The Excellent Path To Omniscience

LongChen Nyngthik Refuge Tree
Pointing Out Instruction
by Situ Paṇchen Chökyi Jungne
Śrī gurubhyaḥ!
Yogi, you who diligently apply yourself to the practice,

You said, ‘I need an instruction on mind’s nature.’
And in response, this is what I have to say:
Mind is empty, without basis or origin;
And no-one has ever found its essence.
In the natural ease of not finding through searching,
There is no distinction of how it is or is not.
Beyond any doubts, ideas or mental activity,
There is simply a deep space of inner conviction.
I wonder: isn’t this the onset of the natural state?
Appearances of saṃsāra and nirvāṇa arise in various ways.
And, when sustaining a state in which they simply appear without grasping,
If, without any particular aim or focus, they should appear insubstantial,
This is what is called the illusory yoga of post-meditation.
By simply meditating like this as an indivisible unity,
When experiences are purified into the natural state,
That marks the attainment of awakening.
Śubham.
Longchen Nyingtik Ngöndro

› Dodrupchen Jigme Trinle Özer | Tibetan Masters › Jigme Lingpa
Field of Merit from Longchen Nyingtik Preliminaries
The Excellent Path to Omniscience: The Dzogchen Preliminary

Practice of Longchen Nyingtik
arranged by Dodrupchen Jikme Trinle Özer
Homage to Rigdzin Jikme Lingpa

Though enlightened from the very beginning, you never cease to take on forms, to tame
each in their very own way.
Though displaying magical appearances of every kind, you are free from aggregates,
elements, sense-fields, form and grasping.
Though appearing in human form, in reality you are a buddha, shining out thousands of
light rays of knowledge and of love.
Not just in this life alone, but always, I rely on you as my refuge: Khyentse Özer,1 fill me
with your blessings!
This is the arrangement of the Dzogchen Longchen Nyingtik Ngöndro.
The Blessing of the Speech

Oṃ āḥ hūṃ! From the syllable raṃ (in my speech centre) arises fire, consuming
my tongue,
Which is transformed into a three-spoked vajra of red light. 2
In its centre are the vowels and consonants, and around them the mantra of
‘The Essence of Interdependent Origination’:3
Their syllables are like strings of pearls. From them,
Light streams out, making offerings to the buddhas and bodhisattvas, and
pleasing them.4
As it converges back, all the obscurations of my speech are purified, and

I obtain all the blessings and siddhis of vajra speech.
The Vowel Mantra

a a, i i, u u, ri ri, li li, e ai, o au, ang ah
a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ, aḥ
ལན་བདུན།
7 times
The Consonant Mantra

ka kha ga gha nga, cha chha ja jha nya, ta tha da dha na, ta tha da dha
na, pa pha ba bha ma, ya ra la wa sha sha sa ha ksha
ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba
bha ma, ya ra la va śa ṣa sa ha kṣa
7 times
Mantra of the essence of interdependent origination
oṃ ye dharmā hetu prabhāvā hetuṃ teṣāṃ tathāgato hyavadat teṣāṃ ca yo
nirodha evaṃ vādī mahāśramaṇaḥ svāhā
All dharmas originate from a cause. The Tathāgata has taught this cause. That
which brings the cause to cessation—this too, has been taught by the Great
Śramaṇaḥ.
7 times
Mantras for Multiplying the Power of Recitation
oṃ sambhara sambhara vimana sāra mahā-jambha hūṃ
oṃ smara smara vi-manaskāra mahā-java hūṃ
Recite the mantras seven times; whatever you say will multiply beyond all measure.
oṃ ruci ramaṇi pravardhanaye svāhā
hrīḥ vajra-jihvā mantra-dhara vardhaṇi oṃ
Recite this seven or three times, and the power of your mantras will be increased one
hundred thousand times.
To bless your mālā before beginning the recitation of your yidam deity recite this
mantra, along with the vowels and consonants and ‘The Essence of Interdependent
Origination’.
Also recite it from time to time over your food, and it will bless it and increase the power
and strength of its nutrition.
1. Invoking the Lama

O lama, care for me!
Repeat seven times calling out in ardent longing and devotion.

From the blossoming lotus of devotion at the centre of my heart,
Rise up, O compassionate lama, my only refuge!
I am plagued by past actions and turbulent emotions.
To protect me in my misfortune,
Remain as the jewel ornament on the crown of my head, the cakra of great bliss,
Arousing all my mindfulness and awareness, I pray!
The Four Thoughts that Turn the Mind from Saṃsāra: A

Brief Version
This free and well-favoured human form is difficult to obtain.
Now that you have the chance to realize the full human potential,
If you don’t make good use of this opportunity,
How could you possibly expect to have such a chance again? 5
This existence of ours is as transient as autumn clouds.
To watch the birth and death of beings is like looking at the movement of a

dance.
A lifetime is like a flash of lightning in the sky,
Rushing by, like a torrent down a steep mountain.6

When his time has come, even a king has to die,
And neither his friends nor his wealth can follow him.
So for us—wherever we stay, wherever we go—
Karma follows us like a shadow.7
Because of craving, attachment and ignorance,
Men, gods, animals, hungry ghosts and hell-beings
Foolishly go round,
Like the turning of a potter’s wheel.8
The Four Thoughts that Turn the Mind from Saṃsāra
Free and Well-Favoured Human Birth

Being born in hell, preta or animal realms,
Amidst long-living gods, in uncivilized lands, or with wrong views,
In a world where a buddha has not come, or incapable of understanding:
Now I am free from these ‘eight states where there’s no chance for Dharma
practice’.
Born a human being, with all my faculties intact, and in a central land,
My lifestyle not harmful and wrong, and with faith in Buddha’s teaching—
All ‘five personal advantages’ are complete. A buddha has come,
He taught the Dharma, it has survived, I have embraced it, and
A true spiritual friend has accepted me—I have the ‘five advantages due to

circumstances’.
Although in a position where I have every one of them,
Once this life, so fraught with uncertainty, is relinquished,
I will go on to yet another realm of existence.
O Guru Rinpoche, turn my mind towards the practice—care for me!
Omniscient masters, Longchenpa and Jikme Lingpa, keep me from straying onto
the wrong paths!
Compassionate lama, you who are one with them—care for me!
If I do not seize the opportunity this present freedom offers,
I will not find such a basis for attaining liberation later on.
Once the merit that provided this happy existence is spent,

After death I will wander as a being in the lower realms.
Not knowing good from bad, I will never hear the sound of Dharma,
Nor meet a spiritual friend—a terrible disaster!
Only to think of the numbers and kinds of sentient beings
Is to realize just how slim is the chance of gaining a human body;
And even among human beings—to see how their behaviour is so harmful and
contrary to Dharma,
Is to realize that those who really act according to Dharma are as rare as stars
in broad daylight.
the wrong paths!
Even though I have reached this jewel island, the human body,
A fickle and impetuous mind in such a promising basis
Makes it no good as a foundation for attaining liberation.
Especially when misled by corrupting influences, or with the five poisons raging
inside,
When negative karma overtakes me, or I am distracted by laziness,
Like a slave—under someone else’s control, turning to Dharma simply out of

insecurity or fear, or merely pretending to practise,
Or chronically senseless and stupid. These are ‘the eight incidental

circumstances that make Dharma impossible’:
When they come upon me, menacing my Dharma practice,
the wrong paths!
With little renunciation, and without the jewel of devotion,
Caught in the bonds of worldly ties and cravings, or with crude, degenerate
behaviour,
Never holding back from negative, harmful actions, and without the slightest real
interest,
With vows all broken, and samaya torn to shreds:

These are ‘the eight impossible states where mind cuts us off from the Dharma’:
the wrong paths!
Impermanence
At this moment, I am not ravaged by sickness and pain,
Nor am I a slave or such, under another’s control.
So now that I have this perfect, auspicious quality of total independence,
If I waste the freedom of this human life through my own indolence,
No need to worry about companions, possessions, relatives and loved ones,
When this body I hold so dear
Is carried out alone from its bed to some desolate spot
To be torn to pieces by foxes, vultures and dogs.
Then, in the bardo realm there will be nothing but terror in store.
the wrong paths!
Karma: Cause and Effect

The results of beneficial and harmful actions will follow me.
The Suffering of Saṃsāra

If I am born in the hell realms:
On a floor of burning iron, head and body are hacked with weapons,
Ripped apart with saws, and crushed with red-hot hammers,
Trapped in a doorless iron cell, screaming out loud,
Impaled on red-hot spikes or boiled in molten bronze, and
Burned in a fire of the intensest heat—in the Eight Hot Hells.
On the crests of snow mountains, on precipices of ice,

Terrifying places engulfed by squalls and blizzards of snow,
My tender body, lashed by freezing winds,
Breaks out in blisters, which burst open into festering sores,
In a ceaseless wail of agonized screams
And suffering, hard even think about,
Like a dying person whose strength is all gone,
I let out deep gasps and groans, my teeth clenched. My skin cracks open,
And the raw flesh exposed splits deeper, and yet again—in the Eight Cold Hells.
My feet are cut to ribbons in the ‘Plain of Razor Blades’,
In the ‘Forest of Sword Blades’ my body is gashed and chopped,
I sink into the ‘Swamp of Putrefying Corpses’, and the ‘Pit of Hot Embers’,
All in the ‘Neighbouring Hells’ that ring the Hell of Ultimate Torment. And then
the changing, uncertain hells:
Born in a door, a pillar, a fireplace, a rope and the like,
Always made use of and exploited in these ‘Ephemeral Hells’.
When the cause of being born in any of the eighteen hells—
Intense hatred and aggression—arises,
the wrong paths!
Likewise, in a grim and destitute realm
Where the words, ‘food’, ‘drink’ or ‘comfort’ have never even been heard,
The pretas find nothing to eat or drink for months and years on end. Their
bodies
Are emaciated and they lack even the strength to stand. They suffer from three
different kinds of obscurations,9 and
The reason for being born as one is greed.10
In constant dread of being killed and eaten by one another,
Exploited and worked until exhaustion, bewildered as to what to do or not to do,
Animals are oppressed by limitless suffering,
The seed of which is stubborn stupidity—when I wander into its darkness,

the wrong paths!
Invoking the Lama’s Compassion to Avoid Pitfalls on the Path 11
a. The Three Yānas

Though I have entered the path of the Dharma, I haven’t put a stop to my erring
ways.
Though I have entered the door of the Mahāyāna, I am devoid of any beneficial
thought for others.
Though I have received the four empowerments, I do not practise the

development and completion phases of meditation.
O lama, free me from straying from the path!
b. View, Meditation and Action

Though I have not realized the View, I act as if ‘a master of crazy wisdom’.
Though I am distracted in my Meditation, I let myself get stuck in mental gossip

and concepts.
Though it’s my own Actions that are at fault, it’s someone else I blame.
O lama, free me from becoming so arrogant and opinionated, so stubborn and

insensitive!
c. Distractions of the Present Life

Though I may die tomorrow, I am full of craving for home, clothes and
possessions.
Though I am quite old, I’m not mature enough to have the slightest renunciation
for saṃsāra.
Though I have truly heard only a little Dharma teaching, I pride myself on all my
knowledge.
O lama, free me from such ignorance!
d. The Eight Worldly Concerns

Though I may be rushing into danger, I go Dharma-socializing in crowds and
public places, thinking I’m on a pilgrimage.
Though going on solitary retreats, my basic character remains as tough as a

block of wood.
Though appearing calm and speaking softly, I haven’t got rid of the attachment
and aversion boiling inside.
O lama, free me from these eight worldly concerns!12
Quickly rouse me from this deep sleep of ignorance!
Quickly set me free from this dismal self-imprisonment!
Calling out to the lama with real fervour, invoke his compassion.
2. Taking Refuge
In the Three Jewels, and their essence, the sugatas, in the three roots: lama,
yidam, and khandro,
In the channels, inner air, and bindus, and their nature, the bodhicitta,
In the mandala of essence, nature, and compassion,
I take refuge until enlightenment is fully realized.
3 times
3. The Generation of Bodhicitta: the Heart of the Awakened Mind

Ho! Mesmerized by the sheer variety of perceptions, which are like the illusory
reflections of the moon in water,
Beings wander endlessly astray in saṃsāra’s vicious cycle.
In order that they may find comfort and ease in the luminosity and all-pervading
space of the true nature of their minds,
I generate the immeasurable love, compassion, joy and equanimity of the

awakened mind, the heart of bodhicitta.
3 times
4. Vajrasattva Purification
Āḥ! I am in my ordinary form. Above my head
On a white lotus, in the centre of a moon disc seat
Is hūṃ, which becomes the Lama Vajrasattva:
Brilliant white, with complete saṃbhogakāya adornments,
Holding vajra and bell, and embracing the consort Vajragarvā. 13
I take refuge in you and pray—purify all our negative actions!
With the deepest regret I acknowledge them all and ask your forgiveness:
From now on—even if my life is at stake—I shall refrain from indulging in them
again.
In your heart, upon a full moon
Is the letter hūṃ, encircled by the mantra.
Reciting the mantra invokes your wisdom mind, and
From the point of union of the blissful play of yab-yum
A cloud of bodhicitta nectar
Flows down like a shining stream of milk.14 Through this,
For me and all sentient beings of the three worlds
May our negative karma and destructive emotions—the causes of suffering—
Illnesses, harmful influences, negative actions and obscurations, along with

wrong doing, downfalls, and blockages due to breakages of samaya,
Be purified, till not a single one remains!
om benza sato samaya |

manupalaya |
benza sato tenopa tishta dridho mé bhava |
sutokhayo mé bhava |
supokhayo mé bhava |
anurakto mé bhava |
sarva siddhi mé prayaccha |
sarva karma su tsa mé |
tsittam shreyang |
kuru hung |
ha ha ha ha ho |
bhagavan |
sarva tatagata benza ma mé muntsa
benzi bhava maha samaya sato ah
oṃ vajrasattva samayam anupālaya

vajrasattva-tvenopa-tiṣṭha
dṛḍho me bhava
sutoṣyo me bhava
supoṣyo me bhava
anurakto me bhava
sarva-siddhiṃ me prayaccha
sarva-karma śuca me
cittaṃ śreyaṅ-kuru hūṃ ha ha ha ha hoḥ bhagavān
sarva-tathāgata-vajra mā me muñca
vajrī-bhava mahā-samaya-sattva āḥ
Recite as many times as possible
O protector! In my ignorance and delusion
I have gone against and corrupted my samaya.
Lama protector, be my refuge!
Chief of all the maṇḍalas, vajra holder,
Embodiment of great compassion:
Chief of all living beings, in you I take refuge!15
I confess all my impairments of the root and branch samayas of the body,
speech and mind.
I implore you: let my negative actions, obscurations, wrong doing and downfalls
—all my flaws—be completely cleansed and purified!
At these words of mine, Vajrasattva is pleased and smiling, says, “Son/daughter

of an enlightened family, your negative actions, obscurations, wrong doing and
downfalls are all purified”.
Granting his forgiveness, he melts into light and dissolves into me.
Through this, I too become Vajrasattva, appearing yet empty, like a reflection in
a mirror. At my heart is hūṃ, around which the four brilliantly radiant syllables
oṃ vajra sattva16 emanate rays of light.
Whereby the three worlds—the whole universe of the environment and beings
within it—attain enlightenment all together as the buddha fields and buddhas of
the five families of Vajrasattva.
oṃ vajrasattva hūṃ
ཞེས་ཅི་ནུས་སུ་བཟླས་ལ། མཉམ་པར་བཞག་གོ །
Recite as many times as possible, then rest in meditation.
Through the positivity and merit of this, may I swiftly
Attain the realization of Vajrasattva, and thereby

Every single sentient being
Reach his state of perfection too.
5. The Trikāya Mandala Offering
ༀ
om ah hung
Oṃ āḥ hūṃ!
a. Nirmāṇakāya Mandala Offering

One billion universes—a hundred times ten million worlds, 17
Filled with all the wealth of gods and human beings, like the ‘seven precious
gems’,18
My bodies, my possessions, and my sources of merit, all together, I offer them

in their entirety, so that
I may be born as a nirmāṇakāya and turn the wheel of Dharma, liberating all
beings!
b. Saṃbhogakāya Mandala Offering

The highest heaven of great bliss, the realm of ‘Tukpo Köpa’,
Perfect with the five certainties,19 the mandala of the five buddha families,
And inconceivably vast clouds of offerings of every variety of sensual and

emotional stimulants—
With this offering, may I enjoy the perfection of the saṃbhogakāya fields!
c. Dharmakāya Mandala Offering

Where all appearance and existence are completely pure from the very
beginning—the youthful vase body,
Ornamented by the play of dharmatā, unceasing compassion,

The realm where all clinging to the perception of kāyas and tiklés is naturally
liberated—
With this wisdom offering, may I enjoy the freedom of the dharmakāya reality!
6. The Accumulation of the Kusulu: Chö

Phaṭ! By abandoning all attachment to this body held so dear, the demonic
forces of seduction through desire20 are destroyed.
My consciousness shoots out through the ‘aperture of Brahmā’ into all-pervading

space, uniting rigpa with space,
Destroys the demonic force of death and transforms into Tröma,
In her right hand, the hooked knife that symbolizes destruction of the demonic
force of conflicting emotions.21
Slicing the top off my corpse’s skull, she destroys the demonic force of the
aggregates of ego.22
Her left hand holds the skullcup to carry out her activity,
Places it on the fireplace of three human heads—representing the three kāyas;
Inside it is the corpse, now an offering as vast as a billion worlds,
Melted into nectar by an ‘A stroke’ and haṃ,
Purified, multiplied and transformed through the power of oṃ āḥ hūṃ.
om ah hung
oṃ āḥ hūṃ
ཅི་ནུས་བཟླས་མཐར།
Recite many times
Phaṭ! The guests above—the root and lineage lamas and yidams—by my offering
are pleased,
Whereby merit and wisdom are accumulated, and ordinary and supreme siddhis
attained.23
The guests below, belonging to saṃsāra, are satisfied by my offering; karmic

debts are repaid.
In particular, by satisfying malicious and negative forces,
All illnesses, destructive influences, and obstacles are pacified, dissolving into
all-pervading space;
Harmful circumstances and clinging to self are exploded.

