Jamyang Khyentse Chökyi Lodrö Collection - LotsawaHouse PDF

Jamyang Khyentse Chökyi
Lodrö Series
1
A Plea to Those who Present 'Red Offerings' to
Worldly Deities
by Jamyang Khyentse Chökyi Lodrö
Are Śiva and Viṣṇu and the goddesses Kālikā and Caṇḍikā the deities that you
worship or not? If they are, do they possess love and compassion for sentient beings?
If they do not have love and compassion what possible benefit could there be in
worshipping them? If they themselves are kind and compassionate why is it not
necessary to be kind and compassionate toward the animals that are to be sacrificed?
If it is beneficial to slaughter chickens and oxen, then why would it not be even more
beneficial for you yourselves to be killed and offered to these gods? To value your
own life while stealing others' lives is utterly misguided and indecent.
Are the gods Śiva and Viṣṇu benevolent? Or are they not? Are they deities of the
higher realms? If they are truly gods of pure heavenly abodes it is improper to present
them with offerings of flesh and blood. If they are not, they are no different from
malicious demons and spirits. Yet, even we Buddhists do not claim that the likes of
Īśvara are demonic spirits.
Therefore, since it is extremely incongruous to kill and offer up sentient beings to

pure gods who are kind and caring, it is only right and proper that you renounce such
practices and worship these deities with abundant clean offerings instead.
As the fully ripened result of acts of killing you will be reborn in the hells, thepreta
realm or as an animal. Once reborn in the Reviving Hell in particular, you will pay for
each life that you have taken by undergoing death five hundred times. As the effect
that resembles the cause, you will have a short life with persistent ill health, no matter
where you are reborn. You will retain a fondness for killing and, as the conditioning
effect, the land of your birth will be harsh and unpleasant. Thus, the faults are truly
boundless. As the King of Samādhi says:
Actions, once performed, will not come to nothing.

Positive or negative, they will bear fruit accordingly.
And the Chapter of the Truthful One:1 states:
O king, do not commit the act of killing.

For all beings regard loss of life as grievous.
And, since they seek to preserve it enduringly,
Do not even so much as entertain the thought of taking life.
If you wish to live long in good health, therefore, you must give up killing. Even if you
do not experience the result of a negative action immediately, it will not go to waste,
and it is certain that you will experience it eventually. As a sūtra tells us:
2
Misdeeds do not strike suddenly
Like being cut with a sword.
But for those beings who commit misdeeds
All will become evident in due course.
The Sūtra on Obstacles to Ordination2 also tells how, as a result of killing, a bird who
courses through fire and dwells on the tips of flame while remaining unburnt will
crush the heads of hell beings who have taken life and drink their blood. Skull-
entering birds, too, will penetrate these beings' brains and imbibe them; while birds
called Tongue-Eaters tear out their tongues and consume them. You will have to
endure being eaten by these in one region of the Avīci Hell named Terrors of the
Winged Birds, three hundred thousand leagues in extent, as well as by the other birds
of hell for several hundred or several thousand years. Once you escape from there,
you will arrive, companionless and bound by the noose of karma, in a place called
Sheer Drop Chasm, which is surrounded by eleven massive fires. Having fallen into a
great abyss, every step you take will scorch your feet, and each time you lift them,
they will be healed. Then you will be eaten by herons and other birds for several
hundred or several thousand years. Thousands of fiery wheels will cut your body to
pieces. Stakes will be driven through the soles of your feet, and tiny insects will
burrow into your body and eat it inside and out. Sinking into scorching embers, you
will try to run but the henchmen of Yama will hack and slice your body apart with
weapons. These and other untold torments must be endured.
If your guides, such as Viṣṇu and Devī, are bodhisattvas with love for living beings,
they will not consume flesh. As the Sūtra of the Descent to Laṅka says: "Just so,
bodhisattvas who are embodiments of loving kindness, do not consume any form of
meat." And:
Whoever transgresses the Sage's words

And, with an evil intention, eats flesh,
Such a perpetrator of wicked deeds
Will fall into the unbearable realms of hell.
Śākyamuni is said to be one of the ten avatars of Viṣṇu and is thus Viṣṇu's emanation.
If so, Viṣṇu, who is the basis of emanation, must also be the noble Buddha. And, as the
Blessed One himself taught:
The joy of beings brings delight to the Buddhas,

