Sang Offering Collection - LotsawaHouse PDF

Sang Offering
1
༄༅། །འཛམ་ིང་ང་ན་བསང་མད་ང་ར་བགས།
Brief Smoke Offering to the Great Lion of the World

by Karma Chakmé
ེ། སངས་ས་་གགས་ོན་པ་་འལ་ཅན། །
kyé, sangye mi zuk jönpé dzutrul chen
Kye! Buddha appearing in human form, complete with miraculous powers
མ་ལ་ད་ང་ཧོར་བད་ཆམ་ལ་ཕོབ། །
tutsal mejung hor dü cham la pob
And wondrous force and strength—you who crushed the demons of Hor,
འེ་ིན་དམ་བཏགས་བོད་ཁམས་བ་ལ་བད། །
dré sin dam tak bö kham dé la kö
Bound demons and ogres under oath and brought happiness to Tibet.
ད་ནག་ད་་ེས་་དོན་འབ་བསང་། །
u nak dralha kyebu dön drub sang
Black-haired warrior god, Wish-Fulfilling Being, to you we offer purifying smoke:
བསང་མད་བདག་་ཕོ་་མངའ་གསོལ་ལོ། །
sang chö dak gi polha ngasol lo
Tutelary deity of ours, through this smoke offering, we exalt you!
ག་ལ་་ང་བ་ིད་ན་ཚོགས་མཛོད། །
shyi la tsering dekyi püntsok dzö
At home, grant us long life, happiness and every excellence!
ེས་་གང་བསམ་བབ་ལ་་བ་བོང་། །
jé su gang sam drub la rewa kong
Abroad, grant us whatever we wish for and fulfil our desires!
བན་པ་མངའ་ཐང་ོགས་བར་ས་པར་མཛོད། །
tenpa ngatang chok chur gyepar dzö
And extend the dominion of the teachings throughout the ten directions!
ས་་ག་་ས་མཛད་པའོ།།
Composed by Rāga Asya.
| Translated by Adam Pearcey, 2019.
2
༄༅། །་བསངས་་ལ་ན་མོ་བགས་སོ།
Lasel Chenmo: A Sang Offering to the Nāgas

by Karma Chakme
ོབ་དཔོན་པ་འང་གནས་ལ་ག་འཚལ་ལོ།
Homage to the master Padmasambhava!
་བསངས་གཏོང་བར་འདོད་པས།
If you wish to make a sang offering to the nāgas, gather the following:
དང་པོར་ན་ན་་་།
First, the five precious substances:
གར་དལ་་ག་་་་ན་།
Gold, silver, pearl, coral and lapis lazuli;
འ་་ལ་ནས་འས་ོ་ན་མ་ལ་བཅས་།
Then the five grains: barley, rice, wheat, bean and sesame;
བད་ི་་ལ་ང་དཀར་འོ་མ་ཞོ་མར་བཅས་།
The five nectars: honey, sugar, milk, curd and butter;
ན་་ེ་ེས་ཀ་ཀ་་དབང་ལག་་མཚོ་་བ་་དག་བཅས་།
The five medicines: heart-leaved moonseed, blackberry (kaṇḍakāri), markata, cuttlebone and sweet flag;
ི་་ལ་ཙན་དཀར་དམར་ཛ་་ག་ར་ར་མ་བཅས་།
The five fragrances: white sandalwood, red sandalwood, nutmeg, camphor and saffron;
བཟང་པོ་ག་ལ་་གང་ར་མ་་་ཛ་་ག་ེལ་ཀ་་ལ་དང་ག་ག་ད་པ་ང་་བེགས།
And the six excellent medicines: bamboo pith, saffron, clove, nutmeg, small cardamom, and greater cardamom.
Also burn wood from various non-poisonous trees.
བདག་བེད་གང་མོས་གསོལ་བཏབ་ལ་འ་ད་དོ།
Generate the self-visualisation, according to whichever practice you prefer, and then recite the following:
ཻ༔ དང་པོ་བསང་ང་གང་ནས་ང༔
kyé dangpo sang jung gangné jung
Kye! When sang first arose from where did it arise?
བསངས་ང་འཛམ་ིང་དས་ནས་ང་༔
sang jung dzamling ü né jung
It first arose in the centre of Jambudvīpa,
ནམ་མཁ་ིག་དང་ག་ལ་ཆགས༔ 3
ནམ་མཁ་ིག་དང་ག་ལ་ཆགས༔
namkhé mik dang mak la chak
Formed in the haze and darkness of the sky.
ས་ལ་ི་ང་་ཚོགས་འངས༔
sa la tsishing natsok trung
Various plants appeared upon the earth.
་ལ་འོ་མ་་མཚོ་ང་༔
dé la omé gyatso jung
And an ocean of milk came into being,
་ལ་་ཏོག་མང་པོ་ེས༔
dé la metok mangpo kyé
In which many flowers began to grow,
གསོ་བེད་བད་ི་ན་ཆར་འབས༔
so kyé dütsi men charbeb
And showers of nourishing nectar-like medicine rained down.
བ་ན་གས་་གཞལ་ཡས་ནས༔
dechen rik ngé shyalyé né
In the palace of the five families of great bliss,
་་ལ་པོ་ཛམ་་བསངས༔
lu yi gyalpo dzam lha sang
To Jambhala, king of nāgas, we offer.
གནས་མག་་་ཕོ་ང་ནས༔
né chok lu yi po drang né
In the supreme place, the nāga palace,
་ལ་གག་ན་ན་ན་བསངས༔
lugyal tsuk na rinchen sang
To the nāga king Ratnacūḍa, we offer.
་ལ་འར་བ་་གས་བསངས༔
dé la khorwé lu rik sang
To the types of nāga who surround him, we offer.
དཀར་པོ་་་ེ་ཚོགས་བསངས༔
karpo lu yi dé tsok sang
To the hosts of white nāgas, we offer.
ོན་པོ་་་ེ་ཚོགས་བསངས༔ 4
ོན་པོ་་་ེ་ཚོགས་བསངས༔
ngönpo lu yi dé tsok sang
To the hosts of blue nāgas, we offer.
ག་པོ་་་ེ་ཚོགས་བསངས༔
mukpo lu yi dé tsok sang
To the hosts of dark nāgas, we offer.
ར་པོ་་་ེ་ཚོགས་བསངས༔
serpo lu yi dé tsok sang
To the hosts of yellow nāgas, we offer.
ང་་་་ེ་ཚོགས་བསངས༔
jang khu lu yi dé tsok sang
To the hosts of green nāgas, we offer.
་བོ་་་ེ་ཚོགས་བསངས༔
trawo lu yi dé tsok sang
To the hosts of multi-coloured nāgas, we offer.
དམར་པོ་་་ེ་ཚོགས་བསངས༔
marpo lu yi dé tsok sang
To the hosts of red nāgas, we offer.
ནག་པོ་་་ེ་ཚོགས་བསངས༔
nakpo lu yi dé tsok sang
To the hosts of black nāgas, we offer.
ལ་གས་དཀར་པོ་་་ེ་ཚོགས་བསངས༔
gyalrik karpo lu yi dé tsok sang
To the hosts of white nāgas from the royal caste, we offer.
ེ་གས་ར་པོ་་་ེ་ཚོགས་བསངས༔
jerik serpo lu yi dé tsok sang
To the hosts of yellow nāgas from the merchant caste, we offer.
མ་་ནག་པོ་་་ེ་ཚོགས་བསངས༔
dramzé nakpo lu yi dé tsok sang
To the hosts of black nāgas from the priestly caste, we offer.
དམངས་གས་ང་་་་ེ་ཚོགས་བསངས༔
mang rik jang khu lu yi dé tsok sang
To the hosts of green nāgas from the commoners' caste, we offer.
གདོལ་པ་ནག་པོ་་་ེ་ཚོགས་བསངས༔ 5
གདོལ་པ་ནག་པོ་་་ེ་ཚོགས་བསངས༔
dolpa nakpo lu yi dé tsok sang
To the hosts of black nāgas from the untouchables' caste, we offer.
ལ་ན་བ་པོ་འར་བཅས་བསངས༔
gyalchen shyipo khor ché sang
We offer to the four great kings and their retinue.
་ན་བད་པོ་འར་བཅས་བསངས༔
luchen gyepo khor ché sang
We offer to the eight great nāgas and their retinue.
གཟའ་དང་་ར་ཚོགས་མས་བསངས༔
za dang gyukar tsok nam sang
We offer to the planets and the constellations.
་མོ་་བན་ནོར་བན་བསངས༔
lumo ta shyin nor shyin sang
We offer to the female nāgas: as horses and as riches.
་མོ་ག་བན་གཡང་བན་བསངས༔
lumo luk shyin yang shyin sang
We offer to the female nāgas: as sheep and as wealth.
་མོ་ཟས་བན་གར་བན་བསངས༔
lumo zé shyin ter shyin sang
We offer to the female nāgas: as food and as treasure.
ཕ་་གཡས་ལ་གནས་པ་་་བསངས༔
pa ri yé la nepé lha lu sang
We offer to the gods and nāgas who live there in the mountains to the right.
ར་་གཡོན་ལ་གནས་པ་་་བསངས༔
tsur ri yön la nepé ö lha lu sang
We offer to the gods and nāgas who live here in the mountains to the left.
འབབ་པ་་ལ་གནས་པ་་་བསངས༔
babpa chu la nepé lha lu sang
We offer to the gods and nāgas who live in streaming water.
་བ་ག་ལ་གནས་པ་་་བསངས༔
sawa drak la nepé lha lu sang
We offer to the gods and nāgas who live in solid rock.
གཡོ་བ་ང་ལ་གནས་པ་་་བསངས༔ 6
གཡོ་བ་ང་ལ་གནས་པ་་་བསངས༔
yowa lung la nepé lha lu sang
We offer to the gods and nāgas who live in flowing air.
བེན་པ་མཁར་ལ་གནས་པ་་་བསངས༔
tenpa khar la nepé lha lu sang
We offer to the gods and nāgas who live in stable space.
་བོ་ན་ལ་གནས་པ་་་བསངས༔
riwo kün lé nepé lha lu sang
We offer to the gods and nāgas who live in the mountains.
་མཚོ་ན་ལ་གནས་པ་་་བསངས༔
gyatso kün lé nepé lha lu sang
We offer to the gods and nāgas who live in the oceans.
ལ་མག་ན་ལ་གནས་པ་་་བསངས༔
yul chok kün la nepé lha lu sang
We offer to the gods and nāgas who live in supreme lands.
་ག་ན་ལ་གནས་པ་་་བསངས༔
chumik kün la nepé lha lu sang
We offer to the gods and nāgas who live in springs.
ེད་་མས་བསངས་པ་ཡོན་ཏན་ིས༔
khyé lu nam sangpé yönten gyi
O nāgas, as a result of these purifying offerings to you,
་་ནད་ཡམས་ད་ར་ག༔
mi yi né yam chö gyur chik
May all contagious diseases among human beings cease!
ནོར་ི་ད་ཡམས་ད་ར་ག༔
nor gyi gö yam chö gyur chik
May all financial loss and ruin come to an end!
་་་ི་ད་ར་ག༔
ta yi ta si chö gyur chik
May the si demons who plague horses be eliminated!
ག་་ནད་ཡམས་ད་ར་གག༔
luk gi né yam chö gyur chik
And may diseases among sheep be brought to an end!
གསོ་ེད་བད་ི་ན་ིས་བསངས༔ 7
གསོ་ེད་བད་ི་ན་ིས་བསངས༔
so jé dütsi men gyi sang
We offer nourishing nectar-like medicine.
ན་བ་ཡོད་ན་་ང་བསངས༔
nawa yö na dering sang
If there is disease, today let it be purified.
ེ་བ་ཡོན་ན་་ང་བསངས༔
mewa yön na dering sang
If there is impurity, today let it be purified.
གཡོ་བ་ཡོད་ན་་ང་བསངས༔
yowa yö na dering sang
If there is instability, today let it be purified.
མནོལ་བ་ཡོད་ན་་ང་བསངས༔
nolwa yö na dering sang
If there is contamination, today let it be purified.
འཐོར་བ་ཡོད་ན་་ང་བསངས༔
torwa yö na dering sang
If there is dispersal, today let it be purified.
ོ་མ་བསངས་ན་གར་་ར༔
do kam sang na ser du gyur
This purifying sang turns dry stone into gold.
ང་མ་བསངས་ན་ཡལ་ག་འངས༔
shing kam sang na yalga trung
This purifying sang causes dead trees to sprout new branches.
་མས་མ་བ་ག་་བསངས༔
lu nam sumgya drukchu sang
To the 360 nāgas, we offer.
་ཕན་་ི་ག་ོང་བསངས༔
lu pen nyitri chiktong sang
To the 21,000 beneficial nāgas, we offer.
འདོད་ཡོན་གར་ཁ་་མས་བསངས༔
döyön terkhé lu nam sang
To the nāgas who guard the treasury of all that is desirable, we offer.
གས་མས་ེལ་བ་་མས་བསངས༔ 8
གས་མས་ེལ་བ་་མས་བསངས༔
chuk nam pelwé lu nam sang
To the nāgas who increase livestock, we offer.
གཡང་མས་ེལ་བ་་མས་བསངས༔
yang nam pelwé lu nam sang
To the nāgas who increase prosperity, we offer.
་མས་ེལ་བ་་མས་བསངས༔
mi nam pelwé lu nam sang
To the nāgas who cause human beings to multiply, we offer.
ནོར་མས་ེལ་བ་་མས་བསངས༔
nor nam pelwé lu nam sang
To the nāgas who increase wealth, we offer.
ག་མས་ེལ་བ་་མས་བསངས༔
luk nam pelwé lu nam sang
To the nāgas who increase stocks of sheep, we offer.
་མས་ེལ་བ་་མས་བསངས༔
ta nam pelwé lu nam sang
To the nāgas who increase stocks of horses, we offer.
བན་པ་གཉན་པོ་ན་་བང་༔
tenpa nyenpo gyündu sung
Guard continuously the powerful teachings,
་ང་ོག་ོངས་་ས་མཛོད༔
tsering sok kyong lu yi dzö
Nāgas who sustain longevity and protect the life-force,
ཁ་ེ་དབང་ཐང་་་ང་༔
khajé wangtang lu yi sung
Nāga guardians of fortune and authentic presence (wang-tang),
་་གར་ཁ་མ་བ་ག་་བསངས༔
lu yi terkha sumgya drukchu sang
To the 360 treasuries of the nāgas, we offer.
་་མ་མོ་བན་མ་བ་གས་བསངས༔
lu yi chammo tenma chunyi sang
To the twelve tenma, sisters of the nāgas, we offer.
བདག་་་ནོར་ེལ་ང་བང་ོབས་མཛོད༔ 9
བདག་་་ནོར་ེལ་ང་བང་ོབས་མཛོད༔
dak gi mi nor pel shying sung kyob dzö
Increase and protect our progeny and wealth!
ན་ག་ི་མ་འ༔
naga siddhi tim du
་ེར་ར་་༔
muber ratna soha
་ར་ར་་༔
lé dar ratna soha
གཡང་ེར་ར་་༔
yang ber ratna soha
་བསངས་་ལ་ན་མོ་་ོབ་དཔོན་པས་མཛད་པའོ།
This great sang offering to the nāgas, known as Lasel Chenmo (The Great Spirit Clearing), was composed by the
master Padmasambhava.
་ེ་བསངས་ེ་ེ་་༔
shuddhé sang shuddhé shuddhé soha
ཻ༐ དགའ་བོ་་དགའ་འག་པོ་དང་། །
kyé, gawo nyer ga jokpo dang
Kye! Nanda, Upananda, Takṣaka
ད་ོང་འན་པ་ལག་མང་ཚོགས། །
dü kyong dzinpa lak mang tsok
Śaṅkhapāla, Many-Limbed Grasper and the rest—
་ན་བད་དང་གས་བ་། །
luchen gyé dang rik shyi lu
The eight great nāga kings and nāgas of the four castes:
འར་བཅས་ཐོགས་ད་འར་གགས་ལ། །
khor ché tokmé dir shek la
Come now, instantly, together with your retinues!
ག་་མ་འེས་ན་་ཚོགས། །
duk na madré men né tsok
We offer various medicines untainted by poison,
རབ་ར་བད་ི་ལ་་དང་། ། 10
རབ་ར་བད་ི་ལ་་དང་། །
rab jar dütsi rilbu dang
Well-made pills of amṛta nectar,
བསངས་མད་་ན་འ་འལ་ལོ། །
sang chö gyachen di bul lo
And vast gifts of purifying incense smoke!
དེས་པ་ན་པོས་བས་ནས་ང་། །
gyepa chenpö shyé né kyang
Please accept them with great delight,
འན་བ་གག་བ་ངན་པ་ན། །
khön tsawa duk tsub ngenpa kün
And, having pacified all resentment and poisons of the mind,
་ནས་ང་བ་མས་བེད་དོ། །
shyi né changchub semkyé do
Generate bodhicitta, the mind of awakening.
བཙའ་སད་ཐན་པ་མ་གཏོང་བར། །
tsa sé tünpa matongwar
Do not permit blight, untimely frost, or drought.
་གས་ནད་མས་་བ་དང་། །
mi chukné rim shyiwa dang
Pacify diseases that threaten people and livestock.
ཆར་་ས་་འབས་པ་དང་། །
charchu dü su bebpa dang
Let the rains fall on time.
ལོ་གས་ག་་གས་པ་སོགས། །
lo chuk taktu lekpa sok
Cause harvests and herds to be forever bountiful and well,
ས་འོར་བ་ིད་འལ་བར་མཛོད། །
chö jor dekyi pelwar dzö
And make Dharma, wealth and happiness thrive!
མས་ཅན་ནད་པ་་ེད་པ། །
semchen nepa jinyé pa
May all those beings who are sick
ར་་ནད་ལས་ཐར་ར་ག ། 11
ར་་ནད་ལས་ཐར་ར་ག །
nyurdu né lé tar gyur chik
Be swiftly freed from sickness!
འོ་བ་ནད་མས་མ་ས་པ། །
drowé né nam malüpa
May all diseases that affect living beings
ག་་འང་བ་ད་པར་ཤོག །
taktu jungwa mepar shok
Never return!
་ལ་དགའ་བོ་་དགའ་དང་། །
lugyal gawo nyer ga dang
May the nāga kings Nanda and Upananda
བན་ལ་དད་པ་་མས་དང་། །
ten la depé lha nam dang
And all the devas who have faith in the teachings,
ལ་པོ་ིན་བདག་གས་དང་། །
gyalpo jindak nyi dang ni
As well as kings and patrons,
མས་ཅན་འཕོངས་པ་་ེད་པ། །
semchen pongpa jinyé pa
And all who are in poverty,
་ང་ནད་ད་ན་མ་ཚོགས། །
tsering nemé pün sum tsok
Live long, in good health and prosperity,
གཏན་་བ་བ་ཐོབ་པར་ཤོག །
tendu dewa tobpar shok
And may they gain lasting happiness!
ས་པ་འ་་པཎ་ན་་ས་ས་ི་ལ་མཚན་ིས་མཛད་པའོ། ས་ོང་ེ་དབང་་ལ་པོས་གངས་སོ།
This was written by Paṇchen Yeshe Chökyi Gyaltsen. Thus it was said by Kongtse, King of Power.
་མ་མན་པོ་ན་རས་གགས་ལ་ག་འཚལ་ལོ། །
lama gönpo chenrezik la chak tsal lo
Homage to the guru, Lord Avalokiteśvara!
12
་ན་སོགས་་ན་ོན་་འོ་བས་ོང་། །
With any preliminaries, such as the preparation of nāga medicine, out of the way, continue with refuge and
bodhicitta:
སངས་ས་ས་དང་ཚོགས་ི་མག་མས་ལ། །
sangye chö dang tsok kyi chok nam la
In the Buddha, the Dharma and the Supreme Assembly
ང་བ་བར་་བདག་་བས་་མ། །
changchub bardu dak ni kyab su chi
I take refuge until I attain enlightenment.
བདག་ས་ིན་སོགས་བིས་པ་བསོད་ནམས་ིས། །
dak gi jin sok gyipé sönam kyi
Through the merit of practising generosity and so on,
འོ་ལ་ཕན་ིར་སངས་ས་འབ་པར་ཤོག །
dro la pen chir sangye drubpar shok
May I attain buddhahood for the benefit of all beings.
ཚད་ད་བ་ལན་གམ་།
And recite the verses of the four immeasurables three times.
རང་ད་ད་ག་ས་ན་རས་གགས་་གསལ་བ། མན་་པ་དཀར་པོ་འདབ་མ་གམ་
བས་པ་དས་་མཚོ་དང་ིང་་དང་ོན་ང་་ང་་ག་སོགས་་ཕོ་ང་ཉམས་དག་ེ་
བར་་་དང་ ིཿག་ལས། ་བོ་ཁ་སར་་་་མདོག་དཀར་པོ་ཞལ་གག་ག་གས་གཡས་
མག་ིན་དང་། གཡོན་གས་ཀར་པ་བམས་པ། ན་པོ་་ན་་མས་མས་པ་གཡས་བང་
གཡོན་བམ་ི་ལ་་བགས་པ་གནས་གམ་ལ་ༀ་ཿྃ་གམ་ིས་མཚན་པ། གས་ཀ་ཆ་
ད་་་་ ིཿ་ག་དང་བཅས་པར་ར།
rang nyi ké chik gi chenré zik su salwé d¨n du pema karpo dabma sum khebpé ü su tso
dang dzingbu dang jön shing ne'u sing chu mik sok lü podrang nyamgé tewar nyi da
dang hrih yik lé jowo khsarpani ku dok karpo shyal chik chak nyi yé chok jin dang yön
tukkar pema nampa rinpoché gyen dumé dzepa yé kyang yön kum gyi tsul du shyukpé
né sum la om ah hung sum gyi tsenpa tukké cha mé du yi gé hrih yik dang chépar gyur
In an instant I appear clearly as Avalokiteśvara. Before me, in the centre of a delightful
nāga palace surrounded by lakes covered with three-petalled white lotuses, and by lovely
pools, trees, meadows and springs, are discs of sun and moon and a syllable HRĪḤ, from
which Lord Khasarpāṇi appears. He is white in colour, with one face and two hands. His
right hand is in the gesture of supreme generosity and his left holds a lotus at his heart.
He is adorned with precious ornaments, and sits with his right leg extended and left leg
drawn in. At his three centres are the three syllables OṂ, ĀḤ and HŪṂ. At the lower
portion of his heart is a syllable HRĪḤ.
13
འཕགས་པ་མཐའ་བོར་་ནོར་ས། ང་ོང་། དགའ་བོ། ་དགའ་བོ། པ། ་། དཔལ་
ིའོ། འོད་པོ་། གས་བཟང་། ོབས་ན་་་ན་པོ་བད་ོད་ེས་་ཆ་ེད་ལ་ལ་མ་
བན་ི་གངས་ཀ་ཅན། ད་ལ་མག་་འིལ་བ་འར་་དང་ས་བདག་་མས་ཡོངས་་གང་
བར་ར།
pakpé ta kor du nor gyé dung kyong gawo nyegawo pema chulha pal gyi'o öpoché
rikzang tobden té lu chen po gyé tö kyebü cha ché la drul go dün gyi deng ka chen mé
drul juk tu khyilwa khor lu dang sa dak du mé yong su gangwar gyur
Surrounding noble Avalokiteśvara are Vāsuki, Śaṅkhapāla, Nanda, Upananda, Padma,
Varuṇa, the Glorious, the Radiant, Kulika, and Balavat—the eight great nāga kings. Their
upper bodies are dressed in human clothes, they each have seven hooded serpent heads,
and their lower bodies are twisting serpent tails. They are completely surrounded by
nāgas and earth lords.
གས་ཀ་ས་བོན་ལས་འོད་ར་ིས་་གས་་ར་པ་ཐམས་ཅད་ན་ངས།
tukké sabön lé özer gyi lü rik su gyurpa tamché chen drang
From the seed-syllable at your heart, rays of light stream out to invite every type and caste
of nāga.
ༀ་་ག་ས་པ་་་ར་ས་་ཡ་ཛ་ཛཿ
om nāga sapariwāra samaya dza dza
ས་གས་ལན་བན་ིས་ན་ངས།
Recite the mantra seven times as an invitation.
མན་བེད་ལ་མ་པར་ར།
dün kyé la timpar gyur
They dissolve into the front visualization.
ༀ་ཿྃ་ས་བད་ིར་ིན་ིས་བབ།
Bless as nectar with OṂ, ĀḤ and HŪṂ.1
འཕགས་པ་ག་མལ་ི་ ིཿག་ལས་གང་འདོད་ི་བད་ི་ན་བབས་་དང་ས་བདག་ཐམས་
ཅད་ིས་འང་ང་ས་ས་པས་ས་ངག་ད་གམ་ི་ར་འ་ཐམས་ཅད་དག་ནས་དགའ་བ་དང་
ས་པ་ད་པར་ཅན་ེ་བར་ར་པར་བསམས་ལ།
pakpé chak til gyi hrih yik lé gang dö kyi düdtsi gyün bab lu dang sa dak tamché kyi
tung shying trü chépé lü ngak yi sum gyi nyer tsé tamché dak né gawa dang güpa
khyepar chen kyewar gyur par gyur
From the syllable HRĪḤ in the Noble One's hands flows a stream of nectar containing all
that is desirable. All the nāgas and earth-lords drink from it and are cleansed. All their
harmful deeds of body, speech and mind are purified and they feel a special joy and
reverence.
ༀ་་་་་་། 14
ༀ་་་་་་།
oṃ bā su ké maṃ svāhā
ས་་བང་བ་དང་བན་ནས་བ་་གག་བོད།
Recite this one hundred times as you count the water.
་བསང་འདོན་ན་འར་བཏང་ནས།
If you are reciting the Nāga Sang Offering, do so here. Then:
ན་མོ།
namo
ས་མས་ཐམས་ཅད་་ལས་ང་། །
chö nam tamché gyu lé jung
All dharmas originate from causes.
་་་བན་གགས་པས་གངས། །
dé gyu dé shyin shekpé sung
The Tathāgata has taught these causes,
་ལ་འག་པ་གང་ན་པ། །
gyu la gokpa gang yin pa
And also that which puts a stop to these causes—
ད་ོང་ན་པོས་འ་ད་གངས། །
gejong chenpö di ké sung
This too has been taught by the Great Śramaṇa.
ིག་པ་་ཡང་་་ང་། །
dikpa chi yang mi ja shying
Commit not a single unwholesome action,
ད་བ་ན་མ་ཚོགས་པར་ད། །
gewa punsum tsokpar ché
Cultivate a wealth of virtue,
རང་་མས་་ཡོངས་་འལ། །
rang gi sem ni yong su dül
Tame completely this mind of ours—
འ་་སངས་ས་བན་པ་ན། །
di ni sangye tenpa yin
This is the teaching of the buddhas.
15
ས་ིན་དང་། ངན་སོང་ོང་བ་གངས་ང་བ།
Give the gift of the Dharma like this, and recite the dhāraṇī of purifying the lower realms.
ༀ་་་ལ་གེ། མ་་་། ཏ་་ག་ཏ་་ེ་ཤ་། མ་་མ་། ་་། ་མ་༑ ་ག་ར་གི་