Finally offering, offerer and guests—all
Dissolve into the nature of Dzogpachenpo, the great simplicity: A
ཅེས་མཉམ་པར་བཞག
Now rest in meditative equipoise.
7. Guru Yoga a. The Visualization

Emaho!
My entire perception, spontaneously perfect, is a realm of infinite purity,
The ‘Copper Coloured Mountain of Glory’, arrayed in complete and perfect detail.
Here, in its very centre,
My own body is Vajrayoginī,
With one face and two hands, brilliant red and holding hooked knife and skull,
My two feet gracefully poised, my three eyes gazing into the sky.
Above my head, on a blossoming hundred thousand-petalled lotus, sun and

moon disc seat,
Inseparable from my own root master, embodiment of all sources of refuge,

appears
Guru Rinpoche, in the supreme nirmāṇakāya form of the ‘Lake-born Vajra’.
His body glows with youth, white with a tinge of red.
He wears a gown, monastic shawl, cloak and robe.
With one face, two hands and seated in royal poise.
In his right hand he holds the vajra, in his left a skullcup containing the vase of
immortality.
On his head he wears a five-petalled lotus hat.
Cradled in his left arm he holds the ‘supreme consort’ of bliss and emptiness,
Concealed as the three-pointed khaṭvāṅga trident.
He presides amidst a shimmering aura of rays and rings of rainbow light.
All around him, enveloped in a beautiful lattice of white, blue, yellow, red and
green light,
Are King Trisong Detsen, the twenty-five disciples,
The paṇḍits, siddhas and vidyādharas of India and Tibet, yidam deities,
Ḍākinīs, and dharmapālas and protectors who keep the samaya—all gather like
billowing clouds,
Visualized vivid and distinct, in the great equality of clarity and emptiness.
The Seven Line Prayer
Hum!
hung orgyen yul gyi nubjang tsam
Hūṃ! In the north-west of the land of Uḍḍiyāna,
pema gesar dongpo la

In the heart of a lotus flower,
yatsen chok gi ngödrub nyé

Endowed with the most marvellous attainments,
pema jungné shyé su drak

You are renowned as the ‘Lotus Born’,
khor du khandro mangpö kor

Surrounded by many hosts of ḍākinīs.
khyé kyi jesu dak drub kyi

Following in your footsteps,
jingyi lab chir shek su sol

I pray to you: Come, inspire me with your blessing!
guru pema siddhi hung
ཡན་ལག་བདུན་པ་ནི།
c. The Seven Branches of Devotional Practice24
ཧྲི༔ཱ
hri
Hrīḥ!
i. Prostration
As many times as there are atoms in the universe,
I multiply my body and offer you prostrations.
ii. Offering
With both real offerings and those created in the mind through the power of
samādhi,
I offer the entire universe in one vast ‘gesture of offering’.
iii. Confession
All the harmful actions of my body, speech and mind,
I confess and purify in the luminosity of dharmakāya.
iv. Rejoicing
Whether they be relative or absolute,
I rejoice in all positive, virtuous actions.
v. Imploring the Buddhas to Turn the Wheel of Dharma

According to the receptivity and needs of different beings, 25
I implore you to turn the wheel of Dharma of the three yānas.
vi. Requesting the Buddhas and Teachers to Remain

Till saṃsāra is completely empty, and all beings liberated,
Do not pass into nirvāṇa, but remain here among us, I pray.
vii. The Dedication of Merit

All the merit and positive actions of past, present and future,
I dedicate so that all beings may attain supreme enlightenment.
d. Maturing the Siddhi

O Guru Rinpoche, Precious One,
You are the embodiment of
The compassion and blessing of all the buddhas,
The only protector of beings.
My body, my possessions, my heart and soul
Without hesitation, I surrender to you!
From now until I attain enlightenment,
In happiness or sorrow, in circumstances good or bad, in situations high or low:
I rely on you completely, O Pemajungne, you know me!
om ah hung benza guru pema siddhi hung

oṃ āḥ hūṃ vajra-guru-padma siddhi hūṃ
e. Invoking the Blessing

I have no one else to turn to;
In these evil times, the beings of the Kāliyuga
Are sinking in a swamp of intense and unbearable suffering.
Free us from all this, O great Guru!
Grant us the four empowerments, O blessed one!
Direct your realization into our minds, O compassionate one!
Purify our emotional and cognitive obscurations, O powerful one!

The Dissolution
When my life is at an end,
With my entire perception the heaven of Ngayab Ling—‘the Glorious Copper

Coloured Mountain’,
The nirmāṇakāya pure land of indivisible appearance and emptiness—
My body, Vajrayoginī,
Is transformed into a radiant, shimmering sphere of light
And merging, inseparable, with Padmasambhava,
I shall attain buddhahood.
Then, from the play of vast primordial wisdom,
Which is the miraculous manifestation of bliss and emptiness,
For every single being in the three realms,
Let me appear as their true guide, to lead them to liberation—
Jetsün Padma, grant this, I pray!
I pray to you from the bottom of my heart,
It’s not just words or empty mouthings:
Grant your blessings from the depth of your wisdom mind,
And cause all my good aspirations to be fulfilled, I pray !

8. The Lineage Prayer

Emaho!
In the heavenly realm, free from all dimensions and extremes,
དང་པོའི་སངས་རྒྱས་ཆོས་སྐུ་ཀུན་ཏུ་བཟང་༔
dangpö sangye chöku kuntuzang
Is the Primordial Buddha, the dharmakāya Samantabhadra;
ལོངས་སྐུ་ཆུ་ཟླའི་རོལ་རྩལ་རྡོ་རྗེ་སེམས༔
longku chudé roltsal dorjé sem
His wisdom play, like the reflection of the moon in water, the saṃbhogakāya
Vajrasattva;
སྤྲུལ་སྐུར་མཚན་རྫོགས་དགའ་རབ་རྡོ་རྗེ་ལ༔
tulkur tsen dzok garab dorjé la
Perfect with all buddha qualities, nirmāṇakāya Garab Dorje;
གསོལ་བ་འདེབས་སོ་བྱིན་རླབས་དབང་བསྐུར་སྩོལ༔
solwa deb so jinlab wangkur tsol
To you I pray: Grant me your blessings and empowerment!
ཤྲི་ཱ སིངྷ་དོན་དམ་ཆོས་ཀྱི་མཛོད༔
shiri singha döndam chö kyi dzö
Śrī Siṃha, treasure of the ultimate Dharma;
འཇམ་དཔལ་བཤེས་གཉེན་ཐེག་དགུའི་འཁོར་ལོས་བསྒྱུར༔
jampal shenyen tek gü khorlö gyur
Mañjuśrīmitra, universal ruler of the Nine Yānas;
ཛྙཱ་ན་སཱ་ུ ཏྲ་པཎ་ཆེན་བི་མ་ལར༔
jnanasutra penchen bimalar
Jñānasūtra, great paṇḍita Vimalamitra;
གསོལ་བ་འདེབས་སོ་གྲོལ་བྱེད་ལམ་སྣ་སྟོན༔
solwa deb so droljé lam na tön
To you I pray: Show me the way to make my mind free!
འཛམ་བུ་གླིང་གི་རྒྱན་གཅིག་པདྨ་འབྱུང་༔
dzambuling gi gyen chik pema jung
Padmasambhava, sole ornament of this world of ours,
ངེས་པར་ཐུགས་ཀྱི་སྲས་མཆོག་རྗེ་འབངས་གྲོགས༔
ngepar tuk kyi sé chok jebang drok
Your supreme heart-disciples, Trisong Detsen, Vairotsana, and Yeshe Tsogyal;
ཐུགས་གཏེར་རྒྱ་མཚོའི་བརྡ་འགྲོལ་ཀློང་ཆེན་ཞབས༔
tuk ter gyatsö da drol longchen shyab
Longchenpa, who revealed a vast ocean of wisdom mind treasures;
མཁའ་འགྲོའ་ི དབྱིངས་མཛོད་བཀའ་བབས་འཇིགས་མེད་གླིང་༔
khandrö ying dzö kabab jikmé ling
Jikme Lingpa, entrusted with the space treasury of the ḍākinīs;
གསོལ་བ་འདེབས་སོ་འབྲས་བུ་ཐོབ་གྲོལ་སྩོལ༔
solwa deb so drebu tob drol tsol
To you I pray: Grant me fruition and liberation!
ཁ་སྐོང་ནི།
ཆོས་ཀྱི་བདག་པོ་བྱང་ཆུབ་རྡོ་རྗེའི་ཞབས། །
chö kyi dakpo changchub dorjé shyab
Master of the Dharma, Changchub Dorje;26
གྲུབ་བརྙེས་འཇིགས་མེད་རྒྱལ་བའི་མྱུ་གུ་དང༌། །
drubnyé jikmé gyalwé nyugu dang
The siddha, Jikme Gyalwe Nyugu;
སྤྲུལ་པའི་སྐུ་མཆོག་མི་འགྱུར་ནམ་མཁའི་མཚན། །
trulpé ku chok mingyur namkhé tsen
Supreme among emanations, Mingyur Namkhe Dorje;
རྒྱལ་བའི་སྲས་པོ་གཞན་ཕན་མཐའ་ཡས་ལ། །
gyalwé sepo shyenpen tayé la
Son of the buddhas, Shenpen Thaye;
གསོལ་བ་འདེབས་སོ་གནས་ལུགས་རང་ཞལ་སྟོན། །
solwa deb so neluk rang shyal tön
To you I pray: Show me my true nature, my original face!
ཧེ་རུ་ཀཿདཔལ་ཡེ་ཤེས་རྡོ་རྗེ་དང༌། །
heruka pal yeshe dorjé dang
Glorious heruka, Do Khyentse Yeshe Dorje;
ཨོ་རྒྱན་འཇིགས་བྲལ་ཆོས་ཀྱི་དབང་པོའ་ི ཞབས། །
orgyen jikdral chökyi wangpö shyab
Patrul Rinpoche, Orgyen Jikme Chökyi Wangpo;
གྲུབ་པའི་དབང་ཕྱུག་པདྨ་བཛྲ་དཔལ། །
drubpé wangchuk pema benza pal
Lord of siddhas, Padma Vajra;
མཚོ་སྐྱེས་བླ་མ་མཁྱེན་བརྩེའ་ི དབང་པོ་ལ། །
tsokyé lama khyentsé wangpo la
Padmasambhava himself, great Khyentse Wangpo;
གསོལ་བ་འདེབས་སོ་མཆོག་ཐུན་དངོས་གྲུབ་སྩོལ། །
solwa deb so choktün ngödrub tsol
To you I pray: Grant me siddhis, ordinary and supreme!
ཞེས་དང་།
འཁོར་འདས་ཆོས་ཀུན་སྣ་ཚོགས་རང་སར་གྲོལ། །
khordé chö kün natsok rang sar drol
Natsok Rangdrol,27 who self-liberated all the phenomena of saṃsāra and nirvāṇa;
ཀུན་མཁྱེན་འཇིགས་མེད་བསྟན་པའི་ཉི་མ་དང༌། །
künkhyen jikmé tenpé nyima dang
Omniscient Jikme Tenpe Nyima;
སྐྱབས་གནས་ཀུན་འདུས་ཆོས་ཀྱི་བློ་གྲོས་ལ། །
kyabné kündü chökyi lodrö la
Embodiment of all sources of refuge, Chökyi Lodrö;
གསོལ་བ་འདེབས་སོ་བདག་རྒྱུད་བྱིན་གྱིས་རློབས། །
solwa deb so dak gyü jingyi lob
To you I pray: Bless my mind, inspire my understanding!
Prayer for This Life
སྲིད་ལས་ངེས་པར་འབྱུང་བའི་ཞེན་ལོག་གིས༔
si lé ngepar jungwé shyenlok gi
Through true renunciation and disgust for saṃsāra,
རྡོ་རྗེའི་བླ་མ་དོན་ལྡན་མིག་བཞིན་བརྟེན༔
dorjé lama dönden mik shyin ten
May I rely upon my vajra lama meaningfully, as though he were my very eyes,
ཅི་གསུང་བཀའ་བསྒྲུབ་ཟབ་མོའ་ི ཉམས་ལེན་ལ༔
chi sung kadrub zabmö nyamlen la
Following his instructions to the letter, and taking to heart the profound
practices he gives,
ལྟེམ་རྐྱང་མེད་པའི་བསྒྲུབ་ཚུགས་ཞེ་རུས་ཀྱིས༔
temkyang mepé drub tsuk shyé rü kyi
Not just now and then, but with diligent and constant application,
ཐུགས་རྒྱུད་དགོངས་པའི་བྱིན་རླབས་འཕོ་བར་ཤོག༔
tukgyü gongpé jinlab powar shok
May I become worthy of the transmission of his profound wisdom mind!
སྣང་སྲིད་འཁོར་འདས་ཡེ་ནས་འོག་མིན་ཞིང་༔
nangsi khordé yené womin shying
Since all that appears and exists, saṃsāra and nirvāṇa, from the very beginning
is the Akaniṣṭha pure realm of the buddhas,
ལྷ་སྔགས་ཆོས་སྐུར་དག་རྫོགས་སྨིན་པའི་འབྲས༔
lha ngak chökur dak dzok minpé dré
Where all appearance is liberated into perfect buddha forms; all sounds are
purified into mantra; all thoughts are matured into dharmakāya;
སྤང་བླང་བྱ་རྩོལ་མེད་པའི་རྫོགས་པ་ཆེ༔
panglang jatsol mepé dzokpa ché
And since Dzogpachenpo is free of any effort of abandoning and adopting,
ཤེས་ཉམས་ཡིད་དཔྱོད་ལས་འདས་རིག་པའི་གདངས༔
shenyam yichö lé dé rigpé dang
And since rigpa’s self-radiance is beyond thoughts and experience,
ཆོས་ཉིད་མངོན་སུམ་རྗེན་པར་མཐོང་བར་ཤོག༔
chönyi ngönsum jenpar tongwar shok
May I see the naked reality of dharmatā!
མཚན་མའི་རྟོག་པ་རྣམ་གྲོལ་འཇའ་ཟེར་སྦུབས༔
tsenmé tokpa namdrol jazer bub
May all ordinary clinging to reality be totally liberated into rainbow light,
སྐུ་དང་ཐིག་ལེའི་ཉམས་སྣང་གོང་དུ་འཕེལ༔
ku dang tiklé nyam nang gong du pel
And the experiences of kāyas and tiklés increase!
རིག་རྩལ་ལོངས་སྐུའི་ཞིང་ཁམས་ཚད་ལ་ཕེབས༔
riktsal longkü shyingkham tsé la peb
May rigpa’s strength be enhanced, maturing into the fullness of saṃbhogakāya
perfection!
ཆོས་ཟད་བློ་འདས་ཆེན་པོར་སངས་རྒྱས་ཏེ༔
chö zé lodé chenpor sangye té
As all perception of phenomenal reality wears out, and the conceptual mind dies
into the state of total enlightenment,
གཞོན་ནུ་བུམ་སྐུར་གཏན་སྲིད་ཟིན་པར་ཤོག༔
shyönnu bumkur tensi zinpar shok
May I gain the stronghold of the youthful vase body, free from birth and death!
Prayer for the Bardo
ཤིན་ཏུ་རྣལ་འབྱོར་ཉམས་འོག་མ་ཆུད་དེ༔
shintu naljor nyam ok machü dé
But if I am not able to master the practice of the great Atiyoga in this life,
རགས་ལུས་དྭངས་མའི་དབྱིངས་སུ་མ་གྲོལ་ན༔
rak lü dangmé ying su madrol na
And this gross physical body is not liberated into the pure space of the rainbow
body,
ནམ་ཞིག་ཚེ་ཡི་འདུ་བྱེད་བསྟུང་བའི་ཚེ༔
nam shyik tsé yi dujé tungwé tsé
Then, when the constituents that form this life fall apart—
འཆི་བ་འོད་གསལ་ཀ་དག་ཆོས་སྐུར་ཤར༔
chiwa ösal kadak chökur shar
At the moment of death may the ground luminosity arise as the dharmakāya,
pure from the beginning;
བར་དོའི་སྣང་ཆ་ལོངས་སྤྱོད་རྫོགས་སྐུར་གྲོལ༔
bardö nangcha longchö dzok kur drol
May appearances of the bardo experience be liberated into saṃbhogakāya
forms;
ཁྲེགས་ཆོད་ཐོད་རྒལ་ལམ་གྱི་རྩལ་རྫོགས་ནས༔
trekchö tögal lam gyi tsal dzok né
And, perfecting the path of trekchö and tögal,
མ་པང་བུ་འཇུག་ལྟ་བུར་གྲོལ་བར་ཤོག༔
mapang bu juk tabur drolwar shok
May I be liberated, as naturally as a child running into its mother’s lap!
Prayer for the Next Life
གསང་ཆེན་འོད་གསལ་ཐེག་པ་མཆོག་གི་རྩེ༔
sang chen ösal tekpa chok gi tsé
In this great secret mantrayāna path of luminosity—Dzogpachenpo—the summit
of all,
སངས་རྒྱས་གཞན་ནས་མི་ཚོལ་ཆོས་སྐུའི་ཞལ༔
sangye shyen né mitsol chökü shyal
Enlightenment is to be sought nowhere but in the face of the dharmakāya.
མངོན་གྱུར་གདོད་མའི་ས་ལ་མ་གྲོལ་ན༔
ngön gyur dömé sa la madrol na
If I'm not liberated into the primordial state by actualizing this,
མ་བསྒོམ་སངས་རྒྱས་ཆོས་ལྔའི་ལམ་མཆོག་ལ༔
magom sangye chö ngé lam chok la
Then, by taking the sublime path of the five practices of ‘enlightenment without
meditation’,28
བསྟེན་ནས་རང་བཞིན་སྤྲུལ་པའི་ཞིང་ལྔ་དང་༔
ten né rangshyin trulpé shying nga dang
May I be born in one of the naturally emanated realms of the five buddha
families,29
ཁྱད་པར་པདྨ་འོད་ཀྱི་ཕོ་བྲང་དུ༔
khyepar pema ö kyi podrang du
And especially in the ‘Palace of Lotus Light’, the Zangdokpalri heaven of Guru
Rinpoche,
རིག་འཛིན་རྒྱ་མཚོའི་གཙོ་མཆོག་ཨོ་རྒྱན་རྗེས༔
rigdzin gyatsö tso chok orgyen jé
In the presence of the Lord of Orgyen himself, chief of the ocean of vidyādhara
masters,
གསང་ཆེན་ཆོས་ཀྱི་དགའ་སྟོན་འགྱེད་པའི་སར༔
sang chen chö kyi gatön gyepé sar
While he is celebrating the feast of the great secret mantra Dharma,
སྲས་ཀྱི་ཐུ་བོར་སྐྱེས་ནས་དབུགས་དབྱུང་སྟེ༔
sé kyi tuwor kyé né ukyung té
Let me be born as his favourite son or daughter,
མཐའ་ཡས་འགྲོ་བའི་ཉེར་འཚོར་བདག་འགྱུར་ཤོག༔
tayé drowé nyer tsor dak gyur shok
To take upon myself the task of helping limitless beings!
Prayer of Fulfilment
རིག་འཛིན་རྒྱལ་བ་རྒྱ་མཚོའི་བྱིན་རླབས་དང་༔
rigdzin gyalwa gyatsö jinlab dang
Through the inspiration and blessing of the ocean of victorious vidyādharas,
༔
By the truth of the dharmadhātu, beyond conception,
དལ་འབྱོར་རྟེན་ལ་རྫོགས་སྨིན་སྦྱངས་གསུམ་གྱི༔
And with this free and well-favoured human form, may I train in the three
activities of perfecting, ripening and purifying,
And by actualizing this auspicious interconnection, attain the state of