While any harm to them is a source of displeasure.
Pleasing them thus gratifies the Buddhas,
While doing them ill harms the Buddhas too.3
As this indicates, harming sentient beings brings the severe negative karma of
displeasing the Buddhas. That is why the 'red offering' of flesh and blood from
slaughtered animals must be thoroughly repudiated.
3
This was written by one who guides well out of love, Mañju Dharmamati.
| Translated by Adam Pearcey 2019, with the generous support of the Khyentse Foundation and Terton
Sogyal Trust.
Bibliography
Tibetan Edition
’Jam dbyangs chos kyi blo gros. "'Jig rten pa'i lha dmar mchod byed pa rnams la
springs pa" in ’Jam dbyangs chos kyi blo gros kyi gsung ’bum. 12 vols. Bir: Khyentse
Labrang, 2012. W1KG12986. Vol. 8: 406–410
Secondary Sources
Barstow, Geoffrey (ed.). 2019. The Faults of Meat: Tibetan Buddhist Writings on
Vegetarianism. Somerville, MA: Wisdom Publications, 2019.
Ga Rabjampa. 2012. To Dispel the Misery of the World: Whispered Teachings of the
Bodhisattvas. Trans. Rigpa Translations. Boston: Wisdom Publications.
Goodman, Charles. 2016. The Training Anthology of Śāntideva: A Translation of the

Śikṣāsamuccaya. New York: Oxford University Press.
Shantideva. The Way of the Bodhisattva. Trans. Padmakara Translation Group. Boston:
Shambhala Publications, 1997 (revised 2006)
1. Bden pa po'i le'u (Satyakaparivarta). This is an alternative title of the Sūtra

Teaching the Miracles in the Domain of Skillful Means that the Bodhisattvas Have
at their Disposition (Bodhisattvagocaropāyaviṣayavikurvitanirdeśasūtra, Toh 146)
↩
2. i.e., Pravrajyāntarāya-sūtra. The source of what follows seems to be the Sūtra of

the Application of Mindfulness to the Sacred Dharma (Saddharmasmṛtyupasthāna
Sūtra, Toh 287). It is likely that Jamyang Khyentse based his comments on
Śāntideva's Śikṣāsamuccaya, which cites this section of the
Saddharmasmṛtyupasthāna Sūtra immediately after a citation from the
Pravrajyāntarāya-sūtra. See Goodman 2016: 73–75. ↩
3. Bodhicaryāvatāra VI: 122. ↩
4
A Sun to Banish the Darkness of Wrong Views
You cut apart the web of conditioned existence,

And burn away the thicket of abundant faults,
Treasury of Wisdom, Adamantine Sharpness,1
At your feet I bow, and impart this message.
How pitiful it is that the clamour of hostility

Toward Dharma from someone holding wrong views,
Who is cloaked in the darkness of conditioned existence,
Should now be proliferating.
Clinging to one’s own view as paramount

Is a defilement, to be discarded through meditation;
Whereas possession of the authentic view
Naturally releases the knots of attachment and aversion
And frees from the constraining cage of conceptual elaboration.
The protector Nāgārjuna and his heirs explained

That all assertions of emptiness or non-emptiness
And the like are forms of conceptual construct.
Thus to judge Old and New teachings and adherents
As good or bad, and to praise one’s own side
While disparaging that of others
Is the tradition of ignoble people.
The gentle lord and second buddha,

Lobzang Drakpa ablaze in splendour,
Upheld the lineage tradition
Of the peerless Jowo [Atiśa] and his heirs.
He led a pure liberational life;
The Buddha’s Words arose for him as personal instructions;
And he understood how all teachings are mutually compatible.
Universal impartiality and benevolence
Is thus the tradition of this lineage.
Having entered this very tradition,
Then to act in a way that conflicts with it
Is to bring injury upon the teachings.
The fact that Padmākara of Oḍḍiyāna

And the divinely eminent Dīpaṃkāra
Belonged to one and the same wisdom-stream
Is clearly stated in the Book of Kadam.
5
And the great Lord Tsongkhapa’s guru
Lekyi Dorje,2
In his Great Aural Lineage Vajrapāṇi
And the Supreme Medicinal Nectar Replies,3
Agrees with the intent of Mahāmudrā and Dzogchen.
Paṇchen Lobzang Chökyi Gyaltsen,
Ngawang Lobzang Gyatso and others
Have practised profound Nyingma teachings.
Other great learned and accomplished masters too
Studied the Ancient Translations’ dharma-treasury
Of kama and terma and brought benefit to beings.
The Gendenpas have made treasure teachings,
Such as the Most Secret Wrathful Hayagrīva4
And the Kyergang pure vision Hayagrīva,5
The core of their tradition of secret practice.
For these reasons and on account of reliable histories,
Valid textual sources and multiple logical arguments,
One should never be hostile to the supreme Ancient Translations,
Either to its profound teachings or to its followers.
Nobody should object to a statement

Promoting the greatness of one’s own system.
But to feel deep hostility yourself
Or to introduce it in others
Is to enter a wrong path and discourage faith;
It is to incur a grave burden of wrong,
And to create a cause for evil destinies and the hells.
Thus, it is only wise to be cautious.
For most noble people6

It is befitting to accord with conduct of the noble,
And through the wonder of altruistic intention,
To bring benefit and happiness to the teachings and beings.
Sacred speech carved on stone,7

