Konchok Chidu Sadhana Redigeret

ALL PERVASIVE ACTIVITY

UA/-=?-!/-H2!, ,2!:-mR$?-0-(J/-0R-;%-92-.!R/3(R$-,A-:.?-GA-=?-L%-.R/-$?=-HJ<2.J<-2aA$?-0-UA/-=?-!/-H2-&J?-L-228$?-?R,, An Easy Clearly Arranged Sadhana-Text for The Mahasandhi Teaching of The Ultimately Profound Ratnasamanyasamg Ratnasamanyasamgha: ha: "The Köncho Chidu" "The Essence of the Three Jewels"

#, ,!/-H2-<%-L%-:R.-$?=-(R?GA-{, The Dharmakaya, the omnipresent, self-arising, self-arisin g, clarity, The naturally existing great bliss, bl iss, Vairochana Sambhogakaya, The dance of networks of emanations of whatever manifestations will trains beings, Könchok Chidu, Mahaguru, I bow down to you! The victorious land is practically filled fi lled by this supreme profound p rofound Dharma It does not exist as one single tradition,

"All Pervasive Activity" Könchok Chidu Sadhana

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However, in accordance with the guru's instruction and my aspiration, I shall compile a clear, easy sadhana-text that is ready to be recited. This is the latest of all the latter day sadhana-chariots of the Sahor 1

Guru . As its Terton reached the exhaustion of the four appearances appearances 2 through this Dharma, it is unrivalled in blessing and activity by any other terma that has appeared in Tibet. The activity that can be carried out in this ultimately profound guru yoga, the Könchok Chidu3, is of two kinds: A)

Elaborate.

B)

Simplified.

The first of these: When practicing accomplishment and empowerment, arrange a circle of the relevant mandala, vase, empowerment objects, tormas and outer offerings. Having made the other necessary arrangements, practice the entire sadhana as given below. If you are practicing something like the repulsion torma of Guru Drakpo and Singhamukha, then add their invocation, stabbing, attacks, and so on,4 as taught by Gampo [Norbu] and Karma Chamay 5. Second, the simple form: In the final session of a sevasadhana6, or in ordinary daily practice, leave out the preliminary torma, the "medicine" offering 7, the practice of the four activities, and the ganachakra and its adjuncts 8. If one wishes to do a very simplified practice, one can dispense with all the preliminaries except for the supplication to the lineage, the protectivecircle, the refuge and bodhicitta, and the seven branch prayer. Then commence from the blessing of the offerings. One can leave out the long-life practice, Guru Drakpo and Singhamukha. At a time like the tenth-day offering, you can practice practice an elaborate or simplified form in accordance with how much time you have, there is no compulsion to have to do all the sections. Whichever you do, the preparation is to arrange in the innermost region of your room 9, for example, example, a painting or sculpted representation of 10 Guru Rinpoche , a volume of this practice, or the "Vajra Bliss-Protection", empowered as an symbol of commitment 11. Arrange whatever representation of body, speech and mind that you have. Upon a clean, raised surface in front of these, in either the Gampo or your own tradition, whichever is more convenient, set out a Guru Torma12 with elaborate adornments.

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To its right 13 and left place medicine and rakta. In front of these place a line of the two waters and the enjoyments 14. If you wish to be more elaborate, place a Guru Drakpo torma to the right, and a Singhamukha torma to the left of the Guru Torma. Assemble a white and red torma as a simplified torma offering to the Terma-Guardian 15, The "flesh-shape" obstacle-makers' torma 16, the ganachakra, the command torma, the Tenma torma 17, all that is required. The activity of the actual practice is in three parts: 1) The preliminaries. 2) The actual practice itself. 3) The concluding practices. The first of these is in seven sections 18. First:


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Driving Away Obstacle-Makers

!, ,<%-*A.-{.-&A$-$A?-.2%-(J/-g3PA/-:2<-2:A-*3?-.%-w/-0:A-{<-I<, I instantly become the form of blazing Mahendra Hayagriva. HRODA HULU HULU HUM PHAT OM HRI PADMANTATIKA VAJRA K HRODA [Om hrih Lotus-Terminator Vajra-Wrath Hulu! Hulu! Hum Phat!]

Sprinkle the obstacle-makers' torma and recite:

RAM YAM K HAM HAM The obstacle-makers' torma appears from non-dualistic non-dual istic emptiness, As an ocean of amrita within a precious vessel. I emanate R AM YAM K HAM HAM that burn, purify and scatter. OM AH HUM transform it into limitless sensory pleasures, Recite OM AH HUM three times. All spirits! As I am making offerings to the mandala on this day, Do not stay here, but be satisfied with this torma And leave for your own places! If you do not go, but create obstacles, I, Mahendra Padma 19, will neigh, The entire three realms and existences will be tremble and be afraid, And every single demon, obstacle-maker and spirit will be destroyed into dust. Οµ Παδµαντατικα Ηυµ Πηατ

[Om Lotus-Terminator Hum Phat!] SARVA SHATRUM MARAYA [Oh, Slayer of all enemies!] Attack, crush and repel the harmful ones! Reciting that, cast out the torma. Drive out the obstacle makers with the repetition of "the four Hum" mantra .

OM SUMBHANI SUMBHANI HUM GRIHANA GRIHANA GRIHANA-PAYA GRIHANA-PAYA HUM ANAYAHO BHAGAVAN BIDYA RADZA HUNG PHAT [Om. Sumbha and Nisumbha20 Hum! Seize! Seize! Hum! Capture! Capture! Hum! Take away! away! Hoh! Bhagavan King of of Knowledge! Hum Phat!]


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Second: The Protective Circle

HRI The changeless nature, the primordial Vajrakaya. The external world and its inhabitants i nhabitants are the inconceivable palace and the deities. The primary and intermediate directions di rections are filled with rainbow rainb ow lights and weapons. The vajra ground, wall and conical-roof are surrounded by a mountain of fire. OM VAJRA RAKSHA JVALA RAM [Om. Blazing vajra-protection! Ram (seed-syllable of of fire)] Third: Refuge and Bodhicitta

Recite three times:

OM AH HUM I take refuge in all the sublime Refuges. In order that my parents, the six kinds of beings, who wander in Samsara, Experiencing unendurable suffering, may attain Buddhahood, All develop the mind turned to the supreme enlightenment. Fourth: Purification of Obscurations

Above the head of myself in my ordinary form, Is the union of all the Buddha families, Vajrasattva, a body of light, Shining white, holding a vajra and bell and adorned by jewels, Cross-legged, smiling and loving. At his heart, there is a  encircled by the hundred syllables. Amrita descends like a flow of milk. From the crown of the head down to the soles of the feet All illness, demons, bad karma and obscurations are purified. I am like a crystal vase filled with yoghurt, I am light, I am clarity and emptiness. Recite the hundred syllable mantra and the quintessential six syllable mantra, as much as you can.


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In conclusion, recite:

Vajrasattva melts into light and merges with me. Fifth: Gathering the Accumulations

The lineage gurus, Padmasambhava, Avalokiteshvara, The family lord, Amitabha, And all the Indian and Tibetan Panditas and siddhas Of the sutras, Tantras, shastras, practice instructions and so on. Ema ho! My form is that of Vajrayogini, a mass of light, A state of vividness, bright clarity, the brilliance of fire, clarity and emptiness, All directions in space, are an expanse of rainbow coloured light-rays. Above my head is the Guru, Guru Chintamani 21, The lineage Gurus, Padmasambhava, Avalokiteshvara, Family-Lord Amitabha, All the Indian and Tibetan panditas, siddhas and gurus, Of the sutras, tantras, shastras, upadeshas, and the rest. The Seven Branch Prayer: OM AH HUM I pay homage, in the vast expanse of non-duality, To the Trikaya 22 nature of all phenomena. I offer with uncontrived equanimity, free of extremes. I repent and confess not realising my own mind to be the Buddha, Turn the Dharma wheel of all-pervading, all-p ervading, attachment-free enjoyment. I rejoice in the true nature, the self-knowing wisdom, I pray that you remain in the inseparability of samsara and nirvana I dedicate to the great naturally present dharmadhatu May the perfect bliss of the all-pervasive union be attained! OM AH HUM The dharmadhatu mandala adorned by awareness, I offer to the Dharmakaya Buddha Guru. This mandala of my body adorned by its faculties, I offer to the sambhogakaya Guru. This precious mandala adorned by gold and turquoises,


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I offer to the Nirmanakaya Guru. GURU RATNA MANDALA K AM AM NIRYA TAYA MI [Guru, I offer a precious mandala] Sixth: Supplication

OM AH HUM Primordial Buddha Samantabhadramitabha23 Lord of the realm of snow mountains, Kasarpani, Padmakara, with the rainbow body that subdues all appearances and beings, Yeshe Tsogyal and Nyang priest Tingdzin Zangpo24, His remanifestation, great Rigdzin Jatsön Nyingpo, Dundul Lingpa25, Longsal Nyingpo26, Dechen Lingpa27, the splendour of Tsewang Norbu 28, Trinlé Shingta 29, Tuk-kyi Dorjé Tsal 30, Pema Nyinjé31, Yungdrung Lingpa32, Lord of the hundred families, Khakyab Dorje33, The root and lineage gurus who have fully attained the two benefits, I pray to you, give me your blessings, May I directly reach the naturally present, primordial purity, Gain mastery of the path of Trek-chö and Tögal 34, Manifest the inseparability of wisdom and body, And guide all endless beings with my emanations! K AYA AYA WAKA TSITA SIDDHI HUM [Siddhis of body speech and mind. Hum] You thus receive empowerment, and the assembly of deities merges into you.