buddhahood!
ཅེས་ཁ་ཞེ་མེད་པར་གསོལ་བ་སྙིང་ནས་གདབ་བོ༔
Pray with total sincerity, and with all your heart.
9. Receiving the Four Empowerments
1. The Vase Empowerment
གུ་རུའི་སྨིན་མཚམས་ནས་ཨོཾ་ཡིག་ཆུ་ཤེལ་ལྟ་བུར་འཚེར་བ་ལས་འོད་ཟེར་འཕྲོས།
From the letter oṃ in the Guru’s30 forehead, radiant and shimmering like
moonlight,
རང་གི་སྤྱི་བོ་ནས་ཞུགས།
Rays of light stream out and enter my forehead.
Negative actions of the body and obscurations of the channels 31 are purified.
The blessing of the vajra body of the buddhas infuses me,
The vase empowerment is obtained,
I become a receptive vessel for the generation phase of kyerim.
རྣམ་སྨིན་རིག་འཛིན་གྱི་ས་བོན་ཐེབས།
The seed of the ‘completely matured vidyādhara’ 32 is sown.
སྤྲུལ་སྐུའི་གོ་འཕང་ཐོབ་པའི་སྐལ་བ་རྒྱུད་ལ་བཞག
The potential for obtaining the level of nirmāṇakāya is implanted within me.
2. The Secret Empowerment
མགྲིན་པ་ནས་ཨཱཿཡིག་པདྨ་རཱ་ག་ལྟར་འབར་བ་ལས་འོད་ཟེར་འཕྲོས།
From the letter āḥ in his throat, blazing like a ruby,
Rays of light streak out and penetrate my throat.
Negative activity of the speech33 and obscurations of the inner air are purified,
The blessing of the vajra speech of the buddhas enters me,
The secret empowerment is obtained,
I become a receptive vessel for mantra recitation practice.
The seed of the ‘vidyādhara with power over life’ is sown.
The potential for obtaining the level of saṃbhogakāya is implanted within me.
3. The Wisdom Empowerment

At his heart, from the letter hūṃ, sky-coloured rays of light
Pour out and plunge into my heart.
Negative activity of the mind and obscurations of the tikle are purified.
The blessing of the vajra mind of all the buddhas is instilled in me,
The wisdom empowerment is obtained,
I become a receptive vessel for the caṇḍāli practice of bliss and emptiness.
The seed of the ‘mahāmudrā vidyādhara’ is sown.
The potential for obtaining the level of dharmakāya is implanted within me.
4. The Word or Symbolic Empowerment

Again, from hūṃ in his heart, a second letter hūṃ bursts out like a shooting star
And merges indistinguishably one with my own mind.
The karma of the ‘ground of all’34 and cognitive obscurations are purified,
The blessing of the vajra wisdom pervades me,
The absolute empowerment, symbolized by the word, is obtained.
I become a receptive vessel for the primordial purity of Dzogpachenpo,
The seed of the ‘spontaneously accomplished vidyādhara’ is sown.
The potential for the svabhāvikakāya—the final fruition—is implanted within me.

Integrating the words that you are reciting with your meditation, receive the
empowerments, one by one.35
I visualize myself clearly as Vajrayoginī. From the heart-centre of the lama a
beam of light, red and warm, suddenly bursts out and touches my heart.
Instantaneously I am transformed into a sphere of red light the size of a pea,
which shoots up towards Padmasambhava, like a spark that spits from the fire.
It dissolves into Guru Rinpoche’s heart, merges and becomes one with him: one
taste.
Imagine this, and then rest in a state of meditation, free from any reference, thought or
expression.
When you come out of that state, recite:

 Glorious root lama, precious one,
 Dwell on the lotus-seat in the depth of my heart,
 Look upon me with the grace of your great compassion,
 Grant me the attainments of body, speech and mind!
 Towards the lifestyle and activity of the lama,
 May wrong view not arise for even an instant, and
 May I see whatever he does as a teaching for me.
 Through such devotion, may his blessing inspire and fill my mind!
 In all my lives, may I never be separated from the perfect lama,
 And having benefited fully from the splendour of the Dharma,
 May I perfect the qualities of the five paths and ten bhūmis,
 And swiftly attain the sublime level of Vajradhara!
10. Dedication
Through this merit, may all beings
Complete the accumulations of merit and wisdom,
And so attain the dharmakāya and rūpakāya
That come from merit and wisdom.36
Through all the merit that beings have—
Whatever they have done, will do and are doing now—
May they attain the very same stages of perfection
As Samantabhadra did.
Just as the bodhisattva Mañjuśrī knew to be the way,
I shall follow in the footsteps of all the bodhisattvas,
And make a perfect dedication of these merits.
As all buddhas, past, present and future,
Praise the dedication of merit as supreme,
All my sources of merit I dedicate completely
So that all may perfect Samantabhadra’s ‘Good Actions’.37
11. Special Prayer of Aspiration

In all my lives, wherever I am born,
May I obtain the seven qualities of birth in higher realms. 38
As soon as I am born, may I meet the Dharma,
And have the freedom to practise it correctly.
Then, may I please the noble lama,
And put the Dharma into action day and night.
May I realize the Dharma, actualize its innermost meaning,
And so cross the ocean of existence in this very life.
May I teach the sacred Dharma to beings wandering in saṃsāra,
And never tire or weary of working to help others.
Through my vast and impartial service to others,

May all beings attain buddhahood together, as one!
This arrangement of the practices to be recited for the Dzogchen Longchen Nyingtik
Ngöndro, The Excellent Path to Omniscience, was written by the tantric yogin Jikme
Trinle Özer, who was nurtured by the kindness of the vidyādhara Jikme Lingpa as well as
many other holy teachers, and attained a firm conviction in the samaya vow. Through
this merit, may followers of this lineage actually see the master as a buddha in person,
and may this cause Samantabhadra’s original face, their own self-cognizant rigpa, to
become fully evident to them, so they become of ceaseless benefit for limitless living
beings.
སརྦ་དཱ་མངྒ་ལཾ།། །།
Sarvadā Maṅgalaṃ!

1. ↑ Jikme Trinle Özer pays homage to his master Rigdzin Jikme Lingpa, employing
another of his names—Khyentse Özer—which means ‘light rays of knowledge and love.’
2. ↑ In the speech cakra is the letter hrīḥ, from which a red eight-petalled lotus
appears, its roots in the throat, its petals in the mouth. The front petal forms the
tongue, which has become the wisdom of discernment of Buddha Amitābha. The three
spoked vajra symbolizes the mind of all the buddhas, the red light the buddhas of the
five families.
3. ↑ The mantras are set anti-clockwise in concentric circles within the ‘belly’ of the
vajra. Innermost are the vowels which are red; in the middle the consonants which are
white; and on the outside the mantra of the Essence of Interdependent Origination
which is blue.
4. ↑ At the end of the rays of light appear thousands of offering goddesses making
offerings to all the buddhas, bodhisattvas and buddha realms.
5. ↑ This verse is taken from the Bodhicaryāvatāra, I, 4.
6. ↑ This verse is taken from the Lalitavistara Sūtra.
7. ↑ This verse is taken from the Rājāvavādaka Sūtra.
8. ↑ This verse is taken from the Lalitavistara Sūtra.
9. ↑ External, internal and specific obscurations. See The Words of My Perfect

Teacher (revised ed.), pp. 72-3.
10. ↑ Or miserliness. ‘Because of attachment, being incapable of enjoying one’s own
possessions and other material objects, clinging to them and being unwilling to part with
them or share them with others. It is one of the twenty secondary negative emotions.’
11. ↑ The headings in this section have been adapted from the commentary by
Lobpön Tekchok.
12. ↑ The eight samsaric dharmas, or worldly concerns, are where all one’s actions
are governed by: hope for happiness and fear of suffering, hope for fame and fear of
insignificance, hope for praise and fear of blame, hope for gain and fear of loss; basically
attachment and aversion.
13. ↑ Although Vajrāṭopā is sometimes given as the Sanskrit name of Vajrasattva's
consort, whose Tibetan name is Dorje Nyemma (rdo rje snyems ma), it seems that the
correct Sanskrit name, which is attested in several extant sources, is Vajragarvā.
14. ↑ Literally, like a cascade of camphor.
15. ↑ This famous verse, beginning with ‘In my ignorance and delusion...’ is
frequently recited during confession practices. Its source is
the Abhidhānottaratantra, The Appendix to the Discourse Tantra (D 369, mngon brjod
rgyud bla ma). The Abhidhāna is an ‘appendix’ to the Laghuśaṃvara, The Smaller
Śaṃvara (D 368, bde mchog nyung ngu), the root tantra of Cakrasaṃvara.
16. ↑ While in Sanskrit, the source language of the word, 'vajra' consists of two
syllables, in Tibetan the transliterated 'badzra' is written together, without the dot that
usually separates individual syllables, and is therefore counted as only one written
"syllable".
17. ↑ Literally, ‘A third-order thousand world system’. See Myriad Worlds, Jamgön
Kongtrul Lodro Thaye, Ithaca: Snow Lion Publications, 1995, pp. 102-3.
18. ↑ The seven jewels of royal power (Tib. rgyal srid rin chen sna bdun; Skt.
saptaratna), the attributes of the universal monarch (Cakravartin) are: i) the precious
golden wheel, ii) the precious wish-fulfilling jewel, iii) the precious queen, iv) the
precious minister, v) the precious elephant, vi) the precious horse, and vii) the precious
general (or householder). See Buddhist Symbols, Dagyab Rinpoche, Boston: Wisdom,
1995, pp. 65-83.
19. ↑ The five certainties or perfections are the certain or perfect: teacher, teaching,
place, disciples and time.
20. ↑ Skt. devaputra.
21. ↑ Skt. kleśas.
22. ↑ The skandhas.
23. ↑ Also, by offering to the ḍākinīs and protectors, obscurations and obstacles are
removed, and all good wishes and activity enhanced.
24. ↑ The seven branches serve as antidotes. Prostration is the antidote to pride;
offering is the antidote to attachment, greed, meanness and poverty; confession is the
antidote to aggression and anger; rejoicing is the antidote to envy and jealousy;
requesting the turning of the Wheel of Dharma is the antidote to ignorance; requesting
the buddhas and teachers to remain is an antidote to wrong views; and dedication is an
antidote to uncertainty and doubts
25. ↑ Literally, ‘For the three kinds of beings to be tamed’. This line was later
composed and added by Jamyang Khyentse Wangpo. ‘The three kinds’ of capacity,
ability or receptivity can refer to: śrāvakas, pratyekabuddhas and bodhisattvas, or the
three scopes or kinds of individuals. Gyalse Shenpen Thaye added an alternative version
for this line: གདུལ་བྱའི་ཁམས་དབང་བསམ་པ་བཞིན།, duljé kham wang sampa shyin, 'According to the
capacities, faculties and mentalities of different beings.'
26. ↑ The following verses were added in later times to document the specific
continuation of this lineage. They can differ reflecting other lineage transmissions. See
Tulku Thondup: Masters of Meditation and Miracles, p. 333 for lineage trees of the
Longchen Nyingtik up to present days.
27. ↑ Adzom Drukpa, (1842-1924)
28. ↑ Liberation through: seeing cakras, hearing mantras and dhāraṇīs, tasting
nectar, touching the mudrā and remembering the phowa.
29. ↑ The five pure realms are: Ngönpar Gawa (Vajra-East), Paldangdenpa (Ratna-
South), Pema Tsekpa (Padma-West), Lerab Drubpa (Karma-North), and Meri Barwa
(Buddha-Centre).
30. ↑ Guru Rinpoche, identical to our own teacher.
31. ↑ Skt. nāḍī
32. ↑ Also translated as ‘vidyādhara with residue’.
33. ↑ Skt. prāṇa
34. ↑ The ground of all or universal ground (Tib. kun gzhi; Skt. ālaya. Tulku Thondup,
in Enlightened Journey, Boston: Shambhala, 1995, p.207, writes, ‘the karma of the
universal ground is the karma that is stored in the universal ground or according to
Khenpo Ngagchung, it is the karmas created by the consciousness of the universal
ground, which has dualistic concepts (an intellectual obscuration) with traces.’
35. ↑ Dilgo Khyentse Rinpoche says: ‘Through the blessing of the Guru, our body,
speech and mind and the Guru’s enlightened body, speech and mind will become
indistinguishably one. Here, we simply remain in equipoise, within the state of emptiness
and pure awareness.’ According to Jamyang Khyentse Chökyi Lodrö, if we cannot rest
fully in that state at this point, we can recite the Vajra Guru mantra.
36. ↑ This verse is from Nāgārjuna’s Sixty Stanzas of Reasoning (Yuktiṣaṣṭikākārika in