Tsa-tsas, prayer flags and wind-powered wheels—
To be touched by the same breeze that passes them
Will plant the seed of liberation.
Such virtuous practices are not be prevented.
The seven-day ceremonies based on the forty-nine day period

Clearly explained in the Medicine Sūtra, Purification Tantra and so on, 8
As well as the life-story of the Oḍḍiyāna Guru,
The Chronicles of Padma,
6
The Guru’s secret Siddhi mantra,
The Peaceful and Wrathful deities and so on—
To suppress such practices and teachings
Would surely have damaging repercussions.
The same logic would render it inadmissible to recite
The name mantra invoking the wisdom mind
Of one’s own root guru,
Or to perform the visualization and recitation
For all the deities that originate in the maṇḍala of Guhyasamāja.
Take heed, therefore, with body, speech and mind.
For each town, monastery and patron

To perform recitation, offering and praise,
Each according to their own very system,
For as many ancient traditions as exist,
Is extremely virtuous and auspicious.
To follow the nonsense of Phabongkha,9

And cast aside tradition only to introduce
All manner of newfangled practices
Will only bring unhappiness to the world.
The teachings these days are in decline.

This is an age of strife based on degeneration.
What good, then, could there be in argument
Born of sectarian attachment and aversion? It is futile!
Remain, therefore, in the space of the middle way.
Through the virtue of this, may all living beings

Develop renunciation and bodhicitta in their minds.
May the wealth of their authentic view increase.
May they perfect the two accumulation, purify obscurations,
And swiftly attain the level of the two kāyas.
Thus, this was imparted by an inveterately idle, dharmaless wanderer who has developed
faith in all the teachings of the victorious Buddha. May it be a source of immense benefit
for the world. Sarva maṅgalam.
| Translated by Adam Pearcey with the kind assistance of Alak Zenkar Rinpoche, 2019.
7
Bibliography
Tibetan Edition
’Jam dbyangs chos kyi blo gros. "Log lta’i smag ’byin mun sel nyi ma" in ’Jam dbyangs
chos kyi blo gros kyi gsung ’bum. 12 vols. Bir: Khyentse Labrang, 2012. W1KG12986
Vol. 8: 389–393
1. rdo rje rnon po (Skt. Vajratīkṣṇa) an epithet of Mañjuśrī. ↩
2. i.e., Lhodrak Namkha Gyaltsen 1326–1401 ↩
3. i.e., Zhu lan sman mchog bdud rtsi'i phreng ba, which is contained in the writings
of Tsongkhapa. ↩
4. rta mgrin yang gsang khros pa ↩
5. skyer sgang dag snang rta mgrin ↩
6. Read dam par as dam pa (AZR) ↩
7. Read bskor as brko (AZR). ↩
8. Read sbyang as sbyong (AZR). The Medicine Sūtra appears to be another name for
the Saptatathāgatapūrvapraṇidhānaviśeṣavistara. The Purification Tantra is the
Sarvadurgatipariśodhana. ↩
9. Read mkhas as kha’i (AZR). This is Pha-bong-kha[-pa] bDe-chen snying-po

(1878–1941) who is notorious for his anti-Nyingma sentiment and opposition to
non-sectarianism in general. It is to him and his supporters that this text is
addressed. ↩
8
Advice for Garje Khamtrul Rinpoche
Oṃ Svasti
Lordly Guru, most supreme refuge, may your feet ever adorn my crown.
Sublime holder of the teachings, you have requested me to summarize the path into
pith instructions for you to practice. As I myself lack any deep experience, I feel it
would be inappropriate for me to do so. Nevertheless, to avoid disappointing you, I’ll
write a synopsis of what the masters of the past have said.
Begin by destroying the house of the analytical mind, and decide upon the groundless
and rootless nature of all. This dharmakāya awareness that transcends ordinary mind
is without essence and identity – lucidity without a reference point, completely free.
It is awareness without dwelling, unobservable and free of notions such as existence,
non-existence, permanence and nothingness.
It isn’t a mere vacuity; it is the Great Perfection, the spontaneous three kāyas,
quintessential luminosity itself abiding as the ground, the great dharmakāya.
To experience it there is no need for a contrived path; simply rest in your own nature.
Whatever else you practice, such as the generation phase (utpattikrama) or perfection
phase (sampannakrama), will not be a distraction. This is it, there is no need for
anything else!
To avoid distraction and vagueness, which may occur at the beginning of the practice,
remain mindful and sustain awareness. Eventually mindfulness itself will dissolve into
the dhātu, that which is all-pervasive and enduring like the sky, and within which
there is nothing to hold onto or release, neither purity nor impurity. Everything arises
naturally – without suppression or encouragement, complexity or simplicity – it is
simply the dynamic display of compassionate awareness: settle into this.
This view should be as stable as a mountain. Meditation should be as unmoving as an

