Jigme Lingpa Collection – LotsawaHouse

Jigme Lingpa Series

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The Casket of Siddhis: A Recitation Manual for “Vidyādhara Assembly” (Rigdzin Düpa ) by Rigdzin Jigme Lingpa I prostrate at the feet of Padma, the awakened one! When performing the ‘approach’ recitation of Vidyādhara Assembly (Rigdzin Düpa), in a place where you are unlikely to face obstacles or interruptions, begin by offering a torma to the local deities who control the land and entrusting them with activity. Before entering strict retreat, clean the place where you will stay. Then, upon a raised surface, arrange heaps of grain1 and the offerings of medicinal nectar (sman), rakta, and torma, together with the seven regular offerings. It is said that you should draw a crossed vajra beneath your seat, but since this might entail the fault of disrespecting the attribute of a deity,2 you can draw a svāstika and put down some kuśa grass instead.3 Sit comfortably. Refine your attitude by means of the common preliminaries. By focusing with special emphasis on receiving the four empowerments at the conclusion of the Guru Yoga practice, you will purify any impairments or breakages of samaya, and ensure that the practice will be completed successfully. Then, as you go through the practice, beginning with the refuge and bodhicitta, ensure that you connect the the words of the text to their actual meaning. In this context, the threefold generation of bodhicitta can be explained as follows: The bodhicitta of aspiration is the thought, “I shall accomplish the practice of the guru for the sake of all sentient beings, each of whom has been my very own mother in the course of our past lives.” Since bodhicitta in action means actually carrying out actions for others’ sake, in this case: Giving away the obstructing forces torma (bgegs gtor), the offerings, and the feast (tshogs) without any feeling of loss or stinginess is generosity. Not forsaking your various pledges—to refrain from going outside or letting others in; to keep silent; never to leave your retreat under any circumstances, and so on— regardless of the problems or setbacks you might face, is ethical discipline. Enduring hardship by keeping to your original pledge, whether it was to practise in four, six, or however many sessions a day, without giving in to the urge to do less, is patient endurance. 2

Not slipping into indolence or laziness, even for a single instant, while carrying out any of your tasks during and between the sessions is diligence. Concentrating your five senses on the clear appearance of the supporting (palace) and its supported (deities), so that all ordinary thoughts and perceptions are overwhelmed, and, at the same time, not allowing yourself to fall prey to even the slightest distraction, is meditative concentration. Not practising the generation phase (bskyed rim) with an ordinary frame of mind, but instead allowing the visualization to unfold naturally and spontaneously in the clarity of the unaltered nature of reality, is wisdom. This is how to understand the six transcendent perfections in this context. Being sure to apply them serves as the bodhicitta in action. The term ‘absolute bodhicitta’ can be applied whenever all this is embraced by an awareness of what is beyond the ordinary conceptual mind. Understanding this, you will also come to know the crucial point of how sūtra and mantra are in harmony. Here the seven-branched practice is related to the absolute truth. Someone of the highest capacity who understands the Dzogchen practice of Tögal will therefore apply the profound generation phase in which spontaneous perfection dawns as appearance and emptiness. It is rare, however, to find anyone capable of such practice, and so those whose practice is on an aspirational level should train their minds to gather the accumulations through applying the seven branches in the general way. Next, carry the tormas outside. Visualize the boundary markers, together with the four kings and the seventy-five glorious protectors. As you recite “Accept this offering torma…”, offer the torma and consider that it pleases the deities, who remain, guarding against any obstacles. Seal your door. Put a stop to all coming and going. Even if you are in an isolated place with no-one else around, it is still a serious fault to break your retreat, so do not allow yourself to become too careless and relaxed, to wander outside for leisurely strolls, and so on.4 Should you ever find yourself doing this, return to your retreat. To bring about the foremost ‘protective tent’ recognize that your mind is beyond arising and ceasing, and understand that obstructing forces have no reality. If this is beyond the capacity of your conceptual mind, visualize vajras of various shapes and sizes, all forming a great tent, rather like a giant iron helmet that is tightly closed. The meaning of the root text here is that conceptual thoughts are the obstructing forces, which are temporary in character, while the indestructible ‘vajra sphere’ is the actual nature of things, which has always been unchanging. The descent of blessings and what follows it are easy to understand. 3

When it comes to the actual practice of the generation phase, this is not a practice of generation through the three samādhis as in some practices of the lower yogas. Instead this follows the vision of Anuyoga, according to which all phenomena are awakened out of basic space.5 This means that the actual nature of things, pure awareness (rig pa), which is unaltered and unfabricated by thought, is empty by its very essence, and yet through its radiance, as the dynamic expression of clear insight (vipaśyanā), all that appears is visualized as the maṇḍala (dkyil 'khor, 'literally ‘centre and periphery’) of the great natural perfection of infinite purity. In this context, ‘centre’ refers to the supported deities, whereas ‘periphery’ refers to the supporting palace. All the apparent forms of the visualization, including the four corners, four doors, and steps of the palace, and so on, are related to the pure qualities of the factors of enlightenment, beginning with the four applications of mindfulness. You can learn more about symbolic images, their significance, and the supporting logic by consulting The Great Chariot6 and other texts. Then there is the way in which the supported deities are generated in the centre of the supporting palace. Of the means of purifying habitual tendencies associated with the four modes of rebirth,7 the approach here is not connected with the two coarser modes. And of the two subtler modes, it is associated with rebirth through warmth and moisture. The sun-disc seat represents warmth; the moon-disc seat represents moisture; and the HŪṂ syllable represents the consciousness of beings in the intermediate state (bardo). (Note that if someone with advanced realization has to prepare for bestowing an empowerment, the method used is that of generating the visualization through the four manifestations of enlightenment.8 The significance of this approach is explained in my detailed commentary on the generation phase, A Staircase for Ascending to Akaniṣṭha.) The deity that manifests fully through HŪṂ is the general embodiment, actual presence, and essential identity of all the buddhas: Guru Rinpoche, the Master Prevailing Over All that Appears and Exists. He is endowed with all the major signs and minor marks, and his form and attributes relate to pure phenomena in the following way: • To symbolize that all phenomena are of a single taste in their true nature, he has one face. • To signify the co-existence of skilful means and wisdom, he has two hands. • To symbolize the inseparable unity of bliss and emptiness, his complexion is white tinged with red. • To symbolize his perfection of the vehicles of the śrāvakas, bodhisattvas, and secret mantra, he wears a monastic robe, brocade cloak, and gown. 4

• As a sign that he has reached the level of a spontaneously accomplished vidyādhara, the very embodiment of the five kāyas, which is buddhahood according to the Mantrayāna and the culmination of elimination and realization, he holds in his right hand a five-pronged golden vajra. Threateningly, he points it towards the demonic forces of dualistic clinging and conceptual thought, and performs the enlightened activity of annihilating what is harmful. • As a sign that he matures and liberates beings exclusively through the resultant vehicle and guides his followers with the great accomplishment of a vidyādhara who has power over life, he holds in his left hand a skull-cup containing a long-life vase. • Since he is the embodiment of the three kāyas, complete with their seven attributes,9 beyond the two extremes of saṃsāra and nirvāṇa, he cradles in his arm the beautiful Princess Mandāravā. • As a sign that he is empowered with the five buddha families, he wears the lotus hat. • To signify that he has carried out actions for his own welfare and is always ready to benefit others, his two legs are in the graceful posture of royal poise. • Since his followers are brought to nirvāṇa through the pinnacle of all yānas, above his head preside the two teachers of the supreme of all vehicles [i.e. Garab Dorje and Samantabhadra.] • As a symbol of the purification of the eight types of consciousness, which characterize saṃsāra, he is surrounded by the eight vidyādharas who are the embodiments of the eight bodhisattvas and the eight classes of accomplishment.10 In short, all deluded, dualistic experiences involving mind and phenomena are generated through the coarse and subtle essences (thig le), which, in turn, are caused by the potential inherent within the six ordinary elements.11 When this potential is eliminated through the profound mantrayāna path of skilful means, it is replaced by the embodiment of the wisdom essence, the vajra master, the second buddha Padmasambhava. He is the one who causes the other deities of the maṇḍala to appear through emanation and who also brings about their dissolution. In order to signify your identification with this master (and the other deities), all the various deities associated with the six classes of tantra—the three outer tantras of samaya, practice, and accomplishment (i.e., kriyā, caryā and yoga), as well as the yogas of the inner tantras associated with enlightened body, speech, and mind—together with the vidyādharas of India and Tibet who have reached accomplishment through these paths, appear in the space above Guru Rinpoche like invited guests. This is in fact the very meaning of the title—The Inner Sādhana of the Vidyādhara Assembly.

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Then follows the invocation, offering praise, and so on. Since they are easy to understand, there is no need to elaborate upon them here.

Mantra Recitation for Approach and Accomplishment 1. Approach Once you have actually brought to mind the points contained in the verses beginning, “At my heart, upon a lotus, sun, and moon…” and you begin the practice, you don’t need to visualize the emanation and re-absorption of light rays until there is some clarity to the appearance of the deity. Practise so that the deluded perceptions, which arise through the radiance or clarity of the completely unfabricated nature of reality, dawn as the maṇḍala of the palace and deities. This is known as ‘clear appearance’. Whenever the visualization is unclear, practise ‘remembering the purity’, as it was explained earlier. This will help you to avoid the pitfall of clinging to the deity as an ordinary expression of self. To put it simply, seeing, hearing, or thinking in an ordinary way does not qualify as approach practice. So it is said: All sights are perfected as the mudrā of enlightened form, All sounds are purified into the great bliss of mantra, All thoughts are matured into the clear light dharmakāya.12 In our tradition, these three principles of ‘perfecting, purifying, and maturing’ are the central themes of approach practice. When you have arrived at a clear appearance of the deity consider that rays of light emanate from the extremely fine mantra-garland. By making offerings to the buddhas and their bodhisattva heirs, you gather the accumulation of merit. When the rays of light re-converge and dissolve back into you, consider that you purify the four types of obscuration, receive the four empowerments, and realize the four kāyas. Then, by settling in a genuine experience of dharmatā, you gather the accumulation of wisdom. This is how you ‘approach’ and come closer to the deity through the two accumulations. Once you have been infused with blessings and accomplished your own welfare, visualize further rays of light, which shine out and strike all sentient beings. Through this, you purify all the karma and habitual tendencies of beings of the six classes or five types.13 6

Any ordinary clinging to the environment and its inhabitants is purified, just as when frost is melted by the sun. Meditate on the pure perception of the environment as the palace and its inhabitants as deities who are vidyādharas. This will establish the interdependent circumstances for the activity of benefiting others, and lead you to the level at which your own and others' benefit is spontaneously accomplished. Pledging never to let go of the practice until you have truly realized these points for yourself, and then training to bring this vow to fruition, is the real measure of approach practice. This means that reciting a particular number of mantras, such as 1,200,000 for the approach mantra, is aspirational practice, undertaken in the hope of establishing positive tendencies. And therefore regardless of whether or not you undertake a strict retreat, as long as you never neglect the three principles of purifying, perfecting, and maturing, you will undoubtedly be reborn on the CopperColoured Mountain of Glory. As it is said: Everything is circumstantial And hinges on one’s aspiration. If reinforcing our deluded perceptions and negative attitudes will lead us to wander further in saṃsāra and the lower realms, there can be no deceiving ourselves about the result of meditating on the three maṇḍalas of the deity’s appearance, sound, and awareness. So now that the final era is upon us, and only a small fraction of the teachings survives, let us develop enthusiastic diligence. It is said that of all the practices, that of the guru is supreme. In fact, the great master Padmasambhava himself, the embodiment of all the buddhas, said: Seeing me, all the buddhas are seen; Accomplishing my practice, the practice of all the buddhas is accomplished; For I am the embodiment of all the sugatas. The reliability of this statement can be validated through direct perception. 2. Accomplishment The visualization of the jñānasattva at the heart and all other such details about deity, mantra, and samādhi can be learned from the secret manual (gab byang) called The Dazzling Vision of Crucial Points. In addition, as the unique result of this practice, in this very lifetime you will be fully awakened within the absolute space of the five kāyas by perfecting the stages of attainment—the five paths mentioned in the sūtras and the four levels of a vidyādhara outlined in the tantras. There will be no need to depend on creating the right karmic connections for journeying to a pure realm like the Copper-Coloured Mountain of Glory. Such details are to be understood from the vajra master’s 7

instructions. This was written by the master of this teaching [Jigme Lingpa] in response to persistent requests from the one called Kundrol, a student of this lineage.14 Translated by Adam Pearcey for Rigpa Translations, 2006. Amended and first published on Lotsawa House, 2015. With thanks to Ringu Tulku Rinpoche, Khentrul Lodrö Thaye, Lama Chökyi Nyima, Patrick Gaffney and Gyurme Avertin.