Sanskrit). The following verse comes from the Avataṃsaka Sūtra.
37. ↑ These two famous verses come from Samantabhadra’s Aspiration to Good
Actions—the King of Aspiration Prayers, the Ārya Bhadrā Carya Praṇidhāna Rāja, which is
the final part of the Gaṇḍavyūha Sūtra, the last section of the Avataṃsaka Sūtra.
38. ↑ The seven qualities of birth in higher realms are: long life, freedom from ill-
health, a beautiful form, good fortune, high birth, great riches, and great wisdom. This
final prayer is by Longchen Rabjam.
Illuminating the Excellent Path to Omniscience

Ngöndro | Longchen Nyingtik | Tibetan Masters › Jamyang Khyentse Wangpo
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Jamyang Khyentse Wangpo
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Further Information:
 Illuminating the Excellent Path to Omniscience

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Illuminating the Excellent Path to Omniscience: Notes on the Longchen

Nyingtik Ngöndro
by Jamyang Khyentse Wangpo
Homage to the Guru!
This is a guide to the stages of the daily practice of the Dzogchen Longchen Nyingtik
Ngöndro.
To begin with, at dawn when it is time to get up, your root master appears in the sky
before you in the form of Orgyen Dorje Chang. He is surrounded by hosts of ḍākas and
ḍākinīs, all playing ḍāmaru hand-drums which resonate with the sound of mantra,
awakening you from your sleep.
As you rise, visualize your body in the form of the deity and your environment as a pure
realm. Consider that the lama in your heart ascends the central channel to the space
above the crown of your head, and remains there, joyfully.
Then, with your body in the correct posture, exhale the foul air nine times, and then rest
for a short while, allowing your mind to settle in its natural state. When you are ready
for meditation, practise the blessing of the speech as follows:
OṂ ĀḤ HŪṂ
From the syllable RAṂ [in my speech centre] arises fire, consuming my tongue,
Which is transformed into a three-spoked vajra of red light.
In its centre are the vowel and consonant mantras and around them the Essence of
Interdependent Origination:
Their syllables are like strings of pearls. From them,
Light streams out making offerings to the buddhas and bodhisattvas and pleasing them;
As it converges back, all the obscurations of my speech are purified and
A Ā, I Ī, U Ū, Ṛ Ṝ, Ḷ Ḹ, E AI, O AU, AṂ ĀḤ
KA KHA GA GHA ṄA, CA CHA JA JHA ÑA,

ṬA ṬHA ḌA ḌHA ṆA, TA THA DA DHA NA,
PA PHA BA BHA MA, YA RA LA VA ŚA ṢA SA
HA KṢA
Recite this mantra seven times, and then recite the following mantra seven times:
OṂ YE DHARMĀ HETU PRABHAVĀ HETUN TEṢĀṂ

TATHĀGATO HY AVADAT TEṢĀṂ CA YO NIRODHA
EVAṂ VĀDĪ MAHĀŚRAMAṆAḤ SVĀHĀ
If you wish, you can recite the following before Calling the Lama from Afar:
You are the one whose kindness

Can bring great joy in an instant,
Our lama in your jewel-like form,
A vajra holder, at your feet we bow!
The lama is the Buddha,

The lama is the Dharma,
And the lama is the Saṅgha,
The lama is the one who accomplishes everything—
To your body, speech and mind, we bow!
All other guides have deserted us,

And left us to face the precipice of the lower realms,
To you, the great leader who shows
The path to liberation, we bow down.
Not knowing what is true and what is not,

Not knowing the right path from the wrong,
We have wandered in the bleakest darkness—
To you, who are our beacon of light, we offer praise.
Seeing your body transforms our whole perception,

And even its remains, when you have passed beyond,
Will still purify boundless ills, as the sutra says—
To you, who benefit all you encounter, we prostrate.
By hearing your speech we know what to adopt and what to abandon,

And so we are saved from the terrible abyss of wrongdoing,
It is the very essence of the truths of cessation and the path,
To your voice which liberates whoever hears it, we offer praise.
We strive with effort, but still we are not liberated,
Yet simply by directing your mind, we are spiritually matured,
And when we have devotion, realization is ours—
To your non-conceptual and inconceivable mind, we bow down.
With great hardships over three countless ages

We might overcome our senses, but still
Find the vajra mind difficult to obtain,
To you, who reveals it unerringly and directly, we prostrate.
From the Lama Yangtik:
O lama, precious and enlightened one,

We have no one else to rely on but you,
Look upon us with eyes of compassion
And free us from this ocean of samsara.
Help us to accomplish all that is good in life,

And avoid all that would hinder and obstruct us,
Point out profound luminosity at the moment of death,
And liberate us from the perils of the bardo states.
Ensure all that we do with body, speech or mind

Always brings about benefit for others,
And from this day forward, transform all adversity
Into the supreme path of enlightenment.
In spite of our exertions, liberation is hard to find,

O protector, on the ship of your compassion
Carry us along with all those who lack protection,
And lead us all to the island of liberation.
May all who have faith in me

And all who slander and abuse me
Be freed from evil and without afflictions,
And may they leave the rivers of existence.
In time, may my very name be enough

To fulfil the wishes of the world,
And bring down rains of offering clouds
In all the buddha realms of each direction.
Through this virtue, may all beings

Be liberated from saṃsāric existence
And, gaining the two sacred wisdoms,
Spontaneously benefit both self and all others.
THE ACTUAL PRACTICE
In the actual practice of the preliminaries there are the ordinary (outer) preliminaries
and the extraordinary (inner) preliminaries.
I) The Ordinary Preliminaries
There are six stages of contemplation in the ordinary preliminaries, all of which can be
practised together. Reciting, “From the blossoming lotus of devotion at the centre of my
heart…” etc., reflect as follows.
Essentially, there are eight freedoms, which are the opposites of the eight states where
there is no chance of engaging in Dharma practice. Then, more particularly, there are
ten endowments. Together, these eighteen freedoms and endowments characterize a
precious human existence, which is of inconceivable benefit but also extremely rare, as
the reflections on cause, analogies and numerical statistics prove.
You are now in possession of such a precious human body, but even this outer world,
which appears so solid and so stable, will ultimately be destroyed by seven great fires
and one great flood, leaving nothing behind, not even ashes. And as for the beings who
inhabit this world, there has never been a single one who was born that did not die. So
death will certainly come to you too, and there is no guarantee that it will not come
tonight.
At the time of your death, nothing but the completely pure Dharma will be of any
benefit; and once you have died, your future will be determined solely by your past
actions.
As a result of harmful actions, you will be reborn in the three lower realms, where you
must face the unendurable suffering of suffering. Even if you have accumulated
imperfect positive actions[1] and are reborn in the three higher realms, there will still be
no going beyond the suffering of change or the all-pervasive suffering of conditioned
existence. So, you must do whatever is necessary right now in order to gain liberation
from the great ocean of suffering that is saṃsāra.
For this, you should rely on a qualified spiritual friend of the Mahāyāna, whom you
should please in the three ways.[2] You should adopt or avoid whatever he or she
instructs you to, and be careful not to fall under the influence of childish or negative
friends.
Recognizing that the Dharma alone will benefit you at the moment of death and in the
future, practise it as much as possible in the course of every single day.
In order to practise like this, consider that the lama and the Three Jewels care for you,
and, generating a strong sense of renunciation, recite the following:
Call out in ardent longing three times, and then continue:
From the blossoming lotus of devotion at the centre of my heart

Rise up, O compassionate lama, my only refuge!
To protect me in my misfortune,
Remain as the jewel ornament on the crown of my head, the chakra of great bliss,
Arousing all my mindfulness and awareness, I pray!
Being born in hell, preta or animal realms,

Amidst long-living gods, in uncivilized lands, or with wrong views,
In a world where a buddha has not come, or incapable of understanding:
Now I am free from these eight states where there’s no chance for Dharma practice.
Born a human being, with all my faculties intact, and in a central land,
My lifestyle not harmful and wrong, and with faith in Buddha’s teaching—
All five ‘personal advantages’ are complete. A buddha has come,
He taught the Dharma, it has survived, I have embraced it, and
A true spiritual friend has accepted me—I have the five ‘advantages due to
circumstances’.
Although in a position where I have every one of them,
Once this life, so fraught with uncertainty, is relinquished,
I will go on to yet another realm of existence—
Omniscient masters, Longchenpa and Jigme Lingpa, keep me from straying onto the
wrong paths!
If I do not seize the opportunity this present freedom offers, I will not find such a basis
for attaining liberation later on. Once the merit that provided this happy existence is
spent, After death I will wander as a being in the lower realms. Not knowing good from
bad, I will never hear the sound of Dharma, Nor meet a spiritual friend—a terrible
disaster!
Only to think of the numbers and kinds of sentient beings

Is to realise just how slim is the chance of gaining a human body;
And even among human beings—to see how their behaviour is so harmful and contrary
to Dharma,
Is to realize that those who really act according to Dharma are as rare as stars in broad
daylight.
wrong paths!
Even though I have reached this jewel island, the human body,
A fickle and impetuous mind in such a promising basis
Makes it no good as a foundation for attaining liberation.
Especially when misled by corrupting influences, or with the five poisons raging inside,
When negative karma overtakes me, or I am distracted by laziness,
Like a slave—under someone else’s control, turning to Dharma simply out of insecurity
or fear, or merely pretending to practise,
Or chronically senseless and stupid. These are ‘the eight incidental circumstances that
make Dharma impossible’:
O Guru Rinpoche, turn my mind towards the practice–care for me!
wrong paths!
Compassionate lama, you who are one with them–care for me!
With little renunciation, and without the jewel of devotion,

Caught in the bonds of worldly ties and cravings, or with crude, degenerate behaviour,
Never holding back from negative, harmful actions, and without the slightest real
interest,
With vows all broken, and samaya torn to shreds:
These are the eight ‘impossible states where mind cuts us off from the Dharma’:
wrong paths!
At this moment, I am not ravaged by sickness and pain,

Nor am I a slave or such, under another’s control.
So now that I have this perfect, auspicious quality of total independence,
If I waste the freedom of this human life through my own indolence,
No need to worry about companions, possessions, relatives and loved ones,
When this body I hold so dear
Is carried out alone from its bed to some desolate spot
To be torn to pieces by foxes, vultures and dogs.
Then, in the bardo realm there will be nothing but terror in store.
O Guru Rinpoche, turn my mind towards the practice—care for me! Omniscient masters,
Longchenpa and Jigme Lingpa, keep me from straying onto the wrong paths!
The results of beneficial and harmful actions will follow me.
If I am born in the hell realms:

On a floor of burning iron, head and body are hacked with weapons,
Ripped apart with saws, and crushed with red-hot hammers,
Trapped in a doorless iron cell, screaming out loud,
Impaled on red-hot spikes or boiled in molten bronze, and
Burned in a fire of the intensest heat—in the eight Hot Hells.
On the crests of snow mountains, on precipices of ice,
Terrifying places engulfed by squalls and blizzards of snow,
My tender body, lashed by freezing winds,
Breaks out in blisters, which burst open into festering sores,
In a ceaseless wail of agonized screams
And suffering, hard to even think about,
Like a dying person whose strength is all gone,
I let out deep gasps and groans, my teeth clenched. My skin cracks open,
And the raw flesh exposed splits deeper, and yet again—in the eight Cold Hells.
My feet are cut to ribbons in the ‘Plain of Razor Blades’,
In the ‘Forest of Sword Blades’ my body is gashed and chopped,
I sink into the ‘Swamp of Putrefying Corpses’, and the ‘Pit of Hot Embers’, all in
The ‘Neighbouring Hells’ that ring the Hell of Ultimate Torment. And then the changing,
uncertain hells:
Born in a door, a pillar, a fireplace, a rope and the like,
Always made use of and exploited in these ‘Ephemeral Hells’.
When the cause of being born in any of the eighteen hells—
Intense hatred and aggression—arises,
wrong paths!
Likewise, in a grim and destitute realm

Where the words, ‘food’, ‘drink’ or ‘comfort’ have never even been heard,
The pretas find nothing to eat or drink for months and years on end. Their bodies
Are emaciated and they lack even the strength to stand. They suffer from three different
kinds of obscurations, and
The reason for being born as one is greed.
In constant dread of being killed and eaten by one another,
Exploited and worked until exhaustion, bewildered as to what to do or not to do,
Animals are oppressed by limitless suffering,
The seed of which is stubborn stupidity—when I wander into its darkness,
wrong paths!
Though I have entered the path of the Dharma, I haven’t put a stop to my erring ways.
Though I have entered the door of the Mahāyāna, I am devoid of any beneficial thought
for others.
Though I have received the four empowerments, I do not practise the development and
completion phases of meditation.
O lama, free me from straying from the path!
Though I have not realized the View, I act as if ‘a master of crazy wisdom’.
Though I am distracted in my Meditation, I let myself get stuck in mental gossip and
concepts.
Though it’s my own Actions that are at fault, it’s someone else I blame.
O lama, free me from becoming so arrogant and opinionated, so stubborn and
insensitive!
Though I may die tomorrow, I am full of craving for home, clothes and possessions.
Though I am quite old, I’m not mature enough to have the slightest renunciation for
samsara.
Though I have truly heard only a little Dharma teaching, I pride myself on all my
knowledge.
O lama, free me from such ignorance!
Though I may be rushing into danger, I go Dharma-socialising in crowds and public

places, thinking I’m on a pilgrimage.
Though going on solitary retreats, my basic character remains as tough as a block of
wood.
Though appearing calm and speaking softly, I haven’t got rid of the attachment and
aversion boiling inside.
O lama, free me from these eight worldly concerns!
Quickly rouse me from this deep sleep of ignorance!