ocean. Conduct should be relaxed and loose, regardless of what appears. As for the
result, simply settle into awareness.
Don’t dwell in the past or anticipate the future. Regardless of whatever appears to the
six consciousnesses, do not be attached, allow things to pass. This is the meaning of
self-liberation.
Continually meditate upon devotion, renunciation, love, compassion, and the supreme
mind of enlightenment, bodhicitta. Don’t forget that it is critical you practice the
approach and accomplishment of your chosen deity.
9
Sublime one, kindly consider these points of practice that I, Chökyi Lodrö, offer you.
May any ensuing merit dredge the very depths of saṃsāra.
Offered to Garje Kham-u Tulku.
| Translated by Sean Price, 2016.
10
Advice on Recognizing the Nature of Mind
What we call mind is that which thinks endlessly of everything under the sun. When
investigating its essence to determine the true nature, we examine each momentary
thought that originates, remains and departs. We inquire where the arising might be
and look into the place or source of origination. We investigate the place of remaining
and nature of what remains, and, for the departure, the nature of what ceases and its
place of cessation. Each time we ask what these are like in essence. And through this,
we realize that they lack even so much as an atom’s worth of true reality. Yet in spite
of this unreality, there is still something which knows, or is aware of, good and bad,
and which is present unceasingly. By allowing this to settle by itself, without altering
it or fabricating it in any way through inviting or following thoughts, we can
naturally experience a state that is beyond all expression and is the inseparability of
clarity, awareness and emptiness. To sustain the continuity of this is what we call
looking into the essence of mind.
Still, it is very important to purify obscurations as a preliminary, to pray to the guru

with deep devotion, and to exert oneself in receiving empowerment. When we
understand this essence of mind well, we will not have so much attachment and
aversion towards friends and enemies or hope or fear concerning pleasure and pain.
This is difficult to realize, no matter who we might be.
Chökyi Lodrö offered this merely to avoid turning down a request.
| Translated by Adam Pearcey, 2020.
11
Advice to Myself
Kyeho! O Wonder!
Simply to hear your name tears the cycle of conditioned existence apart,
Merely to think of you brings the greatest of good fortune,
My sole, ever-lasting refuge, glorious supreme lama—
May we remain inseparable, as you dwell joyously in the blossom of my heart!
Listen, Lodrö, you who are so smart and sensible!
Right now, you might consider yourself young,

But, with a wicked mind intent upon your own wellbeing,
The daylight of your life will soon succumb to shadows.
Although you’ve met many authentic masters,

And received a few teachings on sūtra and tantra,
Your character remains as tough and rigid as stone,
Yet still you think you’re improving—how gullible you must be!
Whilst well-aware of the boundaries of the three vows,

With self-destructive, self-defeating thoughts and deeds,
You strive to bring about the sufferings of the hells!
Careless one! Put your hands to your heart and think:

These plans for the future, based upon a denial of death,
Undermine the real purpose of this and future lives,
And the enemy, Yama, will only catch you in his noose—think hard!
When you’re caught in the passage from this life,

There’ll be no way to bear the pain and the sorrow,
And all will be an unending river of tears—
Bring this to mind and your heart will surely falter.
Now, with these freedoms and advantages, you have a support for practice—a unique
opportunity!
Rather than squander such an invaluable moment,
Why not strive to accomplish the goal of lasting happiness? Consider!
The bloom of a handsome youthful body withers with age.

Despite your wishes, you’ll experience the pain of disease,
And, with a final rasping cough, you’ll pass away.
Even now, the time for this draws near.
Son, Lodrö, think about it well!
12
The blazing iron balls of undeserved offerings
Will sever the life-force of liberation—reflect upon it!
When molten bronze is running down your throat,
Will you savour its taste? Consider it now!
Though immature, you pretend to work for others’ good;

It’s like the blind leading the blind—
Why not just stop fooling yourself and everybody else?
Simply to remember your father is sufficient, the king of all practices.

When praying to the noble lama with intense devotion,
You, son, find all your concerns transformed into Dharma—
O lama, only father of mine, guide me along the path!
Precious teacher, possessor of the wisdoms and kāyas,

To look upon you now would fill me with such joy!
Yet with my impure perception and my wicked karma,
I have no chance to meet you, dear father lama!
When this son of yours has purified his perceptions,

He’ll discover the lama of unaltered rigpa-awareness,
And from that experience, there’ll be no separation—
Bringing this to mind, what joy! What bliss there is!
O lama, healer of your son’s ills, remain!
For however long I have left to live,

May I be devoted to the Dharma from the very core of my being,
And may whatever I do, say or think,
Be directed only to beings’ good,
Never entangled in selfish desires!
May I set out upon the path to liberation,

And, mounting the steed of bodhicitta,
May I lead all beings to happiness!
On the plain of Burdom in Lhogyü, Chökyi Lodrö made this aspiration on the Chötri
Thang in front of Mount Senge Yangbe.
| Translated by Gyurme Avertin, 2011.
13
༄༅། །གདམས་པ་ན་ན་ེང་མས་ས་་བ།
Beautiful String of Jewels