Seventh: Blessing the Offerings

OM AH HUM Om Ah Hum My three places are adorned by the three syllables. Rays from them, radiate throughout the ten directions. Burning, scattering, purifying, and washing away The clinging to reality, conceptualisation, latencies, l atencies, faults and defects Of the offerings, that transform into amrita. The offering of medicine, rakta and torma, is a swi rling mass of light, ligh t, There are inconceivable, incalculable, unsurpassable offerings.


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OM BHRUM TRAM HRI AH The second [part of the practice]: The Actual Practice Itself

This is in seven parts35. First: The Outer Peaceful Guru Practice36

The Three Samadhis OM AH HUM In this way,37 all phenomena that comprise all realms and their beings, Are primordially empty, like space, Beyond the extremes of perceiver and perceived, acquisition and elimination, subject and object, That is what I, Padmasambhava, have said. DHARMA DHATU SVABHAVA AH HUM [Dharmadhatu nature. Ah Hum] HRI I, this natural, ordinary mind, Am the body of Könchok Chidu, Padmabhasajvala, Bright white, with a glow of five colours 38, smiling beautifully, beautified by adornments, Holding a vajra, kapala, and a bejewelled vase of immortality, Wearing a lotus hat with vulture-feather crest, embracing a khatvanga upon the left, Dressed in a wide-sleeved gown, Dharma robe and cloak, Perfectly adorned by the major and secondary signs of a great being, beautified by a halo of light. Residing in the cross-legged posture of equality and the reservoir of great bliss. A body of light that has an essence of wisdom, Clarity and emptiness, light-rays of compassion spreading equally to all, In the midst of a thick gathering of a multitude 39 of rainbow clouds and dakinis, The emanations of the body pervading throughout all realms, A body of space, that can go anywhere without obstacle, The realms of all the Sugatas completely present within with in the body, Everything is the immaterial mandalas of the Jinas,


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There is not even the words "obstacle-maker" and "obstacle", This clarity and emptiness, appears clearly as an illusory form. At the crown of this clear appearance, there is an O M At the throat, an A H At the heart, a H UM Light-rays radiate from them to the palace of lotus-light upon the glorious copper coloured mountain, Inviting Guru Padmasambhava of Oddiyana, with a retinue of infinite Jinas, like a sack of sesame seed being spilled open. The Invitation of the Wisdom Deity HRI In the first of the aeons of the past, In the north-west of Oddiyana, Upon the blossom of a lotus flower, Wonderful, having the supreme siddhi, The one known as "Lotus Born", Encircled by a retinue of many dakinis, I pray that you come to give your blessing, So that I may be able to practice as you have done. 40 Bring your blessing to this supreme place, Give the four empowerments to this supreme practitioner, Eliminate obstacle-makers, misguiders, and obstacles, Bestow the mundane and the she supreme siddhis! OM AH HUM VAJRA GURU PEMA TÖTRENG TSAL VAJRA SAMAYA DZA SIDDHI PHALA HUM AH The Homage to the Inseparable Commitment and Wisdom Wisd om Deity Namo! Without birth, cessation or change, with complete activity, You liberate beings with spontaneous compassion, You send down a wish-fulfilling wish- fulfilling rain of siddhis, Padmabhasajvala, I pay homage to you!


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The Offering OM AH HUM All that is worthy of being offered, all worlds and beings, Whether emanated by the mind, or naturally existing, In the vast equanimity of samadhi, I offer them to Buddha Könchok Chidu. I also make the particular offerings Of beautiful flowers offered to the head, Fragrant incense offered to the nose, Illuminating lamps offered to the eyes, Scented water offered to the body, Delicous food offered to the tongue, Melodious music offered to the mind. The offering of dance and mudras, The offering of songs and praise, I make the outer offering, the unrejected sensory pleasures, I make the inner offering, the unrejected kleshas, I make the secret offering, the inseparable union, I offer the medicine of eight root and a thousand branch ingredients, I offer the rakta of the liberated five poisons. I offer the baling torma. I offer the samaya-substance amrita. I offer the absence of rejection and acquisition. acquisi tion. ARGHAM PADYAM PUKPE DUPE ALOKE GHANDE NAIVIDYA SHABTA PRATITSA AH HUM [Offerings of offering-water, foot-water, flowers, incense, lights, scent, food, music, ah hum] [Consume the great five, the rakta and the torma] At this point, if you wish to add a "medicine" offering from from other guru yogas, , as it appears that some do, recite the following:

HUM In order to eliminate the five poisons, I offer the substance of the complete five Wisdoms, The pleasing offering of the supreme samaya-substance amrita, To the Gurus, Yidams and Dakinis. Regard me with love and compassion and bestow upon me the empowerments and siddhis!


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GURU DEVA DAKINI SARVA PANTSA AMRITA K AHI AHI [Gurus, deities and dakinis, consume all the five amritas!] To the mouth of Dharmakaya Amitabha, S ARVA PANTSA AMRITA LA HARAM K AHI AHI K HARAM To the mouth of Sambhogakaya Mahakaruna,S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Nirmanakaya Padmabhasajvala, S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Dakini Yeshe Tsogyal, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Nyangben Tingdzin Zangpo, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Vidyadhara Jatsön Nyingpo, S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Heruka Dundul Dorje, SARVA PANTSA AMRITA LA K HARAM HARAM AHI K AHI To the mouth of the Great Terton Longsal Nyingpo, SARVA PANTSA HARAM K AHI AHI AMRITA LA K HARAM HARAM To the mouth of Pema Dechen Lingpa, S ARVA PANTSA AMRITA LA K HARAM K AHI AHI To the mouth of Dorje Tsewang Norbu, S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Kagyu Trinlé Shingta, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Vidyadhara Tuk-kyi Dorje, Dorj e, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Pema Nyinjé Wangpo, S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Chimé Yung-drung Lingpa, L ingpa, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Kunzang Khakyab Dorje, S ARVA PANTSA AMRITA LA HARAM K AHI AHI K HARAM To the mouth of the kind root and lineage gurus, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of the master of the Dharma of the transmitted teachings, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of the unsurpassable Könchok Chidu, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Yidam Padma Krodha, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouth of Dakini Singhamukha, SARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI To the mouths of the ocean of oath-bound Dharma-Protectors, S ARVA PANTSA AMRITA LA K HARAM HARAM K AHI AHI And to the mouths of the ocean of those worthy to be offered to, S ARVA HARAM K AHI AHI PANTSA AMRITA LA K HARAM


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Praise HRI I praise and pay homage to all the Jinas, who are one in the expanse of wisdom, Who in the true nature of phenomena have no distinguishing features, And yet manifest individual forms, through whatever skillful means are necessary to tame beings, Emanating, transforming and spreading. The union of all the Sugatas, in the form of an eight year old boy, The Refuge-Lord of all beings, Padmasambhava, A changeless colour, like the snow in sunshine, Shining with a slight red glow, I praise and pay homage to you! Holding the vajra and kapala, the indivisibility of means and knowledge, Holding the vase of union, life and wisdom, With a kathvanga as consort, that annihilates the three poisons, Wrathfully smiling, subduer of beings, I praise and pay homage to you! Wearing a red dharma robe with overlapping gold designs, A ear-flap fawn-skin hat, with a vulture-feather crest and silk ribbons, Upon a lotus seat, the major and secondary physical signs of greatness, shine, All outer, and inner qualities complete, I praise and pay homage to you! Body and realm primordially united, Manifesting Jinas, of every size, throughout the ten directions, While remaining within the three Kayas. A thousand lightning-emanations flash! I praise and pay homage to you! With the light-rays of the brilliance of a hundred thousand suns, The siddhis of life are naturally brought from their abodes, The supreme fulfillment of wishes, wish es, the fulfiller of all needs, hopes and wishes, Deathless Vajra-Body, I praise and pay homage to you! Though I do not have the view of there being someone to praise and offer to, In order to eliminate the incidental stain of conceptualisation, I praise and pay homage to you in the great play of non-duality, As the inseparability of means and knowledge, that is like water poured into water. That concludes the stage of generation with its ancillaries.