Quickly set me free from this dismal self-imprisonment!
II) The Extraordinary Preliminaries
Secondly, there are the six sections of the extraordinary preliminaries.
The first of these is taking refuge.
1. Taking Refuge
For this you should adopt the attitude of a great being, and consider that you are taking
refuge in the master and the Three Jewels in order to liberate yourself and all other
sentient beings from the terrible sufferings of saṃsāra.
The whole area where you are sitting is a beautiful paradise, pleasing to the mind. Upon
the bejewelled ground stands a wish-fulfilling tree with five main branches, adorned with
abundant leaves, flowers and fruit, garlands of jewels, and small bells. It pervades the
whole of space. In its centre, upon a jewelled throne supported by lions and seats of
multi-coloured lotus, sun and moon, is the embodiment of all the buddhas—your own
root master—in the form of Orgyen Dorje Chang (the Vajradhara of Oḍḍiyāna), blue in
colour,[3] and holding vajra and bell. He is in union with his consort Yeshe Tsogyal, who is
white and holding a hooked knife and skull-cup. They are adorned with silk and bone
ornaments.
The Guru is seated in the vajra posture. Above his head are the masters of the Dzogchen
lineage, seated one above the other. They are surrounded by the root and lineage
masters, the yidam deities of the various maṇḍalas associated with the six great classes
of tantra, and an inconceivable number of ḍākas and ḍākinīs of the three spheres.[4]
On the branch in front are Śākyamuni Buddha and all the other buddhas of the three
times, in nirmāṇakāya form. On the branch to the right is the Mahāyāna saṅgha,
including the Eight Close Sons. On the branch to the left are Śāriputra and
Maudgalyāyana, and the assembly of the noble saṅgha of śrāvakas. On the branch at the
back is the Jewel of the Dharma in the form of stacks of books, red in colour, from which
the vowels and consonants resound by themselves.
In the space in between, there is a great ocean-like gathering of samaya bound

guardians of wisdom and action that fill the whole area, without leaving any gaps.
Consider how all these deities have immeasurable qualities of wisdom, love and power,
and are actually present as great guides who care for you and lead you along the path to
enlightenment.
You are seated before them with your father on your right and your mother on your left.
In front of you are all the beings who have ever caused you harm; and in the whole
surrounding area are all the sentient beings of the six realms. You all show respect with
your body by folding your hands together; with your speech, you all chant resoundingly
the verse for taking refuge; and with your mind, you think the following:
From now until we realize the heart of enlightenment, we take the master as our guide,
the yidams and buddhas as our teachers; the Dharma as our path; and the ḍākinīs,
Dharma protectors and members of the saṅgha as companions along the way. We rely
on you. We offer everything to you. We have no other refuge or hope but you. Whatever
we do, take care of us.
With this thought of intense yearning, practise taking refuge:
In the Three Jewels, and their essence, the sugatas,

In the three roots: lama, yidam and khandro,
In the channels, inner air and tiklés, and their nature, the bodhicitta,
In the maṇḍala of essence, nature and compassion,
I take refuge, until enlightenment is fully realized.
Practise taking refuge as many times as possible.
At the end, rays of light stream out from the hearts of the refuge deities. They enter
your body and mind, and those of all other beings, and purify your emotional and
cognitive obscurations and habitual patterns. Consider that your life span is extended,
your merit increases, and your qualities of learning and realization develop further and
further. Rest in meditation for a while in a state that is free from any mental grasping.
2. The Generation of Bodhicitta
First train your mind in the four boundless qualities. Begin by generating equanimity, in
which there is no attachment to your family and close friends or aversion for your
enemies. This comes from considering how, in the course of time without beginning,
among all sentient beings who are as limitless as space, those who have been your
enemies have also been your friends, and those who have been close to you have at
other times opposed you. Just as it was in the past, so too in the present and in the
future, you can not really say who is a friend and who is an enemy. Then generate love,
by considering how they have all been your very own kind mother and father, and
wishing that they may find happiness in return for all the kindness they have shown you,
and compassion, by wishing that they never suffer. Finally cultivate sympathetic joy,
which is the elation you feel at the prospect that all beings remain constantly in this
state of complete happiness, free from all suffering.
Next, take the objects of refuge as your witness and generate the bodhicitta of
aspiration, by thinking:
So that all beings may be established in the enduring happiness of complete liberation, I
will do whatever is necessary to ensure that I attain the precious state of complete
enlightenment.
Then develop the bodhicitta of application, thinking:
To that end, having trained in vast waves of bodhisattva practices, represented by this
profound path, I shall apply myself with diligence until not even a single sentient being
remains in saṃsāra.
Not allowing your mind to stray from these reflections, recite the verses of generating
bodhicitta:
Ho!
Mesmerised by the sheer variety of perceptions, which are like the illusory reflections of
the moon in water,
Beings wander endlessly astray in samsara’s vicious cycle.
In order that they may find comfort and ease in the luminosity and all-pervading space
of the true nature of their minds,
I generate the immeasurable love, compassion, joy and equanimity of the awakened
mind, the heart of bodhicitta.
Recite this three times, or as many times as you can.
If you are unable to do all this as a regular practice, it is sufficient simply to generate the
bodhicitta of aspiration and application.
Should you wish to practise more elaborately, you could, at this point, train your mind in
equalizing or exchanging self and others. In particular, you could do the practice
of tonglen, by sending out happiness as you breathe out, and receiving suffering as you
breathe in.
Meditate as much as you can on absolute bodhicitta—the union of tranquillity (śamatha)

and insight (vipaśyanā)—inspired by a certainty regarding the selflessness of individuals
and of phenomena.
Finally, you and all sentient beings dissolve into the objects of refuge, who then dissolve
into the master in the centre. In turn, he dissolves into the primordial expanse of
dharmakāya simplicity, and you rest in meditation.
3. Vajrasattva Purification
Thirdly, there is the meditation and recitation of Vajrasattva.
Whilst reciting, “Ah! I am in my ordinary form: above my head…etc.” visualize the

following.
You remain in your ordinary form. On the crown of your head is an eight-petalled lotus,
with a stem of approximately four finger-widths inserted into your ‘aperture of Brahma’.
At its centre is a white full moon disc (as wide as the flower’s orange anthers), upon
which stands a white syllable HŪṂ.
In an instant, the HŪṂ transforms into the Lama Vajrasattva, his body brilliant white and
emanating rays of light. He is smiling and complete with all the major and minor marks.
The five silken garments adorn his body: a white silk upper garment, a multi-coloured
lower garment, crown pendants, a blue silk scarf which hangs down from the back of his
crown, and ‘dancing sleeves’ like those seen in some old paintings. He is also adorned
with the eight jewel ornaments: the jewel crown, earrings, short necklace, bracelets,
anklets, waistband, a long necklace which extends below the navel, and a shorter
necklace which extends to his breast.
With his right hand he holds a vajra at his heart. His left hand holds a bell at his hip. He
is in union with the consort Vajragarvā, who is white and holds a knife and skull-cup.
They are both seated, he with his feet in vajra posture and she with her feet in lotus
posture.
Once you have visualized their forms in this way, with intense yearning and devotion,
think, “Purify all the harmful actions and obscurations in my mindstream! Take care of
me!” This forms the power of support. Feeling intense regret and remorse for the
harmful deeds you have committed in the past is the power of regret. Pledging that from
this moment on you will not repeat them, even at the cost of your life, is the power of
resolution.
As a remedy for what you have done in the past, visualize a moon disc in Vajrasattva’s
heart, and in its centre a syllable HŪṂ, encircled by a string of white letters that form
the hundred syllable mantra. The letters turn clockwise, and are as fine as if drawn with
a single hair. Recite the mantra for a little while as if you were reading it.
The white nectar of great bliss begins to flow from the mantra garland, accompanied by
rays of light. An immeasurable quantity of nectar flows through the bodies of the yab-
yum deities, emerging from the point of their union, and then, winding around the stem
of the lotus, it enters your body through the Brahmā aperture.
Like the filth and dirt expelled by the powerful surge of a great flood, all your illnesses
(as pus and blood), all harmful forces (as insects), and all your harmful deeds and
obscurations (as sweat, soot and steam) gush out through the pores of your skin and
your two lower orifices. It all flows into the wide open mouth of the Lord of Death, who
resides nine levels below the earth’s surface and appears in the form of a red bull. As it
reaches his stomach, consider that untimely death has been averted.
Reciting the hundred syllable mantra—at best, as many times as you can; or, in an
average case, a hundred times; or twenty-one times at the very least—is the power of
action as an antidote. With all four powers complete, recite the following:
Āḥ!
I am in my ordinary form. Above my head
On a white lotus, in the centre of a moon disc seat
Is HUNG, which becomes the Lama Vajrasattva:
Brilliant white, with complete sambhogakāya adornments,
Holding vajra and bell, and embracing the consort Vajragarvā.[5]
I take refuge in you and pray—purify all our negative actions!
With the deepest regret I acknowledge them all and ask your forgiveness:
From now on—even if my life is at stake—I shall refrain from indulging in them again.
In your heart, upon a full moon
Is the letter HŪṂ, encircled by the mantra.
Reciting the mantra invokes your wisdom mind, and
From the point of union of the blissful play of yab-yum
A cloud of bodhicitta nectar
Flows down like a shining stream of milk. Through this,
For me and all sentient beings of the three worlds
May our negative karma and destructive emotions—the causes of suffering—
Illnesses, harmful influences, negative actions and obscurations, along with wrong doing,
downfalls, and blockages due to breakages of samaya,
Be purified, till not a single one remains!
OṂ
VAJRASATTVA SAMAYAM ANUPĀLAYA VAJRASATTVA
TVENO PATIṢṬHA DṚḌHO ME BHAVA
SUTOṢYO ME BHAVA
SUPOṢYO ME BHAVA
ANURAKTO ME BHAVA
SARVA SIDDHIṂ ME PRAYACCHA
SARVA KARMASU CA ME
CITTAṂ ŚREYAḤ KURU
HŪṂ
HA HA HA HA
HOḤ
BHAGAVAN SARVA TATHĀGATA
VAJRA MĀ ME MUÑCA
VAJRĪ BHAVA
MAHĀ SAMAYASATTVA
ĀḤ
Once you have practised this, recite:
O protector! In my ignorance and delusion

I have gone against and corrupted my samaya
Lama protector, be my refuge!
Chief of all the mandalas, vajra holder,
Embodiment of great compassion:
Chief of all living beings, in you I take refuge!
I confess all my impairments of the root and branch samayas of the body, speech and
mind.
I implore you: let my negative actions, obscurations, wrongs and downfalls—all my flaws
—be completely cleansed and purified!
Lama Vajrasattva is pleased by your request for protection and the purification of your
harmful deeds and transgressions. He has a smiling and happy expression as he grants
his approval, saying, “Son/daughter of an enlightened family, your negative actions,
obscurations, wrongdoing and downfalls are all purified.” With this, he melts into light,
which is, in essence, great bliss and emptiness.
Then, he dissolves into you, and you are instantly transformed into Vajrasattva in union
with his consort, with the same form, colour, hand implements and clothing as before—
completely perfect, appearing yet empty, like a reflection in a mirror. At his heart, in the
centre of a moon disc, is the seed syllable HŪṂ, surrounded in the four directions by the
syllables OṂ, VAJRA, SA and TVA, from which emanate countless rays of white light.
They make offerings to all the noble ones, whose blessings and accomplishments
dissolve back into you. And then, shining out once more, the rays of light purify the
harmful actions and obscurations of all beings.
The environment is transformed into the realm of Akaniṣṭha-Abhirati, and its inhabitants
—all the beings of the three realms—become Vajrasattvas of the five families. Consider
that they are all reciting the mantra together with you.
Vajrasattva is pleased and smiling, says: “Son/daughter of an enlightened family, your

negative actions, obscurations, wrong doing and downfalls are all purified.”
Granting his forgiveness, he melts into light and dissolves into me.
Through this, I too become Vajrasattva, appearing yet empty, like a reflection in a
mirror. At my heart is HŪṂ, around which the four brilliantly radiant syllables: OṂ
VAJRA SA TVA emanate rays of light.
Whereby the three worlds—the whole universe of the environment and beings within it—
attain enlightenment all together as the buddha fields and buddhas of the five families of
Vajrasattva.
Reciting the heart mantra OṂ VAJRA SATTVA HŪṂ as many times as possible purifies
obscurations by means of the special development stage (kyerim).
Finally, when all thoughts of deity or mantra have dissolved into the state of natural
luminosity, rest in the state of awareness and emptiness, in which all concepts of
‘something to be purified’ or ‘something that purifies’ are primordially lacking in true
existence. This is known as looking into the face of the ultimate Vajrasattva, and it is the
unsurpassed method for purifying obscurations based on the ultimate perfection
stage (dzogrim).
4. The Maṇḍala Offering
Fourthly, there is the maṇḍala offering. Visualize the field of merit in the sky before you,
as in the refuge practice.
On a clean maṇḍala plate made from precious metal or some other material, and
anointed with scented water and bajung,[6] arrange thirty-seven or seven piles of flowers.
Alternatively, if you are not doing this as a daily practice, it is sufficient simply to
visualize.
Whichever way you do it, begin by offering the ordinary nirmāṇakāya maṇḍala of a
billion-fold universe made up of a thousand million worlds, each consisting of four
continents, Mount Meru and the realms of the gods, and completely filled with abundant
riches of the environment and of its inhabitants. Offer especially your body, possessions
and the merit you have accumulated.
In the space above, infinite clouds of offering arise as the display of kāyas and wisdoms
in the realm of Akaniṣṭha-Ghanavyuha. This is the extraordinary sambhogakāya maṇḍala.
In the sphere above that, on the primordially unarisen ground of the special dharmakāya
maṇḍala, arrange piles representing ‘awareness reaching full maturity’,[7] the appearance
aspect of unceasing luminosity.
Offer all this, considering that inside every atom there are many more pure realms, as
numerous as all the atoms in the universe, and also with the knowledge that the
inconceivable nature of reality permeates everything.
With yearning devotion, pray as follows:
Together with all sentient beings, may I complete the accumulations of merit and
wisdom, purify my emotional and cognitive obscurations, develop the qualities of
experience and realization in my mindstream, and ultimately enjoy infinite realms of the
three kāyas.
With this thought of intense devotion, recite the following verses:

OṂ ĀḤ HŪṂ!
One billion universes—a hundred times ten million worlds,
Filled with all the wealth of gods and human beings, like the ‘seven precious gems’,
My bodies, my possessions, and my sources of merit, all together, I offer them in their
entirety, so that
I may be born as a nirmāṇakāya and turn the wheel of Dharma, liberating all beings!
The highest heaven of great bliss, the realm of ‘Tukpo Köpa’,