། ཾ་ཾ། ་ལ་ ་ལ། ་་ལོ་་། ་་ཨ་་ི་། གེ་། པ་དྷ་ར་ཨ་མོ་གྷ་ཛ་ཡ་་་
་་་།
om bipula garbhé mani trabhé tathagata dhari shani mani mani sutrabhé bimalé sagara
gambhiré hung hung dzola dzola buddha bilokité, guhya adhikté garbhé soha | pema
dhara amogha dzayadé tsuru tsuru soha ||
oṃ vipula-garbhe maṇi-prabhe tathāgata-nidarśane maṇi maṇi suprabhe vimale sāgara
gambhīre hūṃ hūṃ jvala jvala buddhāvilokite guhyādhiṣṭite garbhe svāhā |2 padmadhara
amogha jayate curu curu svāhā ||
གཏོར་མ་ི་ར་བད་ིས་ིན་ིས་བབས་ལ། ༀ་ཨ་་རོ་སོགས་བོད།
Recite OṂ AKĀRO...etc. in order to bless the torma with amṛta nectar in the general way. Then continue with:
ོན་ི་མ་ས་་མདོག་དཀར། །
kyön gyi ma gö ku dok kar
Unspoilt by defects, your body is white,
ོགས་སངས་ས་ིས་ད་ལ་བན། །
dzok sangye kyi u la gyen
Your crown is adorned with the perfect buddha,
གས་ེ་ན་ིས་འོ་ལ་གགས། །
tukjé chen gyi dro la zik
And with eyes of compassion you gaze on all beings—
ན་རས་གགས་ལ་ག་འཚལ་ལོ། །
chenré zik la chak tsal lo
Avalokiteśvara, to you we offer homage!
ༀ་མ་་པེ་ཾ།
om mani padme hung
oṃ maṇi padme hūṃ
་ན་བད་དང་་གས་བ། །
lu chen gyé dang lu rik shyi
Eight great nāga kings, nāgas of the four castes,
་ན་བསམ་ིས་་བ་མས། །
lu tren sam gyi mi khyab nam
And all you minor nāgas, inconceivable in number:
མད་ིན་གཏོར་མ་འ་བས་ལ། ། 16
མད་ིན་གཏོར་མ་འ་བས་ལ། །
chö jin torma di shyé la
Accept this offering of torma.
མས་ང་མ་པར་མཛད་ར་ག །
nyé shing tsimpar dzé gyur chik
May it delight and satisfy you!
མཐོང་བ་ག་དང་ག་པ་ག །
tongwé duk dang rekpé duk
Poisonous glimpses, poisonous contact,
ཁ་ངས་ག་དང་འ་བ་ག །
kha lang duk dang tsewé duk
Poisonous breath, poisonous injury,
བསམ་ངན་ག་ལ་སོགས་པ་། །
sam ngen duk la sokpa yi
Poisonous malice and such like—
་་ག་མས་་བར་མཛོད། །
lu yi duk nam shyiwar dzö
Pacify all these poisons of the nāgas!
བདག་ཅག་ག་བསམ་བན་པ་དང་། །
dak chak lhak sam denpa dang
Through the truth of our own positive intentions
མད་ིན་འ་ར་བོས་པ་མས། །
chö jin di tar ngöpé tü
And the power of dedicating our offerings,
་་ར་འ་་ར་ག །
lu yi nyer tsé shyi gyur chik
May all harm from the nāgas be pacified!
་ན་་་ཕ་ལ་ས། །
lu men dza ti pala yi
Through the nāga medicine jātiphala (nutmeg),
་་མ་ནད་གསོས་ར་ག །
lu yi go né sö gyur chik
May the head sickness of the nāgas be healed!
ག་དང་་མཚོ་་བ་ས། ། 17
ག་དང་་མཚོ་་བ་ས། །
zi dang gyatsö buwa yi
Through onyx and cuttlebone,
ག་དང་ད་ཉམས་གསོས་ར་ག །
mik dang lé nyam sö gyur chik
May visual impairment and malady of the brain be healed!
ལ་ལ་དང་ཉ་ིབས་ིས། །
utpel la dang nya chib kyi
Through utpala flower and mother of pearl,
་དང་འམ་པ་ཉམས་པ་གསོས། །
na dang drampa nyampa sö
May ailments of the nose and the jaw be healed!
་ི་མཚལ་ི་ཤ་ག་དང་། །
litri tsel gyi sha trak dang
Through sindoor3 and vermillion, the flesh and blood;
དར་དང་མོན་ར་གས་དང་སོ། །
dar dang drön bur jak dang so
Through silk and cowries, the tongue and teeth;
ང་དང་ར་མ་ས་ཉམས་དང་། །
dung dang gur gum rü nyam dang
And through conch and saffron, may weakness in the bones
ི་བང་ཉམས་པ་གསོས་ར་ག །
dri sung nyampa sö gyur chik
And deterioration of odours be remedied!
ཙན་དཀར་པོས་ཚད་ནད་དང་། །
tsenden karpö tsé né dang
May white sandalwood cure fever,
་་མདོངས་ིས་མདངས་ཉམས་གསོས། །
mabjé dong kyi dang nyam sö
And peacock feather restore dullness of complexion!
ཟ་འོག་དར་ཟབ་ིང་ཞོ་ཤས།་།
za wo dar zab nying shyo shé
May silk brocade and the heart zhosha,
པགས་དང་ིང་ཉམས་གསོས་ར་ག ། 18
པགས་དང་ིང་ཉམས་གསོས་ར་ག །
pak dang nying nyam sö gyur chik
Heal problems with the skin and heart!
མཁལ་མ་ཞོ་ཤས་མཁལ་མ་དང་། །
khelma shyo shé khelma dang
May the kidney zhosha heal the kidneys
་ར་ཞོ་ཤས་ོ་བ་གསོས། །
lagor shyo shé lowa sö
And the lagor zhosha heal the lungs!
་ིན་ེར་མོ་དབང་ལག་ས།་།
chu sin dermo wang lak gi
May makara-claw and markata
ེར་མོ་ཡན་ལག་ཉམས་པ་གསོས། །
dermo yenlak nyampa sö
Heal any impairments of the nails and limbs!
ཆག་ཚང་་བས་ོད་པ་དང་། །
chak tsang kuwé dröpa dang
May calabash heal stomach ailments
ང་ོས་ལ་ིམས་ཉམས་པ་གསོས། །
pang pö tsultrim nyampa sö
And spikenard heal impairments of discipline!
་ལ་ེ་དང་ོ་ས་ིས། །
pu shel tsé dang do gyü kyi
May dendrobium nobile and asbestos
་ས་་ས་ཉམས་པ་གསོས། །
tsa gyü chu gyü nyampa sö
Heal disorders of the ligaments and sinews!
ེ་ེས་ི་ཐང་ཀ་ར་ས། །
lé tré chi tang kara yi
May heart-leaved moonseed and false black pepper
་མ་ག་་ཉམས་པ་གསོས། །
gyuma rekcha nyampa sö
Heal intestinal problems!
ཨ་་ར་་ནང་ོལ་དང་། ། 19
ཨ་་ར་་ནང་ོལ་དང་། །
a ru ra yi nang tröl dang
May chebulic myrobalan heal the internal organs,
འདམ་་ཀ་ར་ན་མག་ས། །
dambu karé men chok gi
And the supreme medicine of mare's-tail
གནས་ཁང་ཉམས་པ་གསོས་ར་ག །
né khang nyampa sö gyur chik
Heal degenerations of the dwelling place!
ན་ན་་ས་བང་མཛོད་དང་། །
rin chen na ngé bangdzö dang
May the five precious substances restore the treasury,
དཀར་གམ་མངར་གམ་ཁ་ཟས་ིས། །
kar sum ngar sum kha zé kyi
And the three whites and three sweets
བཟའ་བཅའ་ཉམས་པ་གསོས་ར་ག །
za cha nyampa sö gyur chik
Replenish stores of food and drink!
འག་ེན་ཁམས་་ཐམས་ཅད་། །
jikten kham ni tamché du
Throughout all the lands of this world,
ཆར་་ས་་འབས་པ་དང་། །
charchu dü su bebpa dang
May the rains forever fall on time,
ལོ་གས་ག་་གས་པར་མཛོད། །
lo chuk taktu lekpar dzö
And harvests and herds be forever bountiful and well.
ད་པར་གནས་འར་ོད་་དང་། །
khyepar né dir dö mi dang
In particular, for all those who reside in this place,
ལ་འོར་བདག་དང་ིན་བདག་ལ། །
naljor dak dang jindak la
And for us practitioners and our patrons,
ང་མིས་བད་ཀན་འས་པ་སོགས། ། 20
ང་མིས་བད་ཀན་འས་པ་སོགས། །
lung tri beken d¨pa sok
May all nāga diseases, such as imbalances
་་ནད་གས་་བར་མཛོད། །
lu yi né rik shyiwar dzö
Of wind, bile and phlegm, be pacified!
་་འགས་ོད་་བ་དང་། །
mugé truk tsö shyiwa dang
May famine and conflict be overcome!
་ས་ལ་སོགས་དས་བ་ོལ། །
shyi gyé la sok ngödrup tsöl
Grant us the attainments of pacifying, enriching and the rest!
ན་ི་བན་པར་ས་ནས་ས་ད་། །
gyen gyi gyenpar ché né chö ché dé
Adorned with the finest ornaments, and practising the Dharma,
ལ་ང་ཡང་དག་ོམ་ལ་ཚངས་པར་ོད། །
dul shying yangdak dom la tsangpar chö
Peaceful, perfectly restrained, and chaste in conduct—
ད་ོང་ད་ོང་་ན་མ་འང་། །
gelong gejong dé yin dramzé'ang dé
This is what it means to be a monk or nun, an ascetic or a brahmin.
མཚོན་ཆས་་འགས་གང་ཡང་ད། །
tsönché mi jik gang yang mé
There are none who do not fear weapons,
འ་བ་ོག་ལ་ན་ང་འམ། །
chiwé sok la kun kyang dzem
For everyone avoids whatever threatens life.
རང་་ས་ལ་ད་ལོངས་ལ། །
rang gi lü la pé long la
Take the example of your own body,
གཞན་ལ་གནོད་པ་མ་ེད་ག །
shyen la nöpa ma ché chik
And do no harm to others!
ས་བོད། ངས་གསོག་་མན་བེད་ནས་འ་བར་གསོག དགས་པ་བན་པོ་ཡོད་ན་བད་ི་ིན་བབས་
21
ནས་བསགས་ང་འས།
When accumulating, repeat the section from the front visualization until here. If your visualization is stable it is
acceptable to accumulate from the blessing with nectar onwards.4
་ནས་གགས་གསོལ་།
Then there is the request to depart:
ༀ་་ག་ས་པ་་་ར་ས་་ཡ་ཛ་ཛཿ
om naga sapariwara samaya hung dza dza
་ག་ག་ག
naga shik shik
ེར་ག
khyer chik
ངས་ག
deng shik
་ག་ག
naga shik
་ག་ོལ།
naga trol
་ག་ངས།
naga deng
་ལ་གས། མ་་གས། ེ་གས། དམངས་གས། གདོལ་པ་ལ་སོགས་པ་ཐམས་ཅད་

ོགས་མཚམས་རང་རང་་གནས་་ད་ག་ས་གགས་པར་ར།
lu gyal rik dramzé rik jé rik mang rik dölpa la sokpa tamché chok tsam rang rang gi né
su ké chik gi shekpar gyur
All you nāgas of the royal caste, priestly caste, merchant caste, commoners' caste and
untouchables, depart this very instant and return to your own place in whichever
direction it may be!
badzra mu
Recite the section:
མད་ིན་གནས་འར་གང་གས་པ། །
chöjin né dir gang lhakpé
May all the spirits gathered here
འང་པོ་ས་འོག་་བ་དང་། ། 22
འང་པོ་ས་འོག་་བ་དང་། །
jungpo sa wok gyuwa dang
In this place of offering—those who travel beneath the earth,
གང་ཡང་ས་ེང་འད་པ་དང་། །
gang yang sa teng khöpa dang
Those who dwell upon the earth,
ས་ར་་བ་གང་ན་པ། །
sa lar gyuwa gang yinpa
And those who move about above it—
མ་བར་ིས་ལ་རང་གནས་། །
guwar gyi la rang né su
All be satisfied and return,
ཐམས་ཅད་ཐ་དད་འོ་བར་ིས། །
tamché tadé drowar gyi
Each to their own separate abode!
ས་་ཏ་གཿ
sarwa bhuta gatsa
རང་་ས་ལ་ད་ལོངས་ལ། །
rang gi lü la pé long la
Take the example of your own body,
གཞན་ལ་གནོད་པ་མ་ེད་ག །
shyen la nöpa ma ché chik
And do no harm to others!
ས་ཐམས་ཅད་རང་རང་གནས་་སོང་བར་བསམ་ལ།
Consider that all return to their own places of residence.
འར་འབད་ག་བསམ་ད་བ་མས། ་གས་ང་བ་འད་པར་ཤོག
Through the power of our efforts, positive intention and virtue, may all forms of nāga reach awakening!
དཔལ་ན་་མོ་ལ་་ལ་་་ས་ལ་བའོ། དའོ།། །།
The nāga king Vāsuki offered this to the great, glorious goddess. May virtue abound!
ས་བདག་བཤགས་འམ་བས་པ་།
23
ས་བདག་བཤགས་འམ་བས་པ་།
Brief Confession to the Earth Lords
ཻ༐ བདག་དང་་ོར་ཡོན་བདག་ས། །
kyé, dak dang gyujor yöndak gi
Kye! Wherever we practitioners and our patrons
གར་འོ་གར་འག་གནས་པ་ཚོགས། །
gar dro gar duk nepé tsok
May go, or wherever we may stay,
ལ་ོགས་འ་ལ་བེན་གནས་པ། །
yul chok di la ten népé
To all of you who inhabit and depend upon these places—
་་གཉན་གམ་ེད་མས་ལ། །
lha lu nyen sum khyé nam la
To the devas, nāgas and nyen spirits,
ཕ་མ་་རབས་འདས་པ་དང་། །
pama ngarab depa dang
Our ancestors from the past,
་ཚ་ི་རབས་ཡན་ཆད་ི། །
butsa chirab yenché kyi
And our children in future generations—
ས་གཉན་ོས་དང་ོ་གཉན་བང་། །
sa nyen kö dang do nyen lang
Any transgressions, such as digging the spirits of the earth, raising the spirits of stone,
་གཉན་དགས་དང་ང་གཉན་བཅད། །
chu nyen truk dang shing nyen ché
Stirring the spirits of water, cutting the spirits of trees,
རོ་བག་ཐབ་གཞོབ་ཟོར་ལམ་སོགས། །
ro bak tab shyob zor lam sok
Improper handling of corpses, polluting the home, sorcery, and so on—
མ་ག་མ་ས་་འགལ་བ། །
marik ma shé chi galwa
That we have made in our ignorance,
མཐོལ་ལོ་བཤགས་སོ་དག་ར་ག ། 24
མཐོལ་ལོ་བཤགས་སོ་དག་ར་ག །
tollo shak so dak gyur chik
All these we hereby declare and confess: may they be purified!
ༀ་ཨ་ཀ་་་ཀ་་ཨ་་ལ་མན་དྷ་ལ་མ་་མ་་་།
om aka nini kani abhila mandhala mandale mayé soha
ས་བདག་བཤགས་འམ་བས་པ་་ག་ཨ་ས་མཛད་པའོ།། །།
This brief confession to the earth lords is by Rāga Asya.
བས་འགར་བསང་མད་བས་པ་་བར་འདོད་ན།
If you wish to practise a brief sang offering from time to time, recite the following:
ྃ། ག་འན་་ན་པ་འང་གནས་དང་། །
hung, rigdzin orgyen pema jungné dang
Hūṃ! To Padmasambhava, the vidyādhara of Oḍḍiyāna,
མཁའ་འོ་གཙོ་མོ་་མ་མ་ར། །
khandrö tso mo lha cham mandara
Foremost of ḍākinīs, Princess Mandāravā,
་ས་མཚོ་ལ་གབས་བན་ལོ་་བ། །
yeshe tsogyel nub ben lotsawa
Yeshe Tsogyal, Nubchen, monks and translators,
་གམ་ིང་དང་ག་འན་་འགས་ོར། །
tsa sum ling dang rigdzin mi jik dor
Tsasum Lingpa, the vidyādhara Mijik Dorje,
་བད་་མ་ཚོགས་བཅས་ཐམས་ཅད་ལ། །
tsa gyü lamé tsok ché tamché la
And all the root and lineage masters,
དམ་ས་བད་ི་བསང་མད་འ་ལ་བས། །
dam dzé düdtsi sangchö di pulwé
We offer this sang of samaya substances and nectar.
བདག་སོགས་ང་བ་ཐོབ་པ་ིན་ལས་མཛོད། །
dak sok chang chub tobpé trinlé dzö
Carry out your enlightened activity and bring us and others to awakening!
་གམ་ིང་པས་སོ།། །།
by Tsasum Lingpa.
25
| Translated by Adam Pearcey, 2017, at the request of, and with the kind assistance of, Dza Kilung Rinpoche. With
many thanks to the Kilung Foundation. Revised and updated 2019, with the kind assistance of Tulku Rigdzin Pema,
Han Kop and Stefan Mang.
1. ↑ The three syllables OṂ ĀḤ HŪṂ are repeated three times.
2. ↑ This part of the dhāraṇī comes from The Incantation of the Sovereign Practice of the Supreme Secret
Found Especially in the Great Jewel Palace (Tōh. 506, mahāmaṇivipulavimānasupratiṣṭhitaguhya‐
paramarahasyakalparājadhāraṇī, nor chen rgyas pa'i gzhal med khang shin tu rab tu gnas pa gsang ba
dam pa'i gsang ba'i cho ga zhib mo'i rgyal po'i gzungs)
3. ↑ Skt. Sindūra
4. ↑ i.e., from OṂ AKĀRO onwards.
26
༄༅། །བསང་མད་བས་པ་བགས།
Brief Sang Offering

by Mipham Rinpoche
ཧོ། བསང་མད་ན་བཟང་མད་པ་ིན་ན་པོས། །
ho, sang chö kunzang chöpé trin chenpö
Ho! With this smoke offering, in great clouds like those of Samantabhadra,
་མ་་དམ་སངས་ས་ང་མས་བསང་། །
lama yidam sangye changsem sang
We sanctify the guru, yidam deity, buddhas and bodhisattvas,
དཔའ་བོ་མཁའ་འོ་ས་ོང་ནོར་་བསང་། །
pawo khandro chökyong norlha sang
We sanctify the vīras, ḍākinīs, dharma protectors and wealth deities,
ད་་ར་མ་གནས་ག་གར་བདག་བསང་། །
drala werma né shyi terdak sang
We sanctify the warrior spirits, wermas, regional deities and treasure-keepers,
འ་བ་་མན་གཉན་པོ་ཐམས་ཅད་བསང་། །
gowé lha gön nyenpo tamché sang
We sanctify all the personal gods and powerful guardians,1
ག་ང་འ་་གང་འདོད་ཁ་བར་ང་ག
ི་ོད་ནང་བད་དག་པ་ན་པོར་བསང་། །
chi nö nangchü dakpa chenpor sang
We sanctify the outer environment and its inhabitants into vast purity.
འདོད་ཡོན་་ཟད་ནམ་མཁའ་མཛོད་ིས་མད། །
döyön mizé namkha dzö kyi chö
And we offer a sky-treasury of inexhaustible sensory delights.
གས་་བསམ་དོན་ན་བ་བ་ས་ཤོག །
gek shyi samdön lhündrub tashi shok
Let everything be auspicious so that hindrances are pacified and all our wishes
spontaneously fulfilled!
ༀ་ཿ་ྃ་ས་བ།
om ah hung
Recite Oṃ āḥ hūṃ.
27
ང་ལ་་ ༧ ས་ ༤ ལ་་འ་་ོད་་་ཕམ་པས་བད་པ་དའོ།། །།
The one called Mipham composed this in Thrangu hermitage on the fourth day of the seventh month of the Wood
Snake year (1905). May virtue abound!
1. ↑ A note says that this line may be adapted to any deity of your choice.
28
༄༅། །མནོལ་བསང་བས་པ་བགས།
Brief Sang Offering to Purify Contamination

by Mipham Rinpoche
ྃ། ང་ོང་མ་དག་བད་ི་བསང་མད་འས། །
hung, nangtong namdak dütsi sang chö di
Hūṃ. Through this smoke offering of amṛta, the purity of appearance and emptiness,
མ་ོག་ལས་ང་ིབ་དང་་གཙང་ན། །
namtok lé jung drib dang mi tsang kün
All contamination and defilement that comes about through thought,
དག་གསལ་ོགས་ད་ས་་ན་པོ་ངང་། །
dak sal nyokmé chöku chenpö ngang
Is purified within the experience of the great dharmakāya—pure, clear and unsullied.
བསང་་ན་བཟང་ིབ་ད་ོང་་ཿ
sang ngo kunzang dribmé long du ah
Within this unobscured expanse of Samantabhadra, the All Good: Āḥ!
མནོལ་བསང་བས་པ་ང་འག་་ ༡༡ ས་ ༦ ་ལ་ིས་སོ།།

This brief sang offering to purify contamination was composed by Dhīḥ on the sixth day of the eleventh month of
the Wood Dragon year (1904/5).
29
༄༅། །ོབ་དཔོན་ན་པོ་པ་འང་གནས་ིས་མཛད་པ་མནོལ་བསང་་ཆབ་ོན་མོ་
བགས་སོ། །
Divine Blue Water: A Contamination-Purifying Smoke Offering by the Great