A Heart Advice
from Jamyang Khyentse Chökyi Lodrö to Khandro Tsering Chödrön
ེ་་མ་མས་ལ་ག་འཚལ་ལོ། །
jé lama nam la chaktsal lo
Homage to the venerable lamas!
་་ག་ོན་ཀ་ིན་དང་འ། །
tsé mitak tönké trin dang dra
This life of ours is fleeting, the same as autumn clouds:
ས་ད་་ཡོད་པ་ད་་ད། །
dü danta yöpa danta mé
Now we have it—but now it is gone.
ས་འ་་་་་ར་བན། །
lü di ni chu yi chubur shyin
This body’s like a bubble, floating on a stream,
དགས་་བ་ང་གབ་མར་་མངས། །
uk gyuwa lung seb marmé tsung
Our very breathing like a candle in the wind.
ོགས་བཟང་པོ་་་འ་བ་ཡང་། །
drok zangpo lha bu drawa yang
Those best friends of ours, they seem like children of the gods,
ལ་་བར་ནས་འོགས་དབང་ད། །
shul du kyur né drok wangmé
But once we’ve left them behind, they can never be by our side again.
་ནོར་ས་་ར་ངས་ཡོད་ང་། །
gyunor dzé ri tar pung yö kyang
We may have stacked up wealth and possessions the size of a mountain,
ཁབ་ཙམ་ག་ེར་བ་དབང་་ད། །
khab tsam shyik khyerwé wang nimé
But not even a single needle can we carry with us.
་འ་བདག་གན་ེ་ས་་བས། ། 14
་འ་བདག་གན་ེ་ས་་བས། །
kho chidak shinjé shyé jawé
He, the one called Yama, Lord of Death,
དབང་མ་ེར་ི་མ་ལ་་ིད། །
wang ma ter chimé yul du tri
Does not let us go, but drags us off into the next life.
ས་མས་པ་ལང་ཚོ་བག་ལ་གསལ། །
lü dzepé langtso trak la sal
This body, glowing with youth and beauty,
མཚར་ག་་་ཏོག་འ་ན་ཡང་། །
tsar duk gi metok dra na yang
May look like a lovely flower in bloom,
ས་ནམ་ག་་ག་སད་ིས་ེར། །
dü nam shyik mitak sé kyi khyer
But one day the frost of impermanence will destroy it.
ད་འ་བདག་གན་ེ་མ་བ་གགས། །
dra chidak shinjé chewa tsik
Our opponent, Yama Lord of Death, bares his fangs
ལས་ངན་པ་ཞགས་པས་དབང་ད་བམ། །
lé ngenpé shyakpé wangmé dam
As he binds us, helpless, with the noose of our negative karma.
ོབ་སོད་ི་གནམ་ས་གང་བ་ས། །
gyob sö kyi nam sa gangwé dü
And when heaven and earth fill with cries of “Strike!” and “Kill!”,
བས་་མ་དན་མག་གམ་ལས་ད། །
kyab lama könchok sum lemé
Then there’s no refuge anywhere, except the lama, the Buddha, Dharma and Saṅgha.
ས་ད་་རང་དབང་ཡོད་པ་ས། །
dü danta rangwang yöpé dü
Now is the time when freedom is still ours,
ོ་དམ་པ་ས་ལ་ོགས་པས་ན། །
lo dampé chö la chokpé na
So if we turn our mind towards the Dharma,
ལས་ས་པ་དོན་དང་ན་པར་འར། ། 15
ལས་ས་པ་དོན་དང་ན་པར་འར། །
lé jepa dön dangden par gyur
Then whatever we do will become truly meaningful.
རང་མས་འ་་ོད་དང་འ་བས། །
rang sem di ta gö dang drawé
This mind of ours is like a wild horse,
ས་འང་ག་ས་བ་པ་དང་། །
ngejung chak gi drabpa dang
So tame it with the whip of renunciation, and
་འར་ང་འལ་པ་ན་པ་ཐོངས། །
tsé dir nang trulpé shyenpa tong
Give up clinging to the delusory perceptions of this life.
འོ་བ་ན་ཕ་མར་ས་ས་ནས། །
drowa kün pamar shejé né
See all beings as your father and mother, and
མས་ིང་ེ་ང་བ་མས་གས་བོམ། །
jam nyingjé changchub sem nyi gom
Then cultivate love, compassion, and the two bodhicittas,
ག་ན་ི་ོ་ོང་འོང་བར་མཛོད། །
tekchen gyi lojong jongwar dzö
And perfect the mind training of the Mahāyāna!
ིན་་ན་་བ་་མ་། །
drinché den tsawé lama dé
Never forget the root lama—and his unrepayable kindness—
ས་ནམ་ཡང་མ་བེད་ིང་དས་བོམ། །
dü namyang ma jé nying ü gom
But meditate on him in the centre of your heart.
གསོལ་བཏབ་དང་དབང་ང་གས་ད་བེ། །
soltab dang wang lang tuk yi sé
Pray to him, receive empowerments, and merge your mind one with his wisdom mind.
མས་གདོད་ནས་ེ་ད་ས་་གས། །
sem döné kyemé chökü shi
Mind is primordially unborn, and so by nature dharmakāya;
གདངས་རང་བན་འོད་གསལ་འགགས་པ་ད། ། 16
གདངས་རང་བན་འོད་གསལ་འགགས་པ་ད། །
dang rangshyin ösal gakpamé
Its radiant nature is clear light, unceasing;
ལ་་ཚོགས་ཤར་བ་ལ་པ་། །
tsal natsok sharwa trulpé ku
Its display is nirmāṇakāya, arising in manifestations of every kind.
་་གམ་དེར་ད་ན་ིས་བ། །
dé ku sum yermé lhün gyi drub
These three kāyas are indivisible, spontaneously present.
རང་ག་པ་གནས་གས་་་ངང་། །
rangrik pé neluk dé yi ngang
Rest in this natural state of rigpa self-awareness:
ོས་བས་ད་མ་ེད་མ་བལ་ཐོང་། །
lö chö lema jé cham dal tong
Don’t let the ordinary mind contrive and spoil it, but release everything, spacious and even.
མ་ོག་་ེས་་མ་འང་ཞོག །
namtok gi jesu ma drang shyok
Don’t follow rising thoughts; leave them be.
གང་ང་ན་རང་ོལ་འོ་བར་ིས། །
gang nang kün rangdrol drowar gyi
Let whatever appears unfold and naturally liberate itself.
ན་མཚམས་་ཁ་འདོན་བས་བོད་དང་། །
tüntsam sukha dön dejö dang
In the breaks between sessions, recite mantras and prayers, and
བཟང་ོད་སོགས་ོན་ལམ་ཡང་ཡང་གདབ། །
zangchö sok mönlam yangyang dab
Excellent aspirations like The Prayer of Good Action.
ལ་་ད་གདམས་པ་ེང་བ་འ། །
tsul deké dampé trengwa di
And so, this garland of words of advice
་ང་་དམ་ས་ོན་མ་ལ། །
tsering gi damchö drönma la
For Tsering Chödrön, ‘Long Life, Light of the Supreme Dharma’—
བསམ་པ་བཟང་པོས་གདམས་པ་ད ། 17
བསམ་པ་བཟང་པོས་གདམས་པ་ད །
sampa zangpö dampa gé
My good heart spoke meritoriously;
ད་བས་ང་བ་ར་ཐོབ་ཤོག །
gewé changchub nyur tob shok
And may that merit bring us swiftly to enlightenment!
ས་པའང་ས་ི་ོ་ོས་པས་སོ། །
by Chökyi Lodrö
| Translated by Rigpa Translations, 2011
18
Four-Point Advice
At the feet of the guru, I pay homage.
Recollecting impermanence and death,