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Second: The Mantra Repetition Yoga

The Outer Practice Light-rays radiate from the three syllables of my three places, so that all of the three jewels and three roots come, like a fall of snowflakes, in the forms of light-rays, the symbols of the body, speech and mind. They dissolve into me, so that I am blessed. Recite with melody and appropriate form of recitation this mantra:

OM AH HUM VAJRA GURU PEMA TÖTRENG TSAL VAJRA SAMAYA DZA SIDDHI PHALA HUM AH The Inner Practice In my heart. there is a white eight-petalled lotus with a moon disc in its centre, upon which is a gold five-pronged vajra, its middle emblazoned by a white . The mantra, shining with wi th lights of five colours, encircles the vajra. It turns in a clockwise direction and radiates light-rays. They make unsurpassable offerings to all the Jinas Ji nas of the infinite realms. All the blessings of their bodies, speech and minds, is gathered into myself. On the middle level, all the proud spirits are brought under control, Whatever action I command is effortlessly accomplished. Below, the bad karma and obscurations of all the beings of the six kinds of existence, are purified. And they are satisfied by happiness. The light-rays are radiated and reabsorbed, reabsorbed , and the world and beings are transformed into the great play of deity, mantra and wisdom. The following mantra is the principal part of the practice, therefore recite it as much as you can:

OM AH HUM VAJRA GURU PEMA SIDDHI HUM Third:


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The Ancillary of the Peaceful Guru: The Life Practice

If you wish to do this practice, precede it by going through the inner-practice mantra-recitation. Then recite:

There clearly appears instantaneously Vidyadhara Amitayus Padmabhasajvala as myself and also in front of me. Recite this supplication three times: Ηυµ Τηε εσσενχε οφ αλλ τηε Βυδδηασ οφ τηε τηρεε τιµεσ,

The Supreme leader who liberates liber ates every single being, Oddiyana padma, Vidyadhara Amitayus, Give your blessing to my body, speech and mind, And bestow the siddhi of immortal life! In the hearts of both the self and front Guru, there is a white eightpetalled lotus. In its anthers, there is a five-pronged diamond vajra. In its middle there is a closed sun and moon box. In its centre there is a white HRI emblazoned by a N I and a AH. Turning clockwise around that is a mantra glowing with wi th lights of five colours. Light-rays from the five seed-syllables that emblazon the five insignia at the five places, radiate and are reabsorbed. All worlds and their beings appear as deities and mantras. Due to this majestic brilliance, the life-blessing of all the Buddhas, Bodhisattvas, the three Roots, the Dharma Protectors and Guardians, All the quintessential energy of the elements, and the compassionate blessing of all the Rishis, Vidyadharas, and those who have control over life-span, In brief, all the life and merit of those fortunate beings who create good karma, have great power, intense strength, many followers, great qualities, might, fame, pupils and activity, Merge, in the form of syllables and swirling light-rays of various colours, into the self, front and vase deities. Repeat this life-mantra as much as you can.

OM AH HUM VAJRA GURU PEMA SIDDHI A YUKE HUM NRI DZA [Om ah Hum Vajra-Guru Padma, siddhis and life! Hum Nr Jah] Then:

The Wishing Prayer


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The four hundred and four kinds of illness, ill ness, The twenty-one thousand negative conditions, The three hundred and sixty innate defects, The eighty thousand kinds of obstacle-makers, May they and all other obstacles to life, All that is unfavourable to life, be cleansed and purified! The Drawing in of Life-Forces Li fe-Forces Wave the silk-ribboned arrow, and recite:

HUM Externally a vase, internally filled with amrita, Secretly, it is Padma Amitayus. The five seed-syllables and the five insignia insi gnia are at the five places, Countless light-rays radiate, filling the whole of space. HUM The hook brings from the hands of the gandharvas in the east. The noose brings from the hands of the yamas in the south. The chain brings from the hands of the naga-maras in i n the west. The bell brings from the hands of the yakshas in the north. They bring from the hands of Brahma and Indra Indr a above. They bring from the hands of Nanda and Takshaka 41 below. They extend the severed life span, bring back what has been dispersed, They rejoin what has split spli t apart, and revive what has declined.


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White and shining, rich and concentrated light-rays Enter the crown of the head, dissolve and merge into the body. May I attain the power of Bhasajvala's deathless life! For a regular practice for example, even though there are no particular lifesubstances arranged before you, it is the quintessential meaning of the Vajra teaching, that one can use snow-mountains, rocks, forests, mountains, sun, moon, planets, stars, lakes, and so on, as the basis for the visualisations.

Fourth: The Secret Practice: Guru Drakpo

Instantaneously, Padmabhasajvala melts into light and transforms into Guru Drakpo, "The dark red wrathful one who is encircled by flames". Light-rays radiate from the three syllables emblazoning the three places, Inviting the wheel of wisdom deities, to come into space before me, from the wrathful realms in the ten directions, and from the Lotus Light palace in Chamara 42. The Invitation HUM Though you never deviate from the peace of the Dharmakaya, Form-Kaya Padma Bhasajvala, instantaneously thunder A ferocious, wrathful roaring into the ten directions! Manifest terrifying, countless emanations and their emanations! Great Supreme One, "Dark red one encircled by flames" Come on this day to be this yogi's companion!

HUM Illusory body arisen from the Dharmadhatu, A terrifying, ferocious, wrathful form that causes the three poisons to burst into flames, I pray that you come to subdue the eight classes of arrogant spirits, I pray that you come to subdue the Gyalpo, Senmo and Damsi 43, I pray that you come to subdue the bringers of plague and madness, I pray that you come to repel the armies of invasion, I pray that you come to enslave all worlds and beings, I pray that you come to bestow the empowerments and siddhis! The Offerings

HUM


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In the primordial torma-bowl of the three existences, Is placed the torma of all worlds and beings. I offer this great liberation from all Samsara and Nirvana To you, Wangdrak Barwa [Blazing Powerful-Wrath]! Powerful -Wrath]! In the torma-bowl of the universe of a thousand billion worlds 44, Is placed the torma of the shining mount Meru, And beings beyond number. I offer this to you Wangdrak Barwa! In the torma-bowl of a shining skull, The flesh, blood, heads and fat of enemies and obstacle-makers is heaped. The grease bubbles and the steam billows. bill ows. May Wangdrak Barwa's wishes be satisfied! The Praise

HUM Great bliss from the mandala of wrath, Appears as the blazing body of dark red Könchok Chidu, With face turned to look to the left, legs astride in the "casting out" posture, Mouth agape, tongue coiling, baring his sharp, glistening white fangs, Crunching on the flesh, blood and bones of enemies and obstaclemakers, Three, bulging, angry red eyes, scouring the ten directions, Causing the male and female arrogant deities to tremble and be afraid, A thundering tempest that issues from his nostrils Overpowers and subjugates the three realms and the three existences. Dark brown hair rises up into the expanse of space, A multitude of tiny wrathful deities destroy enemies and obstaclemakers into dust, The gold vajra in the right rig ht hand repels the invading armies, Emanations disperse from the black iron scorpion in the left hand. You are adorned by the five castes of serpents in order to subdue the Nagas, You are adorned by the garland of fifty heads which empties Samsara, You wear a fresh elephant skin, the ten powers being naturally complete, A tiger skin skirt, is the subjugation of the proud and arrogant, Jewel and bone adornments, represents being followed by Dakinis,


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From the tips of his pore-hairs, small wrathful deities are emitted like sparks, With fire, smoke and rays, the three existences are disarrayed like stars. I praise and pay homage to Guru Drakpo's body! Wangdrak Barwa, the time for your commitment to be fulfilled has come! Now that I call out to you, supreme deity, Due to this yogi's past commitments, Be invoked by the essence of your own commitment! The time has come to subdue the malevolent enemies and obstaclemakers! The time has come to subdue the Black Naga-Nyen 45! The time has come to subdue the arrogant ones 46, the wild Planets 47! The time has come to subdue the eight classes of spirits spiri ts 48! The time has come to subdue Pehar and the Master of Life 49! The time has come to repulse the invading armies! armie s! The time has come to repulse the plagues of humans and animals! Accomplish the activity that the yogi requests! The wisdom deity merges into you.