Master Padmasambhava
edited by Dudjom Rinpoche Jikdral Yeshé Dorjé
༄༅། །པ་་བྷ་ཝ་ལ་ན་མོ།
Padmasambhavāya Namaḥ
ོབ་དཔོན་པ་འང་གནས་ིས་བསམ་ཡས་མམས་་ག་ག་་བ་པ་མཛད་པ་། ལ་པོ་ི་ོང་ེ་བཙན་
ི་ཁམས་ན་ང་མ་བ་ང་། ལ་་བཙའ་སད་ར་གམ་ནད་ཡམས་་་ལ་སོགས་་བ་བ་མཚན་མ་མང་་
ང་བས། ོན་པོ་མས་ིས་ོས་ས་ནས་ན་པ་མོ་མ་ིས་པ་གང་ལ་གང་དས་པས་ག་་བགས་པས། ན་པ་
ཞལ་ནས་ནད་འ་བ་བ་་་་འག །ིང་འབ་ི་་ག་འག་པས་་གཙང་བ་ན་ནད་ག་ན་པ་འ་
ར། ར་མོ་མས་མོ་བཏབ། ིས་པས་ིས་ས་པ་ཐམས་ཅད་ཞལ་འཆམས་པར་་གཙང་བ་མནོལ་ིབ་ིས་ལ་པོ་
དང་ལ་་ཐམས་ཅད་འགས་འག་ར་བ་ལས། ་ན་པ་མོ་ིས་སོགས་ིས་་ེན་གང་་ས་མནོལ་བ་མ་
ས། ལ་པོ་བན་མོ་མོང་བཟའ་ི་མ་་བ་ལ་ོག་མནོལ་ི་་གག་ང་བ་བན་མོས་གསང་ནས་ལ་མོ་གག་
ལ་གཏད་་ོད་ིས་ས་ང་་མཐོང་བར་ས་པ་གལ་་ར་བ་བན་ལ་མོས་ས་ཕག་ག་་ས་པ་ས་བདག་་ོ་
བར་འད་པས་ས་བདག་ལ་་ཐམས་ཅད་ལ་་གཙང་བ་ིབ་ཕོག་ནས་འགས་པས་ལ་པོ་དང་ལ་ཁམས་ཐམས་
ཅད་་་བ་བར་ང་། ར་ལ་མོ་ཡང་་གཙང་བ་ིབ་ཕོག་ནས་ན་ེ་མ་དང་ཡན་ལག་ཐམས་ཅད་ཞ་མ་་
སོང་། ན་པ་བོས་ནས་བན་པས་འ་བ་མ་བ་ནད་་འག །་གཙང་བ་མནོལ་ིབ་ཕོག་འག་པས་གང་ས་
མནོལ་་ས་པས་ོད་ི་ནད་འ་ལ་ཕན་པ་ཐབས་གཞན་ད་ར་བ་ན། ར་ལ་མོས་ི་མ་ི་་ས་ལ་
མས་བ་་བཤད་པས་གག་ས་གས་ས་ལ་པོ་ན་་གསན། ལ་པོས་ི་མ་བོས་ནས་ིས་པས། ི་མ་
ིས་ལ་མོ་ལ་ོག་ན་ཡོང་དངས་ནས་ང་པོར་མ་ས་པས། ལ་པོ་གས་དངས་འག་ནས་ི་མ་ལ་ཆད་པ་
གད་དངས་པ་ལ། ི་མ་་ན་ན་པོ་་ང་་བས་འཚོལ་་སོང་། ར་་ན་ན་པོ་ས་ལ་པོ་ལ་ག་
མད་་་དང་བཅས་པ་བར་ནས། ད་བན་མོ་ི་མ་འ་ལ་ཆད་པ་གད་པར་དངས་པ་འ་ཡང་། ང་ང་ིད་
བན་ད་་ོགས་པ་ལ་འོར་པ་ན། ་ཚོགས་ི་ང་བ་ེན་འེལ་་བར་ས་པ་ན་པས། ་གཙང་བ་
མནོལ་ིབ་འ་བས་ན་མོངས་ག་་ིབ་ང་ལ་བར་ེད་ས། ་་བ་ག་ང་ལ་དོན་་བ་ལ་ཐབས་
ཡོད། ས་དང་ཡོ་ད་འ་ར་དས་པས་ཐམས་ཅད་ཚོགས་པར་ིས་ལ། ལ་པོ་གས་ེལ་་གནང་བར་སང་ལ་
ོན་འར་བཅས་བསམ་ཡས་ཧས་པོ་་ེ་མོར་ོན་ག །ས་གངས་འག་པས། ལ་པོ་ན་་དགའ་ེ་ས་དང་
ཡོ་ད་མས་བསགས་ནས། སང་ཧས་པོ་་ེ་མོར་ོན་པ་ལ། ར་ོབ་དཔོན་ན་པོ་བགས་་ལ་པོ་ག་ནས་
ང་བ་ས་མས་ཐབ་ོད་ཡངས་ང་་་བ་ནང་་བེགས་་་ག་་འ་ར་གངས་སོ། །
When the master Padmsambhava was practicing at Samye Chimpu cave, King Trisong Deutsen had been unwell
for a long time. Throughout the land there was famine, blight, frost and hail, along with epidemics and many other
bad omens. After much discussion, the ministers called those who were necessary—a doctor, a diviner, and an
30
astrologer. The doctor checked the king’s pulse and said, “This is not a pulse of any disease of the four humours.
There is a submerged, clouded channel;1 thus it is probably an illness caused by impurity.” After this, the diviner
performed a divination and the astrologer made calculations. They all agreed that the king and all the local deities
had become agitated by some impure contamination pollution, but neither doctor nor diviner nor astrologer, nor
anyone else had any idea what causes and conditions had brought about the contamination.
As for the activities of King Trisong Deutsen’s queen, Mongza Tricham, she had given birth to a contaminated
child.2 The queen secretly handed the baby over to a servant woman, saying: “It is of the upmost importance that
you hide this without anyone seeing you.” The servant buried the baby’s corpse in the ground. Because the corpse
came into contact with the belly of the earth deity who presided over that place, the owner of the land and all the
local deities were struck down by pollution and impurity, becoming agitated. Hence, the king and his realm had
become unwell.
The servant woman also fell ill—stricken and polluted. She developed rheumatism in her head and limbs. A doctor
was called and consulted. “This is not a disease of the four humours,” he said. “You have been struck by some
impure contamination pollution, but I do not know what type of contamination this is and so I have no means to
cure your illness.” Then the servant explained in detail how she had hid Tricham’s baby. This story spread from
one person to another until it reached the king’s ear. The king called Tricham and asked her about it. Tricham
thought, “This will put the servant’s life in danger,” so she did not tell the truth. The king was angry and thought
he would punish Tricham, but Tricham went to Orgyen Rinpoche to beg for protection. Orgyen Rinpoche wrote a
letter to the king, and sent it to him, along with a blessed knot:
“It seems you are thinking of punishing Queen Tricham. However, I am a yogi who realizes that appearances are
not real. Because I know that all these various appearances come about through dependent origination, I have the
power to eliminate not only this impure contamination pollution, but the pollution of the mental afflictions—the
five poisons—as well. I have a purification method that is easy to perform, with few words and great benefit. Please
now gather together all the substances and equipment that you will need. Do not worry, King. Come tomorrow with
your ministers and retinue to the summit of Samyé Hepo Ri.”
The king was very pleased. He gathered the substances and equipment, and the next day he went to the top of Hepo
Ri Mountain. The great master was there. He put all the substances that the king had brought into a large, spacious
container and, as they burned, he recited this ritual:
ཻ། མས་ཅན་ན་ང་མ་ག་འབས་པས་མནོལ། །
kyé semchen kün kyang marik tibpé nol
Kyé! The darkness of ignorance contaminates all beings.
ན་མོངས་ག་ས་་ས་་་མནོལ། །
nyönmong duk ngé yeshe lha nga nol
Mental afflictions—the five poisons—contaminate the five wisdom deities.
ོ་གམ་་དས་ས་ངག་ད་གམ་མནོལ། །
go sum mi gé lü ngak yi sum nol
Unwholesome deeds of the three doors contaminate body, speech, and mind.
འལ་ིམས་ཉམས་པས་ས་ི་མཁའ་འོ་མནོལ། །
dul trim nyampé lü kyi khandro nol
Broken vows contaminate the ḍā kinı̄s of the body.
དམ་ག་ཉམས་པས་ོ་ེ་ོབ་དཔོན་མནོལ། །
damtsik nyampé dorjé lobpön nol
Broken commitments contaminate the vajra master.
ཚོགས་གཏོར་ང་བས་མ་དང་མཁའ་འོ་མནོལ། ། 31
ཚོགས་གཏོར་ང་བས་མ་དང་མཁའ་འོ་མནོལ། །
tsoktor chungwé ma dang khandro nol
Meagre offerings at a feast offering contaminate the mother elements and ḍā kinı̄s.
ད་ཉམས་ག་མས་ས་ོང་ང་མ་མནོལ། །
pü nyam lhakmé chökyong sungma nol
Used leftovers contaminate the dharma protectors and guardians.
ར་་བསགས་པས་བཀའ་ང་དམ་ཅན་མནོལ། །
serna sakpé kasung damchen nol
Hoarding and greed contaminate the oath-bound guardians of the Buddha’s teachings.
ང་འན་འགས་པས་ིད་པ་མ་མོ་མནོལ། །
tingdzin trukpé sipé mamo nol
Agitated samā dhi contaminates the mamos who control this world.
བེ་གང་འགས་པས་མད་དང་མ་ལ་མནོལ། །
tsedung trukpé ché dang chamdral nol
Wavering love and affection contaminate dharma siblings.
་ང་འགས་པས་་བ་་མས་མནོལ། །
shyedang trukpé shyiwé lha nam nol
The agitation of anger contaminates the pacifying deities.
ང་ལ་འགས་པས་ས་པ་་མས་མནོལ། །
ngagyal trukpé gyepé lha nam nol
The agitation of pride contaminates the enriching deities.
འདོད་ཆགས་འགས་པས་དབང་་་མས་མནོལ། །
döchak trukpé wang gi lha nam nol
The agitation of desire contaminates the magnetizing deities.
ག་དོག་འགས་པས་ག་པོ་་མས་མནོལ། །
trakdok trukpé drakpö lha nam nol
The agitation of jealousy contaminates the wrathful deities.
ག་ག་འགས་པས་གསལ་ེད་་མས་མནོལ། །
timuk trukpé saljé lha nam nol
The agitation of ignorance contaminates the clarifying deities.
དཀར་དམར་ཐབ་གཞོབ་ལ་་གཉན་པོ་མནོལ། །
kar mar tabshyob yullha nyenpo nol
The smell of scorched milk and meat spilled on the stove contaminates the local deities.
འཐབ་འན་འགས་པས་ེས་་གཉན་པོ་མནོལ། ། 32
འཐབ་འན་འགས་པས་ེས་་གཉན་པོ་མནོལ། །
tab khön trukpé jé lha nyenpo nol
Quarrelling contaminates the traveler deity.
་གཙང་ཐབ་ིས་ིམ་་གཉན་པོ་མནོལ། །
mi tsang tab kyi khyim lha nyenpo nol
An impure hearth contaminates the household deities.
་གཙང་ི་མས་མན་བས་་མས་མནོལ། །
mi tsang drimé gön kyab lha nam nol
Impure smells contaminate the guardian deities.
ད་པར་་གཙང་ད་ད་བང་ེ་ས། །
khyepar mi tsang bümé bang mé yi
In particular, birth pollution from impure women
ེང་འོག་བར་གམ་་་གཉན་མས་མནོལ། །
tengok bar sum lha lunyen nam nol
Contaminates the gods above, the nāgas below, the mountain deities in between,
ག་་ོ་ནོར་ིམ་་ིམ་བདག་མནོལ། །
puk lha go nor khyim lha khyimdak nol
The deity of the interior, the door deity, the wealth deities, the household deities, the head
of the household,
ས་ངག་ད་དང་ད་་ག་་མནོལ། །
lü ngak yi dang dralha trak lha nol
Body, speech, mind, the warrior deities, and the trak deities.3
ཻ། ས་མནོལ་ས་ི་མདངས་ཉམས་ས་ོབས་ཤོར། །
kyé lü nol lü kyi dang nyam lü tob shor
Kyé! If the body is contaminated, its radiance diminishes and the strength of the body is
lost.
མ་མང་རོ་ོད་ན་ང་ག་་གསལ། །
go jing ro tö na shying mik mi sal
There is pain in the head, neck, and upper part of the body, and the eyes are not clear.
ངག་མནོལ་ད་འགག་ག་ང་་་བ། །
ngak nol ké gak kuk ching ma mi dé
If speech is contaminated, the voice is blocked and mute, and speaking is uncomfortable.
མལ་བས་མང་ང་་མལ་ེ་འོག་ང་། ། 33
མལ་བས་མང་ང་་མལ་ེ་འོག་ང་། །
chil nab mang shying na tsul ché ok trang
There is an excess of saliva and mucous, and there is swelling under the nostrils and
tongue.
ད་མནོལ་ད་་བ་ང་ག་པ་ཟ། །
yi nol yi mi dé shying tsikpa za
If mind is contaminated, there is depression, irritability,
བེད་ས་གད་འབས་ིང་ང་མཚན་མོ་གར། །
jé ngé nyi tib jing shying tsenmo yer
Forgetfulness, drowsiness, lethargy, and insomnia.
མ་མནོལ་མ་འར་ག་འིབ་་བ་འོན། །
go nol go khor mik drib nawa ön
If the head is contaminated, there is dizziness, blurred vision, and loss of hearing.
ཡན་ལག་མནོལ་བས་ཞ་མ་ིད་ང་ན། །
yenlak nolwé shya drum dri ching na
If the limbs are contaminated, they become rheumatic, numb, and sore.
ཕོ་མཚན་མནོལ་བས་་འེང་་དཀར་མང་། །
potsen nolwé mi dreng tsa kar mang
If the male organ is contaminated, it is limp and has many nerves.
མོ་མཚན་མནོལ་བས་ིད་ི་ེ་འོ་ཆད། །
motsen nolwé si kyi kyé tro ché
If the female organ is contaminated, birth is prevented.
བ་བེན་མནོལ་བས་ག་་ལས་་འབ། །
gyab ten nolwé shyi yi lé mi drub
If the supporting deities are contaminated, work done at home is not accomplished.
ད་་མནོལ་བས་ད་ི་ཐད་ཀར་ང་། །
dralha nolwé dra si tekar dang
If warrior deities are contaminated, spirits of enmity will rise up.
ེས་་མནོལ་བས་མ་འཐོམ་ོགས་དང་འལ། །
jé lha nolwé go tom drok dang dral
If the traveler deity is contaminated, we become confused and separated from
companions.
མོན་་མནོལ་བས་མོན་མས་དོན་་འབ། །
drön lha nolwé drön nam dön mi drub
If the guest deity is contaminated, guests will not accomplish their purpose.
གས་་མནོལ་བས་ག་ལ་ོད་་གས། ། 34
གས་་མནོལ་བས་ག་ལ་ོད་་གས། །
shyi lha nolwé shyi la dö mitsuk
If the deities of the homestead are contaminated, we are not able to live at home.
ལ་་མནོལ་བས་ནང་འགས་་་འང་། །
yullha nolwé nang truk mugé jung
If the local deities are contaminated, there is domestic fighting and famine.
ཁང་་མནོལ་བས་འཚག་ང་ཙག་་འིན། །
khang lha nolwé tsak ching tsak dra jin
If the house spirit is contaminated, it makes the sound tsak, tsak!
་་མནོལ་ན་ལ་ང་ོག་འར་མང་། །
dra lha nol na hrul shying dok gyur mang
If the tent spirit is contaminated, the tent becomes ragged.
ནོར་་མནོལ་བས་ོང་ང་འལ་་འར། །
norlha nolwé tong shying pel mingyur
If wealth deities are contaminated, there is destitution and nothing will increase.
གས་་མནོལ་བས་་ི་ས་ངན་འང་། །
chuk lha nolwé pu ji té ngen jung
If livestock deities are contaminated, they shed their hair and there are other bad omens.
ང་་མནོལ་ན་ང་ས་ལ་ར་ོང་། །
shying lha nol na shyingsa kholbur tong
If field deities are contaminated, the fields become empty immediately.
ཐབ་་མནོལ་ན་བད་ད་ོང་ང་འང་། །
tab lha nol na chümé tong shying gong
If the hearth deity is contaminated, food is lacking and is not what we want.
ོགས་་མནོལ་ན་ཟ་ཁར་འང་པོ་འག །
drok lha nol na za khar gongpo juk
If the deity of companionship is contaminated, a gongpo spirit enters when it is time to
eat.
་མཚོན་མནོལ་ན་་རལ་ོ་མཚོན་ལ། །
gotsön nol na go ral no tsön tul
If armour and weapons are contaminated, armour gets torn and weapons are dull.
་ཕོ་མནོལ་ན་ལ་ོག་མ་ལག་ཉམས། །
ta po nol na gal ngok go lak nyam
If the stallion is contaminated, there will be weakness in his head and mane, and in his
back and legs.
ོ་ི་མནོལ་ན་ད་འགག་མཚན་ི་ཞན། ། 35
ོ་ི་མནོལ་ན་ད་འགག་མཚན་ི་ཞན། །
gokhyi nol na ké gak tsen dzi shyen
If the guard dog is contaminated, he cannot bark and his sense of smell is weak at night.
ཁ་ེ་མནོལ་ན་མ་རབས་ལད་མོ་ཤོམས། །
khajé nol nama rab lemo shom
If good fortune is contaminated, people act immorally.
དབང་ཐང་མནོལ་ན་བེད་ས་དབང་པོ་མ། །
wangtang nol na jé ngé wangpo shyum
If charisma is contaminated, we are forgetful and our senses weak.
ང་་་མནོལ་མས་ོར་དོན་་འབ། །
lungté lha nol sem tor dön mi drub
If the deities of success are contaminated, mind is scattered and goals unaccomplished.
ོག་་་མནོལ་གད་འབས་ན་པ་ཉམས། །
sok gi lha nol nyi tib drenpa nyam
If the deity of life is contaminated, we become fatigued and mindfulness wanes.
ས་ི་་མནོལ་ཤ་འལ་ཤ་རོ་ང་། །
lü kyi lha nol sha gul sha ro dang
If the deities of the body are contaminated, muscles spasm and numb spots appear on the
skin.
ག་་མནོལ་ན་བག་མདངས་ག་མདངས་ཉམས། །
trak lha nol na trakdang zidang nyam
If the trak deity is contaminated, our radiance diminishes.
བ་བེན་་ང་མནོལ་ན་མས་་བ། །
gyab ten lhasung nol na sem mi dé
If our personal supporting guardian deity is contaminated, we become depressed.
ས་ི་ཤ་མནོལ་ཤ་འར་ཉམས་ོབས་ང་། །
lü kyi sha nol sha chor nyam tob chung
If muscles are contaminated, we lose weight and become weak.
ས་མནོལ་ས་ན་ག་ང་ིན་འ་ང་། །
rü nol rü kün zuk ching sin bu dang
If bones are contaminated, they ache and parasites appear.
ག་མནོལ་ག་་པ་ག་ག་འཛག །
trak nol tiklé pema naktrak dzak
If blood is contaminated, semen, pus, and blood leak from the lotus.
གས་མནོལ་་ར་བོལ་ང་ཟ་ག་ེད། ། 36
གས་མནོལ་་ར་བོལ་ང་ཟ་ག་ེད། །
pak nol chubur dol shying za truk jé
If skin is contaminated, itchy blisters appear.
་ས་་མནོལ་ཞ་མ་ིད་ང་ང་། །
chu gyü tsa nol shya drum dri ching trang
If tendons and nerves are contaminated, there is rheumatism, numbness, and swelling.
་མནོལ་་མས་ི་ང་ོག་ི་འལ། །
pu nol pu nam ji shying lok kyi tul
If body hair is contaminated, it falls out and the skin is scarred.
གཞན་ཡང་ེ་མནོལ་ོག་མནོལ་གས་ིས་མནོལ། །
shyenyang mé nol tsok nol muk kyi nol
Furthermore, contamination from low caste people, contamination from filth,
contamination from torpor,
ག་ས་མནོལ་དང་རབས་ཆད་ཕོ་མོ་མནོལ། །
yuk sé nol dang rab ché pomö nol
Contamination from widowhood, contamination from infertile men and women,
ནལ་་མོ་མཚན་་མཚན་འཛག་པ་མནོལ། །
nalbu motsen da tsen dzakpé nol
Contamination from a child born of an incestuous relationship, contamination from
menstruation,
ཟས་མནོལ་ས་མནོལ་ཐབ་གཞོབ་འན་ི་མནོལ། །
zé nol gö nol tabshyob khön gyi nol
Contamination from food, contamination from clothing, contamination from a polluted
hearth, contamination from quarrels,
་བ་ར་ི་གསོན་པོ་ནང་ད་མནོལ། །
shiwé dursi sönpö nang mé nol
Contamination from the ghosts of the dead, contamination from the living who murder
blood relations,
ིག་ཅན་བཤན་པ་མནའ་ཟན་ི་བོ་མནོལ། །
dikchen shenpa na zen driwö nol
Contamination from sinners, from butchers, from promise breakers, contamination from
murderers who kill with a knife,
ད་ཉམས་་གཙང་ཡས་དང་ད་ིས་མནོལ། །
pü nyam mi tsang yé dang lü kyi nol
Contamination from offering something impure that has already been used, and
contamination from a substitution offering ceremony.
་ལ་སོགས་པ་མནོལ་ིབ་ཐམས་ཅད་ན། ། 37
་ལ་སོགས་པ་མནོལ་ིབ་ཐམས་ཅད་ན། །
dé lasokpé nol drib tamché kün
These and all other types of contamination are purified by the following substances:
འང་བ་ངས་མ་་ལས་བ་པ་། །
jungwé dangma nga lé drubpa yi
Plants composed of the essence of the five elements,
ས་ལ་བེན་ང་་ས་རབ་་བན། །
sa la ten ching chu yi rabtu len
Supported by earth, moistened by water,
་ས་ོད་བེད་ང་ས་རབ་བོད་པས། །
mé yi drö kyé lung gi rab kyöpé
Warmed by fire, moved by wind;
་བ་་་གནས་ནས་ེས་པ་ང་། །
tsawa lu yi né né kyepé shing
Plants with roots in the abode of the nāgas;
ེ་མོ་་་གནས་་ིན་པ་ང་། །
tsemo lha yi né su minpé shing
Plants with zeniths in the abode of the gods;
ལོ་འདབ་་་གནས་་བ་པ་ང་། །
lodab mi yi né su khyabpé shing
Plants with leaves throughout the abode of humans;
ི་ས་ོགས་མས་མ་ས་བ་པ་ང་། །
dri yi chok nam malü khyabpé shing
Plants with fragrance that pervades all places without exception;
ཁ་དོག་ི་རོ་ས་བད་ན་པ་ང་། །
khadok dri ro nü chü denpé shing
Plants with colour, scent, flavour, and nourishing power;
ང་མག་ཙན་དཀར་དམར་ཨ་ག་། །
shing chok tsenden kar mar a ga ru
Precious plants—red and white sandalwood, agalloch eaglewood,
གར་ང་མཁན་པ་ག་ང་ག་པ་དང་། །
ser shing khenpa yu shing shukpa dang
Golden wormwood artemisia, turquoise juniper,
ང་ང་བ་་ག་པ་ེན་དཀར་དང་། ། 38
ང་ང་བ་་ག་པ་ེན་དཀར་དང་། །
dung shingwa lu takpa pen kar dang
White rhododendron, birch, white blossomed tamarisk,
འོམ་་་ག་ཉ་ིད་གར་མ་དང་། །
om bu ba nyuk nya dri ser go dang
Neem, bamboo, nyadri sergo;
ཕོ་ང་མོ་ང་་ང་ང་་ཚོགས། །
po shingmo shingbu shing shing né tsok
Male plants, female plants, child plants, many kinds of plants;
འས་་གམ་དང་བཟང་ག་ན་་ཚོགས། །
drebu sum dang zangdruk men né tsok
The three fruits; the six excellent medicines;4
ི་ན་རོ་ས་ཁ་དང་་བ་གས། །
driden ro nü kha dang kawé rik
Various kinds of medicine that are bitter and astringent with potent flavour and scent;
ནས་འས་ོ་དང་སོ་བ་ངས་མ་དང་། །
né dré dro dang sowa yung ma dang
Barley, rice, wheat, barley husk, mustard seed,
འ་་དཀར་ནག་འ་་གས་ེད་དང་། །
dru na karnak dru yi rikjé dang
Grains of various types—white and black;
དར་ཟབ་ན་ན་ི་བད་ེ་མར་དང་། །
darzab rinchen tsi chü chemar dang
Silk brocade, precious jewels, butter, roasted barley flour mixed with butter,
གར་ེམས་ཆང་དང་ང་ཏོག་་བ་བད། །
serkyem chang dang shingtok khuwé chü
Libations, beer, the concentrated extracts of fruits,
དཀར་གམ་ད་དང་མངར་གམ་ངས་མ་དང་། །
kar sum pü dang ngar sum dangma dang
The first portion of the three whites and the pure three sweets; 5
ཤ་ག་ལ་སོགས་དབང་པོ་མ་་གར། །
sha trak lasok wangpo nam ngé sur
Meat, blood and so on; the five organs offered in a burnt offering; 6
ིན་ིས་བབས་པ་དམ་ས་དཀར་དམར་དང་། ། 39
ིན་ིས་བབས་པ་དམ་ས་དཀར་དམར་དང་། །
jin gyi labpé damdzé kar mar dang
Consecrated white and red samaya substances;7
་ལ་དཀར་ནག་ི་ོས་་ཚོགས་སོགས། །
gugul karnak dri pö natsok sok
Black and white frankincense and various kinds of incense—
ི་ནང་གསང་གམ་མནོལ་ིབ་བསལ་བ་ས། །
chi nang sang sum nol drib salwé dzé
These substances purify outer, inner, and secret contamination.
ས་བེག་ས་བས་ང་ས་རབ་གཏོར་བ། །
mé sek chü trü lung gi rab torwé
Fire burns them, water washes them, wind scatters them.
ནམ་མཁའ་བན་་ོང་པར་ར་པ་ངང་། །
namkha shyindu tongpar gyurpé ngang
They become empty like space.
་ལས་ེས་པ་་ལ་བེགས་པ་། །
ram lé kyepé mé la sekpa yi
In that state, may the excellent fragrances of the burnt offering,
ི་མག་ི་གར་མ་པ་་ཚོགས་ིས། །
dri chok dri sur nampa natsok kyi
Burned in the fire arisen from raṃ,
་ས་ི་ད་ངང་་སངས་ར་ག །
yeshe drimé ngang du sang gyur chik
Purify all contamination within the stainless state of original wisdom.
ཻ། མ་ག་དབང་ས་མནོལ་ན་རང་ང་་ས་བསང་། །
kyé marik wang gi nol na rangjung yeshe sang
Kyé! If ignorance contaminates us, we make this purifying smoke offering to self-arisen
original wisdom.
ག་་དབང་ས་མནོལ་ན་གས་་སངས་ས་བསང་། །
duk ngé wang gi nol na rik ngé sangye sang
If the five poisons contaminate us, we make this purifying smoke offering to the five
buddha families.
ོ་གམ་་དས་མནོལ་ན་་གམ་་མས་བསང་། ། 40
ོ་གམ་་དས་མནོལ་ན་་གམ་་མས་བསང་། །
go sum mi gé nol na ku sum lha nam sang
If unwholesome deeds of the three doors contaminate us, we make this purifying smoke
offering to the deities of the three kā yas.
འལ་ིམས་ག་པས་མནོལ་ན་ས་ི་མཁའ་འོ་བསང་། །
dul trim shyikpé nol na lü kyi khandro sang
If destroyed vows contaminate us, we make this purifying smoke offering to the ḍā kinı̄s of
the body.
ད་ཉམས་ག་མས་མནོལ་ན་ས་ོང་ང་མ་བསང་། །
pü nyam lhakmé nol na chökyong sungma sang
If used leftovers contaminate us, we make this purifying smoke offering to the dharma
protectors and guardians
ཚོགས་གཏོར་ང་བས་མནོལ་ན་མ་དང་མཁའ་འོ་བསང་། །
tsoktor chungwé nol nama dang khandro sang
If meagre offerings at a feast offering contaminate us, we make this purifying smoke
offering the mother elements and ḍā kinı̄s.
དམ་ག་ཉམས་པས་མནོལ་ན་ོ་ེ་ོབ་དཔོན་བསང་། །
damtsik nyampé nol na dorjé lobpön sang
If broken commitments contaminate us, we make this purifying smoke offering to the
vajra master.
བེ་གང་འགས་པས་མནོལ་ན་མད་དང་མ་ལ་བསང་། །
tsedung trukpé nol na ché dang chamdral sang
If wavering love and affection contaminate us, we make this purifying smoke offering to
our dharma siblings.
དམ་ས་ནང་འས་མནོལ་ན་གཙང་ས་མན་པོ་བསང་། །
damdzé nang dré nol na tsangri gönpo sang
If the mixing of samaya substances contaminates us, we make this purifying smoke
offering to the deities of the pure abode.
ར་་བསགས་པས་མནོལ་ན་ནོར་་གཡང་་བསང་། །
serna sakpé nol na norlha yang lha sang
If greed and hoarding contaminate us, we make this purifying smoke offering to the
wealth deities and the deities of prosperity.
འན་ིབ་་གཙང་མནོལ་ན་བཀའ་ང་དམ་ཅན་བསང་། །
khön drib mi tsang nol na kasung damchen sang
If the pollution of quarrelling and impurity contaminates us, we make this purifying
smoke offering to the oath-bound guardians of the Buddha’s teachings.
ང་འན་འགས་པས་མནོལ་ན་ིད་པ་མ་མོ་བསང་། ། 41
ང་འན་འགས་པས་མནོལ་ན་ིད་པ་མ་མོ་བསང་། །
tingdzin trukpé nol na sipé mamo sang
If agitated samā dhi contaminates us, we make this purifying smoke offering to the
feminine deities who control this world.
བེ་གང་ང་བས་མནོལ་ན་ིང་ེ་མོན་མས་བསང་། །
tsedung chungwé nol na nyingjé drön nam sang
If our lack of love and affection contaminate us, we make this purifying smoke offering to
the guests of compassion.
་ང་འགས་པས་མནོལ་ན་་བ་་མས་བསང་། །
shyedang trukpé nol na shyiwé lha nam sang
If the agitation of anger contaminates us, we make this purifying smoke offering to the
pacifying deities.
ང་ལ་འགས་པས་མནོལ་ན་ས་པ་་མས་བསང་། །
ngagyal trukpé nol na gyepé lha nam sang
If the agitation of pride contaminates us, we make this purifying smoke offering to the
enriching deities.
འདོད་ཆགས་འགས་པས་མནོལ་ན་དབང་་་མས་བསང་། །
döchak trukpé nol na wang gi lha nam sang
If the agitation of desire contaminates us, we make this purifying smoke offering to the
magnetizing deities.
ག་དོག་འགས་པས་མནོལ་ན་ག་པོ་་མས་བསང་། །
trakdok trukpé nol na drakpö lha nam sang
If the agitation of jealousy contaminates us, we make this purifying smoke offering to the
wrathful deities.
ག་ག་འགས་པས་མནོལ་ན་གསལ་ེད་་མས་བསང་། །
timuk trukpé nol na saljé lha nam sang
If the agitation of ignorance contaminates us, we make this purifying smoke offering to
the clarifying deities.
གནོད་ིབ་འགས་པས་མནོལ་ན་ལ་་གཉན་པོ་བསང་། །
nö drib trukpé nol na yullha nyenpo sang
If the agitation of pollution from harmful spirits contaminates us, we make this purifying
smoke offering to the local deities.
འཐབ་འན་འགས་པས་མནོལ་ན་ིམ་་གཉན་པོ་བསང་། །
tab khön trukpé nol na khyim lha nyenpo sang
If the agitation of quarrelling contaminate us, we make this purifying smoke offering to
the household deities.
ཉམས་ཆག་ིབ་མས་མནོལ་ན་ག་པ་་མས་བསང་། ། 42
ཉམས་ཆག་ིབ་མས་མནོལ་ན་ག་པ་་མས་བསང་། །
nyamchak dribmé nol na lhakpé lha nam sang
If broken promises contaminate us, we make this purifying smoke offering to our personal
presiding deities.
་གཙང་ི་ས་མནོལ་ན་མན་བས་་མས་བསང་། །
mi tsang dri yi nol na gön kyab lha nam sang
If impure smells contaminate us, we make this purifying smoke offering to the guardian
deities.
རབས་ཆད་ར་ིས་མནོལ་ན་ིད་ི་་མས་བསང་། །
rab ché dursi nol na si kyi lha nam sang
If ghosts that cause infertility contaminate us, we make this purifying smoke offering to
the gods of existence.
མནའ་ཟན་ི་བོས་མནོལ་ན་ཕོ་་ད་་བསང་། །
na zen driwö nol na polha dralha sang
If promise breakers and murderers who kill with a knife contaminate us, we make this
purifying smoke offering to the deities of men and the warrior deities.
ིག་ཅན་བཤན་པས་མནོལ་ན་ག་པ་་མས་བསང་། །
dikchen shenpé nol na lhakpé lha nam sang
If sinners and butchers contaminate us, we make this purifying smoke offering to our
personal presiding deities.
ད་གས་་གཙང་མནོལ་ན་སངས་ེད་མས་བསང་། །
mé yuk mi tsang nol na sang jé nam sang
If murder and widowhood contaminate us, we make this purifying smoke offering to the
purifying deities.
གན་པོ་རོ་ིབ་མནོལ་ན་ག་་གཉན་པོ་བསང་། །
shinpö ro drib nol na trak lha nyenpo sang
If corpses of the dead contaminate us, we make this purifying smoke offering to the trak
deities.
གསོན་པོ་ནང་དས་མནོལ་ན་འ་བ་་་བསང་། །
sönpö nang mé nol na gowé lha nga sang
If murder within the family created contamination, we make this purifying smoke offering
to the five deities born with the person.
ཐབ་ིས་མནོལ་ན་ཁང་་་་བསང་། །
tab kyi nol na khang lha dra lha sang
If the hearth contaminates us, we make this purifying smoke offering to the house spirit
and the tent spirit.
གཞོབ་ིས་མནོལ་ན་ཕ་་མ་་བསང་། ། 43
གཞོབ་ིས་མནོལ་ན་ཕ་་མ་་བསང་། །
shyob kyi nol na pa lha ma lha sang
If the smell of singed food contaminates us, we make this purifying smoke offering to the
paternal ancestral gods and the maternal ancestral gods.
གས་སས་མནོལ་ན་མ་་་ི་བསང་། །
yuk sé nol nama lha bu dzi sang
If widowhood contaminates us, we make this purifying smoke offering to Malha Budzi.8
ས་ི་མནོལ་ན་ན་ེས་་མས་བསང་། །
lü chi nol na lhenkyé lha nam sang
If the body and top of the head are contaminated, we make this purifying smoke offering
to the deities born with the person.
ངག་མནོལ་གང་ན་གས་ོང་་མས་བསང་། །
ngak nol sung nyendrak tong lha nam sang
If speech is contaminated, we make this purifying smoke offering to the deities of
melodious voice, empty sound.
ད་མནོལ་ན་ེད་གསལ་ོང་་མས་བསང་། །
yi nol dren jé saltong lha nam sang
If mind is contaminated, we make this purifying smoke offering to the deities of
conscious, empty clarity.
ཡན་ལག་མནོལ་ན་ེས་་མོན་་བསང་། །
yenlak nol na jé lha drön lha sang
If the limbs are contaminated, we make this purifying smoke offering to the traveler deity
and the guest deity.
ཻ། གས་པ་ངས་པར་ེད་པ་་མས་བསང་། །
kyé mukpa dangpar jepé lha nam sang
Kyé! We make this purifying smoke offering to the deities who brighten dullness.
འབ་པ་སངས་པར་ེད་པ་་མས་བསང་། །
tibpa sangpar jepé lha nam sang
We make this purifying smoke offering to the deities who clear away cloudiness.
གཙང་ོག་དེ་བར་ེད་པ་་མས་བསང་། །
tsang tsok yewar jepé lha nam sang
We make this purifying smoke offering to the deities who distinguish between clean and
dirty.
མནོལ་བ་སངས་པར་ེད་པ་་མས་བསང་། ། 44
མནོལ་བ་སངས་པར་ེད་པ་་མས་བསང་། །
nolwa sangpar jepé lha nam sang
We make this purifying smoke offering to the deities who purify contamination;
ད་པར་་གཙང་ད་ད་བང་ེ་ས། །
khyepar mi tsang bümé bang mé yi
In particular, to the gods above, the nāgas below, the mountain deities in between;
ེང་འོག་བར་གམ་་་གཉན་ལ་སོགས། །
tengok bar sum lha lunyen lasok
To the inside deity, door deity, wealth deities, household deities, the head of the
household;
ག་་ོ་ནོར་ིམ་་ིམ་བདག་དང་། །
puk lha go nor khyim lha khyimdak dang
To body, speech, mind; to the warrior deities, trak deities,
ས་ངག་ད་དང་ད་་ག་་དང་། །
lü ngak yi dang dralha trak lha dang
Wealth deities, deities of prosperity; clothing, wealth and possessions
ནོར་་གཡང་་ས་ནོར་ལོངས་ོད་ལ། །
norlha yang lha gö nor longchö la
Which are stained by impure contamination pollution
མནོལ་ིབ་་གཙང་ི་མས་ས་པ་མས། །
nol drib mi tsang drimé göpa nam
From the birth pollution of impure women,
ི་ང་ན་མག་ི་གར་་ཚོགས་དང་། །
tsishing men chok dri sur natsok dang
These are purified by the scent of precious medicinal plant essences,
ི་ནང་གསང་གམ་འདོད་ཡོན་དཔག་ད་ིས། །
chi nang sang sum döyön pakmé kyi
By the various burnt offerings
་གཙང་མནོལ་ིབ་ི་མ་སངས་ར་ག །
mi tsang nol drib drima sang gyur chik
And by the limitless outer, inner and secret sensual delights.
་ནས་ེ་ག་་བསང་བ་འ་ད་དོ། །
Then he uttered this specific purifying smoke offering:
ཻ། ང་ི་ི་བཟང་ན་ི་ད་པ་འས། ། 45
ཻ། ང་ི་ི་བཟང་ན་ི་ད་པ་འས། །
kyé shing tsi dri zang men gyi düpa di
Kyé! This fragrant medicinal smoke of plant essences
་མ་་དམ་མནོལ་བ་སངས་ར་ག །
lama yidam nolwa sang gyur chik
Purifies contamination of the lama and the yidam.
་ས་་མས་ོག་ས་མནོལ་ར་ན། །
yeshe lha nam tsok gi nol gyur na
If filth contaminates the wisdom deities,
ན་་ཙན་ི་ས་སངས་ར་ག །
men na tsenden dri yi sang gyur chik
The scent of sandalwood and various medicines purifies them.
འག་ེན་་མས་ོག་ས་མནོལ་ར་ན། །
jikten lha nam tsok gi nol gyur na
If filth contaminates the worldly deities,
ོས་དཀར་ང་་ི་ས་སངས་ར་ག །
pökar shing né dri yi sang gyur chik
The scent of the sal tree and various plants purifies them.
མ་ིང་མཁའ་འོ་ོག་ས་མནོལ་ར་ན། །
masing khandro tsok gi nol gyur na
If filth contaminates the mother elements and sister ḍā kinı̄s,
བྷ་ལ་་ར་ི་ས་སངས་ར་ག །
bhala dhara dri yi sang gyur chik
The scent of bhaladhāra purifies them.
ས་ོང་ང་མ་ོག་ས་མནོལ་ར་ན། །
chökyong sungma tsok gi nol gyur na
If filth contaminates the dharma protectors and guardians,
ཤ་ག་་ཚོགས་ི་ས་སངས་ར་ག །
sha trak natsok dri yi sang gyur chik
The scent of various kinds of flesh and blood purifies them.
གཙང་ས་མན་པོ་ོག་ས་མནོལ་ར་ན། །
tsangri gönpo tsok gi nol gyur na
If filth contaminates the deities of the pure abode,
དཀར་གམ་མངར་གམ་ི་ས་སངས་ར་ག ། 46
དཀར་གམ་མངར་གམ་ི་ས་སངས་ར་ག །
kar sum ngar sum dri yi sang gyur chik
The scent of the three whites and the three sweets purifies them.
་ིན་ེ་བད་ོག་ས་མནོལ་ར་ན། །
lhasin dé gyé tsok gi nol gyur na
If filth contaminates the eight classes of spirits,
ང་ི་ན་མག་ི་ས་སངས་ར་ག །
shing tsimen chok dri yi sang gyur chik
The scent of precious medicinal plant essences purifies them.
བཀའ་ང་དམ་ཅན་ོག་ས་མནོལ་ར་ན། །
kasung damchen tsok gi nol gyur na
If filth contaminates the oath-bound guardians of the Buddha’s teachings,
ེ་མར་འོ་ོལ་ི་ས་སངས་ར་ག །
chemar okol dri yi sang gyur chik
The scent of roasted barley flour mixed with butter and boiled milk purifies them.
་མས་་གཙང་ོག་ས་མནོལ་ར་ན། །
lha nam mi tsang tsok gi nol gyur na
If impure filth contaminates the gods,
ོས་དཀར་ག་ག་ི་ས་སངས་ར་ག །
pökar yu shuk dri yi sang gyur chik
The scent of the sal tree and turquoise juniper purifies them.
་མས་་གཙང་ོག་ས་མནོལ་ར་ན། །
lu nam mi tsang tsok gi nol gyur na
If impure filth contaminates the nāgas,
་ན་་ཚོགས་ི་ས་སངས་ར་ག །
lu men natsok dri yi sang gyur chik
The scent of various types of water-deity medicine purifies them.
གཉན་མས་་གཙང་ོག་ས་མནོལ་ར་ན། །
nyen nam mi tsang tsok gi nol gyur na
If impure filth contaminates the mountain deities,
དར་ཚོན་ག་གག་ི་ས་སངས་ར་ག །
dar tsön takzik dri yi sang gyur chik
The scent of colourful silks, tiger and leopard skins purifies them.
ས་བདག་་གཙང་ོག་ས་མནོལ་ར་ན། ། 47
ས་བདག་་གཙང་ོག་ས་མནོལ་ར་ན། །
sadak mi tsang tsok gi nol gyur na
If impure filth contaminates the earth deities who own the land,
ཉ་ིད་གར་མ་ི་ས་སངས་ར་ག །
nya dri ser go dri yi sang gyur chik
The scent of nyatri sergo purifies them.
གནས་བདག་་གཙང་ོག་ས་མནོལ་ར་ན། །
né dak mi tsang tsok gi nol gyur na
If impure filth contaminates the deities who own the place,
ག་པ་ར་དཀར་ི་ས་སངས་ར་ག །
takpa sur kar dri yi sang gyur chik
The scent of birch and rhododendron purifies them.
ག་བདག་་གཙང་ོག་ས་མནོལ་ར་ན། །
shyidak mi tsang tsok gi nol gyur na
If impure filth contaminates the deities who own the territory,
མཁན་པ་གར་མ་ི་ས་སངས་ར་ག །
khenpa ser go dri yi sang gyur chik
The scent of golden wormwood artemisia purifies them.
ལ་་་གཙང་ོག་ས་མནོལ་ར་ན། །
yullha mi tsang tsok gi nol gyur na
If impure filth contaminates the local deities,
་ག་དཀར་གམ་ི་ས་སངས་ར་ག །
ba nyuk kar sum dri yi sang gyur chik
The scent of bamboo and the three whites purifies them.
ནོར་་་གཙང་ོག་ས་མནོལ་ར་ན། །
norlha mi tsang tsok gi nol gyur na
If impure filth contaminates the wealth deities,
ེ་མར་ཟས་ད་ི་ས་སངས་ར་ག །
chemar zé pü dri yi sang gyur chik
The scent of roasted barley flour mixed with butter and the first portion of food purifies
them.
གཡང་་་གཙང་ོག་ས་མནོལ་ར་ན། །
yang lhami tsang tsok gi nol gyur na
If impure filth contaminates the deities of prosperity,
ན་ན་་ཚོགས་ི་ས་སངས་ར་ག ། 48
ན་ན་་ཚོགས་ི་ས་སངས་ར་ག །
rinchen natsok dri yi sang gyur chik
The scent of various precious jewels purifies them.
ཁང་་་གཙང་ོག་ས་མནོལ་ར་ན། །
khang lhami tsang tsok gi nol gyur na
If impure filth contaminates the house spirit,
དར་ཟབ་་ཚོགས་ི་ས་སངས་ར་ག །
darzab natsok dri yi sang gyur chik
The scent of silk brocades purifies it.
ཐབ་་་གཙང་ོག་ས་མནོལ་ར་ན། །
tab lhami tsang tsok gi nol gyur na
If impure filth contaminates the hearth deity,
ཤ་ད་ཆང་ད་ི་ས་སངས་ར་ག །
sha pü chang pü dri yi sang gyur chik
The scent of the first portion of meat and the first portion of alcohol purifies it.
ང་་་གཙང་ོག་ས་མནོལ་ར་ན། །
shying lhami tsang tsok gi nol gyur na
If impure filth contaminates the field deities,
འ་ཟན་་ཚོགས་ི་ས་སངས་ར་ག །
dru zen natsok dri yi sang gyur chik
The scent of various types of flour purifies them.
ཕོ་་་གཙང་ོག་ས་མནོལ་ར་ན། །
polha mi tsang tsok gi nol gyur na
If impure filth contaminates the deities of men,
དར་ཚོན་་ཚོགས་ི་ས་སངས་ར་ག །
dar tsön natsok dri yi sang gyur chik
The scent of various colourful silks purifies them.
ད་་་གཙང་ོག་ས་མནོལ་ར་ན། །
dralha mi tsang tsok gi nol gyur na
If impure filth contaminates the warrior deities,
ེ་མར་དཔའ་ེམས་ི་ས་སངས་ར་ག །
chemar pa kyem dri yi sang gyur chik
The scent of roasted barley flour mixed with butter and strong alcohol purifies them.
ེས་་་གཙང་ོག་ས་མནོལ་ར་ན། ། 49
ེས་་་གཙང་ོག་ས་མནོལ་ར་ན། །
jé lhami tsang tsok gi nol gyur na
If impure filth contaminates the traveler deity,
འས་དཀར་ི་བད་ི་ས་སངས་ར་ག །
dré kar tsi chü dri yi sang gyur chik
The scent of white rice and butter purifies it.
མོན་་་གཙང་ོག་ས་མནོལ་ར་ན། །
drön lhami tsang tsok gi nol gyur na
If impure filth contaminates the guest deity,
ཤ་ཆང་གར་ེམས་ི་ས་སངས་ར་ག །
shachang serkyem dri yi sang gyur chik
The scent of meat, alcohol and libation purifies it.
ེས་་་གཙང་ོག་ས་མནོལ་ར་ན། །
kyé lhami tsang tsok gi nol gyur na
If impure filth contaminates the deities born with the person,
་ང་ར་དཀར་ི་ས་སངས་ར་ག །
lha shing sur kar dri yi sang gyur chik
The scent of juniper and rhododendron purifies them.
ས་་་གཙང་ོག་ས་མནོལ་ར་ན། །
lü lhami tsang tsok gi nol gyur na
If impure filth contaminates the deities of the body,
་ལ་དཀར་ནག་ི་ས་སངས་ར་ག །
gugul karnak dri yi sang gyur chik
The scent of white and black frankincense purifies them.
ང་ོབ་་མས་ོག་ས་མནོལ་ར་ན། །
sung kyob lha nam tsok gi nol gyur na
If filth contaminates the guardian deities,
ང་འས་་ཏོག་ི་ས་སངས་ར་ག །
shing dré metok dri yi sang gyur chik
The scent of fruits and flowers purifies them.
ག་ེད་་མས་ོག་ས་མནོལ་ར་ན། །
rikjé lha nam tsok gi nol gyur na
If filth contaminates the deities of intelligence,
ག་ག་པ་་་ས་སངས་ར་ག ། 50
ག་ག་པ་་་ས་སངས་ར་ག །
yu shukpa lü dra yi sang gyur chik
The scent of turquoise juniper and rhododendron purifies them.
བ་བེན་་མས་ོག་ས་མནོལ་ར་ན། །
gyab ten lha nam tsok gi nol gyur na
If filth contaminates the supporting deities,
ོས་་ང་་ི་ས་སངས་ར་ག །
pö na shing né dri yi sang gyur chik
The scent of various types of incense and plants purifies them.
ས་ི་་མཚོན་ོག་ས་མནོལ་ར་ན། །
lü kyi gotsön tsok gi nol gyur na
If filth contaminates the body’s armour and weapons,
་ཆབ་ན་་ི་ས་སངས་ར་ག །
lha chab men né dri yi sang gyur chik
The scent of divine water and medicines purifies them.
ཟས་ནོར་ལོངས་ོད་ོག་ས་མནོལ་ར་ན། །
zé nor longchö tsok gi nol gyur na
If filth contaminates food, wealth and possessions,
ང་མག་ི་བཟང་ན་ིས་སངས་ར་ག །
shing chok dri zang men gyi sang gyur chik
The medicinal fragrance of precious plants purifies them.
ལ་ོང་བན་་ི་ནང་གསལ་ར་ག །
shelgong shyindu chinang sal gyur chik
Thus everything is purified and becomes clear like crystal, inside and out!
་ནས་བསང་ད་མས་་གང་གས་ེན་ལ་བག་ང་འ་ད་དོ། །
Then he offered the purifying smoke to the representations of enlightened body, speech, and mind and said:
ཻ། ་མ་་དམ་མནོལ་བ་ཡོད་ན་ཡང་། །
kyé lama yidam nolwa yö na yang
Kyé! Even if the lama and yidam are contaminated,
Let this be purified through the medicinal fragrance of precious plants!
དཔའ་བོ་མཁའ་འོ་མནོལ་བ་ཡོད་ན་ཡང་། ། 51
དཔའ་བོ་མཁའ་འོ་མནོལ་བ་ཡོད་ན་ཡང་། །
pawo khandro nolwa yö na yang
Even if the ḍākas and the ḍā kinı̄s are contaminated,
ས་ོང་ང་མ་མནོལ་བ་ཡོད་ན་ཡང་། །
chökyong sungma nolwa yö na yang
Even if the dharma protectors and guardians are contaminated,
ཕོ་ཉ་ལས་མཁན་མནོལ་བ་ཡོད་ན་ཡང་། །
ponya lekhen nolwa yö na yang
Even if the spirit messengers who work for the dharma protectors are contaminated,
གཙང་ས་་མས་མནོལ་བ་ཡོད་ན་ཡང་། །
tsangri lha nam nolwa yö na yang
Even if the deities of the pure abode are contaminated,
་ིན་ེ་བད་མནོལ་བ་ཡོད་ན་ཡང་། །
lhasin dé gyé nolwa yö na yang
Even if the eight classes of spirits are contaminated,
འག་ེན་ོང་བ་མནོལ་བ་ཡོད་ན་ཡང་། །
jikten kyongwa nolwa yö na yang
Even if the guardians of the world are contaminated,
ང་མག་ི་བཟང་ན་ིས་སངས་ར་ག ། 52
ེང་་་མས་མནོལ་བ་ཡོད་ན་ཡང་། །
teng gi lha nam nolwa yö na yang
Even if the gods above are contaminated,
བར་ི་གཉན་མས་མནོལ་བ་ཡོད་ན་ཡང་། །
bar gyi nyen nam nolwa yö na yang
Even if the mountain deities in-between are contaminated,
འོག་་་མས་མནོལ་བ་ཡོད་ན་ཡང་། །
ok gi lu nam nolwa yö na yang
Even if the nāgas below are contaminated,
ག་བདག་གནས་བདག་མནོལ་བ་ཡོད་ན་ཡང་། །
shyidak né dak nolwa yö na yang
Even if the deities who own the territory and the deities who own the place are
contaminated,
མད་དང་མ་ལ་མནོལ་བ་ཡོད་ན་ཡང་། །
ché dang chamdral nolwa yö na yang
Even if our dharma siblings are contaminated,
འག་ེན་་ང་མནོལ་བ་ཡོད་ན་ཡང་། ། 53
འག་ེན་་ང་མནོལ་བ་ཡོད་ན་ཡང་། །
jikten lhasung nolwa yö na yang
Even if the worldly deities and guardians are contaminated,
ས་ག་གནས་ས་མནོལ་བ་ཡོད་ན་ཡང་། །
sa shyi nesa nolwa yö na yang
Even if the land, our dwelling place, is contaminated,
ད་ི་་ང་མནོལ་བ་ཡོད་ན་ཡང་། །
gyü kyi lhasung nolwa yö na yang
Even if the guardians of the family lineage are contaminated,
འ་བ་་་མནོལ་བ་ཡོད་ན་ཡང་། །
gowé lha nga nolwa yö na yang
Even if accumulation, the quintessence of abundance, is contaminated,
མ་་་ི་མནོལ་བ་ཡོད་ན་ཡང་། །
ma lha bu dzi nolwa yö na yang
Even if Malha Budzi is contaminated,
་་འཕན་པོ་མནོལ་བ་ཡོད་ན་ཡང་། །
ta lha penpo nolwa yö na yang
Even if the horse deity, Penpo is contaminated,
ནོར་་ག་པོ་མནོལ་བ་ཡོད་ན་ཡང་། །
norlha chukpo nolwa yö na yang
Even if the wealth deity, Chukpo is contaminated,
ག་་ན་པོ་མནོལ་བ་ཡོད་ན་ཡང་། །
luk lha menpo nolwa yö na yang
Even if the sheep deity, Menpo is contaminated,
ར་་ར་མོ་མནོལ་བ་ཡོད་ན་ཡང་། །
ra lha tsermo nolwa yö na yang
Even if the goat deity, Tsermo is contaminated,
ང་་ཚངས་པ་མནོལ་བ་ཡོད་ན་ཡང་། །
shying lha tsangpa nolwa yö na yang
Even if the field deity, Tsangpa is contaminated,
ག་་་ང་མནོལ་བ་ཡོད་ན་ཡང་། །
puk lha gé tung nolwa yö na yang
Even if the inside deity, Getung is contaminated,
ོ་་ག་གཡག་མནོལ་བ་ཡོད་ན་ཡང་། ། 55
ོ་་ག་གཡག་མནོལ་བ་ཡོད་ན་ཡང་། །
go lha tak yak nolwa yö na yang
Even if the door deity, Takyak is contaminated,
ཐབ་་ཡོལ་མོ་མནོལ་བ་ཡོད་ན་ཡང་། །
tab lha yolmo nolwa yö na yang
Even if the hearth deity, Yolmo is contaminated,
ཕོ་་ད་་མནོལ་བ་ཡོད་ན་ཡང་། །
polha dralha nolwa yö na yang
Even if the deities of men and the warrior deities are contaminated,
ནོར་་གཡང་་མནོལ་བ་ཡོད་ན་ཡང་། །
norlha yang lha nolwa yö na yang
Even if the wealth deities and the deities of prosperity are contaminated,
གས་་མཛོད་་མནོལ་བ་ཡོད་ན་ཡང་། །
chuk lha dzö lha nolwa yö na yang
Even if the deities of livestock and the deities of the storehouse were contaminated,
ཟས་་ོགས་་མནོལ་བ་ཡོད་ན་ཡང་། །
zé lha drok lha nolwa yö na yang
Even if the deities of food and the deities of companionship are contaminated,
ེས་་མོན་་མནོལ་བ་ཡོད་ན་ཡང་། །
jé lha drön lha nolwa yö na yang
Even if the traveler deity and the guest deity are contaminated,
ི་ནང་་ེན་ས་སོགས་ལ་བག་ང་འ་ད་དོ། །
Next, he offered the purifying smoke to the outer support substances, inner support substances and so on, and said:
ཻ། ལ་འོར་དཔོན་ོབ་་ནོར་འར་བཅས་ི། །
kyé naljor pönlob mi nor khor ché kyi
Kyé! Even if the deities and guardians of
་དང་ང་མ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha dang sungma nolwa yö na yang
The master and disciple yogis and their retinue are contaminated,
་ཁང་ི་ད་མནོལ་བ་ཡོད་ན་ཡང་། །
lhakhang drimé nolwa yö na yang
Even if the stainless temple is contaminated,
་ས་ར་བ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha gö ber trab nolwa yö na yang
Even if the deities’ clothing, their long robes and armour, are contaminated,
་ན་བ་བ་མནོལ་བ་ཡོད་ན་ཡང་། ། 57
་ན་བ་བ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha gyen lhab lhub nolwa yö na yang
Even if the deities’ jingling ornaments are contaminated,
་མཚོན་ོ་ངར་མནོལ་བ་ཡོད་ན་ཡང་། །
lha tsön no ngar nolwa yö na yang
Even if the sharpness of the deities’ weapons is contaminated,
་ཟས་རོ་བ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha zé ro gya nolwa yö na yang
Even if the deities’ food of one hundred flavours is contaminated,
་བང་གར་ེམས་མནོལ་བ་ཡོད་ན་ཡང་། །
lha tung serkyem nolwa yö na yang
Even if the deities’ drink, libation poured in offering, is contaminated,
་་བཙན་པོ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha ta tsenpo nolwa yö na yang
Even if the deities’ horse, Tsenpo is contaminated,
་གཡག་ཞོལ་མོ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha yak shyolmo nolwa yö na yang
Even if the deities’ yak, Shyolmo is contaminated,
་ག་དོན་པོ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha luk dönpo nolwa yö na yang
Even if the deities’ sheep, Donpo is contaminated,
་ར་་བོ་མནོལ་བ་ཡོད་ན་ཡང་། །
lha ra trawo nolwa yö na yang
Even if the deities’ goat, Trawo is contaminated,
ང་མ་དམ་ས་མནོལ་བ་ཡོད་ན་ཡང་། །
sungmé damdzé nolwa yö na yang
Even if the guardians’ samaya substances are contaminated,
ང་མ་ན་གགས་མནོལ་བ་ཡོད་ན་ཡང་། །
sungmé chenzik nolwa yö na yang
Even if the guardians’ animals are contaminated,
མད་ས་བ་ས་མནོལ་བ་ཡོད་ན་ཡང་།
chödzé drubdzé nolwa yö na yang
Even if the offering substances and the accomplishment substances are contaminated,
ེན་ས་་ཚོགས་མནོལ་བ་ཡོད་ན་ཡང་། ། 59
ེན་ས་་ཚོགས་མནོལ་བ་ཡོད་ན་ཡང་། །
tendzé natsok nolwa yö na yang
Even if the various support substances are contaminated,
་ང་གས་དང་འགལ་བ་ཡོད་ན་ཡང་། །
lhasung tuk dang galwa yö na yang
Even if we went against the wishes of the deities and guardians,
་ནས་་ནོར་སོགས་ལ་བག་ང་འ་ད་དོ། །
Then he offered the purifying smoke to the people, their belongings and so on, and said:
ཻ། བདག་ཅག་དཔོན་ོབ་་ནོར་འར་བཅས་ི། །
kyé dakchak pönlob mi nor khor ché kyi
Kyé! Even if the worldly power of us people—
ིད་ི་དབང་ཐང་མནོལ་བ་ཡོད་ན་ཡང་། །
si kyi wangtang nolwa yö na yang
Master, disciples, and retinue—is contaminated,
མཁས་པ་བན་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
khepé tsün yang nolwa yö na yang
Even if righteousness, the quintessence of the learned, is contaminated,
གཙོ་བོ་ོ་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
tsowö lo yang nolwa yö na yang
Even if intelligence, the quintessence of the leader, is contaminated,
གཞོན་་དཔའ་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
shyönnü pa yang nolwa yö na yang
Even if bravery, the quintessence of youth, is contaminated,
ེན་པོ་མབ་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
kyenpö teb yang nolwa yö na yang
Even if the thumb, the quintessence of the marksman, is contaminated,
མང་པོ་ཚོགས་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
mangpö tsok yang nolwa yö na yang
Even if accumulation, the quintessence of abundance, is contaminated,
་ཕོ་མོགས་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
ta pö gyok yang nolwa yö na yang
Even if speed, the quintessence of the stallion, is contaminated,
གས་ི་འལ་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
chuk kyi pel yang nolwa yö na yang
Even if procreation, the quintessence of livestock, is contaminated,
ཟས་ི་བད་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། ། 61
ཟས་ི་བད་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
zé kyi chü yang nolwa yö na yang
Even if nutrients, the quintessence of food, are contaminated,
བཙན་པོ་ོབས་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
tsenpö tob yang nolwa yö na yang
Even if power, the quintessence of the ruler, is contaminated,
ག་པོ་ནོར་གཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
chukpö nor yang nolwa yö na yang
Even if wealth, the quintessence of the rich, is contaminated,
འཕན་པོ་དར་ཡང་མནོལ་བ་ཡོད་ན་ཡང་། །
penpö dar yang nolwa yö na yang
Even if growth, the quintessence of the prosperous, is contaminated,
བཙན་ག་འཕན་གམ་མནོལ་བ་ཡོད་ན་ཡང་། །
tsen chuk pen sum nolwa yö na yang
Even if all three—the ruler, the rich, and the prosperous—are contaminated,
གཞན་ཡང་ལ་འོར་བདག་ཅག་འར་བཅས་ི། །
shyenyang naljor dakchak khor ché kyi
Furthermore, even if the robes that
ོན་པ་ར་ས་མནོལ་བ་ཡོད་ན་ཡང་། ། 62
ོན་པ་ར་ས་མནོལ་བ་ཡོད་ན་ཡང་། །
gyönpé ber gö nolwa yö na yang
We yogis and our retinue wear are contaminated,
བཏགས་པ་ོ་མཚོན་མནོལ་བ་ཡོད་ན་ཡང་། །
takpé no tsön nolwa yö na yang
Even if the knives we carry are contaminated,
བང་བ་ཟས་ོམ་མནོལ་བ་ཡོད་ན་ཡང་། །
tungwé zekom nolwa yö na yang
Even if the food and drink we consume are contaminated,
ག་མལ་གནས་ས་མནོལ་བ་ཡོད་ན་ཡང་། །
shyi mal nesa nolwa yö na yang
Even if our home, bedding, and dwelling place are contaminated,
འག་པ་མལ་ན་མནོལ་བ་ཡོད་ན་ཡང་། །
dukpé mal ten nolwa yö na yang
Even if the cushions we sit on are contaminated,
་ནོར་གས་བད་མནོལ་བ་ཡོད་ན་ཡང་། །
mi nor rikgyü nolwa yö na yang
Even if our people and family lineage are contaminated,
ན་དང་ོ་ི་མནོལ་བ་ཡོད་ན་ཡང་། །
dren dang gokhyi nolwa yö na yang
Even if our servants and guard dogs are contaminated,
ཟས་ནོར་ལོངས་ོད་མནོལ་བ་ཡོད་ན་ཡང་། །
zé nor longchö nolwa yö na yang
Even if our food, wealth and possessions are contaminated,
ོབས་དང་མངའ་ཐང་མནོལ་བ་ཡོད་ན་ཡང་། །
tob dang ngatang nolwa yö na yang
Even if our strength and power are contaminated,
བག་དང་ག་མདངས་མནོལ་བ་ཡོད་ན་ཡང་། །
trak dang zidang nolwa yö na yang
Even if our radiance is contaminated,
་དང་བསོད་ནམས་མནོལ་བ་ཡོད་ན་ཡང་། །
tsé dang sönam nolwa yö na yang
Even if our life span and merit are contaminated,
ཁ་ེ་དབང་ཐང་མནོལ་བ་ཡོད་ན་ཡང་། ། 64
ཁ་ེ་དབང་ཐང་མནོལ་བ་ཡོད་ན་ཡང་། །
khajé wangtang nolwa yö na yang
Even if our good fortune and charisma are contaminated,
ང་མག་ི་བཟང་ན་ིས་སངས་ར་ག
དགས་བསལ་ི་ནད་པ་འ་ཡོད་ན་འ་ར་། །
If there is a particular illness or such like, the following should be done:
ཻ། ང་མག་ི་བཟང་ན་ི་ད་པ་འས། །
kyé shing chok dri zang men gyi düpa di
Kyé! Let this medicinal, fragrant smoke of precious plants
བདག་དང་་ོར་ཡོན་ི་བདག་པོ་། །
dak dang gyujor yön gyi dakpo yi
Purify the sponsor’s and my
ན་མོངས་ག་་གང་བ་སངས་ར་ག །
nyönmong duk ngé dungwa sang gyur chik
Tormenting mental afflictions, the five poisons.
ང་མག་ི་བཟང་ན་ི་ད་པ་འས། །
shing chok dri zang men gyi düpa di
Let this medicinal, fragrant smoke of precious plants
འདོད་ཆགས་ལས་ར་ང་ནད་སངས་ར་ག །
döchak lé gyur lung né sang gyur chik
Wind diseases caused by desire.
་ང་ལས་ང་མིས་ནད་སངས་ར་ག ། 65
་ང་ལས་ང་མིས་ནད་སངས་ར་ག །
shyedang lé jung tri né sang gyur chik
Bile diseases caused by anger.
ག་ག་ལས་ང་བད་ཀན་སངས་ར་ག །
timuk lé jung beken sang gyur chik
Phlegm diseases caused by ignorance.
འ་བ་མ་བ་ནད་མས་སངས་ར་ག །
duwa nam shyi né nam sang gyur chik
Diseases of the four humours.
ིང་ང་ལ་པོ་ནད་མས་སངས་ར་ག །
nying lung gyalpö né nam sang gyur chik
Heart-wind gyalpo spirit’s disease.
བདག་དང་་ོར་ཡོན་ི་བདག་པོ་། ། 66
ོ་གར་་བཙན་ནད་མས་སངས་ར་ག །
lo zer lu tsen né nam sang gyur chik
Lung pain water-deity and tsen spirit’s disease.
མན་་ས་བདག་ནད་མས་སངས་ར་ག །
chin gyu sadak né nam sang gyur chik
Liver and intestinal earth deity’s disease.
མར་ོ་ི་བོ་ནད་མས་སངས་སངས་ར་ག །
tser lo driwö né nam sang sang gyur chik
Spleen and lung driwo spirit’s disease.
མཁལ་མ་་བན་ནད་མས་སངས་ར་ག །
khal drum lu sen né nam sang gyur chik
Kidney water deity and sen spirit’s disease.
ང་མག་ི་བཟང་ན་ི་ད་པ་འས། ། 67
ཕོ་གང་ད་འང་ནད་མས་སངས་ར་ག །
po chong yi gong né nam sang gyur chik
Chronic stomach disorder and depression gongpo spirit’s disease.
མ་དང་ཡན་ལག་ནད་མས་སངས་ར་ག །
go dang yenlak né nam sang gyur chik
Disease of head and limbs.
ཤ་དང་གས་པ་ནད་མས་སངས་ར་ག །
sha dang pakpé né nam sang gyur chik
Muscle and skin disease.
ག་དང་་ར་ནད་མས་སངས་ར་ག ། 68
ག་དང་་ར་ནད་མས་སངས་ར་ག །
trak dang chuser né nam sang gyur chik
Blood and lymph disease.
ས་དང་ིན་་ནད་མས་སངས་ར་ག །
rü dang sinbü né nam sang gyur chik
Bone disease and all infectious diseases.
་དང་་ས་ནད་མས་སངས་ར་ག །
tsa dang chu gyü né nam sang gyur chik
Nerve, ligament, and tendon disease.
མདངས་དང་དབང་པོ་ཉམས་པ་སངས་ར་ག །
dang dang wangpo nyampa sang gyur chik
Dulled radiance and senses.
བདག་དང་་ོར་ཡོན་ི་བདག་པོ་། ། 69
དགས་དང་མ་ས་ཉམས་པ་སངས་ར་ག །
uk dang namshé nyampa sang gyur chik
Diminishing breath and consciousness.
དཔལ་དང་མ་ོབས་ཉམས་སངས་ར་ག །
pal dang tutob nyam sang gyur chik
Diminishing glory and strength.
་དང་བསོད་ནམས་ཉམས་པ་སངས་ར་ག །
tsé dang sönam nyampa sang gyur chik
Diminishing life-span and merit.
ཁ་ེ་དབང་ཐང་ཉམས་པ་སངས་ར་ག །
khajé wangtang nyampa sang gyur chik
Diminishing good fortune and charisma.
70
་ར་ི་དགས་བསལ་ད་ན་ང་་འོ་ནས་འ་བན་། །
If there is nothing specific like this, continue from where you left off above:
གཞན་ཡང་བདག་ཅག་དཔོན་ོབ་འར་བཅས་ལ། །
shyenyang dakchak pönlob khor ché la
Furthermore, let the medicinal fragrance of precious plants
ད་མནོལ་ོག་ས་མནོལ་དང་ིབ་ིས་མནོལ། །
mé nol tsok gi nol dang drib kyi nol
Purify all of us—master, disciples, and retinue—who are contaminated by murder, filth,
and pollution.
Let the medicinal fragrance of precious plants
ཐབ་དང་གཞོབ་ིས་མནོལ་དང་ག་སས་མནོལ། །
tab dang shyob kyi nol dang yuk sé nol
Purify contamination of the hearth, contamination from the smell of singed food, and
contamination from widowhood.
ི་ས་རབས་ཆད་་མཚན་ནལ་ས་མནོལ། །
ji jé rab ché da tsen nalbü nol
Purify contamination from adultery, infertility, menstruation, and children born of
incestuous relationships.
མ་ཅན་གང་པོ་དམ་ཉམས་ིབ་ིས་མནོལ། །
dzechen chongpo damnyam drib kyi nol
Purify contamination from lepers, from people who are chronically ill, and from the
pollution of broken samaya.
ི་ཅན་ི་ངན་ཅན་དང་ག་ིས་མནོལ། ། 71
ི་ཅན་ི་ངན་ཅན་དང་ག་ིས་མནོལ། །
drichen dri ngenchen dang muk dri nol
Purify contamination from smelly things, bad smelling things, and stifling smells.
་བ་ར་ི་གསོན་པོ་ནང་དས་མནོལ། །
shiwé dursi sönpö nang mé nol
Purify contamination from ghosts of the dead and from the living murderers of blood
relatives.
ིག་ཅན་བཤན་པ་མནའ་ཟན་ི་བོས་མནོལ། །
dikchen shenpa na zen driwö nol
Purify contamination from sinners, from butchers, from promise breakers, and from
murderers who kill with swords.
ད་ཉམས་་གཙང་ཡས་དང་ད་ིས་མནོལ། །
pü nyam mi tsang yé dang lü kyi nol
Purify the contamination that comes from offering, in a substitution offering ceremony,
something impure that has already been used.
Furthermore, let the medicinal fragrance of precious plants
གཞན་ཡང་་གཙང་མནོལ་ིབ་མ་ས་ན། །
shyenyang mi tsang nol dribma lü kün
Purify all impure contamination pollution without exception.
May all contamination be purified by the medicinal fragrance of precious plants!
ནམ་མཁའ་ིན་ངས་བན་་སངས་ར་ག ། 72
ནམ་མཁའ་ིན་ངས་བན་་སངས་ར་ག །
namkha trin dang shyindu sang gyur chik
May all be made clear like the cloudless sky.
་་འོད་མདངས་བན་་ས་ར་ག །
nyidé ödang shyindu gyé gyur chik
May there be radiance like the bright light of the full moon.
་བ་ཡར་་བན་་འལ་ར་ག །
dawa yar ngo shyindu pel gyur chik
May there be growth like the waxing moon.
་ཏོག་འདབ་ོང་བན་་ས་ར་ག །
metok dab tong shyindu gyé gyur chik
May there be blossoming like a flower with a thousand petals.
ོན་ཀ་འ་ག་བན་་ིན་ར་ག །
tönké dru druk shyindu min gyur chik
May there be ripening like the six grains of autumn.
ཆབ་ིད་ན་པོ་བན་་བན་ར་ག །
chabsi lhünpo shyindu ten gyur chik
May the government be as stable as Mount Meru.
དས་འདོད་ནོར་་བན་་འང་ར་ག །
gödö norbu shyindu junggyur chik
May needs and wants be met as if from a wish-fulfilling jewel.
ས་བད་་་བན་་གསལ་ར་ག །
chö gyü nyida shyindu sal gyur chik
May the spiritual lineage shine like the sun and moon.
འར་འབངས་ར་ཚོགས་བན་་འར་ར་ག །
khor bang kar tsok shyindu khor gyur chik
May courtiers and subjects gather round like constellations.
ནོར་གས་ི་ང་བན་་ས་ར་ག །
norchuk tsishing shyindu gyé gyur chik
May livestock multiply and grow like plants.
ན་གས་འག་་བན་་བ་ར་ག །
nyendrak drukdra shyindu khyab gyur chik
May fame and renown resound like thunder.
་ང་ནད་ད་བ་དང་ན་ར་ག ། 73
་ང་ནད་ད་བ་དང་ན་ར་ག །
tsering nemé dé dangden gyur chik
May our lives be long, healthy, and happy.
ལོ་བ་འཚོ་ང་ོན་བ་མཐོང་ར་ག །
lo gya tso shying tön gya tong gyur chik
May we remain for a hundred years, to see a hundred autumns.
བ་ས་བ་གས་ན་མ་ཚོགས་པར་ཤོག །
tashi delek pünsum tsokpar shok
May all be perfectly auspicious and excellent in every way!
ས་གངས་ནས། ལ་ོན་འར་དང་བཅས་པ་མས་་ཚོམ་མ་ེད། འ་་་ཉམས་ན་ས་ན་དོན་དང་ན་པ་