1. This refers to the representation of the maṇḍala. There are three types that could be used: the best is painted cloth; the medium is made of coloured sand; and the lesser alternative consists of heaps of grain. ↩ 2. The crossed vajra symbolizes unchanging primordial wisdom, and it might therefore be considered disrespectful to sit on it. ↩ 3. Dzongsar Khyentse Rinpoche: “You make a cross with the kuśa grass and put it underneath your bed to represent the unchanging, indestructible samaya of this retreat.” ↩ 4. skyo sang, which can also mean resting, relaxing, taking a holiday, or having a picnic (Tulku Thondup Rinpoche). ↩ 5. In other words, all phenomena are generated spontaneously out of the space of emptiness. ↩ 6. Longchenpa’s famous commentary on Finding Comfort and Ease in the Nature of Mind. ↩ 7. The four modes of rebirth are: 1) birth from the womb, 2) birth from an egg, 3) birth from heat and moisture, and 4) miraculous birth. ↩ 8. See Deity, Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra, Snow Lion, 2007, pages 184–185. ↩ 9. There are three attributes of the nirmāṇakāya, one of the dharmakaya, and three of the sambhogakāya. Nirmāṇakāya: (i) the highest compassion for all sentient beings is uninterrupted, (ii) the mindstream is completely filled with compassion, (iii) it is unobstructed. Dharmakāya: (iv) the union of emptiness and compassion, beyond true existence or elaboration. Sambhogakāya: (v) permanent enjoyment of the prayer wheel of the deep and profound mantra, (vi) union achieved through uniting the wisdom kāya with the consort who is one’s own radiance, (vii) uncontaminated great bliss without interruption. ↩ 10. In other words, the eight herukas (bka’ brgyad). ↩ 8

11. Earth, water, fire, wind, space, and consciousness or wisdom. ↩ 12. From the prayer for auspiciousness at the end of Rigdzin Düpa. ↩ 13. The five types are similar to the six classes, but the demigods are included within the categories of gods and animals. ↩ 14. Tulku Thondup Rinpoche says this is probably Jigme Kundrol ('jigs med kun grol) of Bhutan, one of the four main students of Jigme Lingpa known as the ‘Four Jigmes’. ↩

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Vajra Verses on the Natural State revealed by Rigdzin Jigme Lingpa Homage to the glorious Samantabhadra! The natural state of the ground is free from complexity, And ground-appearances are rigpa-dharmakāya. The path has always been clear of effort, from the very beginning. When this nature itself is made manifest, it is the great source of freedom. The fruition is not something separate and set apart. When the result itself is present as cause, Settling completely is calm abiding (śamatha). Any sudden rising is rigpa's own radiance, And vivid awareness is insight (vipaśyanā). Directly, upon fading, there's primordial experience. Remaining genuinely is the dharmakāya, Accompanying awareness is the sambhogakāya, And the non-duality of stillness and movement is the nirmāṇakāya. This is what we call the “three-kāya rigpa.” While remaining at ease, there's no clinging to experience. Vivid movements of mind are freed, ungraspable. Liberated in vivid clarity, there's no post-meditative state of mind. This is what we call the “spontaneously present three kāyas.” Without any deliberate view, it is beyond dullness and agitation. Without deliberate meditation, it is entering the original 'womb'. Without deliberate conduct, it is free from rigid notions or ideas. One who has mastered this is a “lord among yogis.” If you are aware of a thought as it suddenly appears, And can sustain the continuity of recognition, That is insight (vipaśyanā) gone astray in character. It can also be referred to as “post-meditation.” But it's not the freeing of thoughts as dharmakāya, And we must cut directly to the source. Rigpa has always been free from conceptual elaboration. Conventions such as 'view', 'meditation' or 'conduct' and Any clinging to them is cleared, without basis or origin. Good thoughts, bad thoughts, and those in between, Without slipping into any such categorization, 10

Are freed upon arising, without any agent to make distinctions. As long as awareness does not lose its own ground, There is no need for anything more than this. Even if you were to meet a hundred scholarly monks, a thousand siddhas, Ten thousand translators and pandits, a hundred thousand instructions, Or a billion treatises, still there'd be no call to clarify uncertainty or doubt. Samaya. Signs are fading. To my only son, Khyentse Özer, this was given by the Samantabhadra of awareness in the manner of a transmission of blessings and realization. Do not show it to anyone, but conceal it in your heart. Thus, in the Akaniṣṭha cave on the twenty-sixth day of the Month of Miracles, at a time when the ḍākinīs gathered during my dark retreat, I set this down on a side of precious paper. This profound aural transmission is sealed with atham. Only this! Only this! The contents are elaborated upon in The Words of the Omniscient One. | Translated by Adam Pearcey, 2015, at the request of Dza Kilung Rinpoche. The translator is indebted to Sam van Schaik, whose excellent version of this text appears in Approaching the Great Perfection (Boston: Wisdom Publications, 2004, pp. 170–171). Any significant differences in interpretation here are based on our reading of Yukhok Chatralwa Chöying Rangdrol's commentary.

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༄༅། །ས་བ་ཕན་ཡོན་གསོལ་འབས་བགས་སོ། ། A Prayer Invoking the Benefits of the Festival of the Tenth Day Composed by Rigdzin Jigme Lingpa

སངས་ས་གས་པ་ོབ་དཔོན་ན་པོ་ལ་མ་པ་ན་་ག་འཚལ་ང་བས་་མའོ། ། Second Buddha, supreme master, ceaselessly I bow in homage and take refuge in you!

ལ་བཟང་འར་ོན་སངས་ས་ོང་་ན། །

kalzang dir jön sangye tong tsa kün The thousand buddhas who come to our world in this Fortunate Age

ངས་ོགས་མཉམ་ང་འོ་ལ་གས་བེ་ཡང༌། །

pang tok nyam shying dro la tuk tsé yang All are equal in renunciation and realization, and they care for beings with compassion and with love.

གངས་་ོད་འར་ོད་དང་མངས་པ་། །

gang ri trö dir khyö dang tsungpa yi Yet here in this land ringed by mountains, it is your kindness

བཀའ་ིན་བོད་་ད་པར་བསམས་ིན་དད། །

kadrin jö du mé par sam kyin dé That goes beyond all words or description; and the more I think of it, the deeper my faith and devotion grow.

ཁ་བ་ཅན་འར་ལག་ན་པོ་ས། །

khawachen dir lak na pemo yi This snow-land of Tibet was predicted by all the buddhas

གལ་ར་ལ་བ་ང་བན་མཛད་པ་དོན། །

duljar gyalwé lungten dzepé dön As the realm that Avalokiteśvara would tame,

ས་དབོན་གམ་དང་་ན་ན་པོ་ས། །

mé wön sum dang orgyen chenpo yi Which in truth is nothing other than what has been done

མཛད་པ་མ་ཐར་ལས་གཞན་དགས་་ད། །

dzepé namtar lé shyen mik su mé By Songtsen Gampo, Trisong Detsen, Ralpachen, and you, the Great Guru of Orgyen. 12

་་ང་ོམ་ང་བས་ང་ེས་ོགས། །

guru nga gom nga drub nga jé nyok “Meditate on me, the Guru; accomplish me; follow me.

ང་མཐོང་སངས་ས་ན་མཐོང་ང་ད་། །

nga tong sangye kün tong nganyi ni For seeing me is seeing all the buddhas,

བ་གགས་འས་པ་་བོ་ད་ན་པས། །

deshek düpé ngowo nyi yinpé And because I am the very essence of all the sugatas,

ས་བ་ང་ས་བོད་་འོན་ས་གངས། ། tsé chu jung ré bö du jön shyé sung On every tenth day I shall come to Tibet.”

་ིར་མ་ཐར་ན་པས་གསོལ་བ་འབས། །

dechir namtar drenpé solwa deb So you say and so, remembering your life-story, we pray!

ཧོར་་ག་པ་ས་བ་་ཤར་ལ། །

horda drukpé tsé chü nyishar la At sunrise on the tenth day of the sixth month,

དྷ་ན་་ཤ་པ་བས་ལ་ོན། །

dhanakosha pemé bub la jön On Lake Dhanakośa you appear, in the heart of a lotus blossom.

ལ་ར་་བྷོ་དྷ་ན་ངས་། །

gyal dar indrabhodhé chendrang té In the twelfth month, Indrabhūti invites you,

ལ་ར་མངའ་གསོལ་ོ་ེ་ལམ་མག་བེས། །

gyalbur ngasol dorjé lam chok nyé And, enthroned as crown prince, you practise the supreme vajra path.

མ་ར་ལ་ིད་ངས་ནས་བལ་ཚལ་། །

chu dar gyalsi pang né sil tsal du In the first month, you renounce the kingdom and in the Chilly Grove

བལ་གས་ོད་པས་མཁའ་འོ་དབང་་བས། །

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བལ་གས་ོད་པས་མཁའ་འོ་དབང་་བས། །

tulshyuk chöpé khandro wang du dü You practise yogic discipline, and magnetize the ḍākinīs.

དབོ་ར་བན་ལ་མ་བན་བི་བ་ད། །

wo dar ten la rimshyin triwé lé In the second month, to lead others through the gradual stages of the teaching,

ོབ་དཔོན་་བྷ་ཧིར་རབ་་ང༌། །

lobpön prabhahastir rabtu jung You take ordination with acharya Prabhāhasti.

ནག་ར་ཟ་ཧོར་ལ་པོས་གསོན་བེགས་། །

nak dar zahor gyalpö sön sek tsé In the third month when the king of Zahor seeks to burn you alive,

་ཡང་ར་བར་མ་ེན་་ས་བོད། །

mé yang chur gyur sum tsen lha yi tö You transform the flames into water, and are praised by the gods of the three heavens.

ས་ར་་ན་ལ་པོས་ཡབ་མ་གས། །

sa dar orgyen gyalpö yabyum nyi In the fourth month, when the king of Oḍḍiyāna burns you together with Mandāravā,

ན་ག་ར་བེགས་ལོག་ེད་ཅན་དག་ང༌། ། lhenchik mér sek lok sechen dak kyang You render even those who delight in evil

རང་དབང་ད་པར་དད་པ་གནས་ལ་བད། །

rangwang mepar depé né la kö Powerless, and inspire them with complete faith in you.

ོན་ར་ོ་ོགས་མཐར་ེས་ལ་ཁམས་། །

nön dar lhochok tar kyé gyalkham su In the fifth month, in the kingdom of the far south,

བན་ལ་འ་བ་་ེགས་ཐོག་ས་བལ། །

ten la khuwé mutek tok gi dral With thunderbolts you liberate the tīrthikas hostile to the teachings.

ོ་བན་་བར་མཐའ་འབ་ཟངས་ིང་། །

droshyin dawar takhob zangling du In the seventh month, in the Zangling border lands

་ེགས་ལ་པོས་ཟངས་ན་ཁ་ོར་ནང༌། །

14

་ེགས་ལ་པོས་ཟངས་ན་ཁ་ོར་ནང༌། །

mutek gyalpö zang chen khajor nang When the king of the tīrthikas seals you in a copper pot,

བག་ནས་་ང་བར་ང་་འལ་ིས། །

chuk né chulung kyur kyang dzutrul gyi And casts you into the river, in a miraculous display

ནམ་མཁར་གགས་པ་མོད་ལ་་ང་ཡང༌། །

namkhar shekpé möla chulung yang You instantly soar up into the sky and reverse the river’s flow,

ེན་ོག་ིག་ོད་ལ་པོ་གནས་འགས་ལ། །

gyen dok dik chö gyalpö né jik la Which all but destroys the malicious king’s entire palace.

་བས་་བང་བཟོད་གསོལ་བས་་བེན། །

nyewé pakong zösol kyab su ten Terrified, he begs forgiveness and takes refuge in you.

མས་ར་་ེགས་ངན་པ་ཟས་ག་ས། །

trum dar mutek ngenpé zé duk gi In the eighth month, malevolent tīrthikas scheme to kill you

བོངས་པར་མས་ང་གནོད་པ་ད་ི་ེང༌། །

trongpar sem kyang nöpamé kyi teng With poisoned food, yet not only are you unharmed,

ག་མདངས་ག་པར་ས་པ་ངང་ལ་བན། །

zidang lhakpar gyepé ngang tsul ten But your appearance and your whole being shine in ever growing splendour.

ཐ་ར་་ལ་ཡང་་ཤོད་་བས། །

takar da la yangleshö du peb In the ninth month, when you arrive in Yangleshö,

བལ་བོད་གས་ཀ་་འེས་མཐོ་མཚམས་ང༌། །

bal bö nyiké lha dré to tsam kyang The gods and spirits of Nepal and Tibet challenge and attack you.

ོ་ེ་གཞོན་་ར་བངས་དམ་ལ་བཞག །

dorjé shyönnü kur shyeng dam la shyak Arising in the form of Vajrakumāra, you make them swear allegiance.

ིན་ག་་བར་བོད་ལ་དས་་ོན། །

15

ིན་ག་་བར་བོད་ལ་དས་་ོན། །

mindruk dawar böyul ü su jön In the tenth month, you arrive in central Tibet,

ཧས་པོ་་ེར་་ིན་དམ་ལ་བཞག །

hepo ri tser lhasin dam la shyak And on the peak of Mt. Hepori, you bind gods and spirits under oath.

ལ་བན་བོད་་དར་བ་ོད་གག་། །

gyalten bö du darwa khyö chikpü The teachings of Buddha spread in Tibet because of your kindness alone, not of others,

ིན་ལ་གཞན་ིང་་འག་བསམ་ིན་དད། །

drin la shyen dring mi jok sam kyin dé And the more I think of this, the deeper my faith and devotion grow.

མ་ར་ིན་ལ་གགས་པ་ལ་དངས་ནས། །

go dar sin yul shekpa la gong né In the eleventh month, when you decide to leave for the land of the rākṣasas,

མམས་ར་ཡོན་མད་བཀའ་བོས་བོད་ལ་ན། །

chimpur yönchö ka drö böyul kün At Chimphu you confer with the disciples, and prepare

གར་ིས་གཏམས་པ་་ན་དང་འེལ་བར། ། ter gyi tampé tagön dang drelwar To fill the whole land of Tibet with termas,

ག་བདག་དབང་བས་གར་ི་གར་ང་གཏད། །

shyidak wangdü ter gyi nyer jang té Magnetizing the lords of the earth, and entrusting them with the treasures.

་ིར་ང་་ག་་ས་བ་མས། །

dechir jung ngo chok gi tsé chu nam This is why each tenth day, when it comes,

ོད་ིས་མཛད་པ་ིན་ལས་ས་ན་དང༌། །

khyö kyi dzepa trinlé dü chen dang Is a festival that celebrates your enlightened actions,

མ་དང་མཁའ་འོ་འ་བ་བས་ན་པས། །

ma dang khandro duwé kab yinpé The time when mamos and khandros assemble,

ནང་་ོ་ེ་ས་ལ་་ག་ང༌། །

16

ནང་་ོ་ེ་ས་ལ་་ག་ང༌། །

nang du dorjé lü la tsa tik lung When the channels, essence and winds in the vajra body

འ་བ་་མཚར་ཅན་ི་ེན་འེལ་ལས། །

duwa ngotsar chen gyi tendrel lé Gather, and through this wonderful tendrel

མ་བ་ིན་ལས་ན་ལ་དབང་འོར་ང༌། ། nam shyi trinlé kün la wangjor shying The four kinds of activity all are mastered,

ཆར་་འབས་ང་་གས་ནད་མས་། །

charchu beb shing mi chukné rim shyi Rain will fall on time, and epidemics in animals and humans cured.

སད་ར་དལ་ཕོངས་དམག་འགས་ད་ཁ་སོགས། །

sé ser ulpong mak truk gökha sok Frost, hail, poverty, violent conflict, loss and ruin and the like,

འག་ེན་ས་ི་ད་པ་་ེད་ན། །

jikten dü kyi güpa jinyé kün All over this world whatever the degenerations of this age may be—

ས་བ་ས་མད་བང་ནས་གསོལ་འབས་ན། །

tsé chü dü chö zung né soldeb na Let them all be eliminated by our maintaining the practice of the tenth day, and through the blessing of this prayer alone.