Perfect with the five certainties and the mandala of the five buddha families, and
Inconceivably vast clouds of offerings of every variety of sensual and emotional
stimulants—
With this offering, may we enjoy the perfection of the sambhogakāya fields!
Where all appearance and existence are completely pure from the very beginning—the
youthful vase body,
Ornamented by the play of dharmatā, unceasing compassion,
The realm where all clinging to the perception of kāyas and tiklés is naturally liberated—
With this wisdom offering, may we enjoy the freedom of the dharmakāya reality!
5. Accumulation of the Kusāli: Chö
Fifthly, there is Accumulation of the Kusāli. In an instant, visualize the field of merit as
before, and below it all the sentient beings of the six realms, led by those who have
harmed you.
Whilst reciting “PHAṬ! By abandoning all attachment to this body held so dear, the
demonic forces of seduction through desire are destroyed…etc.” visualize the following.
Abandoning the attachment that causes you to cherish your own body with an attitude of
clinging, visualize the essence of your consciousness in the form of a white drop the size
of a pea, which shoots out through the crown of your head, and is transformed into the
wisdom ḍākinī black Tröma (Krodhakālī). She is adorned with silk and five bone
ornaments. A sow’s head protrudes from her crown, and her right hand waves a hooked
knife through the air, slicing the skull off your old, abandoned body at the level of the
eyebrows. The skull grows as large as the billion-fold universe and is placed upon a
hearth made from three skulls, each the size of Mount Meru. The remainder of your body
is then cut into pieces and placed inside the skull-cup.
Below it is the vertical stroke of a letter A, from which the fire of wisdom now starts to
blaze. Above it is a white syllable HAṂ, turned upside down, from which nectar begins to
flow down into the skull-cup, melting and boiling its contents.
Reciting OṂ purifies the contents of the skull-cup, expelling any impurities in the form of
purple steam. ĀḤ multiplies the pure contents, producing an unimaginable quantity of
wisdom nectar. Through HŪṂ, the wisdom nectar maintains its essence, but is
transformed into great clouds of sky-treasury wheels that arise as whatever is desirable
or enjoyable. Repeat the three syllables OṂ ĀḤ HŪṂ many times.
Then, from your heart emanate innumerable offering goddesses who offer the first
portion to the deities of the field of merit, bringing them immaculate bliss and
satisfaction. Together with all sentient beings, you complete the two accumulations,
purify the two obscurations and receive the two kinds of accomplishment (siddhi).
The leftovers are then given to the beings of the six realms. The assembled harm-doers,
in particular, receive their share as heaps of flesh, blood and bones, and whatever they
desire. Because they enjoy what you offer them, your karmic debts are eliminated, and
their malevolent and vindictive natures are pacified. Your body becomes an immaculate
rainbow body, and your mind finds rest, free of concept, in the dharmakaya.
At the end, all notions of subject and object represented by the offering, recipients of the
offering and so on, are purified into the expanse of the luminous Great Perfection, the
fundamental state of the mind that lacks any inherent existence. Rest in this natural and
uncontrived state, free from the marks of the three conceptual spheres (of subject,
object and action).
PHAṬ
By abandoning all attachment to this body held so dear, the demonic forces of seduction
through desire are destroyed.
My consciousness shoots out through the aperture of Brahmā into all-pervading space,
uniting rigpa with space,
Destroys the demonic force of death and transforms into Tröma:
In her right hand, the hooked knife that symbolizes destruction of the demonic force of
conflicting emotions.
Slicing the top off my corpse’s skull, she destroys the demonic force of the aggregates of
ego.
Her left hand holds the skull-cup to carry out her activity,
Places it on the fireplace of three human heads—representing the three kāyas;
Inside it is the corpse, now an offering as vast as a billion worlds,
Melted into nectar by an ‘A stroke’ and HAṂ,
Purified, multiplied and transformed through the power of OṂ ĀḤ HŪṂ
OṂ ĀḤ HŪṂ
Once this mantra has been recited countless times, continue with:
PHAṬ
The guests above—the root and lineage lamas and yidams—by my offering are pleased,
Whereby merit and wisdom are accumulated, and ordinary and supreme siddhis
attained.
The guests below, belonging to samsara, are satisfied by my offering; karmic debts are
repaid.
In particular, by satisfying malicious and negative forces,
All illnesses, destructive influences and obstacles are pacified, dissolving into all-
pervading space;
Harmful circumstances and clinging to self are exploded.
Finally offering, offerer and guests—all
Dissolve into the nature of Dzogpachenpo, the great simplicity: ĀḤ
6. Guru Yoga
Visualization
Firstly, there is the visualization of the objects of refuge. As you recite the verses
beginning, “Emaho! My entire perception, spontaneously perfect…etc.” visualize the
following.
Wherever space pervades, perception pervades, and the entire extent of your perception
is a pure realm. As the ordinary way you perceive dissolves into space, the paradise of
infinite purity arises by itself, spontaneously perfect, as the great Akaniṣṭha Palace of
Lotus Light, manifestly sublime in its design, ornamentation and limitless structure.
You are at its centre. In essence, you are Yeshe Tsogyal, but you appear in the form of
Vajrayoginī, red in colour, with her right hand holding a hooked knife, and her left a
skull-cup filled with blood. In the crook of her left arm she holds a khaṭvāṅga trident. She
is standing upon a lotus, sun and corpse, with her right leg extended and the left slightly
bent. She is adorned with silk and bone ornaments and gazes longingly, with her three
eyes, at her master’s heart.
In the sky before you, level with the top of your head, is a multi-coloured lotus with a
hundred thousand petals. Seated there, upon sun and moon discs as wide as the anthers
of the lotus, is your own root master, the embodiment of all objects of refuge. He
appears in the form of Orgyen Tsokye Dorje (the Lake-born Vajra of Oḍḍiyāna), white
with a tinge of red, and as youthful as an eight year old boy.
His two eyes are wide open in a piercing gaze. On his body he wears a white vajra
undergarment and, on top of this, in layers, a red robe, a dark blue mantrayāna tunic, a
red monastic shawl decorated with a golden flower pattern, and a maroon cloak of silk
brocade. He has one face and two hands. In his right hand, he holds a five-pronged
vajra at his heart; and in his left, which rests in the gesture of equanimity, he holds a
skull-cup in the centre of which is a vase of longevity filled with the nectar of deathless
wisdom. Cradled in his left arm is a three-pointed khaṭvāṅga representing the consort
Mandāravā. On his head, he wears a five-petalled lotus hat. Wrathful and smiling, he
blazes magnificently with the splendour of the major and minor marks. He is seated with
his two feet in the royal posture.
He is completely surrounded by a rainbow sphere and a lattice of five-coloured rays of

light, in and out of which swirl orbs of rainbow light. Then, arising as the display of your
root master’s wisdom mind are the eight vidyādharas of India, the eighty-four lords of
yogins, the mahāsiddhas of Tibet such as the twenty-five disciples, and many more.
There are those on the level of vidyādhara, siddha and paṇḍita from India and Tibet.
There are infinite peaceful and wrathful yidams associated with the six great classes of
tantra, and an assembly of ḍākas and ḍākinīs of the three abodes, Dharma protectors,
guardians, wealth deities and treasure masters. Together they appear like billowing
clouds; all of them uniting luminosity and emptiness like the moon’s reflection in water,
or a rainbow. Visualize them in such a way that your ordinary perception ceases
automatically.
Emaho!
My entire perception, spontaneously perfect, is a realm of infinite purity,
The Glorious Copper Coloured Mountain, arrayed in complete and perfect detail. Here, in
its very centre,
My own body is Vajrayoginī,
With one face and two hands, brilliant red and holding hooked knife and skull,
My two feet gracefully poised, my three eyes gazing into the sky.
Above my head, on a blossoming hundred thousand-petalled lotus, sun and moon disc
seat,
Inseparable from my own root master, embodiment of all sources of refuge, appears
Guru Rinpoche, in the supreme nirmāṇakāya form of the ‘Lake-born Vajra’.
His body glows with youth, white with a tinge of red,
He wears a gown, monastic shawl, cloak and robe,
With one face, two hands and seated in royal poise.
In his right hand he holds the vajra, in his left a skull-cup containing the vase of
immortality,
On his head he wears a five-petalled lotus hat,
Cradled in his left arm he holds the ‘supreme consort’ of bliss and emptiness,
Concealed as the three-pointed khaṭvāṅga trident.
He presides amidst a shimmering aura of rays and rings of rainbow light.
All around him, enveloped in a beautiful lattice of white, blue, yellow, red and green
light,
Are King Trisong Detsen, the twenty-five disciples,
The pandits, siddhas and vidyādharas of India and Tibet, yidam deities,
Ḍākinīs, and dharmapālas and protectors who keep the samaya—all gather like billowing
clouds,
Visualised vivid and distinct, in the great equality of clarity and emptiness.
Having visualized this clearly, recite:
Hūṃ!
In the north-west of the land of Oddiyana,
In the heart of a lotus flower,
Endowed with the most marvellous attainments,
You are renowned as the ‘Lotus Born’,
Surrounded by hosts of ḍākinīs.
Following in your footsteps,
I pray to you: Come, inspire me with your blessing!
GURU PADMA SIDDHI HŪṂ
As you invoke the deities with the seven-line prayer, feeling an intense yearning and
devotion, Orgyen Pema Thötreng and an ocean-like assembly of victorious deities of the
three roots arrive from the nirmāṇakāya realm of the glorious mountain in Ngayab Ling
to the south-west. They descend like a great mass of sesame seeds that have just burst
from their pod, and merge inseparably with the samayasattvas.
The Seven Branch Practice
Secondly, there is the seven branch practice.
Mentally create hundreds, thousands, and eventually countless, emanations of your own
body, and then offer prostrations together with all the beings of the three worlds,
expressing tremendous respect through your body, speech and mind.
Offer actual, prepared offerings, as well as those created in your own imagination, which
you can imagine sending out, until they fill the whole of space, like the clouds of offering
of the bodhisattva Samantabhadra.
Confess, with intense regret and remorse, all the harmful acts and transgressions that
you have accumulated with body, speech or mind throughout your infinite lives in
samsara. Consider that they gather together into a black heap on your tongue. Confess
them, and vow not to commit them ever again. Then, as an antidote, rays of light shine
out from the enlightened body, speech and mind of the deities in the field of merit, strike
the pile, and purify it like a stain that is washed clean away.
Rejoice, without the slightest feeling of envy or jealousy, in all the absolute and relative
sources of virtue of samsara, nirvana or the path. Implore the buddhas and bodhisattvas
of the ten directions to turn the Dharma-wheel of the three yānas of the śrāvakas,
pratyekabuddhas and bodhisattvas. Pray and request that they do not pass into nirvana
until samsara is empty. Dedicate all the causes of virtue accumulated throughout the
past, present and future, represented by the virtue gathered through this practice, as
the cause of all beings attaining enlightenment.
Keeping the meditations for these seven branches in mind, perform prostrations and
recite:
Hrīḥ! As many times as there are atoms in the universe,

I multiply my body and offer you prostrations.
With both real offerings and those created in the mind through the power of samādhi,
I offer the entire universe in one vast ‘gesture of offering’.
All the harmful actions of my body, speech and mind,

I confess and purify in the luminosity of dharmakāya.
Whether they be relative or absolute,

I rejoice in all positive, virtuous actions.
According to the receptivity and needs of different beings,[8]

I implore you to turn the wheel of Dharma of the three yānas.
Till samsara is completely empty, and all beings liberated,

Do not pass into nirvana, but remain here among us, I pray.
All the merit and positive actions of past, present and future,
I dedicate so that all beings may attain supreme enlightenment.
Thirdly, there is the section of prayer and receiving empowerment.
The attainment of liberation and omniscience depends upon the realization of co-
emergent wisdom within your own mind; such a realization is dependent upon the
blessing of the master; and whether or not you receive his blessings depends entirely
upon creating the auspicious circumstances by the power of your devotion.
Come to the firm decision that your own root master has exactly the same enlightened
qualities as the Buddha, and yet he is even greater than the Buddha in terms of the
kindness he shows you. Generate this kind of conviction.
Then, focusing your entire mind, heart and soul upon the master, and placing all your
trust in him or her, think: “From now until I attain enlightenment, in happiness or
sorrow, in circumstances good or bad, in situations high or low, I rely on you completely!
You know me!”
Practise with an intense yearning and devotion that affects you physically and mentally:
the hairs on your body stand on end, tears stream from your eyes, and your mind is so
captivated by the master that you can think of nothing else.
O Guru Rinpoche, Precious One,

You are the embodiment of
The compassion and blessing of all the buddhas,
The only protector of beings.
My body, my possessions, my heart and soul
Without hesitation, I surrender to you!
From now until I attain enlightenment,
In happiness or sorrow, in circumstances good or bad, in situations high or low:
I rely on you completely, O Pemajungne, you know me!
OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ
Recite the mantra as many times as possible, and then recite:
I have no one else to turn to;

In these evil times, the beings of the Kaliyuga
Are sinking in a swamp of intense and unbearable suffering.
Free us from all this, O great Guru!
Grant us the four empowerments, O blessed one!
Direct your realization into our minds, O compassionate one!
Purify our emotional and cognitive obscurations, O powerful one!
When my life is at an end,

With my entire perception the heaven of Ngayab Ling–the Glorious Copper Coloured
Mountain,
The nirmāṇakāya pure land of indivisible appearance and emptiness–
My body, Vajrayoginī,
Is transformed into a radiant, shimmering sphere of light
And merging, inseparable, with Padmasambhava,
I shall attain buddhahood.
Then, from the play of vast primordial wisdom,
Which is the miraculous manifestation of bliss and emptiness,
For every single being in the three realms,
Let me appear as their true guide, to lead them to liberation—
Jetsün Padma, grant this, I pray!
I pray to you from the bottom of my heart,

It’s not just words or empty mouthings:
Grant your blessings from the depth of your wisdom mind,
And cause all my good aspirations to be fulfilled, I pray!
Recite these verses several times and then practise the yoga of prayer and invocation,
by saying the mantra OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ, as you bring to
mind its meaning.
It begins with OṂ ĀḤ HŪṂ, which are the seed syllables of the three vajras (of body,
speech and mind).
VAJRA signifies the dharmakāya since [like the adamantine vajra] it cannot be ‘cut’ or
destroyed by the elaborations of conceptual thought.
GURU signifies the sambhogakāya, which is ‘heavily’ laden with the qualities of the seven
aspects of union.[9]
PADMA signifies the nirmāṇakāya, the radiant awareness of the wisdom of discernment
arising as the lotus family of enlightened speech.
Remembering the qualities of the great Guru of Oḍḍiyāna, who is inseparable from these
three kāyas, pray with the continuous devotion that is the intrinsic display of the nature
of mind, free from the elaboration of conceptual thought.
All the supreme and ordinary accomplishments—SIDDHI—are obtained through the

power of this prayer, and by thinking, “HŪṂ! May they be bestowed upon my
mindstream, this very instant!”
Apply yourself to the mantra recitation, while recognizing your environment as the
Palace of the Glorious Copper Coloured Mountain, and all beings within it as the Oḍḍiyāna
Guru and the assembly of ḍākas and ḍākinīs. Remember that all sound is the
spontaneous sound of the mantra, and that, secretly, the movements of mind liberate
themselves, without leaving any trace behind, just like the path of a bird in flight. At the
end, recite the lineage prayer, while bringing to mind the wonderful qualities of the root
and lineage masters.
Emaho!
In the heavenly realm, free from all dimensions and extremes,
Is the Primordial Buddha, the dharmakāya Samantabhadra;
His wisdom-play, like the reflection of the moon in water, the sambhogakāya
Vajrasattva;
Perfect with all buddha-qualities, nirmāṇakāya Garab Dorje:
To you I pray: Grant me your blessings and empowerment!
Śrī Siṃha, treasure of the ultimate Dharma;
Mañjuśrīmitra, universal ruler of the Nine Yānas;
Jñānasūtra, great paṇḍita Vimalamitra:
To you I pray: Show me the way to make my mind free!
Padmasambhava, sole ornament of this world of ours,

Your supreme heart-disciples, Trisong Detsen,
Vairocana, and Yeshe Tsogyal;
Longchenpa, who revealed the symbols of a vast ocean of wisdom mind treasures;
Jigme Lingpa, entrusted with the space treasury of the ḍākinīs:
To you I pray: Grant me liberation and fruition!
Through true renunciation and disgust for saṃsāra,

May I rely upon my vajra lama meaningfully, as though he were my very eyes,
Following his instructions to the letter, and taking to heart the profound practices he
gives,
Not just now and then, but with diligent and constant application,
May I become worthy of the transmission of his profound wisdom mind!
Since all that appears and exists, saṃsāra and nirvāṇa, from the very beginning is the
Akaniṣṭha pure realm of the buddhas,
Where all appearance is liberated into perfect buddha forms;
all sounds are purified into mantra; all thoughts are matured into dharmakāya;
And since Dzogpachenpo is free of any effort of abandoning and adopting,
And since rigpa’s self-radiance is beyond thoughts and experience,
May I see the naked reality of dharmatā!
May all ordinary clinging to reality be totally liberated into rainbow light,
And the experiences of kāyas and tiklés increase!
May rigpa’s strength be enhanced, maturing into the fullness of sambhogakāya
perfection!
As all perception of phenomenal reality wears out, and the conceptual mind dies into the
state of total enlightenment,
May I gain the stronghold of the youthful vase body, free from birth and death!
But if I am not able to master the practice of the great Atiyoga in this life,
And this gross physical body is not liberated into the pure space of the rainbow body,
Then when the constituents that form this life fall apart—
At the moment of death may the ground luminosity arise as the dharmakāya, pure from
the beginning;
May appearances of the bardo experience be liberated into sambhogakāya forms;
And, perfecting the path of trekchö and tögal,
May I be liberated, as naturally as a child running into its mother’s lap!
In this great secret mantrayāna path of luminosity—Dzogpachenpo—the summit of all,