ན་ནོ་གངས་སོ། །་ནས་ལ་ོན་འར་བཅས་དགའ་ང་མ་ནས་་རང་ེ། གར་ི་མལ་ལ་་ག་དང་
བོར་བ་ས་ནས་འ་ད་དོ། །ཻ། ོབ་དཔོན་ན་པོ་ལགས། ན་་ཉམས་ན་་ར་། དོན་་ར་
ལགས། ས་པས། ོབ་དཔོན་ན་པོ་ཞལ་ནས། ཻ། ལ་པོ་ན་པོ་ལགས། ིར་དལ་འོར་ི་་ས་ཐོབ་པ་དོན་
ན་་ེད་དས། ་ཐབས་་ང་བ་ི་་བ་པ་ལ་འག་ེན་དང་འག་ེན་ལས་འདས་པ་་དང་ང་མ་ལ་
གསོལ་བ་བཏབ་པས། ང་བ་བ་པ་འགལ་ེན་བར་ཆད་ལ་ང་མག་ན་མོང་་དས་བ་མན་ེན་བབ་
པ་ན་པས་་ད་་་དང་ང་མ་བེན་དས་པ་ན། བསང་་བ་་ན་མོངས་ག་་ིབ་མནོལ་ོར་
ང་། ་དང་ང་མ་་འལ་བར་འར་བ་ཐབས་ན་པས། ན་་བསང་་བ་དོན་དང་ན་པ་ན། ག་པར་
མནོལ་ིབ་་གཙང་བ་ར་་ལ་བ་ཐབས་་་ོ་་བསང་། ི་ོ་མནོལ་བསང་དང་མནོལ་ས་ས་ན་ིབ་དང་
་གཙང་བ་ཐམས་ཅད་ངས། ་དང་ང་མ་འར། ཟས་ནོར་ལོངས་ོད་ལ་ིན་ཆགས། ས་ི་འ་བ་ཆ་
ོམས། བག་དང་ག་མདངས་བེད། ཁམས་དང་དབང་པོ་གསལ། ན་ིས་ད་་འོང་། ང་ིད་་འེས་
བཀའ་ལ་ཉན། འགལ་ེན་བར་ཆད་ི་ི་མས་་ས་པ་སོགས་ཡོན་ཏན་མང་པོ་དང་ན་པ་ན་གངས་སོ། །ར་ལ་
པོ་ཞལ་ནས། གས་སོ་ོབ་དཔོན་ན་པོ་ལགས། མནོལ་ས་་བ་་ར་ན་ལགས་ས་པས། ོབ་དཔོན་ན་
པོ་ཞལ་ནས། མནོལ་ས་་བ་་ིར་མདོ་གས་སོ་སོ་གས་དང་འ། ས་ོར་སོགས་དེ་བ་མང་་ཡོད་ང་
འ་བས་་ང་་ན་ས་དང་ི་་ཚོགས་་གཙང་དང་ར་ནས་ན་པོ་་མ་པ་ནང་་གས་ལ་ལ་
ོགས་་ཆབ་གཏོར་ན་ན་ལ་ས་དང་། ཡང་་གང་གས་ི་ེན་མས་ལ་ས་གསོལ་་བ་་ེན་ས་
དང་། ་ནད་གས་ནད་སོགས་ལ་ོ་ེ་མ་འམས་ོ་བོ་ེ་བེགས་བད་ི་འིལ་བ་སོགས་ི་ང་ལ་དང་ན་པས་
ིབ་ས་དང་ནོར་ས་སོགས་ལ་ིབ་ཕོག་ན་ས་ཆབ་ན་པས་ག་པ་ན་གངས་སོ། །ར་ལ་པོ་ན་པོ་དེས་ང་
ས་པས་ཐལ་མོ་ར་་ག་དང་བོར་བ་མང་་ས་ནས་ར་ཕོ་ང་་གགས་སོ། །་ནས་ན་ང་མ་ལོན་པར་ལ་
པོ་ང་ནད་ངས་། ལ་ཁམས་བོད་་བ་ས་པ་ད་ས་མང་པོ་ང་་། །ོབ་དཔོན་ན་པོ་པ་འང་གནས་
ིས་མཛད་པ་མནོལ་བསང་་ཆབ་ོན་མོ་ས་་བ་ོགས་སོ། །མནོལ་བསང་འ་དང་བསང་བན་བ་གས་ན་
འང་བཅས་གར་ལ་མ་ས་པར་་ཧར་དར་མཛོད་ིང་་ི་མས་ེབས་ས་་བཏབ་པར་མཛད་པས་བསམ་ཡས་
74
ལོགས་ིས་མར་གས། ་ལས་ད་ན་འལ་་དས་གཙང་ོགས་་་ར་འལ་ང་། ག་པར་ོབ་དཔོན་་
རོ་ཙ་ནས་ད་བམས་་ལ་མོ་ཚ་བ་རོང་་བས་པ་ལམ་ཞོར་མདོ་ད་་ི་་ས་ི་གས་པ་ལ་གནང་བ་ནས་
མ་པར་བད་་མདོ་ཁམས་ད་ོགས་་ད་་བར་དར་ས་ན་་འོ། །ས་མ་། འ་ལ་ོང་གས་མཁས་
ན་མང་པོ་ཁ་ཏོན་ལག་ིས་ི་ད་ན་ག་ས་ང་ཟད་འ་ན་མང་་ང་བ་ལས་ད་དག་པ་འགའ་ག་ལ་ག་
བལ་་ས་དག་དད་བཟོད་པ་ལ་་འགས་ལ་་ས་ོ་ེས་གཙང་བས་་ེལ་བ་ད །
Having spoken thus, he said: “King, ministers, and retinue—have no doubt! It is beneficial to practice this.”
Then the king, ministers, and retinue rejoiced, feeling pleased and happy. Offering a maṇḍala of gold, they
prostrated, circumambulated, and said: “Kyé! Great master, how do we continue to practice, and for what purpose?”
The great master said: “Kyé! Great King, you must do something meaningful with this human body that you have
obtained, which has the freedoms and riches. The way to do this is to create the causes for enlightenment by
supplicating the worldly and world-transcending deities and guardians.
“They will then clear away obstacles and circumstances that impede the accomplishment of enlightenment, and
they will create the proper circumstances for both sublime and common spiritual accomplishment. This is why you
must serve the deities and guardians.
“Making purifying smoke offerings will purify the contamination from the pollution of the mental afflictions, the
five poisons, and it is a method for surrounding yourself with deities and guardians so that they will never be
separate from you. This is the purpose of continually making purifying smoke offerings.
“In particular, the method for quickly eliminating impurity and contamination pollution is to make purifying
smoke offerings to the deities in the morning and in the evening to do the contamination purifying smoke offering
and the contamination cleansing ceremony. If you do this, all pollution and impurity will be dispelled. The deities
and guardians will surround you. You will be blessed with food, wealth, and luxury. The humours of the body will
be in balance. You will be glowing and radiant. Your constitution and senses will be bright. You will be pleasing to
everyone. The worldly gods and spirits will obey you. You will not be sullied by the stains of obstacles and
counterproductive circumstances and you will be endowed with many good qualities.”
The king said: “Very good, Great Master! How does one perform the contamination cleansing ceremony?”
The great master said: “The traditions of sūtra and tantra have their own particular contamination cleansing
ceremonies. There are many different ingredients, preparations and so on. However, in this case, the medicinal
substances already mentioned should be mixed with various perfumes in clean water and poured into a precious
vase. Sprinkle the water in all directions of the locale; this is the cleansing of the place. Also, by this method, you can
cleanse the representations of enlightened body, speech, and mind; that is the cleansing of representations.
“If epidemics spread among people, livestock and so forth, cleanse the contamination pollution while identifying
with Vajravidā ranā , wrathful Bhurkuṃkūṭa, Amṛtakuṇḍalī and so on.
“If wealth substances are polluted, it is sufficient to sprinkle the cleansing water on them.”
Pleased, the great king reverently joined his palms and did many prostrations and circumambulations. Then he
returned to the palace. It wasn’t long before the king’s illness passed and there were many auspicious omens in the
regions of Tibet.
Here ends the text called Divine Blue Water: The Contamination-purifying Smoke Offering Performed by The Great
Master Padmasambhava.
This contamination-purifying smoke offering and the purifying smoke offering calledThe Source of Bounty and
Happiness were not hidden as treasures. They were painted on the outer wall of Pehar Kordzöling, and thus are
known as the Samyé mural. From there, the textual lineage spread widely in Ü and Tsang. In particular, the master
Vairocana took the text with him when he went to Gyalmo Tsawarong. On the way, in Kham, he gave it to Diri
Chökyi Dragpa. Since then, the lineage has spread and flourished throughout Kham until the present day. Sarva
Maṅgalam.
Many learned as well as uneducated village ngakpas have passed on this textual lineage by reciting it and writing
it out by hand. Thus, there are slight variations in the wording of different versions. Using a few correct texts as a
basis, I, Jigdral Yeshé Dorjé, have attempted to carefully edit this so as to increase the number of good copies.
Virtue!
| Translated by Sophie Pickens, 2017. Edited by Lhasey Lotsawa, 2017 and for Lotsawa House, 2018.
75
1. ↑ According to Dr. Trogawa, the word byid in the text could be a misspelling of bying which refers to a
submerged pulse.
2. ↑ The child is called a rtsog mnol gyi bu. According to Lama Dawa Chödak, this implies that the child
was fathered by someone other than the king, probably someone of a low caste.
3. ↑ According to Lama Dawa Chö dak, phrag lha is a deity of bravery.
4. ↑ The six excellent medicines are: bamboo juice (cu gang), nutmeg (dza ti), saffron or marigold (gur
gum), black cardamom (ka ko la), ordinary cardamom (sug smel), and cloves (li shi). See
http://www.rigpawiki.org/index.php?title=Six_excellent_medicinals
5. ↑ The three whites are milk, butter, and yogurt. The three sweets are sugar, honey and molasses
6. ↑ According to Lama Dawa Chö dak, the organs offered in gsur are the heart, tongue, nose, eyes, and
ears.
7. ↑ According to Lama Dawa Chö dak, the white and red samaya substances are semen and menstrual
blood.
8. ↑ Malha Budzi (Ma lha bu rdzi) is a particular warrior deity that Divine Blue Water mentions twice. She
also features in a text from the Kagyü school, which describes her as “a golden-coloured woman, who
holds a spindle and a coil of thread. She is the goddess of maternity, who influences the birth of
children.”
76
༈ྃ ག་འན་ོག་བ་ལས༔ ་བོ་བསངས་མད་བགས་སོ༔
Mountain Smoke Offering: from the Life-Force Practice of the Vidyādharas