Averting attachment to this life and cultivating renunciation—
These are the three means of limiting your concerns.
This is the instruction for turning the mind to Dharma.
Recognize sentient beings as your parents,

Meditate intensively on love and compassion,
And cultivate the supreme attitude of cherishing others above yourself.
This is the instruction for progressing along the Dharma path.
All phenomena throughout the universe,

These vague, unexamined perceptions,
Are, when investigated, just like an illusion.
This is the instruction for pacifying confusion on the path.
Genuine dharmatā, awareness and emptiness,

Untainted by thoughts of intellectual analysis—
Sustain it nakedly as pure self-knowing.
This is the instruction for confusion dawning as wisdom.
Elaborating further it would all become vast,

But this covers the fundamental points.
These four instructions include all the Dharma,
So put them into practice in this way.
Chökyi Lodrö wrote this for Lama Jampa.
19
Heart Advice in a Nutshell
Homage to the incomparable source of refuge, the Precious Lord of Oḍḍiyāna!
This excellent support, a human form with its freedoms and advantages,
Is so difficult to obtain; but now that we have actually gained one,
Let us strive to make it meaningful and realize its full potential,
Without squandering the opportunity and letting it go to waste.
The root of all dharmas is one's own mind:

Convincing when unexamined, ingenious in its deception;
Yet, when investigated, without basis or origin;
In essence, free of coming, staying or going.
All the phenomena of saṃsāra and nirvāṇa
Are but pure or impure projections of one's own mind.
In reality, neither saṃsāra nor nirvāṇa exists.
Empty from the very beginning, pure from the first —

Still, this emptiness is not a nihilistic void,
For there is spontaneous presence in the nature of clear light.
Responsive pure awareness is the basis for all that unfolds.
Rigpa is beyond designation and verbalization.
From its potential saṃsāra and nirvāṇa arise in all their multiplicity.
The manifestation and the one that brings it about are not two:
In the experience of this non-duality, remain—unaltered.
Let your body settle, without moving about or fidgeting.