ིན་བས་་ནས་་བ་མན་མ་ིར། །

jinlab khoné shyiwa ngönsum chir And so that we can witness this, before our very eyes,

ཞལ་བས་ས་ལ་བབ་པོ་གས་ེས་གགས། །

shyalshyé dü la babpo tukjé zik Now is the time to keep your promise: look on us with your compassion!

བོད་འབངས་བསམ་ཡོད་ཐམས་ཅད་ོད་ལ་དད། །

bö bang sam yö tamché khyö la dé Among the people of Tibet, when the intelligent all have faith in you,

བསམ་ད་ིན་ན་ཕ་མ་དག་ལ་ཡང༌། །

sammé drinchen pama dak la yang But the heartless despise even their own kind parents,

འ་བར་ེད་ན་ེད་ི་གས་ེ་ལ། །

17

འ་བར་ེད་ན་ེད་ི་གས་ེ་ལ། །

khuwar jé na khyé kyi tukjé la Let your compassion be impartial, we implore you.

་ང་མ་མས་གས་དམ་ད་བལ་ལོ། །

nyering ma chi tukdam gyü kul lo You swore never to neglect or abandon the people of Tibet—

བོད་འབངས་ནམ་ཡང་ཡལ་བར་་འདོར་བ། ། bö bang namyang yalwar mi dorwé Now is the time to honour your promise:

ཞལ་བས་ས་ལ་བབ་པོ་གས་ེས་གགས། ། shyalshyé dü la babpo tukjé zik Look on us with your compassion,

བསམ་དོན་ད་བན་འབ་པར་ིན་ིས་ོབས། །

samdön yishyin drubpar jingyi lob Grant your blessing so that all our aspirations are fulfilled, just as we desire!

ས་པའང་བསམ་ཡས་པ་རབ་ང་དངས་ག་དང་པོ་ང་ཅན་ིས་ར༌། སོ། །

༧ག་འན་འགས་ད་ིང་པས་

At the request of the renunciate of Samyé, whose name begins with the first vowel “A”, Rigdzin Jigme Lingpa composed this. | Rigpa Translations, 2013

18

A Prayer of Devotion, to Make the Tears Fall By Rigdzin Jigme Lingpa

་མ་ཧོ། ས་གམ་སངས་ས་ན་ི་གས་ེ་གར། །

emaho dü sum sangye kün gyi tukjé ter Emaho! You are the treasure of all the buddhas’ compassion, past, present and future,

ཁམས་གམ་མ་ས་ོལ་བ་ད་དཔོན་མག །

kham sum malü drolwé depön chok You are our greatest guide, who liberates all three realms,

བོད་ཁམས་འོ་བ་ཡོངས་ི་གན་གག་། །

bö kham drowa yong kyi nyen chikpu You are the one and only friend of every living being in Tibet,

བཀའ་ིན་མངས་ད་་ན་ན་པོ་ལ། །

kadrin tsungmé orgyen chenpo la Your kindness is beyond compare, Orgyen Chenpo.

ས་དང་ལོངས་ོད་ོ་ིང་ང་གམ་འལ། །

lü dang longchö lo nying drang sum bul I offer you my body, my possessions, my heart and soul,

ཁ་་་ོག་ད་པར་གསོལ་བ་འབས། །

khashyé ngo kok mepar solwa deb As I pray to you, without a trace of deceit or pretence.

འར་་ཐོག་མ་ད་ནས་ད་་བར། །

khor tsé tokma mé né danté bar From beginningless time in samsara till now,

མ་ག་ལས་དང་ན་མོངས་དབང་ར་ནས། །

marik lé dang nyönmong wang gyur né Dominated by ignorance, karma and destructive emotions,

ཁམས་གམ་ད་ག་གནས་་འམས་པ་བདག །

kham sum gyü druk né su khyampa dak I have wandered through the three worlds and six realms of beings,

ག་བལ་གམ་ི་ཞགས་པས་བངས་པ་ལས། །

dukngal sum gyi shyakpé chingpa lé Bound by the ropes of the three kinds of suffering—

ར་་གས་ེས་ོལ་ག་་་ེ། །

19

ར་་གས་ེས་ོལ་ག་་་ེ། །

nyurdu tukjé drol chik guru jé Quickly, with all your compassion, free me, O Guru, O lord.

འ་ནས་བང་ེ་ང་བ་མ་ཐོབ་བར། །

di né zung té changchub matob bar From this moment on, till I reach enlightenment,

ིད་ག་གས་ས་བཟང་ངན་་ང་ཡང་། །

kyiduk leknyé zang ngen chi jung yang In happiness or sorrow, comfort or danger, good or bad, whatever may occur,

ེ་བན་ན་པོ་པ་འང་གནས་མེན། །

jetsün chenpo pema jungné khyen Jetsün Chenpo, Lotus-born—know me, care for me!

གསོལ་བ་ིང་ནས་འབས་པ་གང་ཟག་ལ། །

solwa nying né debpé gangzak la When someone prays to you with all their heart,

གས་ེ་ན་ཆད་ད་པར་ཞལ་བས་པ། །

tukjé gyünché mepar shyalshyepé Your compassion flows unceasing: this is your promise,

ཐོས་ོལ་གང་་དོན་འས་མ་ས་པ། །

tödrol sung gi dön dré malüpa And since your words liberate upon hearing, then grant

མན་མ་ག་་བད་ིར་ལ་་གསོལ། །

ngönsum mik gi dütsir tsal du sol Us everything you have pledged, here and now, I pray, so that I may see it with my very eyes!

ད་པར་ནམ་ག་་་ས་ས་། །

khyepar namshyik tsé yi dü jé tsé Above all, when this life comes to an end,

མས་ག་ལ་བ་ས་ལ་བབ་པ་ན། །

bem rik dralwé dü la babpa na When the moment arrives for mind and body to part, 20

ེ་འ་བར་དོ་གནད་གད་ག་བལ་འང༌། །

kyechi bardo né chö dukngal trang When I face the agony and suffering of birth, death and the bardo in between,

ན་་འགས་པ་ན་པོ་གཡང་ས་ལ། །

shintu jikpa chenpö yangsa la Then protect me from the bardo’s horrifying abyss,

ོབས་་ངན་སོང་གམ་་མ་བཏང་བར། །

kyob té ngensong sum duma tangwar And hold me back from the three lower realms.

རང་ང་མ་དག་ཟངས་མདོག་དཔལ་་ང༌། །

rangnang namdak zangdok palri shying Let whatever I perceive transform into your pure land, the Copper Coloured Mountain of Glory,

་གམ་བ་བ་ན་པོ་ཕོ་ང་། །

ku sum dewa chenpö podrang ché And right there, in the sublime three-kaya palace of great bliss,

མན་པོ་ོད་ི་གས་དང་དེར་ད་། །

gönpo khyö kyi tuk dang yermé du As I merge, Lord, one with your wisdom mind,

འེན་པ་ད་དཔོན་མཛོད་ག་མ་་་། ། drenpé depön dzö chik maha guru Lead me, Mahā Guru—be my guide.

བས་གནས་ན་འས་་ན་ན་པོ་མེན། །

kyabné kündü orgyen chenpo khyen You who are all sources of refuge, Orgyen Chenpo, care for me.

སངས་ས་ན་འས་་ན་ན་པོ་མེན། །

sangye kündü orgyen chenpo khyen You who are all buddhas, Orgyen Chenpo, care for me.

དམ་ས་ན་འས་་ན་ན་པོ་མེན། །

damchö kündü orgyen chenpo khyen You who are all Dharma, Orgyen Chenpo, care for me.

ད་འན་ན་འས་་ན་ན་པོ་མེན། །

21

ད་འན་ན་འས་་ན་ན་པོ་མེན། །

gendün kündü orgyen chenpo khyen You who are all the Saṅgha, Orgyen Chenpo, care for me.

་གམ་ན་འས་་ན་ན་པོ་མེན། །

tsa sum kündü orgyen chenpo khyen You who are all gurus, devas and ḍākinīs, Orgyen Chenpo, care for me.

ད་་ས་ངན་ིགས་མ་མཐའ་ལ་ག །

dani dü ngen nyikmé ta la tuk As we reach now the end of this degenerate dark age,

དམ་ས་ལ་བན་ེད་པ་ལོང་མ་མ། །

damchö tsulshyin jepé long ma khom We have no time to practise the sacred Dharma correctly.

སད་ར་བཙའ་ཐན་ནད་ཡམས་་་དང༌། །

sé ser tsa ten né yam mugé dang When we are oppressed by frost, hail, flood and drought, by sickness, epidemic and famine,

འགས་ོད་ས་ི་ད་པས་ན་་མནར། །

truktsö dü kyi güpé küntu nar By violence and the decadence and decay of our time,

འང་བ་ང་གཤོངས་ོད་བད་ེན་འེལ་འགས། །

jungwa gang shong nöchü tendrel chuk When the elements are plunged into chaos, the tendrel for the planet and its inhabitants go wrong,

བོད་ཁམས་མས་ཅན་ག་བལ་ག་པོ་ལ། །

bö kham semchen dukngal drakpo la And when beings in Tibet endure the harshest of suffering,

ོད་་ེ་བན་་་གས་ེ་ས། །

chö tsé jetsün gurü tukjé yi Then, with all of your compassion, Jetsün Guru,

གནས་བས་ོགས་ན་གསར་པ་ོ་འཕར་ེས། །

nekab dzokden sarpé gopar ché Immediately, fling open the door to a new kind of golden age,

མཐར་ག་འོད་གསལ་ས་་ཕོ་ང་། །

22

མཐར་ག་འོད་གསལ་ས་་ཕོ་ང་། །

tartuk ösal chökü podrang du And ultimately, I pray, within the dharmakāya’s palace of clear light

ཁམས་གམ་ས་ཅན་མཐའ་དག་དགས་དང་ནས། །

kham sum lüchen tadak ukyung né May all living beings of the three worlds find relief,

འར་བ་དོང་ནས་གས་པར་མཛད་་གསོལ། །

khorwa dong né trukpar dzé du sol So that samsara is emptied, from its very depths! ས་ག་ནས་མ་མ་ཐོན་པ་མོས་ས་ིས་གསོལ་བ་གདབ་པར་འོ། ། Pray with such devotion that tears cascade from your eyes.

ས་པའང་ཡར་ང་ལ་ི་ག་ག་་ཚོགས་ི་འར་ལོ་དཔག་་ད་པར་བོར་བ་།

ོགས་མད་མས་ི་

ནན་ིས་བལ་ར་ག་ཉག་ར་ཙོག་འོག་་༧་ོང་ན་ནམ་མཁ་ལ་འོར་ིས་ས་སོ།། །།

At the crystal cave of Yarlung, when offering a limitless tsok feast, and at the urgent request of a number of friends, below the rock Draknyak Gurchok1, this prayer was spoken by Longchen Namkhe Naljorpa. | Rigpa Translations, 2013 1. ↑ This phrase could also mean that Rigdzin Jigme Lingpa was then living in a simple tent in a cleft in the rocks.

23

༄༅། །་་གསོལ་འབས་བསམ་པ་ར་འབ་མ་། ། Sampa Nyur Drupma—'The Prayer that Swiftly Fulfils All Wishes' by Omniscient Longchenpa and Rigdzin Jikmé Lingpa

་མ་ཧོ། མཚོ་དས་་སར་པ་ོང་པོ་ལ། །

emaho, tso ü gesar pemé dongpo la Emaho! In the heart of a blossoming lotus, upon the waters of the lake,

་་་ས་ན་ིས་བ་པ་། །

ku nga yeshe lhün gyi drubpé lha You are the deity who is the spontaneous presence of the five kāyas and wisdoms,

རང་ང་ན་པོ་པ་ཡབ་མ་། །

rangjung chenpo pema yabyum ni O great, naturally arisen Padma Yabyum

མཁའ་འོ་ིན་ང་འིགས་ལ་གསོལ་བ་འབས། །

khandrö trinpung trik la solwa deb Surrounded by clouds of ḍākinīs—to you we pray:

བསམ་པ་ར་་འབ་པར་ིན་ིས་ོབས། །

sampa nyurdu drubpar jingyi lob Grant your blessing so that all our wishes be quickly fulfilled!

ལས་ངན་ད་པ་མ་ིན་མས་བེད་པ། །

lé ngen chepé nammin tü kyepé As a result of our negative karma, whenever we suffer

ནད་གདོན་བར་གད་དམག་འགས་་་སོགས། །

né dön barchö mak truk mugé sok From illness, malevolent spirits (döns) and obstacles, warfare and violence, famine and starvation,

ོད་ཞལ་ན་པ་མོད་ལ་ཟད་ེད་པ། །

khyö shyal drenpé möla zé jepé Then remember your promise that even simply to think of you will immediately dissolve all such suffering—

ཞལ་བས་ིང་ནས་བལ་ལོ་་ན་ེ། །

shyalshyé nying né kul lo orgyen jé O Lord of Orgyen, we implore you, from the depths of our hearts,

བསམ་པ་ར་་འབ་པར་ིན་ིས་ོབས། །

24

བསམ་པ་ར་་འབ་པར་ིན་ིས་ོབས། །

sampa nyurdu drubpar jingyi lob Grant your blessing so that all our wishes be quickly fulfilled!

དད་དང་ལ་ིམས་གཏོང་ལ་མས་པ་དང༌། །

dé dang tsultrim tong la gompa dang To practise devotion, discipline and generosity,

ཐོས་པས་ད་ོལ་ེལ་ཡོད་་ཚ་ས། །

töpé gyü drol trelyö ngotsa shé To free the mind through hearing the Dharma, and to have dignity, self-control

ས་རབ་ན་མ་ཚོགས་པ་ནོར་བན་པོ། །

sherab pünsum tsokpé nor dünpo And discriminating awareness—make these seven noble human qualities

མས་ཅན་ན་ི་ད་ལ་རང་གས་ནས། །

semchen kün gyi gyü la rang shyuk né Fill the hearts and minds of all sentient beings

འག་ེན་བ་ིད་ན་པར་དགས་འིན་མཛོད། ། jikten dekyi denpar ukjin dzö And so bring peace and happiness to the world.

བསམ་པ་ར་་འབ་པར་ིན་ིས་ོབས། །

sampa nyurdu drubpar jingyi lob Grant your blessing so that all our wishes be quickly fulfilled!