Enlightenment is to be sought nowhere but in the face of the dharmakāya.
If I am not liberated into the primordial state by actualizing this,
Then, by taking the sublime path of the five practices of ‘enlightenment without
meditation’,
May I be born in one of the naturally emanated realms of the five buddha families,
And especially in the ‘Palace of Lotus Light’, the Zangdopalri heaven of Guru Rinpoche,
In the presence of the Lord of Orgyen himself, chief of the ocean of vidyādhara masters,
While he is celebrating the feast of the great secret mantra Dharma,
Let me be born as his favourite son or daughter,
To take upon myself the task of helping limitless beings!
Through the inspiration and blessing of the ocean of victorious vidyādharas,

By the truth of the dharmadhātu, beyond conception,
And with this free and well-favoured human form, may I
Train in the three activities of perfecting, ripening and purifying,
And by actualizing this auspicious interconnection, attain the state of buddhahood!
By making this aspiration and feeling an intense yearning and devotion, consider that
the retinue dissolves into the root master. Then, from your root master, who is the
embodiment of all the objects of refuge, you receive the four empowerments, according
to the description in the root text.
From the letter OṂ in the Guru’s forehead, radiant and shimmering like moonlight,
Rays of light stream out and enter my forehead.
Negative actions of the body and obscurations of the channels are purified.
The blessing of the vajra body of the buddhas infuses me,
The vase empowerment is obtained,
I become a receptive vessel for the generation phase of kyerim,
The seed of the ‘completely matured vidyādhara’ is sown.
The potential for obtaining the level of nirmāṇakāya is implanted within me.
From the letter ĀḤ in his throat, blazing like a ruby,

Rays of light streak out and penetrate my throat.
Negative activity of the speech and obscurations of the inner air are purified,
The blessing of the vajra speech of the buddhas enters me,
The secret empowerment is obtained,
I become a receptive vessel for mantra recitation practice.
The seed of the ‘vidyādhara with power over life’ is sown.
The potential for obtaining the level of sambhogakāya is implanted within me.
At his heart, from the letter HŪṂ, sky-coloured rays of light

Pour out and plunge into my heart.
Negative activity of the mind and obscurations of the tiklé are purified.
The blessing of the vajra mind of all the buddhas is instilled in me,
The wisdom empowerment is obtained,
I become a receptive vessel for the ‘caṇḍalī’ practice of bliss and emptiness,
The seed of the ‘mahāmudrā vidyādhara’ is sown.
The potential for obtaining the level of dharmakāya is implanted within me.
Again, from HŪṂ in his heart, a second letter HŪṂ bursts out like a shooting star
And merges indistinguishably one with my own mind.
The karma of the ‘ground of all’ and cognitive obscurations are purified,
The blessing of the vajra wisdom pervades me,
The absolute empowerment, symbolized by the Word, is obtained.
I become a receptive vessel for the primordial purity of Dzogpachenpo,
The seed of the ‘spontaneously accomplished vidyādhara’ is sown.
The potential for the svābhāvikakāya—the final fruition— is implanted within me.
After receiving the empowerments through combining the recitation with visualization,
the master’s body, speech and mind merge inseparably with your own body, speech and
mind (the three doors), and you experience a state of naked awareness and emptiness.
Recite the mantra while maintaining this state of ‘nowness’, and then, as you conclude
the session, recite: “When my life is at an end…etc.” and visualize the following
dissolution as the perfection stage practice.
As a result of your intense longing for the master, his compassion for you increases, and
he smiles and looks at you lovingly. From his heart, a single ray of warm, red light
streams out and touches you, Vajrayoginī, at your heart, so that your body and mind are
instantly overcome by a feeling of bliss.
At the end, you melt into red light, which is of the nature of great bliss, and shrink to a
pea-sized sphere of light—inner air (prāṇa) and mind indivisible. This sphere then flies up
into Guru Rinpoche’s heart like a shooting spark, and there it merges with his wisdom
mind. Rest in that state.
I visualize myself clearly as Vajrayoginī. From the heart-centre of the lama a beam of
light, red and warm, suddenly bursts out and touches my heart. Instantaneously I am
transformed into a sphere of red light the size of a pea, which shoots up towards
Padmasambhava, like a spark that spits from the fire. It dissolves into Guru Rinpoche’s
heart, merges and becomes one with him: one taste.
Arise from the meditation, and, like a fish leaping out of water, visualize yourself in the
basic form of the deity, and the environment as a pure realm, just as before.
Glorious tsawé lama, precious one,

Dwell on the lotus-seat in the depth of my heart,
Look upon me with the grace of your great compassion,
Grant me the attainments of body, speech and mind!
Towards the lifestyle and activity of the lama,

May wrong view not arise for even an instant, and
May I see whatever he does as a teaching for me.
Through such devotion, may his blessing inspire and fill my mind!
In all my lives, may I never be separated from the perfect lama;

And having benefited fully from the splendour of the Dharma,
May I perfect the qualities of the five paths and ten bhūmis,
And swiftly attain the sublime level of Vajradhara!
Through this merit, may all beings

Complete the accumulations of merit and wisdom,
And so attain the dharmakāya and rūpakāya
That come from merit and wisdom.
Through all the merit that beings have—

Whatever they have done, will do and are doing now,
May they attain the very same stages of perfection
As Samantabhadra did.
Just as the bodhisattva Mañjuśrī knew to be the way,

And Samantabhadra too,
I shall follow in the footsteps of all the bodhisattvas,
And make a perfect dedication of these merits.
As all buddhas, past, present and future,

Praise the dedication of merit as supreme,
All my sources of merit I dedicate completely
So that all may perfect Samantabhadra’s ‘Good Actions’.
In all my lives, wherever I am born,

May I obtain the seven qualities of birth in higher realms.
As soon as I am born, may I meet the Dharma,
And have the freedom to practise it correctly.
Then, may I please the noble lama,
And put the Dharma into action day and night.
May I realize the Dharma, actualize its innermost meaning,
And so cross the ocean of existence in this very life.
May I teach the sacred Dharma to beings wandering in samsara,
And never tire or weary of working to help others.
Through my vast and impartial service to others,
May all beings attain buddhahood together, as one!
Recite additional general prayers of dedication and aspiration, but also the Prayer of
Aspiration for the Copper-Coloured Mountain of Glory and the Secret Path to the
Mountain of Glory.
In between sessions, the general practice is the yoga of recognizing sights, sounds and
thoughts as deity, mantra and wisdom—the so-called ‘three transformations’—according
to the explanation given above (in the section on the visualization for the mantra
recitation). In particular, you should offer the first portion of your food and drink,
considering that it has the nature of nectar, and any new clothes you may receive,
considering them to be made from divine fabric, to the master at the crown of your
head. Whatever you perceive through your six senses,[10] good or bad, positive or
negative, do not chase after ordinary thoughts, but instead maintain the vivid awareness
of deity, mantra and wisdom.
At night, when it is time to sleep, pray for the welfare of both yourself and all others,
with the Sampa Lhundrupma or the Aspiration Prayer of Training in the Pure Realms of
the Three Kāyas. At the conclusion, the master descends through your aperture of
Brahma and arrives at your heart, which has the form of a four-petalled lotus. He
emanates rays of light to fill your whole body, and as you drift into sleep, focusing your
attention upon these clear rays, maintain the sense that your mind and the wisdom mind
of the master are united inseparably.
Alternatively, the rays of light strike the outer world, visualized clearly as the palace of
the deity, which then melts into light like salt dissolving in water. This light dissolves into
the inhabitants—all sentient beings—who are visualized as deities. They dissolve into
you; you dissolve into the master; and he is purified into non-conceptual clear light.
Relax in inner clarity, the union of naked awareness and emptiness, uninterrupted by
any other thought. It is a state of dissolution, but not one of dullness.
Should you wake up, cut the momentum of any wild, excited thoughts or dreams; and
then by continually maintaining the vivid state of clear light, you will recognize the
luminosity of sleep and dream.
Then, when you wake up the next morning, practise the yoga of rising at dawn, and all
that has been explained here, in four or however many sessions you prefer.
Moreover, when the time for death approaches, to practise the dissolution visualization
of the perfection stage and then rest with your awareness merged into space is
considered the king of all phowas, or transference practices. Even if you do not actualize
the transference, you may still be liberated in the bardos by remembering the yoga of
recognizing form, sound and mental activity as deity, mantra and wisdom mind.
In short, if, with completely pure samaya and devotion, you reach the end of this path of
the preliminaries, then without even looking at the main practice, upon your death, you
will go directly to the glorious mountain of Ngayab Ling. There, in that pure realm you
will surely reach the level of Samantabhadra by completing the path of the four levels of
vidyādhara, even more swiftly than the course of the sun or the moon.
If you gain some experience in these methods of the ngöndro practice, then you will
gradually be able to enter into the main practice. The path relating to the vase
empowerment is the generation stage practice of the peaceful and wrathful vidyādharas.
The path relating to the secret empowerment is the practice of controlling the inner air
and generating inner heat. The path relating to the transcendent knowledge-wisdom
empowerment is the practice of hidden meaning and skilful means. The path of the
fourth empowerment is trekchö and tögal. By bringing them all together into an essential
practice, and applying yourself to it with diligence, you should attain the level of
Vajradhara, the state of primordial union, within this very lifetime!
Colophon
This compilation, in a brief, clear and essential form, of the stages of visualization
required for the regular practice of the Dzogpachenpo Longchen Nyingtik Ngöndro (The
Excellent Path to Omniscience) was composed by Khyentse Wangpo, the favourite
servant of the omniscient master, in accordance with the oral teachings and instructions
of my masters, solely with the wish to benefit those fortunate ones first setting out on
this path. May the merit of this be the cause for all beings swiftly attaining the level of
the immortal Pema Thötreng!
| Translated by Adam Pearcey, 2006. Edited by Janine Schulz. Longchen Nyingtik Ngöndro translation courtesy of
Rigpa Translations.
1. zag bcas kyi dge ba. This refers to positive actions undertaken without the three
noble principles. ↩
2. The three ways of pleasing a master are mentioned in The Words of My Perfect
Teacher in Chapter 6, p.145 ‘How to Follow a Spiritual Friend’: “The best way is
known as the offering of practice, and consists of putting whatever he teaches into
practice with determination, disregarding all hardship. The middling way is known
as service with body and speech, and involves serving him and doing whatever he
needs you to do whether physically, verbally or mentally. The lowest way is by
material offerings, which means to please your teacher by giving him material
goods, food, money and so forth.” ↩
3. According to Patrul Rinpoche, Guru Orgyen Dorje Chang is white with a tinge of
red. ↩
4. The three spheres or three abodes are (i) above the earth, (ii) upon the earth and
(iii) below the earth. ↩
5. Although Vajrāṭopā is sometimes given as the Sanskrit name of Vajrasattva's
consort, whose Tibetan name is Dorje Nyemma (rdo rje snyems ma), it seems that
the correct Sanskrit name, which is attested in several extant sources, is
Vajragarvā. ↩
6. Bajung is a ritual preparation made from five different substances collected from
a cow. See The Treasury of Precious Qualities, Kangyur Rinpoche, Shambhala
Publications, 2001, n.120 p.371. ↩
7. ‘Awareness reaching full maturity’ is the third of the four visions of Tögal
practice. ↩
8. This line was later composed and added by Jamyang Khyentse Wangpo. ↩
9. kha sbyor yan lag bdun means ‘seven aspects of union’. The seven qualities of a
sambhogakāya buddha are: complete enjoyment, union, great bliss, absence of a
self-nature, presence of compassion, being uninterrupted and being unceasing. ↩
10. i.e., the usual five senses of the eyes, ears, nose, tongue and body, plus the mind
as the sixth sense. ↩
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The Excellent Path to Omniscience: The
Dzogchen Preliminary Practice of
Longchen Nyingtik
arranged by Dodrupchen Jikme Trinle Özer
Homage to Rigdzin Jikme Lingpa
Though enlightened from the very beginning,

you never cease to take on forms,
to tame each in their very own way.
Though displaying magical appearances of every kind,

you are free from aggregates, elements, sense-fields, form and grasping.
Though appearing in human form, in reality you are a buddha,

shining out thousands of light rays of knowledge and of love.
Not just in this life alone, but always, I rely on you as my refuge:
Khyentse Özer,1 fill me with your blessings!
This is the arrangement of the Dzogchen Longchen Nyingtik Ngöndro.
The Blessing of The Speech

Oṃ āḥ hūṃ! From the syllable raṃ (in my speech centre) arises fire, consuming my
tongue, Which is transformed into a three-spoked vajra of red light.2
In its centre are the vowels and consonants, and around them the mantra of ‘The
Essence of Interdependent Origination’:3
Their syllables are like strings of pearls. From them, Light streams out, making
offerings to the buddhas and bodhisattvas, and pleasing them.
As it converges back, all the obscuration’s of my speech are purified, and
The Vowel Mantra

a a, i i, u u, ri ri, li li, e ai, o au, ang ah
a ā, i ī, u ū, ṛ ṝ, ḷ ḹ, e ai, o au, aṃ, aḥ
7 times
The Consonant Mantra

ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba
bha ma, ya ra la va śa ṣa sa ha kṣa
7 times
Mantra of the essence of interdependent origination

oṃ ye dharmā hetu prabhāvā hetuṃ teṣāṃ tathāgato hyavadat teṣāṃ ca yo
nirodha evaṃ vādī mahāśramaṇaḥ svāhā
All dharmas originate from a cause. The Tathāgata has taught this cause. That
which brings the cause to cessation—this too, has been taught by the Great
Sramana.
7 times
Mantras for Multiplying the Power of Recitation

om sambhara sambhara vimana sara maha dzambha hung
oṃ sambhara sambhara vimana sāra mahā-jambha hūṃ
om mara mara bimana kara maha dzaba hung

oṃ smara smara vi-manaskāra mahā-java hūṃ
Recite the mantras seven times; whatever you say will multiply beyond all measure.
om rutsi ramani pravardhanaye soha

oṃ ruci ramaṇi pravardhanaye svāhā
hri benza dziha mantra dhara vardhani om

hrīḥ vajra-jihvā mantra-dhara vardhaṇi oṃ
Recite this seven or three times, and the power of your mantras will be increased one
hundred thousand times.
To bless your mālā before beginning the recitation of your yidam deity recite this
mantra, along with the vowels and consonants and ‘The Essence of Interdependent
Origination’.
Also recite it from time to time over your food, and it will bless it and increase the power
and strength of its nutrition.
1. Invoking the Lama

Repeat seven times calling out in ardent longing and devotion.
From the blossoming lotus of devotion at the centre of my heart, Rise up, O

compassionate lama, my only refuge!
To protect me in my misfortune, Remain as the jewel ornament on the crown of

my head, the cakra of great bliss, Arousing all my mindfulness and awareness, I
pray!
The Four Thoughts that Turn the Mind from

Samsāra: A Brief Version
 This free and well-favoured human form is difficult to obtain.
 Now that you have the chance to realize the full human potential, If you
don’t make good use of this opportunity, How could you possibly expect to
have such a chance again?
 This existence of ours is as transient as autumn clouds.
 To watch the birth and death of beings is like looking at the movement of
a dance.
 A lifetime is like a flash of lightning in the sky, Rushing by, like a torrent
down a steep mountain.6
 When his time has come, even a king has to die, And neither his friends
nor his wealth can follow him.
 So for us—wherever we stay, wherever we go—Karma follows us like a
shadow.7
 Because of craving, attachment and ignorance, Men, gods, animals,
hungry ghosts and hell-beings Foolishly go round, Like the turning of a
potter’s wheel.8
The Four Thoughts that Turn the Mind from
Samsāra:
Free and Well-Favoured Human Birth

Being born in hell, preta or animal realms, Amidst long-living gods, in uncivilized
lands, or with wrong views, In a world where a buddha has not come, or
incapable of understanding:
Now I am free from these ‘eight states where there’s no chance for
Dharma practice’.
Born a human being, with all my faculties intact, and in a central land, My
lifestyle not harmful and wrong, and with faith in Buddha’s teaching—All ‘five
personal advantages’ are complete. A buddha has come, He taught the Dharma,
it has survived, I have embraced it, and A true spiritual friend has accepted me
—I have the ‘five advantages due to circumstances’.
Although in a position where I have every one of them, Once this life, so fraught
with uncertainty, is relinquished, I will go on to yet another realm of existence.
Health and Healing and Nourishing Life
Yang shen arts
Yi Jin Jing (Muscle/Tendon Changing Classic) and Xi Sui Jing (Tendon