Upon the crown of my head, is the Family-Lord, the Peaceful Guru. Upon a sun-disc in my heart, there is a dark red Hu m around which the mantra turns clockwise, From the mantra radiates dark red light-rays, wisdom-fire, weapons and so on. They destroy all the malicious and malevolent, All worlds and beings appear in the form of the wrathful Vidyadhara. OM AH HUM ARTSIG NIRTSIG NAMO BHAGA VATE HUM HUM PHAT [Om ah hum Blazing, Dark. Homage to the Bhagavat! Hum Hum phat] Having recited that add "the eight classes of spirits supplement" to the root mantra and recite it a tenth of the number of the root-mantra repetitions.

Fifth: The Extremely Secret Practice: The Dakini

I, the wrathful Vidyadhara, melt into light and become the Wisdom Dakini Singhamukha.


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Light radiates from the three syllables at the three places. Inviting the wisdom deities from the Emanation Palace of Oddiyana in the west, and from the realms of the sacred charnel-grounds. HUM BHYO The miraculous birth, the revelation of a shining body From the perfect birthlessness, the Dharmadhatu, Wisdom Dakini who benefits beings, The colour of the sky, with the face of a lion, With a naked, Sambhogakaya body, The right hand holds a kartari that cuts through the five poisons, The left hand holds a blood filled kapala, k apala, that is enjoyed within the birthless expanse, A trident under the arm liberates the three poisons, The bone, jewel and mirror adornments control the dakinis, The mountain of fire defeats the darkness of ignorance, The right leg bent and the left outstretched, is the inseparability i nseparability of means and knowledge, Standing upon a lotus, sun, moon and corpse seat, I invite you from your natural residence, I pray that you come! BHYO The multitude of body, speech and mind emanation Dakinis, D akinis, The multitude of activity-emanation Mamos, All having their own countless emanations, With veneration, I pay homage to you. NAMO Within a skull that still has its scalp, There is a red torma adorned with blood and grease, And a victory banner made of a variety of flesh and hearts, May the wishes of the Dakini and her retinue be satisfied! Heaving waves of rakta, A swirling, bright white sea of milk, A thick ocean of grease, Billowing fumes of burning human fat, The resounding music of drums and horns, The clattering of thigh-bone horns and skull-drums, skul l-drums, A red avalanche of the flesh and blood of enemies, May the wishes of the Dakini and her retinue be satisfied! DAKI SIMHAMUKHA ARGHAM PADYAM PHUKPE DHUPE ALOKE GANDHE NAVIDYA SHABDA PRATICHA AH HUM MAHA MAMSA TSITTA RAKTA GORO TSANA VASUTA BALINGTA K HAHI HAHI [Dakini Singhamukha, offerings of offering-water, foot-water, flowers, incense, lights, scent, food, music, ah hum] [Consume the great (which means human) blood, gallstones and fat


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torma!] The wisdom deity merges into you, so that:

Upon the crown of my head is the Peaceful Guru, In the crook of my arm, the khatvanga symbolises the Wrathful Vidyadhara, I reside, with many emanations identical to myself, in the centre of a tent of weapons such as diamond vajras, and an inferno of wisdom-fire. Upon a sun-disc in my heart, there is a blue Ηυνγ around which the blue mantra turns, radiating light-rays. All obstacles to the practice of the Dharma, are eliminated like hair being shaved off by a razor. A K A SA MA RA TSA SHA DA RA SA MA RA YA PHAT If you wish to practice the "repulsion" visualisation, whether in the context of an elaborate or simplified practice, recite the following:

A and K A at the crown of the head, S A and MA at the throat, RA and TSA at the heart, S HA and DA at the navel, RA and SA at the secret place, M A RA YA and PHAT at the two thighs. From them whirl fire, lights and weapons. All obstacles are destroyed into dust. Imagining that, recite the fourteen syllables. If you wish to conclude with the clapping, imagine that the two hands are the sun and the moon, and that by striking them together, all harm-creators are crushed and eliminated, like an egg between rocks, and recite the following three times:

Dakini Singhamukha! Through the might and power of having repeated your wisdom-mantra, May the enemies who hate, The obstacle-makers who create obstacles, The conditions that cause obstacles, In brief, everything that is negative and inauspicious for us, the master and his pupils, be repulsed! This "repulsion visualisation" and hand clapping should only be done in the latter part of the day, and on the dangerous days such as the three ninths 50. Do not introduce it into the ganachakra of the tenth day, or the intensive practice sessions, and so on.

Sixth: The Practice of the Four Activities


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It is not necessary to introduce this at any time other than the application of the practice to activity, which is done on concluding the intensive-practice. However there is nothing wrong in adding it to a daily practice.

The Peaceful Activity I am a white Padmakara with a white H UM essence-syllable in the heart, At the crown of the head, there is a thirty-two petalled white lotus. Upon a moon disc in its centre, there is an OM encircled by a mantra radiating white light-rays, Which act as an invocation, so that the ability is developed, and bad karma, obscurations and the eight fears, are pacified. The world and beings are transformed into the Vajrasattva realm. Repeat the vajra-guru mantra, with this supplement: URU YE SO HA OM SHINTAM K URU [Om Giver of peace! Svaha]

The Wishing Prayer Illness, demons, bad karma, obscurations, and negative latencies, Angry enemies, harm bringers and the malevolent, Sharp weapons, and poisonous concoctions, All of the eighty thousand obstacle-makers, The four hundred and four illnesses, All bad dreams, signs and omens, May they be swiftly pacified.

The Increasing Activity I am a yellow Padmakara with a yellow H UM essence-syllable in the heart, At the navel, there is a sixty-four petalled yellow lotus. In its centre, there is a jewel adorned by a B HRUM, and a mantra radiating yellow light-rays, Which act as an invocation, so that power is developed, and the two accumulations and the six wealths 51 increase. The world and beings are transformed into the Ratnasattva realm. Repeat the root mantra, with this supplement:

BHRUM PUKTIN K URU URU YE SO HA


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[Om Giver of increase! Svaha] The Wishing Prayer May life, good fortune, fame and strength, Retinue, pupils and activity increase! May all power, wealth and qualities, Increase swiftly! The Powerful Activity I am a red Padmakara with a red H UM essence-syllable in the heart, At the throat, there is a sixteen petalled red lotus. Upon a sun disc in its centre, there is a H RI encircled by a mantra radiating red light-rays, Which act as an invocation, so that power is developed, and samsara and nirvana are brought under my control through the four aspirations52. The world and beings are transformed into the Padmasattva realm. Repeat the root mantra, with this supplement:

HRI VASHAM K URU URU YE SO HA [Om Giver of power! Svaha]


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The Wishing Prayer May the compassion and blessing of the Jinas, The beings who see, hear, touch, think of me, And the rest of the three realms, be in my power!

The Wrathful Activity I am a blue Padmakara with a blue H UM essence-syllable in the heart, At the secret place, there is a twenty-eight petalled green lotus. In its centre, there is a sword adorned by a H UM, and a mantra radiating black light-rays, Which act as an invocation, so that power is developed, and enemies, obstacle-makers and the five poisons are destroyed. The world and beings are transformed into the Karmasattva realm. Repeat the root mantra, with this supplement:

HUM MARAYA PHAT [Om Slayer! Svaha] The Wishing Prayer Malicious spirits and samaya-demons53, Enemies of the teachings, specific enemies, and the rest, May those who have the ten fields of negativity 54 be destroyed! Practice in that way a great deal of the activity which you are attempting to accomplish. If there is no particular objective, recite equal numbers of mantras for all four. At the conclusion of all four activities, activities, recite three times, the Sanskrit vowels and consonants, the hundred syllable mantra, and the mantra of the essence of interdependence. This is in order to correct omissions and accretions, and to ensure the continuity of the blessing.