གང་ལ་ནད་དང་ག་བལ་་འདོད་ེན། །

gangla né dang dukngal mindö kyen When oppressed by illness, suffering and unwanted circumstances,

འང་པོ་གདོན་དང་ལ་པོས་ཆད་པ་དང༌། །

jungpö dön dang gyalpö chepa dang Falling prey to harm and obstruction from negativity and demonic forces—jungpo and gyalpo,

་་གཅན་གཟན་ལམ་འང་འགས་པ་ས། །

mé chu chenzen lamtrang jikpa ché Threatened by fire, water and journeys of great danger,

་་ཕ་མཐར་གགས་པ་གནས་བས་ན། །

25

་་ཕ་མཐར་གགས་པ་གནས་བས་ན། །

tsé yi patar tukpé nekab kün When this life is spent and death arrives—at these times

བས་དང་་ས་གཞན་་མ་མས་པས། །

kyab dang resa shyendu machipé We have nowhere to turn to except to you!

གས་ེས་ངས་ག་་་་ན་ེ། །

tukjé zung shik guru orgyen jé Care for us with your great compassion, O great Orgyen Guru:

བསམ་པ་ར་་འབ་པར་ིན་ིས་ོབས། །

sampa nyurdu drubpar jingyi lob Grant your blessing so that all our wishes be quickly fulfilled! ས་བོད་ཁམས་ནད་ག་མཐའ་དམག་་ང་བན་འོ་བ་ིད་གསོ་བར་ཕན་ན་མ་པ་དད་ན་མས་ིས་གས་ ལ་གག

This prayer should be kept in the hearts of all those with faith, who wish to benefit the land of Tibet, pacify illness, prevent famine and border invasions, and contribute to the welfare of the teachings and beings.

ས་པ་འ་ ཽ་ཀ་དང་པོ་ན་མེན་ོང་ན་པ་མཁའ་འོ་ཡང་ག་་བ་ས་ཟབ་དོན་་མཚོ་ིན་ང་་མད་ བོད་ལས་ང་ང་། ་ིན་ན་མེན་གས་པ་ག་འན་འགས་ད་ིང་པ་ོ་ེ་གང་ིན་བས་ཅན་ནོ། ། The first stanza is taken from the verses of praise in ‘The Infinite Cloud Banks of Profound Meaning’ (Zabdön Gyatsö Trinpung), the ‘background teachings’ to the omniscient Longchenpa’s Khandro Yangtik, and the later verses are the blessed vajra words of the second omniscient one, Rigdzin Jikmé Lingpa. | Rigpa Translations

26

༄༅། །ཟངས་མདོག་དཔལ་་ོན་ལམ་དཔལ་་གསང་ལམ་ས་་བ་བགས། ། Secret Path to the Mountain of Glory―A Prayer of Aspiration for the CopperColoured Mountain of Glory by Rigdzin Jikmé Lingpa

ༀ་ཿྃ་བ་་་པ་ི་ྃ༔

om ah hum benza guru pema siddhi hung

རང་བན་མ་དག་ོ་ལ་གག་མ་བས༔

rangshyin namdak lodral nyukmé bub Its nature is completely pure, beyond the conceptual mind, a primordial expanse

གསལ་མདངས་འགག་ད་བ་ོང་ལོངས་་ལ༔

sal dang gakmé detong longkü tsal Where a ceaseless radiance shines, bliss and emptiness indivisible, the saṃbhogakāya’s display

ལ་་ང་ཁམས་་མད་བད་པ་ཆ༔

tulkü shyingkham mijé köpé cha Appearing as this nirmāṇakāya pure land, an aspect of our world of 'Endurance'―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

འཛམ་ིང་ས་་ེ་བ་ོ་ེ་གདན༔

dzamling sa yi tewa dorjé den The Vajra seat, very centre of this world of ours,

ས་གམ་ལ་བས་ས་འར་བོར་བ་གནས༔

dü sum gyalwé chö khor korwé né Is that sacred place where buddhas past, present and future turn the wheel of Dharma.

་་བ་ང་་ཡབ་ལང་ཀ་ིང་༔

dé yi nubjang ngayab langké ling North-west of there lies the land of Ngayab Langké Ling―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

27

བད་པ་ན་བ་་ས་འན་ོ༔

köpa lhündrub tsitte sa dzin po A spontaneous array, a mountain rising in the shape of a heart:

་བ་གངས་ཅན་འག་པོ་ཐོད་་བང་༔

tsawa dengchen jokpö tö du ching Its base rests on the crown of the hooded king of the nāgas,

ེད་པར་ས་ད་མཁའ་འོས་ཚོགས་འར་བོར༔

kepar lümé khandrö tsokkhor kor Its slopes throng with the formless ḍākas and ḍākinīs, celebrating the tsok feast,

ེ་མོ་གགས་ཁམས་བསམ་གཏན་ོགས་པ་༔

tsemo zuk kham samten nyokpa té Its peak reaches as far as the form realms’ states of meditative absorption―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

་ལ་་་ེ་མོ་གཞལ་ད་ཁང་༔

ri gyal dé yi tsemö shyalmé khang On the summit of this king of mountains there rises a palace beyond all measure,

ཤར་ལ་ོ་ོགས་དབང་ོན་་ ༔

shar shel lhochok wang ngön baidurya The eastern side of crystal, the south of lapis lazuli,

བ་ོགས་པད་རག་ང་ོགས་་༔

nubchok pérak jangchok indra ni The west of ruby, and north of emerald;

ི་ནང་བར་ད་ཟང་ཐལ་དབང་ག་མདངས༔

chinang barmé zangtal wang shyü dang All translucent like the arc of a rainbow, with no outside, inside or in-between―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

མས་དང་་ཆད་ོ་འར་འཇའ་ས་འིལ༔

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མས་དང་་ཆད་ོ་འར་འཇའ་ས་འིལ༔

khyam dang druché lo bur ja ri khyil Corridors, corners, and parapets pulsate in rainbow outlines,

འདོད་མ་ཕ་་་བ་་ེད་དང་༔

dönam pagu drawa draché dang Terraces, friezes and hanging garlands with jewels and tassels,

ཤར་་མདའ་ཡབ་ོ་ན་་བབས་ཅན༔

sharbu dayab go gyen tabab chen Water-spouts, roofs, door ornaments and porches,

ས་འར་གགས་ཏོག་བ་དོན་གས་ོགས་པ༔

chö khor duk tok da dön tak dzokpé The wheel of Dharma, parasol and finial: all perfect in symbols, meaning and signs―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

དཔག་བསམ་ོན་པ་ང་དང་བད་ི་༔

paksam jönpé shing dang dütsi chu Here are wish-fulfilling trees and fountains of nectar,

་ང་ན་ོངས་ི་བང་འལ་བ་ོད༔

né'u sing men jong drisung tulwé trö Green groves sweet with the fragrance of healing plants,

ང་ོང་ག་འན་་ཚོགས་་མ་ར༔

drangsong rikdzin ja tsok bhrama ra Where ṛṣis, vidyādharas, flocks of birds and swarms of bees,

ག་གམ་ས་ི་་དང་བ་་ར༔

tek sum chö kyi dra dang da lu gyur Quiver with the sound of the Dharma of the three vehicles, mystic songs as well―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

ཕོ་ང་གཞལ་ད་ན་པོ་ེ་བ་ལ༔

29

ཕོ་ང་གཞལ་ད་ན་པོ་ེ་བ་ལ༔

podrang shyalmé chenpö tewa la A palace vast and limitless, in the heart of which

ན་ན་ར་བད་པ་་་ེང་༔

rinchen zur gyé pema nyidé teng On an eight-cornered jewel, a lotus and sun and moon disc seat,

བ་གགས་ན་འས་རང་ང་པ་འང་༔

deshek kündü rangjung pema jung Padmākara spontaneously appears, as all the sugatas in one,

་གམ་གས་འས་འཇའ་ར་ོང་ན་བགས༔

ku sum rik dü ja zer long na shyuk Embodying the three kāyas, resplendent in an aura of rainbow light―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

གང་་ཟབ་གསལ་བ་ན་་ས་ལ༔

gangi zabsal dechen yeshe tsal Through your wisdom of great bliss, profound and luminous,

ོང་ད་ིང་ེར་ཤར་བ་་འལ་ལས༔

tongnyi nyingjer sharwé gyuntrul lé Emptiness manifests as compassion, and as its magical display,

ོགས་བ་ན་དང་ད་པར་བོད་ལ་༔

chok chu kün dang khyepar bö yul du In every direction of space, and especially the land of Tibet,

ལ་བ་ེ་བ་ག་བ་བར་ད་འེད༔

trulwa jewa trak gya barmé gyé Your emanations stream out, on and on, in their thousands and millions―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

གཡས་ི་ལ་ན་་བོད་ག་འན་མས༔

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གཡས་ི་ལ་ན་་བོད་ག་འན་མས༔

yé kyi dral na gyawö rikdzin nam On your right stretch the rows of vidyādharas from India and Tibet,

འོད་གསལ་ོ་ེ་རོལ་ར་འམས་་ས༔

ösal dorjé rol ngor jam su lé Their minds suffused in the limitless Dzogchen view―‘the vajra play of luminosity’,

གཡོན་ི་ལ་ན་འཕགས་བོད་པ་བ་མས༔

yön gyi dral na pak böpa drub nam On your left, are the rows of scholars and saints of India and Tibet,

བཤད་བ་ཉམས་ོགས་བོ་ེང་ས་་ར༔

shedrub nyamtok droleng chö dra ur Their voices ring out the sounds of Dharma, revealing their experience and realization of teaching and practice―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

མཐའ་བོར་བར་མཚམས་ེ་འབངས་ར་་དང་༔

ta kor bartsam jebang nyernga dang Around them the king and subjects, the twenty five disciples,

ལ་པ་གར་ོན་བ་པ་་མག་མས༔

trulpé tertön drubpé khyuchok nam Nirmāṇakāya tertöns and sovereigns among the siddhas,

ག་པ་མ་ད་འར་ལོ་ལ་ོད་ང་༔

tekpa rim gü khorlo la chö ching Practise the cycles of the nine graded vehicles,

གཡོ་ད་དངས་པ་གར་ི་བལ་གས་འན༔

yomé gongpé zer gyi tulshyuk dzin Keeping the yogic discipline of one-pointed, unwavering realization―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

ོགས་བ་མཚམས་བད་་ཆད་བར་མས་ན༔

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ོགས་བ་མཚམས་བད་་ཆད་བར་མས་ན༔

chok shyi tsam gyé druché barkhyam kün The four cardinal and eight intermediate directions, the corners and internal galleries, all

དཔའ་བོ་ི་་དང་་མོས་ངས༔

pawo dakki lha dang lhamö kheng Are filled with ḍākas, ḍākinīs, gods and goddesses,

ོ་ེ་་གར་ག་འལ་་ར་གཡོ༔

dorjé lugar miktrul tabur yo With their vajra hymns and dances, moving like a mirage,

ི་ནང་གསང་བ་མད་ིན་ོབ་པར་ེད༔

chinang sangwé chötrin tobpar jé Sending out clouds of offerings, outer, inner and secret―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

་ེང་ལོངས་་གཞལ་ད་བད་མས་ནང་༔

dé teng longkü shyalmé kö dzé nang Above lies the palace of the saṃbhogakāya, limitless, an array of utter beauty,

ག་ན་པ་འག་ེན་དབང་ག་ལ༔

chak na pema jikten wangchuk la Where Padmapāṇi, Lord of the World, presides,

ཚོམ་་དིལ་འར་བསམ་ཡས་འར་ིས་བོར༔

tsombü kyilkhor samyé khor gyi kor Encircled by an entourage that surpasses the imagination,

མ་ོག་བག་ཆགས་ད་གདོན་ཐལ་བར་ེད༔

namtok bakchak dra dön talwar jé Utterly destroying discursive thought and habitual patterns, subtle enemies and negativity―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

་ེང་ས་་ང་ཁམས་ཉམས་དགའ་བར༔

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་ེང་ས་་ང་ཁམས་ཉམས་དགའ་བར༔

dé teng chökü shyingkham nyamgawar Above, in the joyful pure land of the dharmakāya,

ག་ང་་ས་ིང་པོ་ན་་བཟང་༔

shyi nang yeshe nyingpo küntu zang The appearance from the ground, essence of primordial wisdom, Samantabhadra―

ང་མཐའ་ག་པ་འར་ལ་བ་ས་ོན༔

nang ta rigpe khor la da chö tön As Amitābha, ‘Limitless Light’―symbolically grants teachings to an entourage no different from his own awareness,

ོན་འར་དངས་པ་མཉམ་པ་ིན་ལས་ཅན༔

tönkhor gongpa nyampé trinlé chen Where teacher and disciples possess equal realization and enlightened activity―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

ོ་བར་བཀའ་ཉན་ལ་པོ་ན་པོ་བ༔

go shyir kanyen gyalpo chenpo shyi At the four gates, are the four Great Kings, who keep their vows.

ི་ནང་གསང་བ་་ིན་ེ་བད་ན༔

chinang sangwé lhasin dé gyé kün The eight classes of gods and demons, outer, inner and secret,

ཕོ་ཉར་མངགས་ནས་་ེགས་དམ་ི་འལ༔

ponyar ngak né mutek damsi dul Despatched as envoys, subjugate heretics and transgressors.

དམ་ཅན་་མཚོ་དཔའ་གས་ལ་་བང་༔

damchen gyatso pa tak gyal nga dung An ocean of oath-bound protectors beat the victory drum to show their might―

ཟངས་མདོག་དཔལ་ི་་བོར་ེ་བར་ཤོག༔

zangdok pal gyi riwor kyewar shok May we be born on this Copper-coloured Mountain of Glory!

་ར་ང་་བད་པ་གསལ་བཏབ་ནས༔

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་ར་ང་་བད་པ་གསལ་བཏབ་ནས༔

detar shying gi köpa sal tab né Now, through the power of visualizing vividly the details of the pure land,

ི་རོལ་ལ་ི་ཟངས་མདོག་དཔལ་་ལ༔

chirol yul gyi zangdok palri la And aspiring with our inner awareness

ལ་ཅན་ནང་་ག་པས་ོན་་མས༔

yulchen nang gi rigpe mön dé tü Toward this external Copper-coloured Mountain of Glory,

རང་ས་་མད་ང་་བད་པ་ནང་༔

rang lü mijé shying gi köpé nang So, inside this very body of ours, here in this world of 'Endurance',

རང་ང་ཟངས་མདོག་དཔལ་ར་མན་པར་ཤོག༔

rangnang zangdok palrir ngönpar shok Let our entire experience actually arise, here and now, as the Copper-coloured Mountain of Glory!

