B Dal Jor Ten La Dzog Min Jang Sum Gyi The three-fold perfection, ripening, and purification in this fortunate human life,

BB Ten Trel Ngön Gyur Sang Gye Thob Par Shog May I actualize and attain Enlightenment.

BBB Pray thus from the heart with sincerity.

B IX - THE FOURFOLD INITIATION (1 - VASE INITIATION)

AB Gu Rui Min Tsham Ne Om Yig Chu Shel Ta Bur

From the letter

A

(Om) like crystal in the center of the

forehead of the Guru (Rinpoche), rays are projected.

B



Tshar Wa Le Öd Zer Thrö

Rang Gi Ji Wo Ne Zhug

They penetrate the crown of one's head.

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 Lü Kyi Le Dang Tsi Drib Pa Dag (They) cleanse the impurities of the actions of the body and of the veins.

B



Ku Do Jei Jin Lab Shug

Bum Pai Wang Thob

And (one) obtains the blessings of the Vajra-Body; and (one) receives the Vase Initiation;

B Kyed Rim Gyi Nöd Du Gyur And (one) becomes the vessel of the visualization practice.

B Nam Min Rig Dzin Gyi Sa Bön Theb The seed is sown of "attainment of control over karmic effects".

 Trul Kui Go Phang Thob Pai Kal Wa Gyen La Zhag (One is ) empowered with the capacity for Nirmanakayahood.

( 2 - THE SECRET INITIATION )

74

AAA Drin Pa Ne Ah Yig Ped-ma Ra Ga Tar Bar Wa Le From the syllable

AA

(Ah) shining like a ruby in the throat of

Guru Rinpoche, rays are projected.

B



Öd Zer Thrö

Rang Ge Drin Pa Ne Zhug

(They) penetrate one's own throat,

 Ngag Ge Le Dang Lung Ge Drib Pa Dag Purifying the defilements of one's Air and actions of speech.

B



Sung Do Jei Jin Lab Zhug

Sang Wai Wang Thob

The blessings of Vajra Speech enter (one).

(One) receives the

Secret Initiation

 De Jöd Kyi Nöd Du Gyur And becomes the vessel of recitation.

B Tshe Wang Rig Dzin Gyi Sa Bön Theb The seed is sown of "attainment of control over life".

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 Long Jöd Dzog Pai Go Phang Ge Kal Wa Gyüd La Zhag (One is) empowerment with the capacity for Sambhogakayahood. ( 3 - THE WISDOM INITIATION )

AAB Thug Kai Hung Yig Nam Khai Dog Jen Le Öd Zer Thrö From the sky-colored syllable

AA

(Hung) in the heart (of Guru

Rinpoche) rays are projected.

 Rang Gi Nying Ga Ne Zhug (They) penetrate one's own heart,

B Yid Kyi Le Dang Thig Lei Drib Pa Dag Purifying the defilements of mental actions and essence.

B Thug Do Jei Jin Lab Zhug The blessings of Vajra Mind enter (one).

BBB She Rab Ye She Kyi Wang Thob (One) receives the Wisdom Initiation.

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B De Tong Tsen-dra Lii Nöd Tu Gyur (One) becomes the vessel of bliss-emptiness heart-yoga.

B Chag Gyai Rig Dzin Gyi Sa Böb Theb The seed is sown of "attainment of Mudra".

 Chö Kui Go Phang Thob Pai Kal Wa Gyüd La Zhag (One is) empowered with the capacity for Dharmakayahood.

( 4 - INITIATION OF VERBAL INDICATION )

AAAA Lar Yang Thug Kai Hung Le Hung Yig Nyi Pa Again from the

AA

(Hung) in (Guru Rinpoche's) heart

 Zhig Kar Da Phang Pa Zhin Du Ched a second

AA

(Hung) shoots out like a meteor

BBB Rang Sem Dang Tha Ded Med Par Dre And mixes indistinguishably with one's own mind,

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B Kün Zhii Le Dang She Jai Drib Pa Jung Purifying intellectual defilements and action of the "universal ground".

BBB Ye She Do Jei Jin Lab Zhug The blessings of Vajra Wisdom enter (one).

 Tshig Gi Tshön Pa Dön Dam Gi Wang Thob (One) receives the Absolute Initiation Indicated by Words.

B Ka Dag Dzog Pa Chen Poi Nöd Du Gyur (One) becomes the vessel of the primordially pure great perfection.

B Lhün Drub Rig Dzin Gyi Sa Bön Theb The seed is sown of the "attainment of spontaneous accomplishment".