Transformation and Marrow-Purification Classic) the legendary Bodhidharma's
timeless classics have been considered as Treasure Arts of Songshan Shaolin
Temple.
1. Begin the regeneration of the Body [Chin.: Yìjīnjīng 易筋经]
Bodhidharma's Yi Jin Jing [Muscle/Tendon Changing Classic] is a relatively

intense form of exercise that aims at strengthening the muscles and tendons, so
promoting strength and flexibility, speed and stamina, balance and coordination
of the body. These exercises are notable for being a key element of the physical
conditioning used in Shaolin training.
The Yi Jin Jing taught the Shaolin Monks how to build their internal energy [Qi]
to an abundant level and use it to improve health and change their physical
bodies from weak to strong. After the Monks practiced the Yi Jin Jing exercises,
they found that not only did they improve their health, but also they also greatly
increased their strength.
When this training was integrated into the martial arts forms, it increased their
martial techniques. This change marked one more step in the growth of the
Shaolin Martial Arts.
Yi Jin Jing it is a mixture of Yoga and Kalaripayattu, an ancient Indian Martial Art
from Kalari. Kalaripayattu philosophy is Dharma - Yuddha [War of Truth]. A
Dharma - Yuddha begins only if the fighter touches his Masters right hand with
his right hand and his opponent chest and hand. This move means that the fight
can begin only through the mind and if only heart approved it. Maybe it is not a
coincidence that one of the First Shaolin Martial arts named Xin Yi Quan [Heart
through mind boxing].
The basis of these works, the physical drills, were called 18 Luohan Arts [Chin.:
shíbā luóhàn shù 十八罗汉术] and were incorporated into the Shaolin Qi Gong and
martial arts [what became known as Shaolin Wu Gong] training of the times.
Number of these physical drills tends to change, 18 should be the correct one
[according to the 18 Luohans], but can vary from 10 to 24, to 30.
2. Begin the regeneration of the jing [Chin.: xǐsuǐjīng 洗髓经]
Bodhidharma's Xi Sui Jing [Tendon-Transformation and Marrow-Purification] is

one of the most revered internal Wugong exercises of the Shaolin Monastery.
Practicing Bodhidharma's Xi Sui Jing cleanses and purifies not only the body but
also the mind through the regulation and enhancement of the body's internal
energy [Qi], blood, fluids, and nutrients.
The Xi Sui Jing taught the Shaolin Monks how to use their own Qi to clean their
bone marrow and strengthen their immune system, as well as how to nourish
and energize the brain, helping them to attain Buddhahood. Because the Xi Sui
Jing was hard to understand and practice, the training methods were passed
down secretly to only a very few disciples in each generation of Shaolin Monks.
Xi Sui Jing meaning can be inferred from Buddha's word.

"All life is endowed with the essence of Buddha. Bodily desires and emotions
induce the folly of ignorance and attachment, the deception by the "three
fires"(greed, anger and illusion), and other polluting ideas, thus precipitating the
distinction between the suffering minds of ordinary people and those who have
attained Buddhahood. To achieve the state of Buddhahood all righteous men and
women must dispatch all illusions and attachments and the entire body must be
thoroughly cleansed of obstructions and contaminates."
The practice of this technique not only makes it possible to reinforce the
muscles, the ligaments and the bones, but it also makes it possible to purify the
marrow, from where the origin of its name.
It exerts a real influence on the prevention and the improvement of chronic

diseases such as the depression, gastritis acute or chronic, disease of the
respiratory system or cardiovascular, weakness of the kidneys, pathology of the
vertebrae, arthritis, impotence, etc. It is advised to practice it after having
assimilated the "Yi Jin jing".
By Shaolin Master Shi Yan Zhuo
Ba Duan Jin
https://www.youtube.com/watch?v=UDVPsRJODmE
Dao Yin
https://www.youtube.com/watch?v=8tdcU1vi9OQ
18 Lohan hands
https://www.youtube.com/watch?v=1CXaFiA2wc4&list=PL79627E0CA6DD2B76
https://www.youtube.com/watch?v=88v2k2ZKy14
https://www.youtube.com/watch?v=vuofRGvjsno
Master Shi Heng Yi

18 hands
https://www.youtube.com/watch?v=lIrXG9HsSkM
Yi Jin Jing
https://www.youtube.com/watch?v=IFoOUUNP_Oc
https://www.youtube.com/watch?v=Ez6NYcasyhs
https://www.youtube.com/watch?v=GvQUttWLVWc
Xi Sui Jing(life extension)

Xi Sui Jing is the Bone Marrow Brain Cleansing Qi Gong that was found on a scroll
in a chest at Shao Lin temple by Bodhidharma who is also known as Da Mo. ...
Energy healing is very real and this Bone Marrow Brain Cleansing practice enhances
healing ability to the highest levels.
https://www.youtube.com/watch?v=huk6RmD1N5c
Zhan Zhuang
Qigong Breathing
https://www.youtube.com/watch?v=faCUU9nYBDc
Useful Mantras
Transform a Suffering Life into Happiness (Including Enlightenment)]
Holy Name Mantra that Fulfill Wishes
Recite the homage and mantra together for each recitation:
DE ZHIN SHEG PA SA DZIN GYÄL PO LA CHHAG TSHÄL LO
To Tathagata Earth Holder King, I prostrate.
TADYATHA / OM DHARE DHARE / DHARANI BÄNDHE SWAAHAA
(108x, 54x, or 21x)

Anyone who memorizes the words of this holy name mantra will have all their
wishes fulﬁlled.
PRAYER TO GURU RINPOCHE TO CLEAR AWAY OBSTACLES ON THE PATH
Du sum sang gyay guru rinpoche

Precious guru, the embodiment of all buddhas of the three times;
Ngo drup kun dak de wa chhen poi zhap

Great bliss, the lord of all accomplishments;
Bar chhad kun sel dud dul drak po tsal

Wrathful power, the one who dispels all hindrances and subdues demons;
Sol wa deb so jyin gyiy lap tu sol

Pray bestow you blessings.
Chhyi nang sang wai bar chhad zhi wa dang

Please remove the outer, inner, and secret obstacles and
Sam pa lhun gyiy drup par jyin gyiy lob

Grant your blessings to accomplish wishes spontaneously.
When, due to the obstacles of the elements earth, water, fire and wind, This
illusory body, which is rented, is meeting the time to be perished, Requesting
undoubtedly, without two pointed mind to Padmasambhava and the Goddess of the
Elements, [there is] no doubt the four elements get naturally pacified. I request,
Orgyen, the One Arising From the Lotus (Orgyen Pädma Chung Nä), Please bless
the wishes to succeed naturally.
OM AH HUM VAJRA GURU PÄDMA SIDDHI HUM [Recite many times]
Prayer to Gyaltsen Tsemö Pung Gyen

Lungta | Tibetan Masters › Mipham Rinpoche
gives protection from harm, fear, contagious diseases and fire.
 If you wear this protection, you cannot be controlled by others.

 It brings victory over wars, disputes, fighting, danger, over everything. One
has no fear.
 It can be used for prayer flags and also as a personal protection.
 It brings victory over obstacles and enemies.
Dhvajāgrakeyūra (Gyaltsen Tsemö Pung Gyen)
Courtesy of Himalayan Art Resources
Further Information:
 Treasury of Lives
 TBRC Author Profile (P252)

༄༅། །རྒྱལ་མཚན་རྩེ་མོའི་དཔུང་རྒྱན་གྱི་གསོལ་འདེབས་བཞུགས།
Prayer to Gyaltsen Tsemö Pung Gyen1

by Mipham Rinpoche

ཨོཾ། གུ་རུ་ཡི་དམ་རྒྱལ་མཚན་རྩེ་མོའ་ི ཏོག །
om, guru yidam gyaltsen tsemö tok
Oṃ! We take refuge in the gurus, the yidams, and in you, Gyaltsen Tsemö Pung
Gyen,
དཔུང་རྒྱན་ལྷ་ཚོགས་ཁྱེད་ལ་སྐྱབས་སུ་མཆི། །
pung gyen lhatsok khyé la kyab su chi
Along with all your retinue!
བདག་ཅག་སྙིང་ནས་གསོལ་བ་བཏབ་པའི་མཐུས། །
dakchak nying né solwa tabpé tü
By the power of this fervent prayer of ours,
རྒུད་པ་ཀུན་ལས་མྱུར་དུ་བསྐྱབ་ཏུ་གསོལ། །
güpa kün lé nyurdu kyab tu sol
Quickly protect us from all failure and misfortune!
ཨོཾ་ཧཱུྂ་སྭ་ཱ ཧཱ། དཔུང་རྒྱན་ལྷ་ཚོགས་ཁྱེད་ཀྱི་རྫུ་འཕྲུལ་མཐུས། །
om hung soha | pung gyen lhatsok khyé kyi dzutrul tü
Oṃ hūṃ svāhā! O Pung Gyen, and your retinue:
བདག་དང་རྒྱུ་སྦྱོར་ཡོན་བདག་འཁོར་བཅས་ལ། །
dak dang gyujor yöndak khor ché la
With the force of your magical display, for us, our benefactors, and all those
around us
རྨི་ལམ་ངན་དང་བསམ་ངན་སྦྱོར་རྩུབ་ཟློག །
milam ngen dang sam ngen jor tsub dok
Avert all bad dreams, and those who have ill thoughts or do us harm!
བྱད་ཁ་ཕུར་ཁ་འཐབ་རྩོད་འཁྲུགས་ལོང་ཟློག །
jekha purkha tabtsö truklong dok
Avert spells and curses, dispute and conflict!
སྲོག་ལུས་དབང་ཐང་རླུང་རྟ་རྒུད་པ་ཟློག །
sok lü wangtang lungta güpa dok
Avert all weakening in our life force, body, wangtang and windhorse!
མི་ལ་ན་ཚ་ཕྱུགས་ལ་གོད་ཁ་ཟློག །
mi la natsa chuk la gökha dok
Avert all illness in men and women, all loss of our resources!
ཚེ་དང་བསོད་ནམས་དཔལ་དང་གྲགས་པ་སོགས། །
tsé dang sönam pal dang drakpa sok
Grant us long life, merit, glory and renown, and
ཉིན་མཚན་ཀུན་ཏུ་བདེ་ལེགས་མཛད་དུ་གསོལ། །
nyintsen küntu delek dzé du sol
Make peace and happiness reign, throughout both day and night!
མི་ཕམ་པས་སོ། །
By the one called Mipham.
1. ↑ Gyaltsen Tsemö Pung Gyen, whose name translates roughly as 'Ornament on

the Top of the Victory Banner', is a female deity whose dhāraṇī is particularly treasured
as a method for enhancing windhorse. The Buddha said that in a previous life he had
heard her dhāraṇī, and from that moment on never again did he experience fear or
defeat.
1. VAJRA ARMOR
Recite Vajra Armor mantra, which is a famous mantra for healing. You can do the
entire Vajra Armor Protection Wheel if you want. Otherwise, just recite the
mantra:
HUM VAJRA PHAT / OM PÄDMA SHAWA RI PHAT / NÄN PAR SHIG / NAGA NÄN /
TAD YA THA / SARVA BI RI TA / HANA HANA / VAJRE NA RAKSHA RAKSHA
SVAHA
After you finish reciting the mantra, hold your hand in front of your mouth and
blow the air up, so it goes into your nostrils.
2. BLACK MANJUSHRI
Also recite Black Manjushri mantra. The Meditation-Recitation of Black

Manjushri is also good to do if you want. Otherwise, just recite the mantra:
OM TRA SO / CHHU SO / DUR TA SO / DUR MI SO / NYING GO LA CHHO / KHA LA

JAH KAM SHAM TRAM / BÄ PHAT SVAHA
Then at the end, do dedication prayers:
JANG CHHUB SEM CHHOG RIN PO CHHE

May the precious supreme bodhichitta
MA KYE PA NAM KYE GYUR CHIG
Not yet born arise.
KYE PA NYAM PA ME PA YI
May that arisen not decline,
GONG NÄ GONG DU PHEL WAR SHOG
But increase more and more.
GE WA DI YI NYUR DU DAG
Due to this virtue, may I quickly
LA MA SANG GYÄ DRUB GYUR NÄ
Become a Guru-Buddha,
DRO WA CHIG KYANG MA LÜ PA
And lead all transmigratory beings,
DE YI SA LA GÖ PAR SHOG
Without exception, to that state.
Due to all the merits of the three times collected by me, the numberless buddhas,
and the numberless sentient beings, may all wars, sickness, famine, torture,
poverty, and economic problems in the world, and all dangers of earth, water, fire,
and wind, be pacified immediately, and may perfect peace and happiness prevail in
everyone’s hearts and lives. May the Buddhadharma last for a long time, and may
the sentient beings in this world meet the Buddhadharma and achieve
enlightenment as quickly as possible.
Due to all the past, present, and future merits collected by me and all the merits of
the three times collected by the numberless buddhas and numberless sentient
beings, which are completely empty of existing from their own side, may I, who
am completely empty of existing from my own side, achieve the state of full
enlightenment, which is completely empty of existing from its own side, and lead
all sentient beings, who are completely empty of existing from their own side, to
that state, which is completely empty of existing from its own side, by myself
alone, who is completely empty of existing from my own side.

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LongChen Nyngthik Refuge Tree

Pointing Out Instruction

by Situ Paṇchen Chökyi Jungne

Yogi, you who diligently apply yourself to the practice,

Longchen Nyingtik Ngöndro

Field of Merit from Longchen Nyingtik Preliminaries

The Excellent Path to Omniscience: The Dzogchen Preliminary

Homage to Rigdzin Jikme Lingpa

The Blessing of the Speech

Which is transformed into a three-spoked vajra of red light. 2

Their syllables are like strings of pearls. From them,

As it converges back, all the obscurations of my speech are purified, and

The Vowel Mantra

The Consonant Mantra

oṃ smara smara vi-manaskāra mahā-java hūṃ

hrīḥ vajra-jihvā mantra-dhara vardhaṇi oṃ

1. Invoking the Lama

Repeat seven times calling out in ardent longing and devotion.

Rise up, O compassionate lama, my only refuge!

I am plagued by past actions and turbulent emotions.

Arousing all my mindfulness and awareness, I pray!

The Four Thoughts that Turn the Mind from Saṃsāra: A

If you don’t make good use of this opportunity,

How could you possibly expect to have such a chance again? 5

This existence of ours is as transient as autumn clouds.

To watch the birth and death of beings is like looking at the movement of a

A lifetime is like a flash of lightning in the sky,

Rushing by, like a torrent down a steep mountain.6

So for us—wherever we stay, wherever we go—

Karma follows us like a shadow.7

Because of craving, attachment and ignorance,

Men, gods, animals, hungry ghosts and hell-beings

Like the turning of a potter’s wheel.8

The Four Thoughts that Turn the Mind from Saṃsāra

Free and Well-Favoured Human Birth

Amidst long-living gods, in uncivilized lands, or with wrong views,

In a world where a buddha has not come, or incapable of understanding:

All ‘five personal advantages’ are complete. A buddha has come,

He taught the Dharma, it has survived, I have embraced it, and

A true spiritual friend has accepted me—I have the ‘five advantages due to

Although in a position where I have every one of them,

Once this life, so fraught with uncertainty, is relinquished,

I will go on to yet another realm of existence.

O Guru Rinpoche, turn my mind towards the practice—care for me!

If I do not seize the opportunity this present freedom offers,

Once the merit that provided this happy existence is spent,

Not knowing good from bad, I will never hear the sound of Dharma,

Nor meet a spiritual friend—a terrible disaster!

Only to think of the numbers and kinds of sentient beings

Is to realize just how slim is the chance of gaining a human body;

O Guru Rinpoche, turn my mind towards the practice—care for me!

A fickle and impetuous mind in such a promising basis

Makes it no good as a foundation for attaining liberation.

When negative karma overtakes me, or I am distracted by laziness,

Like a slave—under someone else’s control, turning to Dharma simply out of

Or chronically senseless and stupid. These are ‘the eight incidental

When they come upon me, menacing my Dharma practice,