ད་པར་བེད་ོགས་ཟབ་མོ་ེན་འེལ་ིས༔

khyepar kyedzok zabmö tendrel gyi When through the profound interaction of the unique generation and completion phases,

་གམ་འར་་མད་པ་ོལ་ནས་ང་༔

tsasum khor ngé düpa drol né kyang The knots of the three channels and five centres are freed,

ིང་དས་ཟངས་མདོག་དཔལ་་ཕོ་ང་ར༔

nying ü zangdok palri podrang cher In the great palace of the Copper-coloured Mountain of Glory in the centre of our hearts,

ན་ེས་་ས་རོལ་པ་ལ་ོགས་ནས༔

lhenkyé yeshe rolpé tsal dzok né May we perfect the play of the power of innate primordial wisdom

རང་ག་པད་འང་ེ་དང་མཇལ་བར་ཤོག༔

rangrik pejung jé dang jalwar shok And so meet the Lord Padmākara, our own rigpa, face to face!

ཚོགས་ོར་མཐོང་ོམ་་ོབ་ལམ་་བས༔

34

ཚོགས་ོར་མཐོང་ོམ་་ོབ་ལམ་་བས༔

tsok jor tong gom mi lob lam ngé bub Within the five paths of accumulation, preparation, seeing, meditation and no more learning,

རབ་དགའ་ནས་བང་ན་་འོད་ི་བར༔

rab ga né zung küntu ö kyiwar Through the bhūmis from ‘perfect joy’ up until ‘universal radiance’,

་ལས་ོ་ེ་ག་པ་ས་མག་གས༔

dé lé dorjé tekpé sa chok nyi Then the two supreme stages of the Vajrayāna,

ད་པར་འོད་གསལ་ོགས་པ་ན་པོ་༔

khyepar ösal dzokpa chenpo yi And especially Clear Light Dzogpachenpo’s

ན་མོང་མ་ན་་ས་་མ་ས༔

tünmong mayin yeshe lamé sa Extraordinary stage, the ‘unexcelled wisdom’, yeshé lama

ར་ད་ག་པ་ངང་་ོགས་ནས་ང་༔

jarmé lhukpé ngang du dzok né kyang Effortless, unaltered, and at ease, may we complete them all,

ག་དིངས་པ་འོད་་ོལ་བར་ཤོག༔

shyi ying pema ö du drolwar shok And so be liberated in the space of the ground, the Lotus Light!

གལ་་དངས་པ་ལ་ན་མ་ོགས་ན༔

galté gongpé tsal chen ma dzok na Yet if we cannot perfect the full strength of realization,

གསོལ་འབས་ོན་ལམ་ག་པོ་འན་པ་ས༔

soldeb mönlam drakpö penpa yi Through the power of our fervent prayer and aspiration,

ནམ་ག་འ་བ་བཙན་ཐབས་ང་བ་༔

nam shyik chiwa tsentab jungwé tsé When death arrives with all its overpowering force,

པ་ཕོ་ཉ་མཁའ་འོ་གར་མཁན་མས༔

35

པ་ཕོ་ཉ་མཁའ་འོ་གར་མཁན་མས༔

peme ponya khandro garkhen mé Let the messengers of Padma, the ḍākinīs, gracefully dancing,

མན་མ་ལག་པ་་ར་ནས་བང་ནས༔ ngönsum lakpé khutsur né zung né Actually take us by the hand,

མཁར་ན་བཟའ་དང་་ཎ་་ཐ་ར༔

kharchen za dang guna nata tar Just as they did Kharchen Za and Guṇa Nātha1,

བདག་ང་པ་འོད་་འིད་པར་ཤོག༔

dak kyang pema ö du tripar shok And lead us to the paradise of Lotus Light!

ས་དིངས་མ་པར་དག་པ་བན་པ་དང་༔

chöying nampar dakpé denpa dang By the truth of the dharmadhātu, utterly pure, and

དན་མག་་གམ་་མཚོ་གས་ེ་ས༔

könchok tsasum gyatsö tukjé yi Through the compassion of the ocean of Three Jewels and Three Roots,

བདག་ས་ོན་པ་ད་བན་འབ་ར་ནས༔

dak gi mönpa yishyin drub gyur né May we accomplish all these aspirations of ours, just as we wish,

འོ་བ་འེན་པ་ད་དཔོན་ེད་པར་ཤོག༔

drowa drenpé depön jepar shok And each become a guide to lead all beings to the pure land of Lotus Light! ས་པའང་རང་བན་ལ་བ་ང་ཁམས་དང་ད་པར་མ་མས་པ་་ཡབ་པ་འོད་ི་ང་མག་དམ་པར་བོད་པ་ ོན་ལམ་དཔལ་་གསང་ལམ་ས་་བ༔ ན་བད་ོ་ེ་བན་མོ་ལ་འོར་བ་དྷ་་ི་བད་ོངས་་

དཔལ་་ན་ས་ི་ལ་བོ་ཡབ་མ་ི་གས་ེ་་ར་ིང་ལ་འཛགས་པ་ིན་བས་ལས༔ འོད་གསལ་ོགས་པ་ ན་པོ་མན་མ་ི་གནད་ལ་མས་པ་ལ་འོར་བ་་་ཀ༔ པ་དབང་ན་ིས་བསམ་ཡས་མམས་་འོག་ ན་ནཁའ་འོ་ཚོགས་ཁང་་ཏོག་ག་་མཚམས་མལ་་ར་བའོ༔

This prayer of aspiration for travelling to the supreme and sacred buddha-field of Lotus Light in Ngayab Ling, no different from a natural nirmāṇakāya pure land, is known as ‘The Secret Path to the Mountain of Glory’. It was to fulfil the wishes of Dharmakīrti, a yogic practitioner of the Oral Lineage of the Vajra Queen, that the moonbeams of compassion, the blessings of the Dharma King of Orgyen and his consort, fell upon the heart of the heruka Padma Wangchen―a yogin with mastery of the direct and crucial points of the Clear Light Dzogpachenpo―and he composed this at Samyé Chimphu, from his retreat seat in the Flower Cave, the assembly hall of all the ḍākinīs in

36

Akaniṣṭha. Rigpa Translations 1. ↑ Khandro Yeshé Tsogyal and Yuthok Yönten Gönpo

37

༄༅། །་གམ་ང་ཁམས་ོང་བ་གསོལ་འབས་ོན་ལམ་། ། Training in the Pure Realms of the Three Kāyas An aspiration and prayer by Rigdzin Jikmé Lingpa

ེ་མ་ི་ད་ག་འན་པ་འང༌། །

kyema kyi hü rikdzin pema jung Kyema Kyihü! O Lotus-born, master of pure awareness,

བདག་འ་ལས་ངན་ིགས་མ་མས་ཅན་མས། །

dak dra lé ngen nyikmé semchen nam Sentient beings like me in this degenerate age possess evil karma.

བ་བ་འདོད་ང་ག་བལ་དོན་་གར། །

dewa dö kyang dukngal dön du nyer When I yearn for happiness, yet contrive to create only suffering,

ིང་ས་ིན་་ལོག་མས་་ལ་། །

nyingrü chin chi lok nam su la ré When my every effort is completely wrong, who can I turn to?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

གས་ེ་ན་པ་ལ་བ་ེད་་ས། །

tukjé denpé gyalwa khyé tabü Even an enlightened being, as compassionate as you,

བོད་འབངས་བོར་ནས་་ཡབ་ིང་་གགས། །

bö bang bor né ngayab ling du shek Left the Tibetans behind, and departed for Ngayab Ling.

གདོང་དམར་བོད་ག་ེ་ཚ་བོ་མས། །

dong mar bö truk treü tsawo nam Yet for the children of Tibet, descendants of the monkey,

འ་ི་་ོས་བས་གནས་་ལ་། །

38

འ་ི་་ོས་བས་གནས་་ལ་། །

dichi ré tö kyabné su la ré You are our only refuge, in this life and the next: so who can I turn to?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

་ོག་་ག་གཡང་ཁ་ེ་འ། །

tsesok mi tak yangkhé jé'u dra Life is precarious, like a chick perched on the edge of a cliff.

དོ་བ་ཙམ་ཡང་་འ་གང་་ད། །

donub tsam yang mi chi deng nimé There’s no certainty that death will not come tonight.

ག་་ོད་བ་ེད་པ་བད་ིས་བས། །

taktu dö drab jepa dü kyi lü Planning to live forever, I am caught by the demon of distraction,

གན་ེ་ཕོ་ཉ་ང་ན་་ལ་། །

shinjé ponya jung na su la ré And when the henchmen of the Lord of Death come by, who will I turn to then?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

འར་བ་མས་ཅན་ག་བལ་ལས་ལ་གངས། །

khorwé semchen dukngal lé la yeng We sentient beings in samsara are addicted to actions that bring suffering:

དམ་ས་ེད་ོ་ནམ་ལངས་ར་ར་ཡལ། །

39

དམ་ས་ེད་ོ་ནམ་ལངས་ར་ར་ཡལ། །

damchö jé lo namlang kar tar yal Any intention to practise the Dharma fades like the stars at dawn,

དོན་ང་གང་བ་ལ་བོར་་་ཟད། །

dön chung yengwé kholwor mitsé zé And our lives are wasted, squandered in slavery to trivial things.

ད་ན་འ་བ་ང་ན་་ལ་། །

dra chen chiwa jung na su la ré When death, the greatest foe of all, arrives, who then can I turn to?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

ིས་པ་རང་བན་སོ་སོ་ེ་བོ་ན། །

jipé rangshyin sosö kyewo kün We ordinary people have the mentality of infants,

ཐོས་བསམ་ོམ་པ་ན་ཚོད་ས་ར་ད། །

tö sam gompé natsö ché cher gü The older we get, our study, contemplation and meditation steadily grow more feeble.

ཕར་ིན་ག་་འེན་ེད་་་ལོང༌། །

parchin druk gi dren jé ché ré long And the eyes of the six perfections go blind.

འང་བ་མ་མ་ང་ན་་ལ་། །

jungwa timrim jung na su la ré But when the elements dissolve, one by one, who can I turn to then?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

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ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

ད་བ་ལམ་ལ་མོས་པས་གས་ན་ཡང༌། །

gé chü lam la möpé shyuk na yang We might aspire to the path of virtue and devote ourselves to it,

མ་པར་དད་ན་ས་བད་ཟོབ་དང་འེས། །

nampar ché na chö gyé zob dang dré And yet if we look, we’ll see our practice is a sham, riddled with the eight worldly obsessions.

་ད་མ་ིན་མ་ཚོར་གས་ིས་འ །

mi gé nammin ma tsor shukkyi go The results of our harmful acts are ripening, without our even noticing, and because of this,

བར་དོར་དལ་ཐག་གད་ས་་ལ་། །

bardor nyal tak chö dü su la ré In the bardo state, our decision is made—we are bound for the hell realms. Who can I turn to then?

གས་ེས་གགས་ག་་ཡབ་ིང་པ་མེན། །

tukjé zik shik ngayab lingpa khyen Look on me with compassion, you who dwell in Ngayab Ling—Care for me, guide me, inspire me, make me one with you.

ད་་ད་་ཟངས་མདོག་དཔལ་ར་ོངས། །

danta nyi du zangdok palrir drong Lead me, right now, to the Copper-coloured Mountain of Glory!

ེ་མ་ནམ་ག་་་འན་པ་ཟད། །

kyema nam shyik tsé yi penpa zé Kyema! When my life force is spent,

ས་ི་མདངས་ཤོར་དགས་ི་ངར་་བེགས། །

lü kyi dang shor uk kyi ngar dra tsek The vital glow slips from my body, and breath comes in gasps, one upon the other,

འགས་ེད་ང་ོས་ངར་ད་ཅན་ི་རོས། །

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འགས་ེད་ང་ོས་ངར་ད་ཅན་ི་རོས། །

dek jé lung drö ngar kechen gyi rö When the inner supporting air withdraws, and my weak and groaning corpse severs

་འེལ་གང་མས་འེལ་ཐག་གད་པ་། །

nyedrel dung sem dreltak chöpé tsé The links between me and loved ones in their grief,

གནད་གད་ག་བལ་ག་པོ་་འང་ང༌། །

né chö dukngal drakpo mi jung shying Let me not suffer the fiercest agony, at the final moment of death,

མཁའ་འོས་བ་བ་ང་བ་ཤར་བར་ཤོག །

khandrö suwé nangwa sharwar shok But instead behold the ḍākinīs come to bid me welcome.

ི་ད་ས་་་ང་ནམ་མཁའ་ེ། །

kyi hü sa chu mé lung namkha té Kyihü! Earth, water, fire, air and space: as the five elements

འང་་མ་མ་་བ་ིག་་དང༌། །

jung ngé timrim duwa mikgyu dang Dissolve one by one, the visions of smoke, mirages,

་ེར་མར་་ང་བ་གསལ་བ་ེས། །

mekhyer marmé nangwa salwé jé Sparks and lamps becomes clear, and thereupon unfolds

་བ་མ་མ་ང་མད་ཐོབ་གམ་ེ། །

trawé timrim nang ché tob sum té The subtle dissolution of appearance, increase and attainment.

འ་ར་མ་ས་ང་བ་ལ་མ་པས། །

ditar namshé nangwa la timpé And so, as consciousness dissolves into appearance,

ིན་ད་མཁའ་ལ་་་གཟས་ན་ར། ། trinmé kha la nyida zé zin tar Like an eclipse in a cloudless sky,

དམར་ལམ་འཆར་ང་དམར་ཆ་ིང་གར་ོག །

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དམར་ལམ་འཆར་ང་དམར་ཆ་ིང་གར་ོག །

marlam char shying mar cha nyingar dok The red experience dawns, and red essence rises to the heart.

་ེས་ང་བ་མད་པ་ལ་མ་པས། །

dé jé nangwa chepa la timpé In turn, as appearance dissolves into increase,

ར་ང་ནང་་་ར་ཤར་བ་ར། །

karkhung nang du dazer sharwa tar Like moonbeams slanting through a skylight,

དཀར་ལམ་འཆར་ང་དཀར་ཆ་ར་་བབས། །

karlam char shying kar cha turdu bab The white experience unfolds, and white essence descends.

་ནས་མད་པ་ར་ཐོབ་ལ་མ་པས། །

dené chepa nyertob la timpé Then, as increase dissolves into near attainment,

ིན་ད་ནམ་མཁར་ོད་ན་འིགས་པ་ར། །

trinmé namkhar sö mün trikpa tar Like the darkness at dusk on a clear and cloudless night,

ནག་ལམ་ཤར་ནས་ན་ག་ངང་་བལ། །

naklam shar né künshyi ngang du gyal The black experience draws in, and I sink into the ālaya, the ground of all.