(Rigdzin Sokdrup)
revealed by Lhatsün Namkha Jikmé
༈ྃ ྃ༔ ན་ན་་ཚོགས་ངས་མ་ོད་ཡངས་༔
droom rinchen natsok dangmé nö yang su
Bhrūṃ! In the vast lustrous vessel, made of the essence of various jewels,
འག་ེན་ིད་པ་འདོད་་དམ་ག་ས༔
jikten sipé dögu damtsik dzé
The samaya substances, all the desirable objects in worldly existence, are
འ་གམ་་ས་བད་ིར་ིན་བབས་པས༔
dru sum yeshe dütsir jinlabpé
Transformed into the nectar of wisdom through the blessing of the three seed syllables
oṃ āḥ hūṃ,
ང་ིད་མད་པ་འདོད་ར་འིགས་པ་འ༔
nangsi chöpé dögur trikpa di
So that all that appears and exists becomes an offering of all that is desirable.
་མ་་དམ་ི་ས་ང་དང༌༔
lama yidam daki chösung dang
This I offer to the gurus, yidams, ḍākinīs, dharmapālas and
ོགས་བ་ལ་བ་དིལ་འར་་ེད་དང༌༔
chok chu gyalwé kyilkhor jinyé dang
All the mandalas of the buddhas of the ten directions,
འཛམ་ིང་ག་བདག་གས་ག་ལན་ཆགས་མོན༔
dzamling shyidak rik druk lenchak drön
To the local deities of this world, beings of the six realms and the guests to whom I owe
karmic debts.
ད་པར་བདག་་་འོག་ོག་་ང༌༔
khyepar dak gi tsé trok sok ku shying
And especially to those who would steal my life and deplete my life force,
ནད་གཏོང་བར་ཆད་ོམ་པ་འང་པོ་དང༌༔
né tong barché tsompé jungpo dang
To the malicious jungpo demons who inflict sickness and obstacles,
ི་ལམ་གས་མཚན་ངན་དང་ས་ངན་གས༔ 77
ི་ལམ་གས་མཚན་ངན་དང་ས་ངན་གས༔
milam tak tsen ngen dang té ngen rik
Bad signs in dreams and all types of evil omens,
ེ་བད་མ་ང་་འལ་བདག་པོ་དང༌༔
dé gyé marung chotrul dakpo dang
The eight classes of negative spirits, the masters of magical illusions,
ཟས་དང་གནས་དང་ནོར་ི་ལན་ཆགས་ཅན༔
zé dang né dang nor gyi lenchak chen
And those to whom I owe karmic debts of food, place and wealth,
ིབ་བདག་ོ་འེ་ཕོ་གན་མོ་གན་དང༌༔
drib dak nyodré poshin moshin dang
To forces that bring obscuration and madness, to the shades of men and women dead.
ི་བོ་་རང་ོང་ིན་འེ་མོ་བཅས༔
driwo terang drong sin dremo ché
To all the spirits, térangs, ghouls and female ghosts!
ལན་ཆགས་དམར་པོ་་ལ་ཇལ་་བེག༔
lenchak marpö mé la jal té sek
Now all my karmic debts are paid, burnt in the scarlet flames.
རང་རང་ད་ལ་གང་འདོད་འདོད་་ཆར༔
rang rang yi la gang dö dögü char
Whatever each one desires, may the objects of their desires rain down:
་ིད་ནམ་མཁའ་གནས་ི་བར་ད་༔
jisi namkha né kyi bar nyi du
For as far and as long as space exists
འདོད་པ་ཡོན་ཏན་ཟད་པ་ད་པར་བོ༔
döpé yönten zepa mepar ngo
I dedicate an inexhaustible amount of sensual stimulants!
བདག་་ས་གམ་བསགས་པ་ིག་ིབ་དང༌༔
dak gi dü sum sakpé dikdrib dang
May my negative actions and obscurations accumulated in past, present and future,
དན་མག་དད་གན་དར་ལ་ད་པ་མས༔
könchok dé shinkor la chepa nam
And misuse of the offerings made to the Three Jewels, in devotion and for the dead,
ིན་ེག་་མད་འ་ས་དག་ར་ག༔ 78
ིན་ེག་་མད་འ་ས་དག་ར་ག༔
jinsek mechö di yi dak gyur chik
Be purified in the fire of this sang offering!
་ེ་ང་ིད་གང་བ་ལ་ན་ས༔
meché nangsi gangwé dultren ré
Let its flames fill the entire universe and every minute particle of flame
ན་བཟང་མད་པ་ིན་ང་་ཟད་པ༔
kunzang chöpé trinpung mizepa
Become an inexhaustible cloud of offerings like Samantabhadra’s
ལ་བ་ང་ཁམས་ཡོངས་ལ་བ་ར་ག༔
gyalwé shyingkham yong la khyab gyur chik
Pervading throughout all the buddha realms!
་ེ་་ས་འོད་་མད་ིན་ར༔
meché yeshe ö ngé chöjin zer
May these flames, offering-rays of five-coloured lights of wisdom,
གས་ག་མནར་ད་གནས་་བ་ར་པས༔
rik druk narmé né su khyab gyurpé
Pervade throughout the six classes of beings, down to the Avīcī Hells,
ཁམས་གམ་འར་བ་འཇའ་ས་འོད་ར་ོལ༔
kham sum khorwa jalü ökur drol
The three realms of saṃsāra be liberated into the rainbow body,
འོ་ན་ང་བ་ིང་པོར་སངས་ས་ཤོག༔
dro kün changchub nyingpor sangye shok
And all sentient beings awaken into the heart of enlightenment!
ༀ་ཿྂ༔ ས་བ་ོང་འམ་ག་མང་པོས་འལ་བར་འོ༔
om ah hung
With Oṃ āḥ hūṃ, make the offering a hundred, thousand, or several hundred thousand
times.
་གམ་དག་པ་ོད་ི་གཞལ་ཡས་༔
ku sum dakpa nö kyi shyalyé su
All is purified into the three kāyas: the environment, a heavenly palace where
ས་ལོངས་ལ་གམ་ང་ིད་གགས་ང་མས༔
chö long trul sum nangsi zukpung nam
Dharmakāya, saṃbhogakāya and nirmāṇakāya—appearance and the form aggregates of
existence
བད་ིར་་བས་འཇའ་འོད་བར་ང་གང༌༔ 79
བད་ིར་་བས་འཇའ་འོད་བར་ང་གང༌༔
dütsir shyuwé ja'ö barnang gang
Melt into nectar, flooding the whole expanse of the sky with rainbow light.
འར་བ་ང་འདས་ཟག་ད་བད་ི་བད༔
khorwa nyangdé zakmé dütsi chü
Saṃsāra is liberated into nirvāṇa; this essence of immaculate nectar,
ཐོག་ད་ས་ནས་ད་་ཡན་ཆད་༔
tokmé dü né danta yenché du
I share with all those who, from beginningless time until now,
ང་ིད་མོན་་ར་པ་ཡོངས་ལ་བོ༔
nangsi drön du gyurpa yong la ngo
Have been guests in worldly existence.
ས་ལམ་འས་་ཡོན་ཏན་མཐར་ིན་ང༌༔
salam drebü yönten tarchin shying
Having attained all the noble qualities of the stages, paths and fruition,
་ོམ་ོད་པ་བར་ཆད་ན་བསལ་ནས༔
ta gom chö pé barché kün sal né
And dispelled all obstacles in view, meditation and action,
ད་ང་ན་བཟང་གས་ི་མཁའ་དིངས་༔
mejung kunzang tuk kyi khaying su
Within the sky-like space of Samantabhadra’s wondrous wisdom mind,
གཞོན་་མ་ར་གཏན་ིད་ན་པར་ཤོག༔
shyönnu bumkur tensi zinpar shok
May we seize the stronghold of the youthful vase body!
འར་བ་་མཚོ་ན་པོ་ོངས་པ་མཐར༔
khorwé gyatso chenpo tongpé tar
And when at last the great ocean of saṃsāra is emptied;
འོག་ན་པ་་བར་སངས་ས་ཤོག༔
womin pema drawar sangye shok
May all beings attain buddhahood in the Lotus Net of Akaniṣṭha!
ང་ཁམས་བེག་ས་བག་མདངས་ག་བིད་འབར༔
pung kham sekdzé trakdang ziji bar
The sang offerings of the aggregates and elements blaze in vivid, brilliant splendour!
དཀར་དམར་ང་མས་བེག་ས་བ་ོང་འབར༔ 80
དཀར་དམར་ང་མས་བེག་ས་བ་ོང་འབར༔
kar mar changsem sekdzé detong bar
The sang offerings of red and white bodhicitta blaze in bliss and emptiness!
ོང་ད་ིང་ེ་བེག་ས་ས་དིངས་གང༌༔
tongnyi nyingjé sekdzé chöying gang
The sang offerings of emptiness and compassion fill the dharmadhātu!
ང་ིད་འར་འདས་ོ་ེ་འོད་་གར༔
nangsi khordé dorjé ö ngé shyir
Upon the ground of five-coloured vajra light of phenomenal existence, saṃsāra and
nirvāṇa,
ན་བ་ོགས་སངས་ས་པ་བེག་ས་འལ༔
lhündrub dzok sangye pé sekdzé bul
I offer the smoke offering of spontaneously accomplished perfect buddhahood.
ོན་ི་ལན་ཆགས་ཐམས་ཅད་ང་ར་ག༔
ngön gyi lenchak tamché jang gyur chik
May all my karmic debts from the past be purified!
ད་་ད་ལ་་གནས་མཐོལ་ལོ་བཤགས༔
danta gyü la miné tol lo shak
In the present so they do not remain in my mind-stream, I confess them!
མ་འོངས་ིབ་པ་འར་ལོར་མ་ར་ག༔
ma ong dribpé khorlor magyur chik
In the future, may I never be drawn into the wheel of obscuration!
སོ་ཐར་ང་མས་ག་པ་འན་པ་༔
sotar changsem rigpa dzinpa yi
All impairments of the vows of individual liberation, bodhisattva precepts,
ོམ་བཅས་བབ་པ་གསང་གས་དམ་ག་གས༔
dom ché labpa sang ngak damtsik rik
And samayas of the vidyādharas,
ཚོར་དང་མ་ཚོར་ཉམས་པ་མཐོལ་ལོ་བཤགས༔
tsor dang matsor nyampa tol lo shak
Conscious or unwitting, I openly admit.
ནད་གདོན་ིབ་དང་་གཙང་དག་ར་ག༔
né dön drib dang mitsang dak gyur chik
May illness, harmful influence, obscurations and impurities be purified!
ནད་ག་མཚོན་ི་བལ་པ་་ར་ག༔ 81
ནད་ག་མཚོན་ི་བལ་པ་་ར་ག༔
né muk tsön gyi kalpa shyi gyur chik
May this age of plague, famine and warfare be pacified!
མཐའ་་དས་་འོང་བ་བན་མ་ོག༔
tami ü su ongwé sünma dok
May the attacks of invaders be repelled!
ས་མཛད་་མ་གདན་འེན་བར་ཆད་ོག༔
chödzé lama dendren barché dok
May the forces that create obstacles by inviting the spiritual teacher to leave this world be
averted!
བོད་ལ་བ་་ས་པ་ས་ངན་ོག༔
böyul trami shipé te ngen dok
May inauspicious bad omens for the land of Tibet be averted!
གཟའ་་ལ་པོས་ོག་དགས་ད་པ་ོག༔
za lu gyalpö sokuk düpa dok
May the planetary forces, nāgas and arrogant king-like spirits, who cut short the breath of
life, be repelled!
འགས་པ་ན་པོ་བད་དང་བ་ག་ོག༔
jikpa chenpo gyé dang chudruk dok
May the eight great fears and sixteen lesser fears be overcome!
བདག་ཅག་འར་བཅས་བ་་ས་པ་ོག༔
dakchak khor ché trami shipa dok
For me and all those around me, may all that is inauspicious be averted! 1
དམ་ི་འང་པོ་མ་ོབས་ས་པ་ོག༔
damsi gongpö tutob nüpa dok
May the powers and strength of samaya-breakers and gongpo demons be averted!
ས་མ་ཡ༔
samaya
ས་ང་་ཚོགས་པ་བསངས་ཁ་བ་དང་བད། ིན་ེག་་་ག་ལས་ང་བ་ར། ་བོ་བསངས་མད་འས་