Let your speech settle, following the flow of the breath.
Let your mind settle, without pursuing thoughts or ideas.
Spaciously, from deep within, settle and relax in natural ease.
Pure awareness of the unborn dharmakāya

Is not created by cause or condition, but is naturally occurring.
Vividly alert, fresh and nakedly clear,
Unstained by thoughts of perceiver or perceived,
Unspoiled by presumptive understanding—
In this natural experience of concentration, remain.
‘Remain’, however, is but an expression —
In reality, there is no one that remains, nor any remaining as such.
In this rigpa-emptiness—the dharmakāya’s very own face —

Abide at all times, in undistracted recognition.
20
There’s no end to the activity and delusions of saṃsāra:
The more you do, the more they go on increasing,
Animosity and attachment strengthen all the while,
Creating the causes for your own downfall.
Turn your mind, therefore, towards the Dharma.

If you can integrate the Dharma physically, verbally and mentally,
You have set out on the path to liberation and enlightenment,
And, at the moment of death, you will have no regrets.
In this and all your future lives,
You will go from one joy to the next.
Visualize the one who is most kind and gracious,

Your own guru, inseparable from the Great Orgyen,
At the crown of your head or in your heart.
And generate fervent, longing devotion.
Whatever happens, good or bad, happiness or sorrow,
Pray to your precious fatherly guru.
Blend your own mind indivisibly with his, and rest.
At the moment of death, abandon attachment and aversion,

Visualize the precious Guru of Orgyen at your crown.
And dissolve your consciousness, an orb of light symbolized by HRīḤ ( ིཿ),
Into the great, glorious Orgyen’s heart-centre.
If you practise this regularly from now on,
It will come readily at the time of death.
Recite the aspiration of the Glorious Copper-Coloured Mountain, too.
In conclusion, Dharma practice is:

To cut attachment to saṃsāra,
To generate love and compassion for beings of the six classes,
And to tame completely this mind of ours.
Practise this all the time, I beg you, without distraction!
Even though I lack any practice myself,

This short advice,
Which accords with the words of the great saints of the past,
Was written by the stubborn Dharmaless parasite,
The one called Chökyi Lodrö,
For the noble bhikṣunī Pelu,
Simply to avoid turning down her request.
Sarva maṅgalam.
| Translated by Adam Pearcey, 2017, with many borrowings — including the title — from the 1981
version by Rigpa Translations.
21
Khandro's Plea
ཀ་་གསོན་དང་་མ་ན་པོ་། ཁ་་ད་པ་དམ་ས་མ་ན་ནས། ག་་་ས་་་ཟད་འག་ལགས། ང་་་ནས་དལ་བར་འོ་ས་ད།
ས་་ས་ནས་ིས།
Tsering Chödrön wrote: “Oh! Listen, precious lama, please! Without having really
genuinely thought about the Dharma, bit by bit my life has just slipped away. And
when I die, I will go to hell, I’m sure!”
ོ་པོ་་མས་ལན་བཏབ་པ་་ལ་ཕན་པ་ད་་རང་ལག་ཡོད། ས་ི་མ་ངས་མང་པོ་མ་ཐོན་ང་། ན་ལ་ཕན་མས་བསམ་པ་བཟང་པོ་དང་། ད་
་བོ་ང་ོན་ལམ་བཟང་པོ་གདབ། རང་མས་ེ་ད་གསལ་ོང་་བོ་ོང་། ག་་་མ་ན་ལ་གསོལ་བ་ཐོབ། ་་མདོ་ད་ན་ི་ིང་པོ་
ན། ས་གདམས་པའོ། །
Her husband the lama replied: “Right now, you have all the help you need, in your
own hands. Even though you cannot manage many different kinds of Dharma
practice, if you can keep a good heart and be kind to everyone, dedicate the merit and
make wholesome prayers of aspiration, maintain the unborn nature of the mind which
is the union of clarity and emptiness, and always remember the lama and pray to him,
that is the heart of all the sūtras and tantras.” This was his advice.
| Rigpa Translations, 2011.
22
Opening the Door of Dharma
A Brief Discourse on the Essence of All Vehicles
Homage to the guru and the protector Mañjughoṣa!
You tear right through the web of self-oriented views,

And your sword of wisdom lights up the triple world—
Great store of all the victorious buddhas' insight,
Protector Mañjughoṣa, to you I pay homage.
I could not describe all dharma systems

Of the infinite vehicles beyond imagining,
But I shall offer here a mere sketch,
A partial overview in a succinct style.
The omniscient teacher, Lion of the Śākyas,

Turned the Wheel of Dharma in three stages:
The first was to counter the non-meritorious,
The intermediate to counter views of self,
And the last to counter all foundations of views.
The subject matter, which is the three trainings,