ར་ཡང་ོག་འན་ང་བད་ེས་པ་ས། །

laryang sokdzin lung gyé gyepa yi Once again, with the eightfold separation of the life-supporting wind,

ང་ཟད་བལ་སངས་གདོད་མ་་གདངས་ཤར། །

chungzé gyal sang dömé yé dang shar I awaken slightly from unconsciousness, and the original primordial radiance dawns,

གསལ་ལ་མ་འགགས་ོན་ི་ནམ་མཁའ་བན། །

sal la ma gak tön gyi namkha shyin Clear and unobstructed, like a limpid autumn sky.

ོང་གསལ་ིབ་གཡོགས་ལ་བ་ངང་ལ་གནས། །

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ོང་གསལ་ིབ་གཡོགས་ལ་བ་ངང་ལ་གནས། །

tong sal drib yok dralwé ngang la né While I rest in this state of empty cognizance, free from all obscuring veils,

་་ད་་ཀ་དག་ོ་ལ་དིངས། །

detsé dante kadak lodral ying In this moment, may I realize the primordial purity of nowness, the space that is free from conceptual mind,

ཐ་མལ་ས་པ་ཟང་ཀ་་ཡན་ལ། །

tamal shepa zangka gya yen la As 'ordinary' awareness, fresh, vast and boundless.

ས་པ་ེད་་མཉམ་པར་བཞག་པ་མས། །

ngepa nyé dé nyampar shyakpé tü And through the power of meditating in that state,

གདོད་མ་ག་དིངས་ནང་གསལ་གསང་བ་བས། ། dömé shyi ying nangsal sangwé bub In that very instant may I seize the stronghold of

ད་ས་ག་ན་ན་བཟང་དངས་པ་ོང༌། །

khyechö drukden kunzang gongpé long The space of the primordial ground, the secret depth of inner luminosity,

ད་ག་ད་ལ་བཙན་ས་ན་པར་ཤོག །

kechik nyi la tsensa zinpar shok The vast expanse of the wisdom mind of Samantabhadra, endowed with its six special qualities!

གལ་་བར་དོ་དང་པོར་མ་ོལ་ན། །

galté bardo dangpor ma drol na If I am not liberated in this, the first bardo,

དིངས་ང་ན་བ་འོད་གསལ་ལ་མ་ནས། །

ying nang lhündrub ösal la tim né The appearances of space dissolve into spontaneously present luminosity,

་འོད་ར་དང་ཚོམ་་དིལ་འར་སོགས། །

dra özer dang tsombü kyilkhor sok And when sound, light, rays, mandala patterns and the like arise—

མ་གས་བད་ི་ང་བ་འཆར་བ་། །

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མ་གས་བད་ི་ང་བ་འཆར་བ་། །

tim luk gyé kyi nangwa charwé tsé The visions of the eightfold process of unfolding—

ས་ད་བར་དོར་རང་ང་་ས་ནས། །

chönyi bardor rangnang ngoshé né May I recognize them as my own appearances in the bardo of dharmatā,

མ་པང་་འག་་ར་ོལ་བར་ཤོག །

ma pang bu juk tabur drolwar shok And be liberated, like a child leaping into its mother’s lap.

་་་ས་འགས་་ར་ིས་དངངས། །

detsé dra yi jik té zer gyi ngang Yet if I am shocked by the sounds, terrified by the rays,

་་ང་བས་ག་ེ་མ་ོལ་ན། །

ku yi nangwé trak té ma drol na Frightened by the appearances of deities, and liberation eludes me,

ས་ད་བན་པ་་མ་ིན་བས་ིས། །

chönyi denpa lamé jinlab kyi Then by the truth of the nature of reality, and through the blessing of the master,

འལ་པ་ི་ལམ་སད་པ་ཆ་ཙམ་ལས། །

trulpa milam sepé cha tsam lé At the moment of awaking from this dream of delusion,

རང་བན་ལ་་ང་ཁམས་པ་བས། །

rangshyin tulkü shyingkham peme bub May I be inspired and liberated, miraculously born

བས་་ེས་ནས་དགས་དང་ོལ་བར་ཤོག །

dzü té kyé né ukyung drolwar shok In the heart of a lotus flower in a natural nirmāṇakāya realm!

མ་ད་ག་པ་ན་ལས་འདས་པ་དོན། །

rim gü tekpa kün lé depé dön Through the power of entering the path of the Clear Light Dzogpachenpo,

འོད་གསལ་ོགས་ན་ལམ་ལ་གས་་མས། །

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འོད་གསལ་ོགས་ན་ལམ་ལ་གས་་མས། །

ösal dzogchen lam la shyuk dé tü The truth that surpasses all the nine graded vehicles,

ནམ་ག་གདོད་མ་མས་་གས་པ་། ། nam shyik dömé lhum su shyukpé tsé After I enter the womb of the primordial,

གང་་ོལ་ཚད་་འོད་ས་གཡོས་དང༌། །

gangi drol tsé dra ö sa yö dang May all the signs of liberation: sounds, lights, earthquakes,

གས་་གང་དང་་ོ་ང་བན་སོགས། །

rik ngé dung dang shyitrö nangnyen sok Relics of the five families, forms of the peaceful and wrathful deities, and the like

ན་ི་མན་ང་བ་་མན་པར་ཤོག །

kün gyi tün nang drub tu ngönpar shok Become visible for all to see.

ག་འན་བདག་་ག་བསམ་མ་དག་དང༌། །

rikdzin dak gi lhaksam namdak dang By the power of the extraordinary pure intention I possess as a vidyādhara,

ས་ད་རང་བན་་ཡང་མ་ན་པ། །

chönyi rangshyin chiyang mayinpé By the power of the truth of the nature of reality, which is free from being anything in and of itself,

བན་པ་མ་ས་ཁམས་གམ་ད་ཅན་དང༌། །

denpé tu yi kham sum yichen dang May sentient beings of the three realms of existence, and especially

ད་པར་འེལ་བས་བས་པ་མས་ཅན་ན། ། khyepar drelwé düpé semchen kün All who are connected in any way with me,

་བ་ང་ཁམས་ད་ང་ཉམས་དགའ་བར། ། ku shyi shyingkham mejung nyamgawar Be liberated, altogether, all at once

ཚོམ་་གག་་མ་གག་ོལ་བར་ཤོག །

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ཚོམ་་གག་་མ་གག་ོལ་བར་ཤོག །

tsombu chik tu chamchik drolwar shok In the wondrous pure realms of the four kāyas, full of joy! ་ར་་གམ་ང་ཁམས་ོང་བ་གསོལ་འབས་ོན་ལམ་འ་་རང་ང་པ་གང་་དན་གནས་འོག་ན་ོ་ ེ་་ཚང་་རང་ད་གག་ར་དན་པ་བེན་པ་བས་་ཞོག་་་ན་ག་ལམ་་ཧས་པོ་་མཐོང་བས་ེན་

ས་ང་བ་ལ། ག་་་མ་་ེར་མཁན་ོབ་ེ་འབངས་མས་ི་ཞབས་ིས་བཅགས། ་འེ་བལ། ོ་སངས་

མཛད་པ་སོགས་ི་ལོ་ས་ར་ང་མོད། ་དག་ཐམས་ཅད་ད་་ང་ཙམ་ད། འ་་་འས་ས་ཐམས་ཅད་ ་ག་པར་ད་ས། རང་ད་ང་ལོ་ཤས་ཙམ་་འ་བ་འཚོ་ིས་ས་ང་སང་ཙམ་ནས་འག་ེན་ཕ་རོལ་་་

འོ་བ་ས་པ་་ཆ་མ་ནས་ོ་ཤས་ས་འང་ཚད་ད་ེས། ་ན་ེ་འབངས་མས་ན་པ་ལ་ཚད་ད་ི་མ་མ་ འག་པ་ག་ང་བས་ེན་ས། ་་གས་དམ་གནད་ནས་བལ་བ་གསོལ་འབས་དང་འེལ་བར་བར་དོ་ལམ་ ང་་ོལ་ལ་་ག་་ས་ནས་ཁ་ཏོན་་བིས་ག་པ་ོན་པ་འ་ཡང་་ལ་བ་མེན་བེ་འོད་ར་ིས་ ིས་པའོ། །

Once I was alone in solitary retreat in ‘The Akaniṣṭha Vajra Cave’, a hermitage blessed by the naturally arising enlightened speech of Padmasambhava, when early one morning, I caught sight of Mount Hépori and thought: “Wait…It was on that hilltop just over there that Khenpo Śāntarakṣita, the master Padma, the King and the disciples once walked, subjugated gods and ghosts, and relaxed. Many are the tales that appear to that effect. But now, apart from their names, not a single trace of them remains.” I was gripped by a conviction that in the very same way, everything is transient, impermanent. And although I had reckoned on staying alive, and not dying, for a few years more, what certainty was there that I would not leave for my next life the very next day? This train of thought filled me with haunting sorrow and aching weariness, and a sense of renunciation that was boundless. The memory of Guru Rinpoche, the King and the disciples plunged me into floods of tears. And this was why, at that moment I, Chatral Khyentsé Özer, wrote this ‘Prayer and Aspiration to Training in the Pure Realms of the Three Kāyas’: a prayer invoking and imploring Guru Rinpoche, coupled with an aspiration prayer suitable for daily recitation based on the root words of the way to attain liberation through the experiences of the bardo states. Translated by Rigpa Translations

47

༄༅། །བན་ག་འབ་པ་་་དྷ་མ་མེན་ོང་འག་ས་་བ་། ། Entering the City of Omniscience—An Aspiration Prayer for Actualizing Words of Truth—Ngödrup Gyatso—Ocean of Siddhis by Rigdzin Jikme Lingpa

དས་བ་་མཚོ་འང་གནས་་མ་དང་མག་གམ་ང་བ་མས་དཔའ་མས་ལ་ག་འཚལ་ ང་བས་་མའོ། །

ngödrub gyatsö jungné lama dang chok sum changchub sempa nam la chaktsal shying kyab su chi o I offer homage to the source of an ocean of accomplishments: the Lamas and the Three Jewels and the bodhisattvas. I take refuge in you:

ིན་ིས་བབ་་གསོལ། །

jingyi lab tu sol Grant your blessings, I pray!

་ང་ེ་བ་ནས་་རབས་ཐམས་ཅད་་དལ་འོར་བ་བད་ཚང་བ་་ས་ན་པོ་་ཐོབ་ེ་ེ་ བན་་མ་མཚན་ད་དང་ན་པ་གལ་ར་འར་བར་ཤོག་ག །

mi ngé kyewa né tserab tamché du daljor chobgyé tsangwé milü rinpoche tob té jetsün lama tsennyi dang denpé duljar gyurwar shok chik In all my future lives, may I gain a precious human rebirth complete with all the eighteen freedoms and endowments, and may I become the student of an authentic master!

མན་མཐོ་དང་ས་གས་མཐའ་དག་་འང་ངས་ཐོས་བསམ་ོམ་གམ་ིས་རང་ད་བལ་་ ལ་བ་བན་པ་ན་པོ་་ེས་་ོབ་པར་ཤོག་ག །

ngön to dang ngelek tadak gi jungkhung tö sam gom sum gyi ranggyü tul té gyalwé tenpa rinpoche jesu lobpar shok chik Training my mind through study, reflection and meditation, which are the source of higher rebirths and of definite goodness, may I follow the Buddha’s precious teachings!

ས་ལ་འག་པ་་བ་ས་འང་དང་ོ་ོག་མ་པ་བ་ད་ལ་ངམ་ངམ་གས་ིས་ེས་ནས་ འར་བ་མཐའ་ད་ི་་བ་ལ་བཙོན་དོང་དང་་འོབས་་ར་མཐོང་བར་ཤོག་ག །

chö la jukpé tsawa ngejung dang lo dok nampa shyi gyü la ngam ngam shuk kyi kyé né khorwa tamé kyi jawa la tsön dong dang mé ob tabur tongwar shok chik May renunciation, the root of all dharma practice, and the four thoughts which cause renunciation, arise naturally in my mindstream, and may I see saṃsāra with all its endless activity as a prison or a fiery pit!

ལས་འས་བ་བ་ད་པ་ལ་ད་ས་ེད་ནས་ད་ིག་་ལས་་མོ་ཙམ་ལ་ཡང་འག་ོག་ེད་48

ལས་འས་བ་བ་ད་པ་ལ་ད་ས་ེད་ནས་ད་ིག་་ལས་་མོ་ཙམ་ལ་ཡང་འག་ོག་ེད་ པར་ཤོག་ག །

lé dré luwa mepa la yiché nyé né gedik gi lé tramo tsam la yang juk dok jepar shok chik Gaining confidence in the infallibility of karma, may I strive to undertake even the smallest good deeds and abandon even the slightest harmful actions!

གནས་ོགས་འ་འ་ེན་ངན་ལ་སོགས་པ་ང་བ་བབ་པ་བར་ཆད་ི་དབང་་་འོ་བར་ དན་མག་གམ་ི་བས་འོག་་ད་་ེས་་གམ་ི་ལམ་ལ་ོབ་པར་ཤོག་ག །

né drok dudzi kyen ngen lasokpa changchub drubpé barché kyi wang du midrowar könchok sum gyi kyab oktu tsü dé kyebu sum gyi lam la lobpar shok chik Not falling prey to adverse circumstances, busy places, distracting companions, or any other such obstacles on the path to enlightenment, may I take the Three Jewels as my refuge and train in the graduated path for beings of the three levels of spiritual capacity!

བ་གགས་ན་འས་ི་་བོ་བཀའ་ིན་ཅན་ི་་མ་དམ་པ་ལ་་ཚོམ་དང་མཉམ་འོགས་ི་་ ་བང་བ་ལོག་་ངས་་སངས་ས་དས་་མཐོང་བར་ཤོག་ག །

deshek kündü kyi ngowo kadrinchen gyi lama dampa la tetsom dang nyam drok kyi mi ru zungwé lokta pang té sangye ngö su tongwar shok chik May I give up all my doubts regarding the master, the embodiment of all the sugatas, and without slipping into the mistaken view of considering him as an equal, may I see him as an actual buddha!

་མ་ལས་མཚོན་ེད་ད་དབང་བས་ོ་གམ་ིན་པར་ས་་ད་ང་ོ་ེ་ག་པ་གང་ ལམ་ལ་འག་པར་ཤོག་ག །

dé tu lé tsönjé pé wang shyi go sum minpar jé té mejung dorjé tekpé seng lam la jukpar shok chik In this way, may my body, speech and mind be matured through the four empowerments, and so may I embark upon the path of the wondrous vajra vehicle!