འ་བ་དང་། དར་ོང་། བར་ཆད་ི་གས་ལ་བ་ོ་ེ་ཕ་ལམ་་་འ། ས་ལ་འས་མོ་གཤོངས་ི་གནས་
ོ་འེད་པ་ཆ་ལག་་མཁའ་འོས་གནང་བ་བན་ནོར་འལ་ད་པར་ར་བའོ།། །།
As indicated in the ritual for the fire offering, use 108 incense burners and various kinds of wood. Through this
diamond-like practice of Mountain Smoke Offering, one will be able to ‘ransom’ death, purify the misuse of
offerings and avert various kinds of obstacle. In accordance with the ḍākinī’s instructions, this was set down,
without any error, when revealing the hidden land of Sikkim.
82
Bibliography
Ri bo bsangs mchod in Rig 'dzin srog sgrub, 5 vols, Delhi: Chos spyod dpar skrun khang,
2000, (TBRC W13779) vol. 1, pp. 829–834
| Rigpa Translations, 2008. Corrected, 2016.
1. ↑ An alternative version of this line reads: bdag cag gar gnas bkra mi shis pa zlog. (Wherever I reside,
may all that is inauspicious be averted!)
83
༄༅། །་བོ་བསང་མད་ི་ངག་འདོན་ིགས་བལ་བགས།
The Mountain Smoke Offering Arranged for Recitation

by Dudjom Rinpoche
ༀ་་ི།
om svasti
་བན་ག་འན་ོག་བ་ི་མན་ངག་་བོ་བསང་མད་ལག་་ན་པ་ལ།
The practice of Riwo Sangchö, the mengak, ‘secret instruction’, from Lhatsün Namkha Jikmé’s ‘Rigdzin Sokdrup’,
as arranged by Dudjom Rinpoche.
གཙང་མ་ོད་དམ་ཐབ་་བཟང་ང་ོས་ན་དཀར་མངར་བསང་་ེ་མར་སོགས་གང་འོར་བ་ས་པ་ར་
བེགས་ང་་གཙང་ན།
Making an auspicious fire in a clean vessel or burner, burn aromatic woods, resins, medicinal plants, the three
white and three sweet substances, (yogurt, milk and butter; sugar, molasses and honey) and all kinds of incense and
powder—whatever you have available, and sprinkle it with pure water.
ཐོག་མར་བས་འོ་།
1. Taking Refuge
ༀ་ཿྂ༔ མཁའ་མཉམ་ིད་་བས་ན་ིང་པོ་བད༔
om ah hung, kha nyam sishyi kyab kün nyingpö chü
Oṃ āḥ hūṃ! The heart essence of all sources of refuge of saṃsāra and nirvāṇa, who are as
vast as space,
དབང་ག་ག་འན་པ་ཐོད་ེང་ལ༔
wang drak rigdzin pema tötreng tsal
Powerful and wrathful vidyādhara, Padma Tötreng Tsal;
ེད་ར་ང་ིད་ལ་བ་དིལ་འར་ོགས༔
khyé kur nangsi gyalwé kyilkhor dzok
Within your body, all that appears and exists is the perfect buddha mandala:
འོ་ན་ིད་ལས་བལ་ིར་བས་་མ༔
dro kün si lé dral chir kyab su chi
In order to liberate all beings from saṃsāra, I take refuge in you!
ལན་གམ།
3 times
མས་བེད་།
84
མས་བེད་།
2. Generating Bodhicitta
གསང་མག་་ས་འོད་གསལ་ག་་གར༔
sang chok yeshe ösal tiklé shyir
In the ground of the luminous tiklé of supremely secret wisdom,
འོ་ན་ིབ་གམ་དག་ནས་་དང་གང༌༔
dro kün drib sum dak né ku dang sung
May the three obscurations of all beings be purified, and
གས་ི་ག་ར་ན་བ་ང་བ་ངང༌༔
tuk kyi tikler lhündrub nang shyi ngang
With the four visions spontaneously perfected in the tiklé of the wisdom body, speech and
mind,
གཞོན་་མ་ར་ོལ་བར་མས་བེད་དོ༔
shyönnu bumkur drolwar semkyé do
May all beings be liberated into the youthful vase body! For this, I generate the heart and
mind of bodhicitta.
ལན་གམ།
3 times
ཡན་ལག་བན་པ་།
3. The Seven Aspects of Devotional Practice
གས་ག་མ་བས་གག་མར་ག་འཚལ་ང༌༔
shi rik machö nyukmar chaktsal shying
To the primordial, unaltered nature of rigpa, I pay homage!
གང་མཐའ་ལ་བ་འོད་གསལ་མད་པ་འལ༔
ting ta dralwé ösal chöpa bul
The luminosity, transcending limits and dimensions, I offer!
འར་བ་ང་འདས་མཉམ་ད་ོང་་བཤགས༔
khorwa nyangdé nyamnyi long du shak
In the expanse of sameness of saṃsāra and nirvāṇa, I confess!
ོ་ལ་ས་ཟད་ན་པོར་ེས་་རང༌༔
lodral chö zé chenpor jé yi rang
In the great exhaustion of all dharmas, beyond the ordinary mind, I rejoice!
ན་བ་ོགས་པ་ན་པོ་ས་འར་བོར༔ 85
ན་བ་ོགས་པ་ན་པོ་ས་འར་བོར༔
lhündrub dzogpachenpö chökhor kor
Turn the wheel of the teachings of the spontaneously perfect Dzogpachenpo!
འར་བ་དོང་ནས་གས་པར་གསོལ་བ་འབས༔
khorwa dong né trukpar solwa deb
Stir the depths of saṃsāra, I pray!
འར་གམ་དགས་མཐའ་ལ་བ་ཕ་མཐའ་བོ༔
khor sum mik ta dralwé pata ngo
In the absolute state, free of subject, object or activity, I dedicate!
བདག་བེད་།
4. Self-Visualization
ཀ་དག་ས་་དིངས་ལས་འགགས་ད་ལ། །
kadak chökü ying lé gakmé tsal
From the dharmakāya space of primordial purity, arising as its unobstructed play, is
པ་ཐོད་ེང་དཀར་དམར་གཞོན་ལ་མས། །
pema tötreng kar mar shyön tsul dzé
Padma Tötreng Tsal, white with a tinge of red, in the full beauty of youth,
མཚན་ད་ག་འབར་ོ་ེ་ཐོད་པ་བམས། །
tsenpé zibar dorjé töpa nam
In dazzling splendour, with the major and minor marks, holding a vajra and skull cup,
མས་བིད་ན་དང་ཆ་ད་ཡོངས་་ོགས། །
dzé ji gyen dang chajé yongsu dzok
Majestic, complete with all ornaments and robes,
དམ་་གས་ད་ལ་ན་འས་པ་གགས། །
damyé nyimé gyal kün düpé zuk
Samayasattva and jñānasattva indivisible, his form is all the buddhas in one
འར་འདས་ན་ི་ི་དཔལ་ན་པོར་ར། །
khordé kün gyi chi pal chenpor gyur
The great embodiment of all saṃsāra and nirvāṇa.
ༀ་ཿྂ་བ་་་པ་ི་ྂ༔
om ah hung benza guru pema siddhi hung
ས་བ་་ཙམ་བ།
108 times
86
5. Purification and Blessing of the Sang Offering
Purify the ingredients of the sang offering with:
་ནས་བསང་ས་མས་་ཡཾ་་ས་བསང་ང༌།
ram yam kham
ོང་པ་ངང་ལས་བསང་ས་ཟག་པ་ད་པ་་ས་ི་བད་ི་འདོད་ཡོན་་མཚོ་ིན་ང་མཁའ་
བ་་འོ་བར་ར།
tongpé ngang lé sangdzé zakpa mepé yeshe kyi dütsi döyön gyatsö trinpung khakhyab
tu trowar gyur
Out of emptiness appear the ingredients of the sang offering, transformed into the
wisdom nectar free of any impurity, from which arises an ocean-like cloud of sensual
stimulants, spreading out to fill the whole of space.
འ་གམ་དང་ནམ་མཁའ་མཛོད་གས་ལན་གམ་སོགས་ིས་ིན་བབ་ལ། །
Bless the sang offering with the three syllables oṃ āḥ hūṃ and the sky-treasury mantra:
ༀ་ཿྂ།
om ah hung
3 times
ན་མཿས་ཏ་་ག་་ོ་་་་་ཿས་་་་་་ར་ཎ་་་ག་ག་ན་་་།
nama sarva tatagaté bayo bisho mukhebé sarva takham udgaté saparana imam gagana
kham soha
3 times
6. The Sang Offering
ྃ༔ ན་ན་་ཚོགས་ངས་མ་ོད་ཡངས་༔
droom, rinchen natsok dangmé nö yang su
Bhrūṃ! In the vast lustrous vessel, made of the essence of various jewels,
འག་ེན་ིད་པ་འདོད་་དམ་ག་ས༔
jikten sipé dögu damtsik dzé
འ་གམ་་ས་བད་ིར་ིན་བབས་པས༔
dru sum yeshe dütsir jinlabpé
Transformed into the nectar of wisdom through the blessing of the three seed syllables
oṃ āḥ hūṃ,
ང་ིད་མད་པ་འདོད་ར་འིགས་པ་འ༔
nangsi chöpé dögur trikpa di
་མ་་དམ་་་ས་ང་དང༌༔ 87
་མ་་དམ་་་ས་ང་དང༌༔
lama yidam daki chösung dang
This I offer to the lamas, yidams, ḍākinīs, dharmapālas and
ོགས་བ་ལ་བ་དིལ་འར་་ེད་དང༌༔
chok chu gyalwé kyilkhor jinyé dang
འཛམ་ིང་ག་བདག་གས་ག་ལན་ཆགས་མོན༔
dzamling shyidak rik druk lenchak drön
To the local deities of this world, beings of the six realms and the guests to whom I owe
karmic debts,
ད་པར་བདག་་་འོག་ོག་་ང༌༔
khyepar dak gi tsé trok sok ku shying
ནད་གཏོང་བར་ཆད་ོམ་པ་འང་པོ་དང༌༔
né tong barché tsompé jungpo dang
ི་ལམ་གས་མཚན་ངན་དང་ས་ངན་གས༔
milam taktsen ngen dang té ngen rik
ེ་བད་མ་ང་་འལ་བདག་པོ་དང༌༔
dé gyé marung chotrul dakpo dang
ཟས་དང་གནས་དང་ནོར་ི་ལན་ཆགས་ཅན༔
zé dang né dang nor gyi lenchak chen
ིབ་བདག་ོ་འེ་ཕོ་གན་མོ་གན་དང༌༔
drib dak nyodré poshin moshin dang
To forces that bring obscuration and madness, to the shades of men and women dead,
ི་བོ་་རང་ོང་ིན་འེ་མོ་བཅས༔
driwo terang drong sin dremo ché
To all the spirits, terangs, ghouls and female ghosts!
ལན་ཆགས་དམར་པོ་་ལ་འཇལ་་བེག༔
lenchak marpö mé la jal té sek
རང་རང་ད་ལ་གང་འདོད་འདོད་་ཆར༔ 88
རང་རང་ད་ལ་གང་འདོད་འདོད་་ཆར༔
rang rang yi la gang dö dögü char
་ིད་ནམ་མཁའ་གནས་ི་བར་ད་༔
jisi namkha né kyi bar nyi du
For as far and as long as space exists,
འདོད་པ་ཡོན་ཏན་ཟད་པ་ད་པར་བོ༔
döpé yönten zepa mepar ngo
བདག་་ས་གམ་བསགས་པ་ིག་ིབ་དང༌༔
dak gi dü sum sakpé dikdrib dang
May my negative actions and obscurations accumulated in past, present and future,
དན་མག་དད་གན་དར་ལ་ད་པ་མས༔
könchok dé shinkor la chepa nam
And misuse of the offerings made to the Three Jewels, in devotion and for the dead,
ིན་ེག་་མད་འ་ས་དག་ར་ག༔
jinsek mechö di yi dak gyur chik
་ེ་ང་ིད་གང་བ་ལ་ན་ས༔
meché nangsi gangwé dultren ré
ན་བཟང་མད་པ་ིན་ང་་ཟད་པ༔
kunzang chöpé trinpung mizepa
ལ་བ་ང་ཁམས་ཡོངས་ལ་བ་ར་ག༔
gyalwé shyingkham yong la khyab gyur chik
་ེ་་ས་འོད་་མད་ིན་ར༔
meché yeshe ö ngé chöjin zer
May these flames, offering-rays of five-coloured lights of wisdom,
གས་ག་མནར་ད་གནས་་བ་ར་པས༔
rik druk narmé né su khyab gyurpé
Pervade throughout the six classes of beings, down to the Avīcī Hells,
ཁམས་གམ་འར་བ་འཇའ་ས་འོད་ར་ོལ༔ 89
ཁམས་གམ་འར་བ་འཇའ་ས་འོད་ར་ོལ༔
kham sum khorwa jalü ökur drol
འོ་ན་ང་བ་ིང་པོར་སངས་ས་ཤོག༔
dro kün changchub nyingpor sangye shok
ༀ་ཿྂ༔
om ah hung
ས་འ་གམ་བ་ོང་སོགས་གང་འབ་མཐར།
100 times, 1000 times, or more—as many as you can
7. Conclusion
་གམ་དག་པ་ོད་ི་གཞལ་ཡས་༔
ku sum dakpa nö kyi shyalyé su
All is purified into the three kāyas: the environment, a heavenly palace where
ས་ལོངས་ལ་གམ་ང་ིད་གགས་ང་མས༔
chö long trul sum nangsi zukpung nam
Dharmakāya, saṃbhogakāya and nirmāṇakāya—the forms and aggregates of phenomenal
existence,
བད་ིར་་བས་འཇའ་འོད་བར་ང་གང༌༔
dütsir shyuwé ja ö barnang gang
འར་བ་ང་འདས་ཟག་ད་བད་ི་བད༔
khorwa nyangdé zakmé dütsi chü
Saṃsāra is liberated into nirvāṇa; this essence of immaculate nectar
ཐོག་ད་ས་ནས་ད་་ཡན་ཆད་༔
tokmé dü né danta yenché du
ང་ིད་མོན་་ར་པ་ཡོངས་ལ་བོ༔
nangsi drön du gyurpa yong la ngo
ས་ལམ་འས་་ཡོན་ཏན་མཐར་ིན་ང༌༔
sa lam drebü yönten tarchin shying
་ོམ་ོད་པ་བར་ཆད་ན་བསལ་ནས༔ 90
་ོམ་ོད་པ་བར་ཆད་ན་བསལ་ནས༔
ta gom chöpé barché kün sal né
ད་ང་ན་བཟང་གས་ི་མཁའ་དིངས་༔
mejung kunzang tuk kyi khaying su
གཞོན་་མ་ར་གཏན་ིད་ན་པར་ཤོག༔
shyönnu bumkur tensi zinpar shok
འར་བ་་མཚོ་ན་པོ་ོངས་པ་མཐར༔
khorwé gyatso chenpo tongpé tar
And when at last the great ocean of saṃsāra is emptied;
འོག་ན་པ་་བར་སངས་ས་ཤོག༔
womin pema drawar sangye shok
ང་ཁམས་བེག་ས་བག་མདངས་ག་བིད་འབར༔
pung kham sekdzé trakdang ziji bar
The sang offerings of the aggregates and elements blaze in vivid, brilliant splendour!
དཀར་དམར་ང་མས་བེག་ས་བ་ོང་འབར༔
kar mar changsem sekdzé detong bar
ོང་ད་ིང་ེ་བེག་ས་ས་དིངས་གང༌༔
tongnyi nyingjé sekdzé chöying gang
ང་ིད་འར་འདས་ོ་ེ་འོད་་གར༔
nangsi khordé dorjé ö ngé shyir
Upon the ground of five-coloured vajra light of phenomenal existence, saṃsāra and
nirvāṇa,
ན་བ་ོགས་སངས་ས་པ་བེག་ས་འལ༔
lhündrub dzok sangyepé sekdzé bul
I offer the sang offering of spontaneously accomplished perfect buddhahood.
ོན་ི་ལན་ཆགས་ཐམས་ཅད་ང་ར་ག༔
ngön gyi lenchak tamché jang gyur chik
ད་་ད་ལ་་གནས་མཐོལ་ལོ་བཤགས༔ 91
ད་་ད་ལ་་གནས་མཐོལ་ལོ་བཤགས༔
danta gyü la miné tol lo shak
In the present so they do not remain in my mindstream, I confess them!
མ་འོངས་ིབ་པ་འར་ལོར་མ་ར་ག༔
ma ong dribpé khorlor magyur chik
And in the future, may I never be drawn into the wheel of obscuration!
སོ་ཐར་ང་མས་ག་པ་འན་པ་༔
sotar changsem rigpa dzinpa yi
ོམ་བཅས་བབ་པ་གསང་གས་དམ་ག་གས༔
dom ché labpa sang ngak damtsik rik
ཚོར་དང་མ་ཚོར་ཉམས་པ་མཐོལ་ལོ་བཤགས༔
tsor dang matsor nyampa tol lo shak
ནད་གདོན་ིབ་དང་་གཙང་དག་ར་ག༔
ne dön drib dang mitsang dak gyur chik
ནད་ག་མཚོན་ི་བལ་པ་་ར་ག༔
né muk tsön gyi kalpa shyi gyur chik
མཐའ་་དས་་འོང་བ་བན་མ་ོག༔
tami ü su ongwé sünma dok
ས་མཛད་་མ་གདན་འེན་བར་ཆད་ོག༔
chödzé lama dendren barché dok
May obstructing forces that cause the spiritual teacher to depart be averted!
བོད་ལ་བ་་ས་པ་ས་ངན་ོག༔
böyul trami shipé te ngen dok
May inauspicious bad omens for the whole world and the land of Tibet be averted!
གཟའ་་ལ་པོས་ོག་དགས་ད་པ་ོག༔
za lu gyalpö sok uk düpa dok
May the planetary forces, nāgas and arrogant king-like spirits, who cut short the breath of
life, be repelled!
འགས་པ་ན་པོ་བད་དང་བ་ག་ོག༔ 92
འགས་པ་ན་པོ་བད་དང་བ་ག་ོག༔
jikpa chenpo gyé dang chudruk dok
བདག་ཅག་འར་བཅས་བ་་ས་པ་ོག༔
dakchak khor ché trami shipa dok
For me and all those round me, may all that is inauspicious be averted!
དམ་ི་འང་པོ་མ་ོབས་ས་པ་ོག༔
damsi gongpö tutob nüpa dok
May the powers and strength of samaya-breakers and gongpo demons be averted!
ས་མ་ཡ༔
Samaya!
ངས་གསོག་་ར་ཡང༌། ྃ༔ ན་ན་་ཚོགས་ སོགས་ནས། འ་གམ་གང་མང་དང༌། ་གམ་དག་