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Seventh: The Torma Offering at the Conclusion of Sessions

RAM YAM K HAM HAM From my, Padma Bhasajvala's heart, There appears fire, air and water, that cleanse away faults and defects from the torma. An "A" transforms into a vast padma-bhandha [lotus-skull], Inside, the three syllables transform into an ocean of wisdom amrita, With the most perfect colour, aroma, flavour, power and quintessence, Emanating countless clouds of offerings of sensory pleasures. Recite three times: Om Ah Hum

HUM HRI Lord Könchok Chidu, Padma Bhasajvala, The vidyadharas of the three lineages, the assembly of gurus, Consume the immaculate torma, the wisdom-amrita quintessence, And bestow your empowerments and blessings! Chemchok55, "Dark red one encircled by flames", The Yidam deities of the four and six Tantras, Consume the immaculate torma, the wisdom-amrita quintessence, And bestow the mundane and supreme siddhis! Wisdom-Dakini Singhamukha, And your retinue of the Dakas and Dakinis of the three abodes 56, Consume the immaculate torma, the wisdom-amrita quintessence, And swiftly accomplish the four activities! Glorious male and female protectors, supreme Rahula, Dorje Lekpa, And the ocean of oath-bound deities of the three lineages 57 Consume the immaculate torma, the wisdom-amrita quintessence, And strictly guard the Buddha's teachings! Dorje Demo58, the twelve Tenma 59 and all the other Local deities and Terma guardians who protect the good,


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Consume the immaculate torma, the wisdom-amrita quintessence, And make Tibet, from its centre to its borders, full of happiness! The Naga-Mara and lake menmo of Homdrang 60, and your retinues, In particular the Terma-Guardian Genyen Tutobché 61, Consume the immaculate torma, the wisdom-amrita quintessence, And spread the ultimately profound teaching! In the presence of the root and lineage gurus, consume this torma, And protect the teachings. You who keep the commitments, Consume this torma and eliminate adverse conditions and obstacles! Give your aid for the accomplishment of the mundane and supreme siddhis! You can recite just that much, or if you wish to, recite a torma offering such as that composed by Tselé Rinpoche 62.

The third part of the practice [First was the preliminaries, preli minaries, second the actual practice]: THE CONCLUD CONC LUDIN ING G PRACTIC RAC TICES ES

This is in seven sections63. First: The Ganachakra

Gather together the means and knowledge substances, and cleanse them with the water and the alcohol inner-offering. inner- offering. Recite:

HRI From the heart of myself, the deity, The syllables R AM YAM and K HAM HAM are emanated. All clinging to reality, conceptualisation and latencies, Are burned, scattered, and washed away, and the offerings are transformed into amrita. OM AH HUM The three syllables are emanated from the heart, All appearances and existence are filled with sensory pleasures. The Gurus, Yidams, and Dakinis, The Dharma Protectors, the Oath-bound and the Terma Guardians In the realms of the nature of the three Kayas, I invite you to the ganachakra, I pray that you come! Guru Padmasambhava,


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Encircled by a retinue of Dakas and Dakinis, Hair-knots swaying, Jewellery jingling, jingl ing, Darting in all directions as they sing and dance, Filling all space from the ground to the sky, Bring your blessing to this building, Bring quintessence to this ganachakra torma! Here there is a delightful, sacred charnel-ground! Yogis and yoginis with wi th pure samaya! Attractive ganachakra and offerings! A bright, beautiful, naturally existing house of light! OM AH HUM This ganachakra, a shining mass of light, I offer to the supreme beings, who are worthy of offerings! I confess all my breakages of commitments, my transgressions and delusions. This Rudra of dualism and delusory appearances, ARAM K AHI AHI [Consume the food!] I offer to your mouths, K ARAM Ο∝ αη ηυ∝ γυρυ δηεϖα δακινι κι∝νιριτι γαναχακρα πυϕα κηαηι

[Om ah hum. Guru, Deity and Dakini, consume the completely auspicious ganachakra offering] If you wish to make a slightly extended "Fulfillment" 64 offering, recite the following:

HRI May the Buddha mind-lineages, That manifest the uncontrived, complicationless, true nature, be fulfilled! May the sign-lineages, those who have attained the supreme samadhi, The lineages of the knowledge of the Vidyadharas, be fulfilled! fulfill ed! May the gurus of the whispered lineages, In the mandala of the transmission of instructions, without loss or addition, be fulfilled! May the lineages of the sealed entrustment to Dakinis, Who keep watch on the instruction lineages that are concealed as treasures, be fulfilled! May the lineages of empowerment through prayer, That prophecy the karmically worthy ones of the future, be fulfilled! fulfill ed! May all the Buddhas of the three times


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Who know all that is to be known, be fulfilled! May the perfect speech, The Dharma Teachings that lead beings to peace and happiness, be fulfilled! May the Arya Sanghas, who are on the Paths and Bhumis, Who maintain the Teachings, be fulfilled! May the Gurus, the supreme beings Who have attained mastery of the supreme view, meditation and wisdom, be fulfilled! May the Yidam deities, Who without impediment, bestow the siddhis, be fulfilled! May the Dakinis and the Oath-bound, Who eliminate all outer and inner obstacles, be fulfilled! May the Dharmakaya, birthlessness manifest, The unborn, primordial, primordial , completely pure nature, be fulfilled! May the peaceful and wrathful Sambhogakaya, The five poisons ripened as the essence of the five wisdoms, be fulfilled! May the Nirmanakaya, that benefits beings, The self-arisen appearances that manifest unceasingly to others, be fulfilled! Ηρι

May the forty-two Jinas In the naturally existing mandala of peace, be fulfilled! May the fifty-eight wrathful ones In the great charnel ground of the blood-drinkers' delights, be fulfilled! May the deities of Manjushrikaya 65 In the mandala of the changeless, supreme body, be fulfilled! May the deities of Padmavaka 66, In the mandala of the ceaseless supreme speech, be fulfilled! May the deities of Samyakcitta 67, In the mandala of the unwavering, supreme mind, be fulfilled! May the deities of Amritaguna 68, In the mandala of the natural presence of qualities, be fulfilled!


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May the deities of Kilakarma 69, In the mandala of forceful liberation through wrathful activity, be fulfilled! May the deities of Mamo Bötong 70, In the mandala of the swirling sea of flesh and blood, be fulfilled! May the deities of the Vidyadhara Acharya, In the mandala of the maintenance of the transmission through compassion, be fulfilled! May the deities of Lokapujana 71 In the mandala of samaya-substances as abundant as a mountain, be fulfilled! May the deities of Möpa Drangak 72, In the mandala of the subjugation of enemies and obstacle-makers, be fulfilled! If you wish to practice a short "fulfillment-offering", then from here on will suffice.

HRI May the unsurpassable Könchok Chidu, Who is the essence of all the Buddhas of the three times, be fulfilled! May the deities of Guru Drakpo, In the mandala of the subjugation of the eight classes of spirits, be fulfilled!


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May Dakini Singhamukha, Who is the guardian of the unsurpassable Ati teachings, be fulfilled! May the Mother and Lord, Brother and Sister, Dharma Protectors, Who are the Guardians of the teaching of all the Buddhas, be fulfilled! May the entire ocean of the oath-bound ones, Who have offered up their life-essence, their own insignia, in the presence of the glorious ones, be fulfilled! May Maharaja Vaishravana 73, Who sends down a rain of siddhis to practitioners, be fulfilled! May Planet-Mara Rahula74, Who has fierce power in this billion world universe, be fulfilled! May Damchen Dorje Lekpa 75, Who has been entrusted with the care of all the Guyhamantra 76 Tantras, be fulfilled! May all Terma Lords and Terma Guardians, Who Oddiyana Padma appointed to care for his instructions, be fulfilled! May the Land-Masters and and Land-Guardians, Who befriend those who practice properly, be fulfilled! HUM The substances of fulfillment: The amrita of eight root ingredients with wi th a thousand additions, 77 The rakta that contains P EMA MAMSA , The especially wonderful torma, The immense pleasures of the ganachakra substances, May they fulfill your severe samaya! Your severe samayas having been fulfilled, May my severe commitments be restored. I pray that you bestow fulfillment, empowerment and siddhis!


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

There is no fulfillment: fulfillment within withi n birthlessness. There is no offering: offering through the enjoyment of non-duali ty. There is no union: union un ion in the great unity. There is no liberation: liberation in the expanse of equality. There is the fulfillment of the great primordial prim ordial union, primordial pri mordial liberation. The Ganachakra Confession HO Könchok Chidu, regard me! I pay homage to Padma Bhasajvala! I confess and repent breaking the root vows: I have not followed correctly the Buddha's teachings and the Guru's transmission, I have slandered my Master, I have had negative views about my the Vajra brothers and sisters, I have felt maliciousness towards them, I have spoken negatively to them, I have struck and beaten them, causing them actual harm, I have not had a clear experience of the deity and the mandala, My mantra repetition has been erroneous, with degenerated pronounciation and afflicted by idleness, I have spoken about what should have been kept secret and about that which was entrusted to me; I have told others of the ten secrets and have deceived the guru. I confess and repent breaking the branch vows: The five commitments concerning what should be done, The five concerning what should not be forsaken and the five concerning what should be adopted, The five concerning what should be known, and the five concerning what should be practiced, I confess the careless transgressions of commitments, That I have knowingly or unknowingly un knowingly done with my body, speech and mind, due to the power of circumstances: I have forgotten to keep the vows of intensive-practice and samadhi, I have failed to observe the moon days, the six periods of the day, 78 and special days for offerings, I have practiced the ganachakra with laziness and miserliness, I have not made the first and remainder offerings, and have failed to renew the offerings. I confess with regret all contamination from the fault of impairment and violation of commitments: Practicing with those who have violated their commitments,


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Making fulfillment-offerings with them, giving them Dharma teachings associating with them, and so on, May they all become be purified! I confess the violation of mind commitments through the view: That is the ground bodhicitta, Realising the view that there is no "is", Practicing the meditation that there is no "isn't", Realising the conduct of there being no "is" or "isn't". With the attainment of enlightenment that is without hope or fear, All the violations of root and lineage commitments Are unoriginated, unborn, So that there is liberation into the non-duality of no one confessing and nothing to be confessed. OM VAJRA SATVA SAMAYA etc., until... VAJRI BHAVA MAHA SAMAYA SO HA The recitation of those first two lines is in accordance with the oral transmission. They are from "The Secret Totally Perfect Tantra".