གསོལ་འབས་དང་མོས་ས་ི་མཚམས་ོར་ལམ་་ལོངས་ནས་མཚོན་་དོན་ི་དངས་བད་ བདག་ལ་འཕོས་་ོགས་པ་ནམ་མཁའ་དང་མཉམ་པར་ཤོག་ག །

soldeb dang mögü kyi tsam jor lam du long né tsönja dön gyi gonggyü dak la pö té tokpa namkha dang nyampar shok chik Through the medium of fervent prayer and devotion, may the wisdom of the lineage be transferred into me, and may my realization become equal to space!

བེད་པ་མ་་ཡོ་ག་ཉམས་ན་མཐར་ིན་ནས་ོད་བད་དིལ་འར་གམ་་ས་ང་ག་ 49

བེད་པ་མ་་ཡོ་ག་ཉམས་ན་མཐར་ིན་ནས་ོད་བད་དིལ་འར་གམ་་ས་ང་ག་ འན་མ་པ་བ་ས་ལ་བོད་པ་ལ་ས་པ་དང་་མ་ལ་་ར་འར་བར་ཤོག་ག །

kyepa mahayogé nyamlen tarchin né nöchü kyilkhor sum du shé shing rigdzin nampa shyi sa la dröpa gyalsé pema dang bimala tabur gyurwar shok chik Perfecting the mahāyoga practices of the generation stage, may I come to perceive the whole universe and beings as the three maṇḍalas and traverse the four levels of a vidyādhara, just like the bodhisattvas Padmasambhava and Vimalamitra!

ང་ཨ་་ཡོ་ག་ཉམས་ན་མཐར་ིན་ནས་འར་འདས་ི་འན་ོག་བ་ོང་གས་་ད་པ་་ བོར་སངས་ས་་འོག་ན་ག་པོ་བད་པ་ང་ཁམས་ལ་དབང་ར་བར་ཤོག་ག །

lung anuyogé nyamlen tarchin né khordé kyi dzin tok detong nyisu mepé ngowor sangye té womin tukpo köpé shyingkham la wang gyurwar shok chik Perfecting the practice of anuyoga, may all concepts of saṃsāra and nirvāṇa be purified into the state of indivisible bliss and emptiness, and may I experience the pure realm of Akaniṣṭha!

ོགས་ན་ཨ་་ཡོ་ག་ཉམས་ན་མཐར་ིན་ནས་ས་ཅན་ི་ང་བ་ས་ད་ི་ོང་་ཟད་ནས་ གཞོན་་མ་ར་ོལ་བ་ག་འན་དགའ་རབ་ོ་ེ་་ར་འར་བར་ཤོག་ག །

dzogchen atiyogé nyamlen tarchin né chöchen gyi nangwa chönyi kyi long du zé né shyönnu bumkur drolwa rigdzin garab dorjé tabur gyurwar shok chik Perfecting the atiyoga practice of Dzogpachenpo, may all experience dissolve into the expanse of intrinsic reality, and may I be liberated into the youthful vase body, just like the vidyādhara Garab Dorje!

མདོར་ན་བདག་ས་ང་བ་ི་ོད་པ་ལ་བབ་པ་ནས་བང་ེ་ོ་གམ་ིས་་བ་་བིས་པ་ ཐམས་ཅད་ཕ་མ་མས་ཅན་ཐམས་ཅད་ི་དོན་་འར་བར་ཤོག་ག །

dorna dak gi changchub kyi chöpa la labpa né zung té go sum gyi jawa chi gyipa tamché pama semchen tamché kyi döndu gyurwar shok chik In short, beginning with the training in the conduct of the bodhisattvas, may whatever I do, with body, speech or mind, bring nothing but benefit to all sentient beings, my very own parents!

ས་དང་མ་པ་ཐམས་ཅད་་དམ་པ་ས་མ་ན་པ་འག་ེན་མན་འག་་བསམ་པ་ད་ག་ མ་ཙམ་ཡང་མས་ལ་་ེ་བར་ཤོག་ག །

dü dang nampa tamché du dampé chö mayinpé jikten tün juk gi sampa kechikma tsam yang sem la mikyewar shok chik Whatever my situation or circumstance, may I never feel the slightest wish to follow worldly ways, which run contrary to the Dharma!

གལ་་ལས་དང་བག་ཆགས་དབང་བཙན་པར་ར་ནས་ིན་་ལོག་་ོ་ེས་ནའང་་ད་་འབ་50

གལ་་ལས་དང་བག་ཆགས་དབང་བཙན་པར་ར་ནས་ིན་་ལོག་་ོ་ེས་ནའང་་ད་་འབ་ པར་ཤོག་ག །

galté lé dang bakchak wang tsenpar gyur né chin chi lok gi lo kyé na ang denyi midrubpar shok chik Even if, whilst under the sway of karma and habitual patterns, a mistaken thought occurs to me, may it never be successful!

གཞན་དོན་་འར་ན་ས་ོག་འདོར་བ་ལ་ཡང་ཉམ་ང་ད་པར་གཞོན་་དོན་བ་་ར་འར་ བར་ཤོག་ག །

shyendön du gyur na lü sok dorwa la yang nyam ngamé par shyönnu döndrub tabur gyurwar shok chik For the sake of others, may I be fearless and ready even to give up my life, just like Prince Siddhārtha!

དོན་གས་ན་བ་ི་ས་ལ་ིན་ནས་ཁམས་གམ་འར་བ་་མཚོ་དོང་ནས་གས་ས་པ་ོབས་ བ་་འགས་མ་བ་ལ་ཅན་་ར་ག །

dön nyi lhündrub kyi sa la chin né kham sum khorwé gyatso dong né truk nüpa tob chu mijik nam shyi tsalchen du gyur chik Having reached the state of spontaneously accomplishing the benefit of self and others, may I stir the depths of the ocean of saṃsāra’s three worlds by means of the ten strengths and four fearlessnesses!

འདོད་པ་དང་ལ་བ་ོན་ལམ་་་་ཡོངས་་འབ་པ་མན་འར་མཛད་པར་ལ་བ་ས་ བཅས་མས་ིས་ཞལ་ིས་བས་པ་ན་ནོ། །

döpa dang dralwé mönlam detabu yongsu drubpé tün gyur dzepar gyalwa sé ché nam kyi shyal gyi shyepa yin no The buddhas and bodhisattvas have vowed to work towards the accomplishment of unselfish aspiration prayers such as these.

ང་ོང་བན་པར་་བ་མས་ལ་ག་འཚལ་ལོ། ། drangsong denpar mawa nam la chaktsal lo Homage to the sages who proclaim the truth!

ༀ་དྷ་་དྷ་་བྷ་་བྷ་་་། །

om dharé dharé bhendaré bhendaré soha

ད་བ་ོབས་་བར་ར་ག །

gewa tob chewar gyur chik May the strength of virtue increase!

ོན་ལམ་མ་བཙན་པར་ར་ག །

mönlam tutsenpar gyur chik May the power of aspiration grow! 51

ིག་པ་འདག་ེན་པར་ར་ག །

dikpa dak kyenpar gyur chik May negativity be swiftly purified!

ཛ་ཡ་ཛ་ཡ་ི་ི་ཕ་ལ་ཕ་ལ་འ་ཨ་ཧ་ཤ་ས་མ། །མ་མ་་ང་ས་མ། །

dzaya dzaya siddhi siddhi pala pala a a ha sha sa ma mama ko ling samenta ས་མདོ་ཁམས་པ་ས་ན་ིས་ར་ག་འན་འགས་ད་ིང་པས་སོ། །ས་མ་།།

།།

Composed by Rigdzin Jikmé Lingpa at the request of Chöden from East Tibet. Sarva mangalam.

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༄༅། །་མོ་འོད་ར་ཅན་ལ་བོད་པ། ། In Praise of the Goddess Mārīcī1 by Jikmé Lingpa

ༀ་་མོ་འོད་ར་ཅན་མ་ལ་ག་འཚལ་ལོ། ། om, lhamo özer chenma la chaktsal lo Oṃ! Homage to the goddess Mārīcī!

ག་འཚལ་བད་ི་བད་ད་ན་མོ། །

chaktsal dü kyi dü dra chenmo Homage to her, the great enemy of the māras!

གཞན་ིས་་བ་མ་པར་འམས་མ། ། shyen gyi mitub nampar jomma Utterly invincible, vanquisher of all,

་མ་་བ་མན་ནས་འོ་ང༌། །

nyima dawé dün né dro shying She who travels before the sun and moon,

་ིན་ལ་མཚན་མ་པར་ོད་མ། །

chusin gyaltsen nampar tröma And drives away Makaradhvaja, God of Desire—

ོད་ལ་གསོལ་བ་བཏབ་པ་ཙམ་ིས། ། khyö la solwa tabpa tsam gyi Simply by praying to you,

ད་་དང་་མ་པར་མས་ག །

dra yi pung ni nampar chom shik May the hosts of opposing forces be destroyed!

བསད་དང་དེ་དང་བད་ོངས་ེར་བས། །

sé dang yé dang tré mong jerwé Slay them, divide them, drive them away, confuse them and disperse them,

ོགས་ལས་མ་ལ་དས་བ་ོལ་ག །

chok lé namgyal ngödrub tsol chik And grant us the siddhi of total victory over all adversity! ས་འགས་་འགས་པ་ོབ་ིར་ག་འན་འགས་ལ་ིང་པས་སོ།། །།

The vidyādhara Jikmé Lingpa wrote this in order to bring protection from fear in these turbulent times.

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1. ↑ The Tibetan name for Mārīcī is Özer Chenma.

54

༄༅། །མཛད་པ་བ་གས་ི་བོད་པ། ། Praise of the Twelve Acts of the Buddha by Rigdzin Jikme Lingpa

༄༅། །དགའ་བ་བ་ན་འ་ད་ོང་ེར་ནས། །

gawa gyaden chimé drongkhyer né In the city of the immortal gods, in the heaven of Tuṣita,

ང་བ་མས་ི་དམ་པ་ཏོག་དཀར་པོ། །

changchub sem kyi dampa tok karpo The bodhisattva, holy Śvetaketu, saw the vessel

་གས་ི་ག་ར་འན་པ་ོད། །

shakyé rik kyi tikler dzinpé nö To contain the successor of the Śākya clan

་འལ་་མོ་་གས་ག་ཅན་ན། །

gyutrul lhamo ridak mikchen yin Was the lady Māyādevī, her eyes of doe-like beauty.

འོད་ོང་ཤར་ི་་ལ་ཆས་པ་བན། །

ötong shar gyi ri la chepa shyin Like the splendour of a sunrise on a mountain’s eastern face,

མས་ི་་སར་བཞད་པ་ི་ཚལ། །

lhum kyi gesar shyepa lumbi tsal She gave birth, a lotus opening in blossom, in the Lumbinī grove,

ཚངས་དང་དབང་པོས་ི་ས་མས་ས་ང་། །

tsang dang wangpö sishyü dzé jé shing Brahmā and Indra there to serve you, to tend you with all their grace;

ང་བ་གས་་ང་བན་ལ་ག་འཚལ། །

changchub rik su lungten la chaktsal You who were prophesied into the lineage of enlightened ones, I bow to you in homage!

ལང་ཚོས་ེགས་པ་་གཞོན་་དས། །

langtsö drekpé shakya shyönnü ü Among the Śākya youths, vaunting their athletic physique,

་ལ་ག་་་བ་རོལ་ེད་མས། །

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་ལ་ག་་་བ་རོལ་ེད་མས། །

gyutsal drukchu tsashyi roltsé tü You excelled in your prowess in the sixty four crafts;

ན་ིས་ེད་ལ་བད་ང་གས་པ་། ། kün gyi khyé la tü ching drakpa yi All conceded victory and your renown

ེ་་མ་ས་ག་དང་་བར་ོགས། ། kyegü namshé mik dang nawar dzok Filled the eyes and ears of all.

འདོད་ེད་ཞགས་པས་གཞན་དབང་མ་ར་བན། །

dö sé shyakpé shyenwang magyur shyin Never were you slave to the noose of craving and desire,

ཡབ་གག་དེས་ད་བན་མོ་་མ་ལ། །

yab chik gyé lé tsünmö gyuma la Yet to please your father, you married, but saw this illusion

་མ་་བས་བས་ནས་ལ་པོ་ཁབ། །

gyumé tawé té né gyalpö khab For the illusion that it was, ruling the kingdom all the while.

བངས་པས་དོན་ན་བ་པ་ལ་ག་འཚལ། །

kyangpé dön kün drubpa la chaktsal So you were known as Sarvārthasiddha: I bow to you in homage!

ན་་གཡོ་ང་འགས་པ་ལ་ིད་ི། །

shintu yo shying jikpa gyalsi kyi Though precarious, fraught with danger and with change,

གས་་དབང་་མ་ར་འགའ་ད་ང། །

chakkyü wang duma gyur gamé kyang No-one was immune to the allure of the kingdom, save you.

ས་པར་འང་བ་ེན་བས་ེད་ི་གས། །

ngepar jungwé kyen shyi khyé kyi tuk Your mind was captivated by the four encounters that caused renunciation,

ོགས་ནས་རང་ང་ད་ོང་ད་་བན། །

trok né rangjung gelong nyi du ten And you ordained yourself, a self-originating bhikṣu.

བོན་འས་བས་ིས་་ངལ་་རར། །

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བོན་འས་བས་ིས་་ངལ་་རར། །

tsöndrü lab kyi mi ngal nairanjanar Your constant perseverance, never tiring, by the Nairañjanā river

དཀའ་བ་གང་བ་བཟོད་པ་ིང་ོབས་དང་། །

katub dungwa zöpé nyingtob dang Gave you the strength of mind to bear the agony of austerities, and

ན་ོག་འལ་བ་འན་པ་བསམ་གཏན་ལ། །

küntok dulwa dzinpé samten la The concentration to keep on taming conceptual thought,

ོགས་བ་བ་གགས་དེས་ལ་ག་འཚལ་ལོ། །

chok chü deshek gyé la chaktsal lo Which delighted the sugatas of the ten directions: I bow to you in homage!

ངས་ད་གམ་ི་ིད་་མ་ག་ན། །

drangmé sum gyi si du namrik kün Through three incalculable aeons in samsaric existence,

ཚོགས་གས་ཐ་ས་བངས་པ་དོན་ཡོད་ིར། །

tsok nyi tagü chingpa dönyö chir You sought the meaningful, by binding all your thoughts With the rope of accumulating merit and wisdom.