པ་སོགས་་གས་མཐར།
When counting the number of recitations of Riwo Sangchö, return to “droom, rinchen
natsok...”, then say the three syllables “oṃ āḥ hūṃ” as much as possible, then “ku sum
dakpa...” and so on.
ེས་།
8. Dedication
ལ་བ་མད་པས་མས་ར་ག །
gyalwa chöpé nyé gyur chik
May all the buddhas be pleased with this offering!
དམ་ཅན་གས་དམ་ོང་ར་ག །
damchen tukdam kong gyur chik
May the solemn promise of the protectors be fulfilled!
གས་ག་འདོད་པ་མས་ར་ག །
rik druk döpa tsim gyur chik
May the wishes of the six classes of beings be satisfied!
ལན་ཆགས་ཤ་མན་ང་ར་ག །
lenchak shakhön jang gyur chik
May the enmity of karmic debtors be assuaged!
ཚོགས་གས་ཡོངས་་ོགས་ར་ག །
tsok nyi yongsu dzok gyur chik
May we complete the accumulation of merit and wisdom!
93
ིབ་གས་བག་ཆགས་དག་ར་ག །
drib nyi bakchak dak gyur chik
May we purify cognitive and emotional defilements, and karmic traces!
དམ་པ་་གས་ཐོབ་ར་ག །
dampa ku nyi tob gyur chik
May we attain the dharmakāya and rūpakāya, for the benefit of self and others!
ིན་པ་་ན་ར་པ་འ་་མས། །
jinpa gyachen gyurpa di yi tü
Through the power of this vast act of generosity
འོ་བ་དོན་་རང་ང་སངས་ས་ཤོག །
drowé döndu rangjung sangye shok
May we spontaneously attain buddhahood for the benefit of beings!
ོན་ི་ལ་བ་མས་ིས་མ་ོལ་བ། །
ngön gyi gyalwa nam kyi madrolwé
All those who were not liberated by the buddhas of the past,
ེ་བོ་ཚོགས་མས་ིན་པས་ོལ་ར་ག །
kyewö tsok nam jinpé drol gyur chik
Through this act of generosity, may they be liberated!
འང་པོ་གང་དག་འར་་གས་ར་ཏམ། །
jungpo gangdak dir ni lhak gyur tam
May all the spirits gathered in this place,
ས་འམ་འོན་་བར་ང་འད་ང་ང་། །
sa am önté barnang khö kyang rung
Be it on the earth or in the water or in the sky,
ེ་་མས་ལ་ག་་མས་ེད་ང་། །
kyegu nam la taktu jamjé ching
Always show goodwill and kindness to all beings,
ན་དང་མཚན་་ས་ལ་ོད་པར་ཤོག །
nyin dang tsen du chö la chöpar shok
And practise Dharma day and night!
ད་བ་འ་ས་ེ་བོ་ན། ། 94
ད་བ་འ་ས་ེ་བོ་ན། །
gewa di yi kyewo kün
Through the positivity and merit of this, may all beings
བསོད་ནམས་་ས་ཚོགས་ོགས་ང་། །
sönam yeshe tsok dzok shing
Complete the accumulation of merit and wisdom,
བསོད་ནམས་་ས་ལས་ང་བ། །
sönam yeshe lé jungwé
And from this merit and wisdom,
དམ་པ་་གས་ཐོབ་པར་ཤོག །
dampa ku nyi tobpar shok
May they attain the dharmakāya and rūpakāya, for the benefit of self and others!
འབད་དང་ོལ་བས་མ་ས་པ། །
bé dang tsolwé magöpa
Untainted by effort and exertion
ད་བན་ནོར་་དཔག་བསམ་ང་། །
yishyin norbu paksam shing
A wish-fulfilling jewel, a wish-granting tree,
མས་ཅན་་བ་ོང་མཛད་པ། །
semchen rewa kong dzepa
May I fulfil the hopes of sentient beings
བསམ་པ་འབ་པ་བ་ས་ཤོག །
sampa drubpé tashi shok
And may all be auspicious to accomplish their desires!
ས་སོགས་ས་པ་བོད་པས་ད་གས་་འོ། །
Make everything positive and well with auspicious prayers such as these.
འ་ལ་ག་ན་ས་བས་་ཚོགས་ག་ང་བ་ལས། འར་་རང་་ོ་འདོད་ར་ོས་པ་བ་བ་ངག་འདོན་ན་
ེར་་ིས་པ་ེ་ོང་གས་པ་ཕ་་ས་གང་་ནས་སོ།། །།
From the many ways, elaborate or condensed, of doing this practice, I Jñāna (Dudjom Rinpoche), an old yogin,
composed this abbreviated version for daily practice.
95
Bibliography
Ri bo bsang mchod kyi ngag 'don khrigs bkol in bDud 'joms gsung 'bum. 25 vols. Kalimpong:
1979–1985. (TBRC W20869) vol. 23, pp. 527–533
| Rigpa Translations, revised 2016.
96
A Guide to Sang Practice
by Dodrupchen Jigme Tenpe Nyima
Namo guru padmākarāya!
Embodiment of all the buddhas of the past, present and future, protector of all living
beings,
Consider us, the beings of this degenerate age, and care for us with your compassion!
Lord of Oḍḍiyāna, crowning ornament of the teachings and beings in this Land of
Snows,
With unwavering devotion, and respectful body, speech and mind, I bow before you
and offer you the crown of my head!
Now, the topic of discussion is as follows: it is by making illusory offerings through

illusory practice that we can complete the gathering of illusory accumulations.
Through this cause—namely the accumulation of merit—we can gain the result,
which is the perfection of wisdom. Four such methods which involve very little
difficulty and yet are exceptionally meaningful and beneficial are the offerings of
sang, water tormas,1 sur2 and one’s own body. The individual who practises these
regularly and diligently will gather the accumulations, purify the obscurations, and,
in particular, will pacify any obstacles and factors that prevent the accomplishment
of the Dharma and awakening in the present lifetime, becoming free of them like the
sun emerging from the clouds. Since they also support our progress along the path
leading to the supreme attainment of Dzogpachenpo, it makes sense for us to put our
energy into practising them.
Firstly, let us consider the practice of sang. The offerings for the sang should be ‘of
noble origin, fine substance and beautifully arranged’. This means that they should
be untainted by wrong livelihood and stinginess. The five styles of wrong
livelihood3 and stinginess in particular are causes for rebirth as a hungry ghost. If we
are as stingy with the offering substances as we would be in cutting off pieces of our
own flesh then that will not result in our gathering the accumulations, so we should
thoroughly avoid it. ‘Fine substances’ means that we should offer the first portion or
the very best parts of the things we consume ourselves, not the things we would
never touch because they have turned bad or rotten, or are too bitter, or are just the
final dregs. That would not do at all. The buddhas do not have any dualistic concepts
of good and bad, or clean and dirty, but everything must be clean and hygienic, as in
the saying, “Since it is to gather the accumulations, it should be clean and then made
even cleaner.” The crucial point is that the offering substances should be extremely
clean and then made pure.
‘Beautifully arranged’ means that it is important the sang burner and so on, as well
as the place where the offerings are arranged, be neatly put together and uniform.
97
They should not be crooked or messy simply because we are keen not to over-exert
ourselves and therefore disregard whatever instructions we have heard.
Furthermore, no matter what we are doing, we must co-ordinate the actions of our
body, speech and mind, or we will never accomplish much of any value. If we are
content simply to recite the words of the practice without any thought of what we
are doing, as if our heads were wooden masks with paper tongues fluttering inside
them, we will only tire ourselves out to very little effect. In fact, there is no practice
at all which is to be done only by recitation without the need for visualization. Here
too, the practice is based on generation-stage (kyerim) and visualization.
In brief, we begin by reciting the verses of refuge and bodhicitta, taking refuge in the
Three Jewels with stable faith and trust, and generating the bodhicitta of aspiration,
which is the motivation of wishing that all sentient beings, ourselves and all others,
attain perfect awakening. If these two are not done as a preliminary, the practice will
be like shooting an arrow without first focusing on the target, and so we must begin
with refuge and bodhicitta. Then, unless we visualize ourselves in the form of the
yidam deity, whichever one it might be, we will not be able to bless the offering
substances, so we must visualize ourselves as the yidam. From the syllable HŪṂ in
our heart appears a dark red syllable RAṂ which burns the substances of the sang
offering. From the syllable YAṂ comes wind which scatters them, and from KHAṂ
comes water which cleanses them. With this, they are purified within the emptiness
of the absolute space of great primordial purity, the dharmadhātu beyond any
conceptualization.
Then, once again visualizing ourselves as the yidam deity, from our heart emanates a
white OṂ ornamented with circles (tiklé) of light to become the precious vessel, deep
and vast in size, spreading out to fill the whole universe. Inside, white OṂ syllables,
representing the essence of the enlightened body of all the buddhas, red ĀḤ
syllables, the essence of their enlightened speech, and dark blue HŪṂ syllables, the
essence of their enlightened mind, rain down from the absolute sphere. Having been
blessed, the sang offerings, which in essence are emptiness and the immaculate
wisdom nectar which liberates upon taste, take on different forms in the perception
of the various guests. They appear as forms to stimulate the sense of vision, sounds
to stimulate the sense of hearing, fragrances to stimulate the sense of smell, flavours
to stimulate the sense of taste and tactile sensations to stimulate the sense of touch,
as well as all kinds of other riches and enjoyments, all of them complete, with
nothing whatsoever lacking—a vast treasure that is inexhaustible, just like the
offering clouds of the noble bodhisattva Samantabhadra. Through the mantra and the
mudrā of the ‘treasury of space’ they are increased and multiplied. Then from the
HŪṂ syllable at our heart—the heart of the yidam deity—come boundless rays of
light, and, we consider that the Three Jewels, who are the guests invited out of
respect, the protectors who are the guests invited on account of their qualities, the
beings of the six classes who are the guests invited out of compassion, and the
98
obstacle-making guests to whom we owe karmic debt all manifest in physical forms
out of the absolute space of the dharmadhātu, like bubbles suddenly appearing in
water or lightning flashing in the sky. At the same time as we recite the lines for
inviting the guests, we consider that they appear there before us in a single instant,
directly perceptible to our own senses, and we request that they take their places.
The Four Types of Guest

The rare and supreme ones, the ‘Jewels’, who are the guests invited out of respect,
consist of the dharmakaya, sambhogakāya and nirmāṇakāya buddhas, as well as the
Dharma and the saṅgha, and all the gurus, yidam deities, ḍākinīs and so on. They all
appear vividly like clusters of stars in the sky above.
The protectors, who are the guests invited on account of their qualities, are the eight
mahādevas, the eight great nāgas, the eight great rāhus, the four great kings, the nine
great terrifying ones, the ten guardians of the directions, the twenty-eight
constellations, and the seventy-five glorious protectors of pure abodes, together with
their retinues, their attendants, attendants’ attendants, and families, and all positive
forces, local deities and guardians. All of them gather like billowing clouds in the
sky.
The six classes of beings, who are the guests invited out of compassion, consist of the
gods, human beings, demi-gods, animals, pretas, hell-beings and so on, all gathered
together like a dense mist in the air.
Obstructing forces, who are the guests to whom we owe karmic debts, include all
karmic creditors, such as the 80,000 types of obstructing forces, headed by Vināyaka,
king of obstacle makers, as well as the fifteen great döns who strike children, and
Hārītī with her five hundred children. All of them are assembled on the ground, as if
a huge crowd of men and gods were gathered there.
Visualization for the Offering

Imagine that the deities to whom we offer all receive the substances of the sang in
the form of rays of light, like sunbeams striking water, imbibing them with the
hollow vajras of their tongues. Alternatively, you could consider that offering
goddesses, as numerous as specks of dust in a sunbeam, emanate from the offering
smoke, each of them holding a vase of purifying nectar in their right hands, and a
container filled with medicine in their left, and that they spread the sweet-smelling
smoke throughout the entire world. From the tips of the smoke, emanate
inconceivably vast ocean-like clouds of offerings, consisting of the eight auspicious
symbols, seven emblems of royalty and so on.
99
Benefits of the Offering
By offering to the rare and precious ones, the guests invited out of respect, all
sentient beings, including ourselves, complete the gathering of the two
accumulations, purify the two kinds of obscuration, and attain the two kinds of
siddhi during this very lifetime.
By offering to the protectors, the guests invited on account of their qualities, their
minds become intoxicated by the taste of bliss and emptiness, and they help us to
pacify all illness, destructive influences, adversity and obstacles, and to bring about
every kind of virtuous and positive circumstance and favourable condition,
effortlessly and spontaneously, just as we desire, and to accomplish whatever
activity we choose.
By offering to the six classes of beings, the guests invited out of compassion, they are
freed from their karmic vision, their sufferings and the habitual tendencies of their
respective realms. In the short term, they come to possess all the riches and
enjoyments of the gods of Mastery over Others’ Emanations.4 Ultimately, they
become buddhas, awakening spontaneously in the realm of the great, naturally
appearing ultimate Akaniṣṭha.
By offering to the obstructing forces, the guests to whom we owe karmic debt, all the
debts that we and all other beings have accumulated throughout our infinite lives
without beginning, even during our current lifetime in our present bodies, are repaid.
These include debts that shorten our lives because we have killed; debts that plague
us with illness because we have attacked and beaten others; debts that make us poor
because we have stolen; debts to overlords and underlings;5 and debts from
accidentally killing men and horses. Our debts are repaid; we are freed from our
karmic obligations, and delivered from the deadly vengeance of the karmic creditors.
They are freed from their karmic vision and all their suffering, and, in particular,
they are freed from their malicious intentions and tendencies to harm others, and
they gain loving kindness, compassion and precious bodhicitta.
It is extremely important that we seal the practice in this way, bringing to mind the
visualization as we recite the words of the text.
Visualization for the Dissolution

As we recite the text for the dissolution, we consider that the one who makes the
offering, the offering substances and the recipients of the offering, are all absorbed
into the infinite expanse of great primordial purity and timeless freedom, the
dharmadhātu in which there is no conceptualization and which is beyond the
limitations of ideas. Then, to conclude, we dedicate the sources of our merit towards
perfect enlightenment and recite appropriate verses of auspiciousness.
100
Since the visualizations for the practices of offering water tormas, sur and offering
the body are almost identical, they can be understood by applying reasoning.
Although I am not sure of this meaning in my own mind,

I have remained true to the oral lineage of masters who are beyond compare,
Without displaying any scholarly pride or introducing ideas of my own.
Thus, in response to repeated requests from my Dharma friend,
I have composed this brief guide to the visualization for the practice of sang.
If I have made any errors, I confess them now before the hosts of wisdom deities.
Through this merit, for myself and others—all who see this—
May all obstacles to our accomplishing enlightenment be thoroughly pacified,
And may all our wishes that accord with the Dharma be fulfilled without any
hindrance,
And may all be auspicious so that we accomplish our own and others’ well-being, just as
we desire!
When the monk Acho, who has made meaningful the freedoms and advantages, and has
visited several times all the great sacred places throughout Jambudvīpa, requested this
again and again, saying that he needed a brief guide to the visualization for the practice
of sang, I, the beggar of Domé called Ten, wrote this in an isolated hermitage on the
slopes of Dorje Drak.
Virtue! Virtue! Virtue!
| Translated by Adam Pearcey, 2006. Many thanks to Tulku Thondup Rinpoche for his gracious
clarifications.
1. An offering made with water, milk and grains. ↩
2. Sur (gsur) means burnt offering: “An offering made by burning food on coals.
It is offered to the buddhas, the protectors, all beings in general and in
particular to wandering spirits and those towards whom we have karmic
debts.” Words of My Perfect Teacher, p. 405. ↩
3. Five styles of wrong livelihood: 1) hypocrisy; 2) flattery; 3) soliciting; 4)

expropriating; and 5) calculated generosity. ↩
4. The highest of the six god realms within the Desire Realm. ↩
5. “Literally, debts of pulling down the castles of the high (upper classes) and
taking land from the poor.” Tulku Thondup. ↩
101
The Gentle Rain of Benefit and Joy
An Explanation of the Practice of Sang Offering

by Gyalse Shenpen Taye
Without ever straying from the absolute space of reality, beyond conceptual elaboration,
You appeared as the illusory manifestation of supreme, immaculate wisdom—like the
reflection of the moon in water,
Dancing playfully in an ocean of great bliss—
Glorious heruka Lhatsün, be my guide and care for me!
I shall now offer a brief explanation—word by word—of the practice known as Riwo
Sangchö, which is part of the profound Dharma-cycle of Rigdzin Sokdrup1 that
originated as a pure vision in the treasure-like mind of the great and accomplished
vidyādhara Lhatsün Namkha Jigme.
This will be divided into two sections: I) a brief explanation of the historical origins
of the practice of smoke-incense (sang) offering; and II) a more elaborate discussion
of the text in the form of a word-by-word commentary.
I) A Brief Explanation of Sang Offering’s Historical Origins

It has been said by some that the practice of sang offering did not originate with
teachings found in the sutras or tantras.
Others point to passages in the sutras referring to the Buddha’s benefactors

welcoming him with the burning of incense on their roofs, or by holding incense-
burners in their hands. These, they say, describe the earliest form of the sang
practice, as do the many similar references to be found in the tantras. Although we
might classify these as offerings of sang incense to a supermundane deity, the type of
sang offering we are concerned with here has an additional aspect, which is the
focus on cleansing or purification—as indicated by the so-called purification of
impurity or contamination (mnol bsang) and the purification of spiritual pollution or
blockages (grib bsang)—so it is difficult to identify these definitively as examples of
genuine sang offering.
Still, if we speculate concerning the origins of sang, we can say that the first aspect
of the practice [i.e., the aspect of offering] does accord with the authentic sources
mentioned earlier. Then, regarding the second aspect, purification, we can say that
generally since the victorious ones are skilful in methods and endowed with great
compassion, they train beings by whatever methods are most appropriate in any
given situation. In this case, the four naturally pure universal elements—earth, water,
102
fire and wind—provide numerous methods for purifying or cleansing the stains of
both temporary and ultimate obscurations. The general principles of this approach
may be illustrated by the householder Śrīgupta’s verses for purifying poisonous
food.2 Then there are also examples which illustrate the uncommon method of
purifying poison using the poison itself, such as peacocks consuming poison or the
technique of pouring liquid in the ear.3
Moreover, the texts of Secret Mantra teach countless methods of purification

employing the individual elements, according to the particular experience and level
of practitioners. The kriyā tantras, for example, teach rites of cleansing and ablution
using earth and water. And the tantras, in general, teach a number of methods, such
as pacifying rites that use fire, incense offerings carried on the wind and so on. The
authenticity of this aspect of the practice is therefore beyond question.
We could also establish this point using logical reasoning, because there is no end to
the buddhas’ enlightened activity on behalf of beings to be trained. In which case,
this practice could be described as a method using the element of fire in particular in
order to purify obscurations until all temporary and ultimate defilements have been
cleared away.
Historical Origins in Tibet

In the past, there appeared three Dharma Kings who were emanations of the Lords of
the Three Families. Amongst these, it was during the time of King Trisong Deutsen,
who was Mañjuśrī in person, that the second buddha, the Great Master of Oḍḍiyāna,
was invited to the Land of Snows and the glorious, spontaneously perfect,
unchanging temple of Samyé was constructed. At that time, on one occasion the
great Dharma King fell ill as a result of spiritual pollution. When this was reported to
Guru Rinpoche, he replied that he had a method for dispelling the sickness. Clean
wood was sought and then by purifying it through the element of fire, a smoke
offering was made to the deities. The king recovered; and then, for the benefit of
future generations, the instructions on sang offering, together with its history and a
description of its benefits, were inscribed on the walls at Glorious Samyé. This is
renowned even today as the ‘Sang Offering Mural of Samyé’.4 From that point on,
texts of sang offering practices appeared increasingly.
The text to be explained on this occasion was revealed by the great Lhatsün Kunzang
Namgyal, or Traktung Namkha Jigme, as he was opening up the sacred hidden land
of Sikkim.
II) A More Elaborate Discussion of the Text in the Form of a Word-by-