May all the bad karma and obscurations that I have accumulated throughout beginningless samsara, be cleansed and purified! May [my commitments] be made complete within the vast expanse of Samantabhadra! May they be healed within the expanse of great bliss, the ∆ηαρµατα Scatter the "sky-offering" 79 and recite:

OM AH HUM Ocean of Gurus, enjoy the ganachakra! Ocean of Yidams, enjoy the ganachakra! Ocean of Dakinis, enjoy the ganachakra! Dharma Protectors and Guardians, enjoy the ganachakra! Wealth-Deities and Terma-Lords, enjoy the ganachakra! The spirits of appearances and existence, enjoy the ganachakra! Local deities and Land-Masters, enjoy the ganachakra! The six classes of beings, who are my parents, enjoy the ganachakra! Karmic creditors and obstacle-makers, enjoy the ganachakra! Some enjoy the outer ganachakra! Some enjoy the inner ganachakra! Some enjoy the secret ganachakra! Some enjoy the suchness ganachakra! g anachakra! GANA CHAKRA PUDZA K AHI AHI [Consume the ganachakra offering!]


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The karma-vajra recites:

Ho Enjoy the ganachakra offering as an adornment! The recipient recites:

A La La Ho! [The practitioners] Take the ganachakra offering and enjoy it as an inner homa offering80

The Offering of the Remainder OM AH HUM Arrogant-deities who are empowered to receive the remainder, Gather as thickly as clouds and greedily rush here! Consume the ganachakra remainder that is adorned with flesh and blood! Just as you have promised in the past, Eat as food, the enemies of the teachings and the breakers of vows! Reveal swiftly the signs and omens! Repel the obstacles of practitioners! Accomplish activity without impediment! U TSIK TA BALING TA K AHI AHI [Consume the remainder torma!] If you need to do an exhortation related to wrathful activity, add it at this point. It can be learned from other texts.


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Second [part of the concluding practices]: p ractices]: The Protectors' Torma

The Command Torma Draw in the enemies and obstacle-makers so that they merge into the torma. Imagine that it has become amrita and recite:

HUM In the early, early, the intermediate and the later times, during the kali yuga of degeneration 81, Within the abodes of devas and humans, Samantabhadramitabha, Padmasambhava, Taught Tantras, concealed them as termas which were discovered. di scovered. At that time, you worldly deities made your individual promises In accordance with those commitments, consume this torma-offering and accomplish your activity. The Rinsing-Water Rinsing- Water Offering for Protection from the Tenmas The great Tenmas who protect the land of Tibet, Who accomplish in particular, the commands of Acharya Padma, The four Maras, the four Yakshis and the four Menmos, With your retinues, billowing dresses and beautiful music, Come to this place and consume the rinsing water of the commandtorma. Establish the land of Tibet in the good Dharma, Spread these ultimately profound teachings into the ten directions, And cause all those who see it, hear it, touch it or think of it, to spiritually ripen and be liberated! The Torma "Horse-Dance" 82 Even though this is not done in the course of ordinary practice, do this following the practice of wrathful activity and so on: Drawn in the [Dharma-enemies] whom you are focusing your mind upon, to the underneath of the torma bowl, and recite:


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HUM Within the worlds of a thousand billion world universe, The powerful wrathful deities perform a stamping dance, Upon the forcefully liberated beings with the ten qualities of an enemy of the Dharma 83, A dance that destroys the enemies into dust, A dance that grinds obstacle-makers into powder. Recite "the four HUM mantra":

OM SUMBHANI etc. In conclusion recite:

HUM HUM LAM LAM S TAMBHAYANAN [Hum hum Lam lam Paralyse!] Third: Offerings and Praise

Supplement the offerings and recite:

OM AH HUM All that is worthy of being offered, all worlds and beings, Whether emanated by the mind, or naturally existing, In the vast equanimity of samadhi, ARGHAM PADYAM PUKPE DUPE ALOKE GHANDE NAIVIDYA SHABTA PRATITSA AH HUM Μαηα Παντσα Ρακτα Βαλινγτα Κηαηι

[Offerings of offering-water, foot-water, flowers, incense, lights, scent, food, music, ah hum] [Consume the great five, the rakta and the torma] Praise with one verse:

HRI I praise and pay homage to all the Jinas, who are one in the expanse of wisdom, Who in the true nature of phenomena have no distinguishing features, And yet manifest individual forms, through whatever skilful means are necessary to tame beings, Emanating, transforming and spreading.


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There is no tradition of doing those offerings and praises in the ganachakra offering on a tenth day, and so on.

Fourth: Receiving Siddhis

EMA HO! As I have made this unsurpassable ganachakra offering, I pray that you bestow the siddhis of body, speech and mind, So that all of my and others' bad karma, obscurations and violations will be purified, We will attain the state of the supreme Vidyadhara within this lifetime, And possess powerful blessing and mighty brilliance! K AYA AYA VAKKA CITTA SIDDHI HUM [The siddhis of body, speech and mind! Hum] A confession of errors and a request to remain is not taught in any commentary to the Könchok Chidu text. Therefore they are not practiced in the ganachakra offering on the tenth day, and so on. However, when doing the intensive group-practice or an empowerment-practice, recite the hundred syllable mantra, a confession of errors, and the request for the ganachakra guests and so on, to remain, as is generally done.

Fifth: The Wishing Prayer

OM AH HUM All these beings who are without refuge, without a protector, May they swiftly destroy the ground and basis of the whole structure of Samsara, The twelve links of interdependent origination, orig ination, That are like the wheels of the carriage [of Samsara]. May they swiftly attain unsurpassable, complete enlightenment! Sixth: The Prayer of Good fortune

EMA HO! May there be the good fortune of the sublime gurus, The clear understanding of all that is to be known! May there be the good fortune of the Yidam Deities, The accomplishment of something by wishing wishi ng for it! May there be the good fortune of the Mahamudra, The 84 of the Buddha Body Speech and Mind!


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Seventh: The Dissolution and Reappearance of the Development Phase

OM AH HUM All worlds and inhabitants, appearances and beings, Are absorbed into the illusory body and the inconceivable palace, From above and below, this melts into light, And is absorbed into the mantra-circle and gold vajra. Which, [disappearing] like a rainbow or a bubble, Enters in the relaxed, expansive, non-referentiality, The blending of space and awareness, the mother and the son. The primordial Samantabhadra is seen. OM AH HUM VAJRA GURU PEMA SIDDHI HUM All form and appearances are the clarity and emptiness of the divinity's body. All sounds are the inexpressible sound of the mantra, All memory and thought, are spontaneous liberation, beyond identification. May there be the great, naturally present, infinite, non-duality! Thus cultivate the three adoptions of the culmination of the practice. With faith, I have compiled the essence of The traditions of explanation of many vidyadhara lineages, The root texts, their commentary and the commentaries to that commentary, But I confess to the deities of the three roots, all faults due to my stupidity. Whether practiced elaborately or in brief by those who have received empowerment and textual transmission, May all those who have a connection with this Dharma teaching achieve true Buddhahood In a pure realm, in the blending of mind and Guru-mind, The great infinite light, the naturally existent bindu!

The crown of the Teachings, Lord of all Families, Families , Omniscient Guru 85 Tsokye Gyepa placed, with a golden flower, the crown of his command upon my head, which I have worn with faith. I, Pema Garwang Trinlay Drondul Tsal 86, the holder of the wisdommantra of this teaching, a pupil of Situ Pema Wangchen 87, who is the representative of Padmasambhava, composed this [sadhana] following the offerings on the tenth day of the waxing moon of the Pleiades month (the tenth Tibetan month), in the retreat centre Devikoti of Rinchen Drak, which is similar to Tsari88


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May this profound Dharma never cease to exist, but spread and increase! May excellent goodness increase! Translation Peter Roberts. November 1989 Scotland. Revised slightly slightl y November 1990.