ང་བ་ང་ང་བད་མས་ག་ས་ནས། །

changchub shingdrung dü nam trakjé né Then, beneath the bodhi tree, you put the māras to flight,

མན་པར་ོགས་སངས་་བ་ལ་ན་གས། །

ngönpar dzok sang gyawa gyal kün shi And attained enlightenment, as all the buddhas do.

འར་བ་གང་མཐའ་ད་པ་གཡང་ས་ལ། །

khorwa ting tamepé yangsa la On the ship of the three turnings of the Wheel of Dharma, you save

ག་པ་འོ་བ་འར་ལོ་གམ་ི་ས། །

gyukpé drowa khorlo sum gyi drü Beings who rush into saṃsāra’s bottomless and endless abyss,

བལ་ནས་ཐར་པ་དང་་མ་མེན་ི། །

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བལ་ནས་ཐར་པ་དང་་མ་མེན་ི། །

dral né tarpa dang ni namkhyen gyi And ferry them to the perfect levels of liberation and omniscience:

་འཕང་བི་བ་ེད་ལ་ག་འཚལ་ལོ། ། gopang triwa khyé la chaktsal lo I bow to you in homage!

ོག་ང་དོད་ང་ོམ་པ་ན་པ་ཆང་། །

tok ching chö kyang dompa minpé chang Through the magical power of your miracles in Śravastī,

འངས་པས་ས་བར་་ེགས་ོན་པ་ེ། །

tungpé ché zir mutek tönpé ché You rendered speechless the tīrthika teachers who,

མཉན་་ཡོད་པ་་འལ་མས་བཅད་པས། །

nyen du yöpé chotrul tü chepé With all their analysis and research, drunk on the wine of indulgence, had become oppressive in the extreme.

ེངས་དང་ག་བིད་ཉམས་པ་་ག་ོགས། །

kyeng dang ziji nyampé choga dzok In the final contest they were humbled, their prestige all drained away,

་འལ་ང་པ་བ་ལ་མག་ཐོབ་ེད། །

dzutrul kangpa shyi la chok tob khyé As you triumphed through the ‘the four bases of miraculous powers’.

ེ་་ན་འ་ཚོར་བ་་ོང་ཡང༏། །

kyé ga na chi tsorwa minyong yang Though you never experienced the feelings of birth, old age, sickness and death,

ས་པར་ཕ་རོལ་འོ་འ་་མས་མས། །

ngepar parol dro di misem nam To bring disillusion to those who never think on the certainty of death,

ོ་ད་་ངན་འདའ་ོན་ར་ག་འཚལ། །

kyo lé nya ngen da tön der chaktsal You displayed your passing into parinirvāṇa: I bow to you in homage!

བསོད་ནམས་ཉམ་ང་ར་པ་འོ་བ་མས། །

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བསོད་ནམས་ཉམ་ང་ར་པ་འོ་བ་མས། །

sönam nyamchung gyurpé drowa nam As a device to let beings whose merit is weak or small

དཀར་པོ་ས་རབ་འལ་བ་ཚོང་ཟོང་། །

karpö chö rab pelwé tsong zong ni Increase their practice of the positive and virtuous,

འཛད་པ་ད་པ་ང་བེལ་ཆ་བད་། །

dzepa mepé ringsel cha gyé du You left relics, that were inexhaustible, in eight shares,

བཞག་ེ་ས་ི་དིངས་་གམས་པ་ར། །

shyak té chö kyi ying su zimpa tar And you slept in the dharmadhātu. So, may I too

བདག་ང་ོགས་ིན་ངས་གམ་མཐར་ིན་ནས། །

dak kyang dzok min jang sum tarchin né Bring perfecting, maturing and creating pure realms to completion,

ཁམས་གམ་ལས་འདས་འོག་ན་ན་པོ་། །

kham sum lé dé womin chenpo ru Then in the great Akaniṣṭha, that transcends the three realms,

མན་པར་སངས་ས་ལ་པ་མཛད་པ་བས། །

ngönpar sangye trulpé dzepa chü Attain manifest buddhahood and through the ten acts displayed by a supreme emanation,

ན་མེན་ེད་དང་འོ་དོན་མཉམ་པར་ཤོག །

künkhyen khyé dang dro dön nyampar shok Become your equal, omniscient one, in benefitting beings! ས་པ་་ག་འན་འགས་ད་ིང་པ་གང་ན་ནོ། ། Patrick Gaffney

© Rigpa Translations

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ྃཿ ོང་ན་ིང་་ག་་ལས༔ ག་ལམ་འས་་ོན་ལམ་བགས༔ The Prayer of the Ground, Path & Fruition From the Heart Essence of the Vast Expanse དཔལ་ན་་བཟང་པོ་ལ་ག་འཚལ་ལོ༔ Homage to glorious Samantabhadra!

གདོད་མ་གནས་གས་རང་བན་ོས་དང་ལ༔

dömé neluk rangshyin trö dangdral The true nature of things is naturally free of conceptual projections.

ཡོད་པ་མ་ན་ལ་བས་འ་མ་གགས༔

yöpa mayin gyalwé di ma zik It does not exist, since even the victorious ones do not see it.

ད་པ་མ་ན་འར་འདས་ན་ི་ག༔

mepa mayin khordé kün gyi shyi Yet neither is it non-existent, as it is the ground of all samsara and nirvana.

འགལ་འ་མ་ན་བོད་་ལ་ལས་འདས༔

galdu mayin jöjé yul lé dé There is no contradiction here, for it lies beyond the realm of expression.

ོགས་ན་ག་་གནས་གས་ོགས་པར་ཤོག༔

dzogchen shyi yi neluk tokpar shok May all realize this Great Perfection, the true nature of the ground!

་བོ་ོང་པས་ག་པ་མཐའ་ལས་ོལ༔

ngowo tongpé takpé ta lé drol In essence it is empty, hence free from the limitations of permanence.

རང་བན་གསལ་བས་ཆད་པ་་དང་ལ༔

rangshyin salwé chepé mu dangdral By nature it is clear, and free from the limitations of nihilism.

གས་ེ་འགག་ད་་ཚོགས་ལ་པ་ག༔

tukjé gakmé natsok trulpé shyi Its capacity unobstructed, it is the ground of manifold emanations.

གམ་་དེ་ཡང་དོན་ལ་ཐ་་དད༔

sum du yé yang dön la ta mi dé It is divided into three, yet in truth there are no such differentiations.

ོགས་ན་ག་་གནས་གས་ོགས་པར་ཤོག༔

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ོགས་ན་ག་་གནས་གས་ོགས་པར་ཤོག༔

dzogchen shyi yi neluk tokpar shok May all realize this Great Perfection, the true nature of the ground!

བསམ་ིས་་བ་ོ་འདོགས་ན་དང་ལ༔

sam gyi mi khyab drondok kün dangdral Inconceivable and free of all superimposition, one-sided fixation

ཡོད་དང་ད་པ་ོགས་འན་མ་པར་ག༔

yö dang mepé chok dzin nampar shyik On things being either existent or non-existent completely dissolves.

འ་དོན་བོད་ལ་ལ་བ་གས་ང་གས༔

di dön jö la gyalwé jak kyang duk The full import of this turns back even the tongue of the victors.

ཐོག་མཐའ་བར་ད་གང་གསལ་ན་པོ་དིངས༔

tok ta bar mé tingsal chenpö ying Without beginning, middle, or end, it is a great expanse of deep clarity.

ོགས་ན་ག་་གནས་གས་ོགས་པར་ཤོག༔

dzogchen shyi yi neluk tokpar shok May all realize this Great Perfection, the true nature of the ground!

རང་་མ་དག་ེ་ད་ཀ་དག་ལ༔

rang ngo namdak kyemé kadak la Its essence is pristine, unoriginated, and primordially pure.

ན་བ་འས་མ་ས་པ་གདངས་ཤར་བ༔

lhündrub dümajepé dang sharwa Whatever manifests is the expression of this unconditioned spontaneous presence.

ད་་མ་བང་ག་ོང་ང་འག་ར༔

güdu ma zung riktong zungjuk cher Without perceiving them as other, realizing the great unity of awareness-emptiness,

ོགས་པས་ག་་དངས་པ་ཚད་་ིན༔

tokpé shyi yi gongpa tsé du chin One’s understanding of the ground will reach a point of culmination.

ལམ་ི་གནད་ལ་ལ་ོགས་ད་པར་ཤོག༔

lam gyi né la gol chok mepar shok May there be no deviations and mistakes concerning this key point of the path!

་ནས་དག་པས་་བ་ང་ཡང་ད༔

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་ནས་དག་པས་་བ་ང་ཡང་ད༔

yené dakpé tawé ming yangmé Pure from the beginning, even the term “view” does not exist.

རང་་ག་པས་ོམ་་བས་ནས་འདོན༔

rang ngo rigpé gom gyü shub né dön Aware of the original state, the sheath of meditation falls away.

གཟའ་གཏད་ད་པས་ོད་པ་ོག་དང་ལ༔

zaté mepé chöpé drok dangdral There are no reference points, hence no need to restrain one’s conduct.

རང་བན་མས་གས་ོས་ལ་ེན་པ་ངང༌༔

rangshyin lhum shyuk trödral jenpé ngang In the spontaneously present nature, this state of naked simplicity,

ལམ་ི་གནད་ལ་ལ་ོགས་ད་པར་ཤོག༔

lam gyi né la gol chok mepar shok May there be no deviations and mistakes concerning this key point of the path!

བཟང་ངན་མ་ོག་ོགས་་མ་ང་ང༌༔

zang ngen namtok chok su ma lhung shying Not falling into partiality towards positive thoughts or negative ones,

བཏང་ོམས་ང་མ་བན་་མ་འམས་པར༔

tangnyom lungmaten du ma jampar And without giving free rein to a state of indifferent neutrality,

ཤར་ོལ་ས་ད་་ཡན་ན་འམས་ོང༌༔

shardrol rimé gya yen lhün jam long Manifestation and liberation—an expanse unrestricted, unbridled, and spontaneously free.

ང་ང་་ཟད་རང་བན་ཡོངས་ས་ངང༌༔

panglang yé zé rangshyin yong shé ngang Understanding that the nature is inherently devoid of needing to accept and reject,

ལམ་ི་གནད་ལ་ལ་ོགས་ད་པར་ཤོག༔

lam gyi né la gol chok mepar shok May there be no deviations and mistakes concerning this key point of the path!

ཐོག་མ་ི་ག་ནམ་མཁའ་་་ངང༌༔

tokmé chi shyi namkha tabü ngang Like space, awareness is the universal ground and starting point.

ག་ང་ག་པ་མཁའ་ལ་ིན་ངས་བན༔

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ག་ང་ག་པ་མཁའ་ལ་ིན་ངས་བན༔

shyi nang rigpa kha la trin deng shyin Manifest ground spontaneously present, yet vanishing like clouds in the sky,

ི་གསལ་ས་པ་ནང་་ོག་པ་ལས༔

chisal shepa nang du dokpa lé The mind radiates out, projecting outwards and then returning within

ད་ས་ག་ན་གཞོན་་མ་་བས༔

khyechö drukden shyönnu bumkü bub To the youthful vase body’s inner space, possessing six unique characteristics—

འས་་ལ་པོ་བཙན་ས་ན་པར་ཤོག༔

drebü gyalpo tsensa zinpar shok May all seize the throne of this majestic fruition!

་ནས་རང་ག་ན་་བཟང་པོ་ལ༔

yené rangrik kuntuzangpo la From the very beginning, awareness itself is Samantabhadra.

ཐོབ་་་འདོད་མཐའ་དག་དིངས་་ཡལ༔

tob jé shendö tadak ying su yal Within it, all hoping for attainments dissolves into the sphere of reality,

་ོལ་ོ་འདས་ོགས་པ་ན་པོ་གས༔

jatsol lodé dzokpa chenpö shi The true character of the Great Perfection, beyond intentional effort;

དིངས་ག་ན་་བཟང་མོ་མཁའ་ོང་བས༔

yingrik kuntuzangmö kha long bub The sphere of reality and awareness, the inner space of Samantabhadri—

འས་་ལ་པོ་བཙན་ས་ན་པར་ཤོག༔

drebü gyalpo tsensa zinpar shok May all seize the throne of this majestic fruition!

རབ་་་གནས་ད་མ་ན་པོ་དོན༔

rabtu miné uma chenpö dön Utterly non-abiding—the nature of the Great Middle Way;

བ་གདལ་ན་འམས་ག་་ན་པོ་ངང༌༔

khyab dal lhün jam chakgya chenpö ngang All-embracing and spontaneously vast—the state of Mahamudra;

མཐའ་ོལ་ོང་ཡངས་ོགས་པ་ན་པོ་གནད༔

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མཐའ་ོལ་ོང་ཡངས་ོགས་པ་ན་པོ་གནད༔

ta drol long yang dzokpa chenpö né Freed from limitations and wide open—the key point of the Great Perfection.

ས་ལམ་ཡོན་ཏན་གར་ོགས་ན་བ་བས༔

salam yönten shyir dzok lhündrub bub The virtues of the levels and paths fundamentally complete—spontaneously present inner space.

འས་་ལ་པོ་བཙན་ས་ན་པར་ཤོག༔

drebü gyalpo tsensa zinpar shok May all seize the throne of this majestic fruition! གས་བད་ོང་ན་ཟབ་་༔

This profound prayer, a summation of the seal

མཐའ་ད་ོན་ལམ་ཟབ་མོ་འ༔

Of the quintessential vast expanse,

བཀའ་ང་ང་ོང་་་ལ༔

Was set down at the behest of the protector of the teachings,

བེ་ལ་ིས་བལ་ནས་བད༔

The Rishi Rahula, who took the form of a monk.

ཟབ་དོན་ེལ་བ་དོན་ད་ང༌༔

To make meaningful the spread of the profound reality

ེན་འེལ་ོན་ལམ་མཐར་ིན་ིར༔

And bring to perfection this prayer of interdependence,

ནམ་མཁ་ིང་པོས་ིན་བས་པ༔

I let loose this profound seal to the mad yogi of Kong.

ང་ོན་ས་པ་ག་འན་ལ༔

Entrusting it to this hidden master of awareness

ཟབ་་བོལ་་གཏད་་ས༔

Who himself has been blessed by Akashagarbha.

འོ་དོན་ནམ་མཁའ་མཉམ་པར་ཤོག༔ ༔

May its benefit for beings equal the extent of space! | Translated by Cortland Dahl, 2006.

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