 Thar Thug Gi Tre Bu Ngo Wo Nyid Kui Kal Wa Gyed La Zhag (One is) empowerment with the capacity for the final result, the Self-Existing Body.

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B After receiving initiation through recitation and meditation:

 Nam Zhig Tshe Yi Dü Je Tshe When the end of my life comes.

 Rang Nang Nga Yab Pal Rii Zhing May my perfection becomes the Land of Nga-Yab Pal-Ri,

 Zung Jug Trul Pai Zhing Kham Su The manifested Pure Land, the inseparable unity, in which

B Zhi Lü Do Je Nal Jor Ma My body transforms into Vajra Yogini,

 Sal Tsher Öd Kyi Gong Bu Ru From the Revered Lord Padmasambhava

B Gyur Ne Je Tsün Ped Jung Dang Inseparable, may I attain Buddhahood.

79

BBBB Yer Med Chen Por Sang Gye Te Inseparable, may I attain Buddhahood.

B De Dang Tong Pai Cho Thrul Gyi From the emanation of bliss and emptiness

BBB Ye She Chen Poi Rol Pa Le Of the display of Great Wisdom,

B Kham Sum Sem Jen Ma Lü Pa Of all the sentient beings in the three samsaric worlds

BB Dren Pai Ded Bön Dam Pa Ru To be the enlightened guide,

B Je Tsün Ped-ma Wug Yung Sol Revered Padma, empower me.

80

B Sol Wa Nying Ge Kyil Ne Deb I pray to you from the center of my heart,

 Kha Tsam Tshig Tsam Ma Yin No Not just by mouthing words;

 Jin Lab Thug Kyi Long Ne Tsol Grant blessings from the vast expanse of your wisdom-mind,

 Sam Dön Drub Par Dzed Du Sol And please fulfill my aspirations. ( DISSOLVING THE VISUALIZATION )

B La Mai Thug Ka Ne Öd Zer Mar Po Dröd Dang Je Pa Visualize that from the heart of the Guru a warm red light is suddenly emitted,

81

B Zhig Val Gyi Jang Wa Dag Nyid Do Je Nal Jor Mar and just by its touching the heart of oneself as Vajra Yogini,

B Sal Wai Nying Khar Reg Pa Tsam Gyi Öd Mar Gyi (one) becomes a sphere of red light which

B Gong Bu Zhig Tu Gyur Ne Gu Ru Rin Po Chei dissolves into the heart of Guru Rinpoche

BB Thug Kar Thim Pe Yer Med Ro Jig Tu Gyur Par Gom and is mixed inseparably as "one taste".

 Contemplate in the absolute state free from expression, thought, and conception.

B (PRAYER)

82

B Pal Den Tsa Wai La Ma Rin Po Che Glorious Root-Lama, precious one,

 Dag Gi Nying Gar Ped-mai Den Zhug La Dwell on the lotus-seat on the crown of my head.

BBB Ka Drin Chen Poi Go Ne Je Zung Te Look upon me with the grace of your great compassion.

 Ku Sung Thug Kyi Ngö Drub Tsal Du Sol Grant me the attainments of the Body, Speech, and Mind.

 Pal Den La Mai Nam Pa Thar Pa La Of the activities of the glorious Root-Lama

B Ked Jig Tsam Yang Log Ta Mi Kye Zhing May I develop no wrong view even for a moment;

83

B Ji Dzöd Leg Par Thong Wai Mö Gü Kyi By the devotion of observing whatever he does as good,

B La Mai Jin Lab Sem La Jug Par Shog May the blessing of the Lama enter my mind.

B Kye Wa Kün Tu Yang Dag La Ma Dang Throughout the succession of my lives, from the perfect Lamsa

B Tral Med Chö Kyi Pal La Long Jöd Ne May I not be separated; and may I enjoy the glory of the Dharmas,

B Sa Dang Lam Gyi Yön Ten Rab Dzog Te Perfect all the qualities of the stages and paths,

B Do Je Chang Ge Go Phang Nyur Thob Shog And swiftly attain the stage of Vajradhara.

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 X - DEDICATION OF MERITS

BB Ge Wa Di Yi Kye Or Kün By these merits may all beings

BB Söd Nam Ye She Tshog Dzog Shing Perfect the accumulation of virtues and primordial wisdom,

BB Söd Nam Ye She Le Jung Wa and that which originates from virtue and primordial wisdom,

 Dam Pa Ku Nyi Thob Par Shog The two holy bodies, may they gain.