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1

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Sahor was a kingdom situated in what is now east Bihar. Mandarava, Padmasambhava's consort, was a princess of this kingdom. The king gave to Padmasambhava his royal hat and robe, which is what he is usually depicted wearing. In the mahasandhi tradition, the four appearances refer to: 1) The appearance of the path from the path of learning to the path of no more learning. 2) The direct appearance of the dharmata. 3) The appearance of the valid awareness. 4) The appearance of the intellect transcending exhaustion of phenomena.

"The Union of the [Three] Jewels". In Sanskrit "Ratnasamanyasamgha. The name for Padmasambhava in this terma discovered by Rigdzin Jatsön Nyingpo (1585 - 1656). 4 The "stabbing" is the induction of obstacle-makers into a torma which is forcefully liberated by stabbing and cutting it up with a vajra or phurba. "Attacking" is the use of a torma as a weapon, the power of which is released against the obstaclemakers, etc. 5 Gampo Norbu was the principal personal pupil of Jatsön Nyingpo. Karma Chamay (1613 - 1678) was the founder, along with the young terton Namchö Mingyur Dorje (1645 - 1667), of the Namchö or "Space Dharma" tradition which forms the central transmission in the Phalyul Nyingma school, and is represented in the Kagyu tradition as "the Nedo Kagyu". 6 Tibetan: bsnyen-sgrub. "An intensive practice of a deity", usually in retreat, and involving reciting a specific large number of mantras. 7 Medicine here is an epithet for the amrita offering. 8 Such as the offering of tormas to guardians. 9 All three editions of the sadhana that I have, have the word "gung" (centre) but the various editions of both of Kongtrul's commentaries have "gud", which I have taken to be the correct reading. The difference between gung and gud being only a slight lengthening of the final stroke, one of these is obviously an unintentional scribal error. 10 "The Precious Guru", a common Tibetan title for Padmasambhava. 11 This means a kapala, a human skull-bowl. This and such articles as the vajra and bell, can become symbols of the Vajrayana commitment in that they are objects that a Tantric practitioner should possess. 12 A Guru torma is a torma of specific shape particularly intended for offering to a guru. It is said that in the Kongtrul tradition, that this is a "red peaceful torma" with a lotuspetal base. Its accompanying tormas are described as five smaller "white rounded tormas", though it is clearly four lesser versions of itself that are prescribed in this text. 13 Here this always means the shrine's right-hand side, which would be our left-hand side when facing it. 14 The "two waters and five enjoyments" are the usual shrine

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offerings of bowls, two containing water (one for the mouth and one for the feet), and the five enjoyments are flowers, incense, light, scent and food. The light is usually a metal oil-lamp without a bowl, and an extra bowl is added sometimes to represent flowers as a boundary marker, though Thrangu Rinpoche says that is not necessary here. This extra bowl is often misinterpreted as being the music offering, while in fact the actual musical instruments that one plays fulfill that purpose. Genyen Tuchentob. See note 61. In this practice the torma offered in the preliminary practice for pacifying obstacle makers is called sha-gzugs-ma "the fleshshape torma", which represents a bent leg, the thigh upon the ground and the foot in the air against the sole of which a butter disc is pressed. This is said to represent the leg that Padmakara manifested, while in meditation, and hurled to obstacle-makers to pacify them. The white offering tormas are for peaceful deities in general, the red (blunt-headed) tormas for the wrathful. The commandtorma is for the native Tibetan deities, who made an oath to Padmakara to protect the Dharma and its practitioners, and the Tenma torma is particularly for the twelve Tenma goddesses, the national deities of Tibet, who were also subdued by Padmakara. 1. Driving away obstacles. 2. Protective-circle. 3. Refuge and bodhicitta. 4. Purification of obscurations. 5. Gathering the accumulations. 6. Supplication. 7. Blessing the Offerings. "Great-Powerful" Padma. Sometimes also named Shumbha and Nishumbha, are well known asura brothers in Indian literature. In Hinduism they are slain by Vishnu or by Kali, as enemies. Here they are invoked. Sanskrit names may have simultaneous meanings, so that these could mean both "Brightness" and "Darkness", and "Injurer" and "Killer". This mantra is sometimes written erroneously with an extra ni before the Hum. It is also found with four pairs of Hums. Guru "Wish-fulfilling Jewel". This form of Padmasambhava is without a khatvanga or vajra. Both hands in the meditation posture hold the skull bowl contaning the vase of amrita. The three kayas: Dharmakaya, Sambhogakaya and Nirmanakaya. Samantabhadramitabha is the name for the inseparability of the Dharmakaya Buddha Samantabhadra from Amitabha, as a naked blue Buddha. Nyangben Ting-nge-dzin Zangpo was King Trison Detseun's Royal priest and religous adviser. He is said to have been executed when Langdarma seized the throne in 836. Dundul Dorje (1615-1672) to whom Rigdzin Jatsön Nyingpo principally transmitted the Könchok Chidu teachings. Longsal Nyingpo 1625-1692. One of the early masters of the Khatok Nyingma tradition. Rongtön Pema Dechen Lingpa (17th century) Holder of the Khatok Nyingma lineage, eighteenth century. The 6th Drukchen the holder of the Drukpa Kagyu lineage.

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A Mind-terma terton of the eighteenth century. The ninth Tai Situpa (1774-1853) A holder of the Karma-Kagyu lineage. The Terton name of Jamgon Kongtrul 1813-1899 which was given to him by Chogyur Dechen Lingpa. The lineage supplication originally concluded with the ninth Tai Situpa, some editions have various editions. One adds the first Khyentse between Tai Situ and Jamgon Kongtrul. I have not found a version that continues the lineage to the present time. The 15th Karmapa 1871-1922. Trek-chö, literally "cutting through" s defined as a key practice in the Nyingma Mahasandhi teachings. a teaching that can effortlessly liberate the lazy. It is the spontaneous ground wisdom, a direct recognition through resting in the four liberations; the primordial, spontaneous, naked and final liberations.Resting naturally in the primordial pourity of the dharmata, the nature of phenomena. Tö-gal, literally "reaching the summit" is defined as a key practice in the Nyingma Mahasandhi teachings. a teaching that can through effort liberate the diligent. Through proceeding through the four appearances, through the appearances of the pehnomenal, the material is transformed into the clear-light. 1. The visualisation of the peaceful guru. 2. The outer and inner practices. 3. The long-life practice. 4. Guru Drakpo. 5. Singhamukha. 6. The four activities. 7. Torma offering for the conclusion of sessions. Though this section is introduced as the outer-practice, in conclusion it is described as the generation of the visualisation of the peaceful guru. The second section is the mantra practice that in fact includes both the outer and inner practices. Described as refering to the Ο∝ ΑΗ Ηυ∝ of the preceding line, which symbolise the three samadhis. In some editions of the text, there is a mispelling of lnga as ldan, so that the meaning becomes "possessing a bright, white glow". Some texts have nam-mkha' "space" in error for rnam-mang. Some versions have the penultimate line concluding with kyis instead of kyi, meaning "..give your blessing because I am practicing as you have done". Both are leading Nagas, in Indian mythology, their parents were the Rishi Kashyapa and one of his twelve wives, Kadru, the mother of the Nagas. In the abhidharma, this is the island to the west of Jambudvipa continent. The name means "yak-tail fly-whisk". In terms of being the abode of Padmasambhava Chamara is identified as the land of the rakshasas, and is also identified with Langka, traditionally the land of the rakshasa in Indian mythology. The island of Chamarta is usually said in this case to be to the south-west of Jambudvipa. The gyalpo (rgyal-po) are Tibetan spirits, who are ruled by