Word Commentary
The actual explanation of the meaning of the text has three sections: the beginning,
the main part and the conclusion.
103
1. The Beginning
The beginning includes the sections of taking refuge, arousing bodhicitta, and
gathering the accumulations through the seven branches.
Taking Refuge
OṂ ĀḤ HŪṂ
The heart essence of all the sources of refuge of saṃsāra and nirvāṇa, who are as
vast as space,
Powerful and wrathful vidyādhara Pema Tötreng Tsal;
Within your body, all that appears and exists is the perfect buddha maṇḍala:
In order to liberate all beings from saṃsāra, I take refuge in you!
The syllables OṂ, ĀḤ and HŪṂ signify the three vajras—the enlightened body,
speech and mind of all the buddhas. Begin by reciting these three syllables and, as
you do so, recollect the qualities of what they represent.
Now, when commenting upon the meaning of this, using the words [of the root
text], the first three lines may be explained in the following way:
There are two extremes which are feared by the śrāvakas and pratyekabuddhas of
the hīnayāna, and by the bodhisattvas of the mahāyāna respectively. They are the
extreme of saṃsāric existence, as vast as space, and the extreme of the peace of
nirvāṇa. The supreme sources of refuge with the power to protect from these two
fearful situations are the perfectly enlightened buddhas. And of all the
manifestations emanating from the wisdom that is inseparable from their
enlightened minds, one is like the innermost heart-essence. Who is that? It is the one
who has reached the level of a spontaneously accomplished vidyādhara, who has
perfected the general activity of the victorious ones, and the activity of magnetizing
and wrathful subjugation in particular. It is the one with the secret name of Pema
Tötreng Tsal. Here the text singles him out by the use of the second person pronoun,
saying, ‘…you, in whose body, appearance (the pure realms), and existence (the
beings within them), are all the maṇḍalas of the buddhas, perfect by their own
nature’.
We take refuge in this precious master—Guru Rinpoche—so that all beings, infinite
in number, may be liberated from the vast ocean of saṃsāric existence.
Should you wish to elaborate further on this topic, you might also refer to the sub-
categories of causal and resultant refuge.
Arousing Bodhicitta
I generate the awakened mind of bodhicitta, so that
104
The three obscurations of all beings may be purified in the ground of the
luminous tiklé of supremely secret wisdom, and
With the four visions spontaneously perfected in the tiklé of the wisdom body,
speech and mind,
May they be liberated into the youthful vase body!
The general meaning of sang offering has been stated above. As a method for
purifying temporary and ultimate obscurations through perfecting the two
accumulations of merit and wisdom it is unlike any other. And so, it is here referred
to as an extraordinary approach of the supremely secret mantra path. In terms of its
view, the essence of both the illustrative and the actual luminosity is the inseparable
union of bliss and emptiness. This is the great sphere, or tiklé, of the expanse of
primordial wisdom, wherein the ‘edges’ or ‘corners’ of any concepts related to the
eight extremes have been eliminated. By resting in the state of realization arrived at
through practising this method properly, merit is accumulated based upon the
apparent luminosity, and wisdom is accumulated through the empty luminosity.
We make the aspiration that on the path, the obscurations of all beings—including
ourselves—will be purified in the fundamental ground of luminosity,
indistinguishable from the primordial nature of all phenomena. When these three
obscurations—emotional, intellectual (or cognitive) and thirdly, a particular instance
of the latter, the habitual obscurations of the three appearances of transference—5 are
purified, our own and others’ body, speech and mind will be perfected spontaneously
in the tiklé that is inseparable from the vajra body, speech and mind of all the
victorious ones. At that point, we will attain the fruition, the culmination of the
ultimate path of Dzogpachenpo, and gain the extraordinary, uncommon experiences
of the four visions:
1. The vision of experiencing the nature of reality directly

2. The vision of increasing experience
3. The vision of awareness reaching full maturity
4. The vision of the dissolution [of ordinary experience] into the nature of
reality
The svābhāvikakāya may be likened to an expanse of sky. In which case, the

liberation of the ordinary, gross physical body together with its ordinary experiences
into the inner expanse of the youthful vase body, or into a body of clear light, is
similar to the sky becoming clear of clouds. We make the aspiration to accomplish
this however we can.
In this way, the relative bodhicitta, which includes the aspects of aspiration and
application, and the absolute bodhicitta, are performed together. This wish to benefit
ourselves and others on a vast scale incorporates all the essential points on
bodhicitta.
105
Gathering the Accumulations through the Seven Branches
This section has seven parts. The first is the branch of prostration. The text says:
To the primordial, unaltered nature of rigpa, I pay homage! And
The innate condition of the mind is known as the wisdom of pure awareness; and its
unaltered nature is the primordial luminosity. At the level of the ground, this is the
original dharmakaya, whose self-radiance and power can be spoken of separately as
the sambhogakāya and nirmāṇakāya. Then again at the time of the ultimate fruition,
the three kāyas are nothing other than the actualization of this very [primordial
luminosity]. Thus, it is a sublime object of veneration. And it is to this that we
perform this prostration, the homage directed towards our own inherent wisdom.
‘And’ is a conjunction and connects this line with the next.
The second branch is offering. The text says:
The luminosity, transcending limits and dimensions, I offer!
Meditating on the meaning of the aforementioned dharmakaya luminosity, which is

difficult to fathom and without centre or circumference, is the ultimate offering.
From such a state, we then consider that we emanate ordinary offering substances
like fresh water and so on until they pervade throughout the whole of space, just like
the offering-clouds of the bodhisattva Samantabhadra. By making offerings like this,
we will complete the two accumulations.
The third branch is confession of negativity. The text says:
In the expanse of the sameness of saṃsāra and nirvāṇa, I confess!
In the expanse of the luminosity explained above, all the phenomena of saṃsāra and
nirvāṇa are equally lacking in self-nature. Since this is so, we use the four powers to
confess all the negative acts and impairments of vows committed by ourselves and
others throughout the past, present and future. Following this, we practise
confession within the expanse of luminosity, realizing the absence of true reality.
This is known as ‘Confession in the Expanse of the View’ and is the king of all
confession practices.
The fourth branch is rejoicing. The text says:
In the great exhaustion of all dharmas, beyond the ordinary mind, I rejoice!
As explained above, when we arrive at the culmination of the four visions that are
unique to Dzogpachenpo, we are freed from the conceptualizing of the ordinary
mind and all dualistic perception fades away. At that time, all the dharmas which
might perpetuate saṃsāric existence, both manifest and latent, are exhausted, and
106
we are liberated completely in the vast expanse of the primordial ground. It is in this
inconceivable occurrence that we rejoice.
The fifth branch is requesting the turning of the Dharma-wheel. The text says:
Turn the wheel of the teachings of the spontaneously perfect Dzogpachenpo!
All the points of the teachings of Dzogpachenpo—the Great Perfection—included

within the three categories of ground, path and fruition, may be explained in terms
of both primordial purity (kadak) and spontaneous perfection (lhundrup). Although
the text here emphasizes the appearance aspect of spontaneous perfection, this does
not imply the exclusion of the aspect of primordial purity. So here the expression
‘spontaneously perfect’ is used to refer to the path of Dzogpachenpo as a whole.
Making this request for the vast wheel of the teachings of this two-fold path to be
turned continuously, we call upon the deities of the field of merit to listen and
respond.
Sixthly, there is the branch of prayer. The text says:
Stir the depths of saṃsāra, I pray!
Here we request the buddhas and bodhisattvas residing in the infinite realms
throughout every direction not to pass into nirvāṇa, but to remain for as long as
saṃsāra remains, and to stir saṃsāric existence from its very depths.
Seventh, there is the branch of dedicating virtue. The text says:
In the absolute state, free of subject, object or activity, I dedicate!
We dedicate all the merit accumulated by all beings throughout the three times,
represented here by the merit produced through the first six branches beginning
with prostration, towards ultimately passing beyond suffering. We should perform
the dedication out of a state that is unspoiled by any clinging to the true reality of
the three conceptual spheres, i.e., the act of dedication, the virtues that are its object,
and the subject, the one performing the dedication.
These are the seven branches, which include all the methods for completing the
accumulations.
2. The Main Practice

Having finished our examination of the preliminaries essential to the sang offering,
we move on to the actual practice itself. This has three sections: blessing of the
offering substances, identifying those to whom the offering is made, and the manner
in which the offering is made.
107
Blessing of the Offering Substances
The text says:
Bhrūm!
In the vast lustrous vessel, made of the essence of various jewels,
Transformed into the nectar of wisdom through the blessing of the three seed
syllables OṂ ĀḤ HŪṂ.
Out of a state in which there is no focusing upon phenomena—represented here by

the offering substances—recite ‘Bhrūṃ’ (pronounced ‘droom’) the seed syllable of the
Uṣnīṣa Universal Monarch Tantra. As you do so, consider that the torma container
transforms into a vast and lustrous vessel made of the essence of various jewels and
as large as the world itself. Inside it are all the desirable objects in worldly existence
in the form of samaya substances—the five meats and the five nectars. Then visualize
the three seed syllables OṂ ĀḤ HŪṂ, one above the other, symbolizing the body,
speech and mind of all the buddhas. Through the emanation and re-absorption of
light-rays, the blessings of all the buddhas throughout the ten directions are gathered
together and dissolve into the three seed syllables. They in turn become filled with
light and start to melt. Mixing inseparably with the nectar they take on the essence
of wisdom nectar and the form of offering goddesses in countless emanations.
Through this blessing, consider that all phenomena included within the categories of
all that appears—the outer environment—and all that exists—the beings within it—
gather together, transformed into vast offering clouds of all that is desirable.
This was the identification of the offering substances.
Those to Whom One Offers

The text says:
This I offer to the lamas, yidams, ḍākinīs, dharmapālas and

To the local deities of this world, beings of the six realms and the guests to whom
I owe karmic debts.
To forces that bring obscuration and madness, to the shades of men and women
dead.
To all the spirits, terangs, ghouls and female ghosts!
108
Here all the recipients of the offering are explained according to the categories of the
four types of guest.
Firstly, there are the guests invited out of respect—the Three Jewels. The glorious
Lama, first of all, is the source of blessings and the embodiment of the Three Jewels.
The yidam deities of the mandalas are the sources of accomplishment, and are
included under the Buddha Jewel. Ḍākinīs are included in the inner Sangha of
vidyādharas. Then there are also the dharmapālas. In short, this includes all the
inconceivable mandalas of buddhas residing throughout the infinite buddha-fields of
the ten directions.
Then there are the guests invited on account of their qualities—the protectors. This
refers to the local deities of every place and continent, represented by those of our
own continent of Jambudvīpa—the earth-lords, devas and nāgas, the planetary and
stellar forces, guardians of the directions, terrifying ones and great kings. There are
also the seventy-five glorious protectors of pure abodes together with their retinues.
Next, there are the guests of the six classes invited out of compassion. This refers to
beings wandering throughout the six classes, each tormented by their own particular
sufferings, i.e., the gods, demigods, human beings, animals, hungry ghosts and hell-
beings.
Furthermore, there are the guests to whom we owe karmic debt, and especially those
who would steal our life-spirit, deplete our life-force or kill us. There are the
malicious jungpo demons, beings who create obstacles such as sickness. And there
are the arrogant spirits of this world who bring bad signs in dreams and all types of
evil omens. There are the eight classes of negative spirits, the masters of magical
illusions. And, in particular, there are those to whom we have not repaid our karmic
debts, to whom we owe food, dwelling places, wealth and possessions. Furthermore
there are those forces, male and female, that bring us impurity and obstructions.
There are demons that cause insanity and illness. There are the ghosts of men and
women who have died. There are the spirits of the dead included in the class of
pretas, or hungry ghosts. There are the terangs and the ghouls who inhabit towns
and other places. In short, the ‘karmic creditor’ guests include all the obstructing
spirits of the various classes of ghosts and demons, male and female.
How the Offering is Made

The text says:
For as far and as long as space exists
May my negative actions and obscurations accumulated in past, present and
109
future,
And misuse of the offerings made to the Three Jewels, in devotion and for the
dead,
May these flames, offering rays of five-coloured lights of wisdom,
Pervade throughout the six classes of beings, down to the Avīci Hells,
Whatever karmic debts we may have as a result, for example, of protection granted
to us by our superiors, or reverence shown to us by our inferiors, they are all repaid
through the offerings made to the scarlet flames: burnt away and purified. Through
this act, all the different guests are satisfied, and they receive a great downpour of all
that their minds desire. We dedicate this by saying:
‘For as far and as long as space exists, may this great shower of desirable objects rain
down and become an inexhaustible supply of the five sensual stimulants!
‘Through the power of this dedication, may all our negative actions and obscurations
of the past, present and future, particularly our misuse of offerings made to the
Three Jewels, in devotion and for the dead—whatever obscures us on the paths and
bhūmis—be purified completely in the fire of this sang offering!
‘And similarly, let the flames of the sang offering fill the entire universe—the whole
of appearance and existence—and may every minute particle of flame become a
limitless and inexhaustible cloud of offerings like Samantabhadra’s, pervading
throughout all the Buddha realms of the ten directions!
‘At the same time, from the tips of these flames—visualized as the five-coloured light
of wisdom—may multi-coloured rays of light appear emanating clouds of offering!
May these rays pervade throughout the six classes of beings, but especially in the
Avīci Hell of ultimate torment, and there may they bring cooling bliss and relief!
‘May all the negative karma, harmful actions and obscurations accumulated
throughout saṃsāra without beginning be purified! May the three realms of saṃsāra
—the desire, form and formless realms—be liberated into the rainbow body! And may
all sentient beings awaken into the heart of complete and unsurpassable
enlightenment!’
Actualizing the visualizations that correspond to the recited text, recite OṂ ĀḤ

HŪṂ one hundred, one thousand, ten thousand or one hundred thousand times or
more.
110
3. The Conclusion
This has three sections: dedication, aspiration and requesting activity.
Dedication
The text says:
All is purified into the three kāyas: the environment, a heavenly place where
Dharmakaya, sambhogakāya and nirmāṇakāya—appearance and the form
aggregates of existence
saṃsāra is liberated into nirvāṇa; this essence of immaculate nectar,
The whole of appearance and existence is pure in its nature of the three kāyas. This
is because the five elements of the outer environment (i.e. the ‘vessel’) are, in their
pure nature, the five buddha-consorts; the contents—the five aggregates—are, in their
pure nature, the five buddhas; and the eight consciousnesses of the mental
continuum are, in their pure nature, the five wisdoms. Therefore, the vast and secret
Akaniṣṭha pure realm, which is the space of the five buddha-consorts—the five
elements of the outer environment in their utter purity—has the nature of a palace.
And the aggregates, elements and sense sources that are found within this sphere,
are, in their purity, the mandalas of buddhas of the dharmakaya, sambhogakāya and
nirmāṇakāya.
Inanimate appearance (i.e. the ‘container’ that is the outer environment) and the
form aggregates of animate existence are blessed and thereby melt into amṛta nectar
(symbolizing the destruction of the māras), until no part remains unchanged. The
steam and vapours from the amṛta* appear in the form of rainbow-coloured light,
which floods the whole expanse of the sky, and saṃsāra itself is liberated into
nirvāṇa. Through this method, we can amass immaculate virtue and, by doing so,
overcome all our negative emotions. This is the quintessential ‘amṛta’, the virtue that
we dedicate.
As for the objects to whom we dedicate, they are the guests in worldly existence who
have wandered throughout the three realms of saṃsāra from beginningless time until
now—all sentient beings who have been our very own parents. We dedicate to them
in a state that is free from the three conceptual spheres.
Aspiration
The aspiration appears in the next five verses. Firstly:
111
Through the power of all this accumulated virtue, may we attain all the noble
qualities as we gradually traverse the five paths and ten stages which culminate in
the ten strengths, four fearlessnesses and so on at the level of fruition! In this way,
may we accomplish spontaneously the welfare of ourselves and others! May all
obstacles in our view, meditation and action be dispelled! And ultimately, within the
sky-like space of Samantabhadra’s wondrous wisdom mind, may we seize the
stronghold of the youthful vase body—the inner clarity that is ‘youthful’ because it is
clear wisdom with its own powers perfectly complete, but is contained within ‘a vase
body’ since it is not yet manifest.
Then:
And when at last the great ocean of saṃsāra is emptied,

Having attained complete enlightenment and secured our own wellbeing, we will go
on to act uninterruptedly for the benefit of others. So we make the following
aspiration: ‘When at last the great ocean of saṃsāra is emptied, may all beings attain
buddhahood in the pure realm of Akaniṣṭha, the untainted ‘Lotus Net’ extending
throughout the whole of space!’
The aspiration continues:
The sang offerings of the aggregates and elements blaze in vivid, brilliant
splendour!
Upon the ground of five-coloured vajra light of phenomenal existence, saṃsāra
and nirvāṇa,
I offer the sang offering of spontaneously accomplished perfect buddhahood.
In the present so they do not remain in my mind-stream, I confess them!
In the future, may I never be drawn into the wheel of obscuration!
Through making a sang offering of the impure aggregates, elements and sense
sources as the blazing forms of peaceful and wrathful deities, our ordinary bodies are
liberated into illusory enlightened forms of vivid, brilliant splendour. Through
making a sang offering of the ordinary red and white bodhicitta in the fiery expanse
of wisdom, the wisdom of the unity of bliss and emptiness blazes supremely. The
sang offering of indivisible emptiness and compassion fills the dharmadhātu.
112
Upon the ground of the blazing five-coloured vajra light of all the phenomena of
appearance and existence, saṃsāra and nirvāṇa, we perform this sang offering for
the attainment of precious, spontaneously accomplished, perfect buddhahood.
Through the power of this, may all our karmic debts from past lifetimes be purified!
In the present, we confess our harmful actions and transgressions so they do not
remain in our mind-streams. And in future, through this confession, may we never
again be drawn into the cycle of obscuration!
The text continues:

The outer vows of individual liberation, the inner vows of the bodhisattvas, and the
secret vows of the vidyādharas each have their own unique system detailing what is
to be adopted and what is to be avoided. In the first of these it is primarily refraining
from certain proscribed negative actions that is taught; in the second it is the
precepts of accumulating virtue and maturing sentient beings; and in the third it is
the various samaya commitments of the extremely secret mantra vehicle. We openly
admit and confess all our impairments of these vows and commitments, incurred
consciously or unwittingly. Through this confession, may all our illnesses, harmful
influences, obscurations and impurities arising from the transgression of our vows
and commitments be purified! May all the calamities of this age and place, such as
plague, famine and warfare, be pacified!
Requesting Activity
The text continues:

May the forces that create obstacles by inviting the spiritual teacher to leave this
world be averted!
May inauspicious bad omens for the land of Tibet be averted!
May the planetary forces, nāgas and arrogant king-like spirits, who cut short the
breath of life, be repelled!
For me and all those around me, may all that is inauspicious be averted!
May the powers and strength of samaya-breakers and gongpo demons be
averted!
113
May the attacks of invaders, or of barbarian armies coming from the four border
regions towards Lhasa in order to destroy representations of the enlightened body,
speech and mind, or to carry them off as plunder, be repelled!
May all the forces that create obstacles by inviting spiritual teachers to leave this
world for the realms of peace be averted!
May all inauspicious bad omens for the land of Tibet be averted!
May the planetary forces, nāgas and arrogant king-like spirits, who so abruptly cut
short the breath of beings’ life, be repelled!
May the eight great fears of fire, drowning, wild animals and so on and the sixteen
lesser fears be overcome!
May all that is inauspicious, for me and all those living around me, be averted!
May the powers and strength of obstructive samaya-breakers and the hosts of gongpo
demons be averted!
When offering sang in this way, practise as indicated in the ritual for the fire
offering, with 108 sang burners and various kinds of wood.
As for the benefits of this practice, the sang text says:
Through this diamond-like practice of Riwo Sangchö, one will be able to ‘ransom’ death,
purify the misuse of offerings and avert the various kinds of obstacle. I, Lhatsün the
illusory manifestation, wrote this without error in accordance with the ḍākinī’s
instructions when revealing the hidden land of Sikkim.
Gya. Gya. Gya.
The explanation provided here may be applied to more elaborate or briefer versions
of the sang offering text as appropriate.
It is in the lotus grove of the pure scholarly tradition of scripture

That the sublime masters take their pleasure and delight, but
For those continuously engaged in village ceremonies, this donkey’s voice
May still provide some amusement with its garden of assorted advice.
From the stream of elegant sayings that benefit the teachings,
I have not taken even so much as a droplet on the tip of a blade of kuśa grass,
Yet this garland of words that I have laboured to produce,
May still contain some moisture drawn from the clouds of Dharma.
Through the merit of this, may all beings
Find immediate relief from sickness, evil influence and fear of harm,
And ultimately, may they be freed from the torment of the negative emotions,
114
Always abiding by what is good and virtuous!
This explanation of sang offering, entitled ‘The Gentle Rain of Benefit and Joy’ was
composed in response to the request of one named Samantabhadra. Not having seen
many histories like this before, and recognizing that people these days take special
delight in this practice as a method for improving the conditions of their present life, it
was done mainly to be of benefit at this particular time. I, the Dharma-preaching monk,
Gyalse Shenpen Taye, wrote down quickly whatever came to my mind in my hermitage
‘The Palace of Great Bliss’ at the monastery of Rudam Orgyen Samten Chöling.6 May
virtue increase!
| Translated by Adam Pearcey, 2006. Root verses of Riwo Sangchö courtesy of Rigpa Translations.
1. Rig 'dzin srog sgrub. ‘The Life-Force Practice of the Vidyādharas’. ↩
2. The story of the householder Śrīgupta is found in Khenpo Sangye Tendzin’s

commentary to Sakya Paṇḍita’s Elegant Sayings (Sakya Lekshe). In the story,
Śrīgupta is persuaded by a false teacher to set a trap for the Buddha and offer
him some poisonous food. When the Buddha foils his plans, Śrīgupta is
repentant, and the Buddha makes him repeat the following verse three times:
Attachment, aversion and ignorance,

These are the three worldly poisons,
The victorious buddhas possess no such poison.
The enlightened ones conquer poison through truth.
(This verse is then repeated with the Dharma and the Saṅgha in place of ‘the
victorious buddhas’.) And:
All that is poisonous,

And any living beings possessing poison—
All this arises from the poison of attachment.
Attachment is the greatest of all poisons.
(This verse is then repeated for aversion and ignorance). ↩
3. This refers to the practice of removing water from the ear by pouring in even
more water. ↩
4. See Divine Blue Water: A Contamination-Purifying Smoke Offering by the Great

Master Padmasambhava. ↩
115
5. The three appearances occur at the moment of death as the father’s white
essence descends, the mother’s red essence ascends and the two meet at the
heart. ↩
6. Dzogchen Monastery. ↩
This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License.
PDF document automatically generated on Mon Jan 27 15:03:53 2020 GMT from
https://www.lotsawahouse.org/topics/sang-offering
116

Sang Offering Collection - LotsawaHouse PDF

Uploaded by

Copyright:

Available Formats

You might also like

Sang Offering Collection - LotsawaHouse PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Sang Offering Collection - LotsawaHouse PDF

Uploaded by

Copyright:

Available Formats

Sang Offering

Brief Smoke Offering to the Great Lion of the World

| Translated by Adam Pearcey, 2019.

Lasel Chenmo: A Sang Offering to the Nāgas

ༀ་་་ལ་གེ། མ་་་། ཏ་་ག་ཏ་་ེ་ཤ་། མ་་མ་། ་་། ་མ་༑ ་ག་ར་གི་

ས་བོད། ངས་གསོག་་མན་བེད་ནས་འ་བར་གསོག དགས་པ་བན་པོ་ཡོད་ན་བད་ི་ིན་བབས་

་ལ་གས། མ་་གས། ེ་གས། དམངས་གས། གདོལ་པ་ལ་སོགས་པ་ཐམས་ཅད་

Recite the section:

Brief Confession to the Earth Lords

1. ↑ The three syllables OṂ ĀḤ HŪṂ are repeated three times.

4. ↑ i.e., from OṂ AKĀRO onwards.

Brief Sang Offering

| Translated by Adam Pearcey, 2019.

Brief Sang Offering to Purify Contamination

མནོལ་བསང་བས་པ་ང་འག་་ ༡༡ ས་ ༦ ་ལ་ིས་སོ།།

| Translated by Adam Pearcey, 2019.

Divine Blue Water: A Contamination-Purifying Smoke Offering by the Great

ས་གངས་ནས། ལ་ོན་འར་དང་བཅས་པ་མས་་ཚོམ་མ་ེད། འ་་་ཉམས་ན་ས་ན་དོན་དང་ན་པ་

3. ↑ According to Lama Dawa Chö dak, phrag lha is a deity of bravery.

Mountain Smoke Offering: from the Life-Force Practice of the Vidyādharas

ས་ང་་ཚོགས་པ་བསངས་ཁ་བ་དང་བད། ིན་ེག་་་ག་ལས་ང་བ་ར། ་བོ་བསངས་མད་འས་

| Rigpa Translations, 2008. Corrected, 2016.

The Mountain Smoke Offering Arranged for Recitation

3. The Seven Aspects of Devotional Practice

6. The Sang Offering

ངས་གསོག་་ར་ཡང༌། ྃ༔ ན་ན་་ཚོགས་ སོགས་ནས། འ་གམ་གང་མང་དང༌། ་གམ་དག་

| Rigpa Translations, revised 2016.

Namo guru padmākarāya!

Now, the topic of discussion is as follows: it is by making illusory offerings through

The Four Types of Guest

Visualization for the Offering

Visualization for the Dissolution

Although I am not sure of this meaning in my own mind,

Virtue! Virtue! Virtue!

1. An offering made with water, milk and grains. ↩

3. Five styles of wrong livelihood: 1) hypocrisy; 2) flattery; 3) soliciting; 4)

An Explanation of the Practice of Sang Offering

I) A Brief Explanation of Sang Offering’s Historical Origins

Others point to passages in the sutras referring to the Buddha’s benefactors

Moreover, the texts of Secret Mantra teach countless methods of purification

Historical Origins in Tibet

II) A More Elaborate Discussion of the Text in the Form of a Word-by-

I generate the awakened mind of bodhicitta, so that

1. The vision of experiencing the nature of reality directly

The svābhāvikakāya may be likened to an expanse of sky. In which case, the

To the primordial, unaltered nature of rigpa, I pay homage! And

The second branch is offering. The text says:

The luminosity, transcending limits and dimensions, I offer!

Meditating on the meaning of the aforementioned dharmakaya luminosity, which is

The third branch is confession of negativity. The text says:

In the expanse of the sameness of saṃsāra and nirvāṇa, I confess!

The fourth branch is rejoicing. The text says:

Turn the wheel of the teachings of the spontaneously perfect Dzogpachenpo!

All the points of the teachings of Dzogpachenpo—the Great Perfection—included

Sixthly, there is the branch of prayer. The text says:

Stir the depths of saṃsāra, I pray!

Seventh, there is the branch of dedicating virtue. The text says:

In the absolute state, free of subject, object or activity, I dedicate!