BB Dro Kün Ge Wa Ji Nyid Yön Pa Dang Whatever virtue is possessed by beings

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BBB Je Dang Jed Gyur De Zhin Jed Pa Gang And by whatever virtuous actions they have done, will do, and likewise are doing,

B Zang Po Ji Zhin De Drai Sa Dag La The stages to perfection, as Samantabhadra did,

B Kün Kyang Kün Ne Zang Por Reg Gyur Jig May all beings by all means achieve

B Jam Pal Pa Wö Ji Tar Khyen Pa Dang Just as the Bodhisattva Manjusri attained his realization,

BBB Kün Tu Zang Po De Yang De Zhin Te And likewise Samantabhadra:

BB De Dag Kün Gi Je Su Dag Lob Jing In order to train myself to follow them,

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B Ge Wa Di Dag Tham Jed Rab Tu Ngo I dedicate all these merits.

B Dü Sum Sheg Pai Gyal Wa Tham Jed Kyi By all the Victors of the three times who have gone beyond;

B Ngo Wa Gang La Chog Tu Ngag Pa Te The dedication of merits has been greatly praised.

B Dag Gi Ge Wai Tsa Wa De Kün Kyang Therefore, those virtues of myself also

 Zang Po Jöd Chir Rab Tu Ngo War Gyi I shall dedicate for the purpose of perfect action.

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 XI - SPECIAL PRAYER OF ASPIRATION

BB Gang Tu Kye Pai Kye Wa Tham Jed Tu Throughout the succession of lives into which I shall be born,

 Tho Ri Yen Ten Dün Den Thob Par Shog May I obtain the seven qualities of the upper realms of existence;

B Kye Ma Thag Tu Chö Dang Thred Gyur Jing May I meet the Dharma immediately after taking birth.

 Tshul Zhin Drub Pai Rang Wang Yöd Par Shog And have the freedom to practice accordingly;

BBB Der Yang La Ma Dam Pa Nye Jed Jing May I please th holy Lamas,

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 Nyin Dang Tshen Du Chö La Jöd Par Shog And practice Dharma day and night.

B Chö Tog Ne Ni Nying Poi Dön Drub Te By understanding the Dharma and practicing its innermost essence,

B Tshe De Sid Pai Gya Tsho Gyal War Shog In that life may I cross the ocean of samsara.

B Sid Par Dam Pai Chö Rab Tön Jed Jing In samsara may I expound the excellent holy doctrine.

B Zhen Phen Drub La Kyo Ngal Med Par Shog May I not become board and tired of accomplishing the benefit of others.

BB Lab Chen Zhen Dön Chog Ri Med Pa Yi By my own tremendous, impartial service to others.

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  Tham Jed Cham Jig Sang Gye Thob Par Shog May everybody attain Buddhahood together.

BBB BB B   BBB B B   B  (COLOPHON) This compilation of the Preliminary Practice Prayer of Dzog-pa Chen-po Long-chen Nying-thig is written by the great Tantric yogi Jig-med Thrin-le Od-zer, who was trained by the gracious kindness of many holy teachers including Rig-dzin Jig-med Ling-pa, and who achieved confidence in the Law of Tantra. By this merit, may followers see the Guru as the Buddha. And thereby may the self-face of self-awareness, Kun-tu Zang-po, become apparent to them, so that they become the cause of ceaseless benefits for sentient beings endless as the ocean.

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B Thup Ten Dze Pe Gyen Chik Long Chen Pa The Doctrine of Longchen Rabjam, the unique ornament adorning the Teachings of the Buddha,

B She Drup Ten Pe Nga Dak Jig Med Ling Of Jigme Lingpa, the master of teaching and practice,

B Tshung Me La Me Ten Pa Sid The Par And of the peerless Lama, until the end of samsara,

 She Drup Thö Sam Gom Pe Dzin Kyur Chik May it be maintained by teaching and practice; hearing, pondering and meditation.

 Nang Trak Rik Sum Lha Ngak Chö Kü Ngang Appearance, sound and thought being in the state of divinities, mantras, and Dharmakaya,

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BB Ku Tang Ye She Rol Par Jam Le Pe Ever absorbed in the display of divine forms and Supreme Awareness,

BB Zap Sang Nal Jor Chen Pö Nyam Len La May I, inseparable from the profound and secret practice of Great Yoga,

BBB Yer Med Thuk Kyi Thik Ler Ro Chik Shok Attain within the essence of mind the state of “Onetaste”.

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¯ B B  BB B 

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