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Pehar, that are associated with templs and religous places and who manifest as lamas. Their principal insignia is a wide brimmed felt hat. They are credited with often being the cause of madness. The Senmo (bsen-mo) are said to be a group of nine Tibetan spirits, and are said to cause harm to new-born babies. The Damsi (dam-sri) or "Samaya-demons" are one kind of Si, animal headed Tibetan spirits. The Damsi are said to have the heads of pigs and particularly attempt to trouble thouse who keep vajrayana samaya. Literally "three thousand", meaning a thousand times a thousand times a thousand worlds forming an universe which is said to be the field of activity of the Buddha, so that a Shakyamuni Buddha and a Padmasambhava were present simultaneously in the Jambudvipa continent of each of those thousand billion worlds. Tibetan spirits that originate from an union of the Nagas, who are the water and serpent deities that can cause droughts and leprosy, with the Nyen, Tibetan spirits of the forests and moutains, with the power to cause loss of use of limbs. While naga deities and such Nyens as Nyenchen Tanglha can be enlightened guardian deities, here Black refers to those Naga-nyens who are malevolent. dregs-pa. A general term for powerful worldly deities. Planetary deities (gza') which is also the name of Rahula the guardian deity who is obviously not meant here), if malevolent can cause various misfortunes, in particular epilepsy and strokes. A traditional term for worldly spirits, while the actual classification can vary from list to list, e.g. devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas is the traditional Indian list, this group often occuring within sutras as listening to the Buddha's teachings. More Tibetan versions of the list will include Mamos, Tsen, etc. "Master of Life" is an epithet for many Tibetan deities, but is particularly used for Pehar, who was the guardian deity of a temple in Kanchou, on the silk-road. This was a city of the Uighur Turks,who were allied with China against Tibet. They had converted to Manicheanism a few years before Kanchou was captured by the Tibetan army in 766. This was at the time of the building of Samye temple in Tibet. The precious images of Kanchou temple were taken to Samye. Padmasambhava made Pehar, who followed the looted religous articles to Tibet, into the guardian of Samye in particular and all Tibetan Dharma temples in general. However as a worldly powerful spirit he still needs to be kept in control. He later abandoned Samye and became the spirit that possessed the State-Oracle at Nechung temple near Lhasa. The gyalpo spirits that he rules are, although he is himself a Dharma guardian, capable of harming beings. The ninth, eighteenth and twenty-seventh of the lunar month. The two accumulations of wisdom and merit.

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The six wealths of long life, great power, good fortune, great majesty, great retinue and great prosperity. "The four aspirations" is a term which refers to stages in the development of the sampannakrama or completion phase: "the attainment of appearance", "the increase of appearance", "entering the single direction of suchness" and "the samadhi without obstacles". The Damsi who are described in footnote 43. The ten fields of negativity are described in the tantras as the qualities that make a being a complete enemy of the Dharma. They are: 1) Destroying the teachings. 2) Denigrating the Three jewels. 3) Robbing the sangha of its possessions. 4) Slandering the Mahayana. 5) Attacking the guru's body. 6) Rejecting one's vajra brothers and sisters. 7) Causing obstacles to practice. 8) Being totally devoid of love and compassion. 9) Abandoning vows and commitments. 10) Having erroneous views concerning karma. In this instance Chemchok "Great Supreme One" is an epithet for Guru Drakpo. Below, upon and above the earth. Though spelt like Tantras, which could mean perhaps Mahayoga, Anu and Ati, this is considered by lamas I have consulted to be probably a spelling error for brgyud-pa, referring to the mindlineage of the Buddhas, the sign-lineage of the vidyadharas and the oral-lineage of the great individuals. rdo-rje de-mo. The name of a Mamo, or Matrika as they are known in Sanskrit. These "Mothers" being ferocious female deities usually inhabiting charnel grounds. These twelve goddesses, each with a specific location in Tibet, are the national guardian goddesses of Tibet. There are in fact variant lists of who the twelve actually are. The principal tenma is usually Dorje Yudrönma, on whom mirror-divination practices are based. They are described as having been subjugated and made into Dharma guardians by Padmasambhava. The Naga-Mara is a Tibetan deity of a type that comes from an union of the nagas with the "Mara", which here is not the equivalent of the classical Buddhist Mara but a type of Tibetan deity, described as black and riding black horses, known as dü (bdud). Their name was "borrowed" for use as translation of the term Mara. The Menmo is one of a type of goddesses, who are particularly but not necessarily associated with lakes. Though their name means "medicine-females" they do not seem to have any overt connection with healing. These two deities are the local deities of Homdrang, which is the place, in Draklung, where Jatsön Nyingpo discovered the Könchok Chidu terma. threfore they have a special guardian relationship with this terma. hene the tormas specifically offered to them on the shrine during this practice. The Genyen is another class of Tibetan deities. Their name which means "upasaka", a lay follower of the Dharma, refers to

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their being usually mountain deities that have a relationship of follower and guardian to specific monasteries in their area. As the principal terma-guardian, this means that Padmasambhava specifically commanded Tutobché to guard it while concealed, ensure it was found by the right peron and to protect its teachings thereafter. Tselé Natsok Rangdrol, born 1608 was one of Rigdzin Jatsön Nyingpo's principal pupils. the auhor of "The Lamp of Mahamudra" and "The Mirror of Mindfulness", both available in English. The seven sections of the concluding practices are: 1) the ganachakra. 2) torma for protectors 3) offerings and praise 4) receiving siddhis 5) wishing prayers. 6) prayers for good fortune 7) The dissolution and reappearance. A "fulfillment" offering is especially made to please the deities. The "fulfillment offering" "fulfills the sublime-mind" of the deities according to Zenkar Rinpoche. The word thugs-dam should be interpreted here as meaning "sublime mind" and not as honorific for samaya or commitment. Tibetan: Jampal-Ku ('jam-dpal -sku), one of the eight herukas of the Nyingma mahayoga tradition. Tibetan: Pema-Sung (padma-gsung) one of the eight herukas of the Nyingma mahayoga tradition. Tibetan: Yangdak-tuk (yang-dag thugs) also known as Vajra Heruka, the principal heruka amongst the eight Mahayoga herukas. Tibetan: Dutsi Yonten (bdud-rtsi yon-tan). Oneof the eight herukas. Tibetan: Phurba Trinlay (phur-ba phrin-las), better known as Vajrakila (Tibetan Dorje Phurba). One of the eight herukas. The last of the five relate to Buddha Body, Speech, Mind, Qualities and Activity. "Sending Mamos to the Attack". Sixth of the eight herukas. Tibetan: Jikten Chötö "Offering and Praise to Worldly deities". Seventh of the eight herukas. "Wrathful-Mantra Curse". The eighth of the eight herukas. The guardian of the northern side of Sumeru. The lord of the yakshas, and the god of welath. One of the three principal guradians of the Ati teachings, his lower half is a serpent, and his upper body is covered in eyes. He has many heads, the uppermost being a raven's, and a face with a ferocious mouth upon his stomach. One of the three principal guardians of the ati teachings. His Sanskrit name being Vajrasadhu, he is depicted witha widebrimmed hat, mopunted on a lion and ating a heart. A principal guardian of the Kagyu teachings that has the same name is in fact in the form of one of this Vajrasadhu's retinue, Garwa Nagpo ("The Black Blacksmith"). "Secret-mantra", a general name for the Vajrayana. Rakta is Sanskrit for blood. Padma Mamsa is "lotus-flesh", lotus here meaning vagina. The new and full moon days, and the six periods of the day during which practice is done are the early, middle and later

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daytime, and the early, middle and later nightime. The ganchakra offering to the Jewels, Roots,etc., which is the first portion to be separated from the rest of the ganachakra offering. The second is that which the practitioners themselves consume, and the third part is the remainder offering. It is named the sky-offering as traditionally, at this pont in the pratcice, the offerings were taken from the shrine or mandala and taken up onto the roof of the temple where they were offered up. "Fire puja" where offerings are poured into a fire-place where they are received by the deities as amrita. The inner homa is when one's body is both the fireplace and the deity. These times are described in more detail in other sadhanas. The early time for example, is when the deities took their command before the Padma Heruka in Akanishtha, the supreme realm. The middle time is when Padmasambhava bound deities to their oaths in Tibet. The later time is when the deities made promises to the tertons that discovered the termas that Padmasambhava had concealed. The kali yuga, called "the age of conflict" in Tibetan is generally described as having commenced before the lifetime of the Buddha, as he is the only one of the thousand Buddhas to appear within a kali-yuga, the other Buddhas appearing in one of the previous three ages. So called because malefic beings are being trampled underfoot as a horse would trample someone under its hooves. See footnote 54. Sanskrit for "Good Fortune" here. "The one who pleases the lake-born one (Padmasambhava)" This is the first Khyentse, Jamyang Khyentse Wangpo, a close associate of Kongtruls. 1820-1892, and is a name he often used in the colophon to his own texts. This is the "secret name" of Jamgon Kongtrul, which he received during the abhisheka [empowerment] of Tsasum Drildrub in 1836, when he was 23. Kongtrul was an expedient name given to him, when he was given a false recognition as a tulku of a Kongpo Samten, to avoid his being requisitioned from Palpung monastery by the Derge government. Therefore Kongtrul never used that name in any of his works. The Ninth Tai Situpa. Tsari in south-east Tibet is identified as Devikoti, one of the twenty-four sacred places listed in the Chakrasamvara Tantra.

Konchok Chidu Sadhana Redigeret

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