Is explained through the twelve branches of excellent speech.1
While some refer to the great vehicle of Secret Mantra
As the Inner Abhidharma, it is said to be
The scriptural category of the vidyādharas.
Counting it separately like this is maintained to be better.
Translations into Tibetan amount to just over a hundred volumes,

But the true extent of the Buddha's Word cannot be gauged.
The treatises that comment on the intent of Buddha's teachings
Include the Basic Vehicle's Treasury of Detailed Classification,2
And the Great Vehicle's commentaries by such scholars as
The Six Ornaments of the World3 and Marvellous Masters4 —
An exceedingly large number of compositions in all.
There are also commentaries on the tantras of Secret Mantra,
Sādhanas and pith instructions in number beyond imagining.
Through the kindness of the translators and paṇḍitas of the past,
Over two hundred volumes of these were translated into Tibetan.
All together they have served as the basis of the teachings.
23
In the Noble Land there was no distinction between New and Old.
In Tibet, as lotsāwas translated in earlier and later phases,
The Old-New distinction arose, with the period before Rinchen Zangpo
Designated the time of the Ancient School of Early Translations,
And the translations of the period thereafter referred to as New.
Most of the Vinaya, Sūtra and Abhidharma collections,
As well as the three outer tantra classes of Secret Mantra,
Were translated during the period of the Early Transmission.
Highest Yoga tantras such as Saṃvara, Hevajra, Kālacakra and Yamāntaka
Were translated mostly in the later period, but the Ancient School of Early
Translations
Also has a very large number of Highest Yoga tantras,
Such as the eighteen great tantras.5
Although some scholars of the New Schools have stated
That these tantras are inauthentic,
The impartial understand them to be genuine.
Indeed, I think it is correct to do so.
Why? Because these texts accurately convey the profound and vast points
Of the Buddha's Word and the treatises,
And it is only right, therefore, to honour and respect them.
In the Ancient School of Secret Mantra there are nine successive yānas,
Which can be subdivided into two: the causal and resultant vehicles.
There are three causal vehicles: those of the śrāvakas, pratyekabuddhas and
bodhisattvas.
And the resultant mantra vehicle includes three classes of outer tantra,
And three classes of inner tantras, which employ vast methods.
There are many further details for each of these,
Such as their respective views, meditation, conduct and results,
But since this is only a brief survey I cannot elaborate here.
The Ancient School of Early Translations has three categories of Word (kama),
Treasures (terma) and Pure Visions.
The New School of Secret Mantra is also called the Jowo Kadam tradition.
Its members included Atiśa, Gyalwa Dromtönpa,
The Three Brothers,6 and countless other holders of the teachings.
The Old Kadam became intermingled with the Sakya and Kagyü.7
Taking this as a basis, Jamyang Tsongkhapa
Expanded upon Vinaya, Sūtra, Madhyamaka, Prajñāpāramitā, Secret Mantra and so
on,
And his tradition spread everywhere throughout the whole world.
He made profound statements concerning sūtra and mantra
With the aid of his special deity and through his own discerning insight,
And special qualities are clearly evident in his excellent explanations.
24
The Sakyapa, which was founded by the five venerable patriarchs,8
Upholds the sūtra and mantra tradition of many learned and accomplished ones
Of the Noble Land, such as the great lord of yogins Virūpa,
Nāropa and Vajrāsana,9 as well as the Yangdak and Kīla practices
Of the Ancient School of Early Translations, which belong to the so-called Khön
Tradition.
Sakya Paṇḍita, who was the crown jewel of all the scholars of this world,
Defeated a heretic, Harinanda, in debate—
A feat no one else is known to have accomplished in Tibet.
There are three branches that uphold this lineage: Sakya, Ngor and Tsar.
Butön's tradition (Buluk), the Jonang and the Bodong also stem
From the foundation of the Sakya school,
Albeit with some slight divergence in their views on sūtra and mantra.
The Kagyü School derives from Nāropa and Maitrīpa.

Marpa, Mila and Dakpo are the three lords of all Kagyüpas.
It is from them that the four major and eight minor branches
And others derive, although most stem from Dakpo's student Pakmodrupa.
And among them, four still remain strong and undiminished to this day—
The Karma, Drukpa, Drikung and Taklung—
While the others have grown extremely weak indeed.
The scholar-adept known as Khyungpo Naljor

Followed a hundred and fifty learned and accomplished teachers,
Including the two wisdom ḍākinīs of India,10
The masters Rāhula and Maitrīpa, and others.
When transmitted in Tibet, his teachings became the Shangpa Kagyü.
There is no one today who follows this tradition exclusively,
But the empowerments and reading transmissions continue in both Sakya and Kagyü.
In addition, there is the Pacifying tradition

Of the Indian known as Dampa Sangye,
And Severance (Chöd), the Dharma of Machik Labdrön.
There are thus a great many systems of Dharma teaching in Tibet,

But aside from their nominal variations,
There is really no significant difference between them—
All share the crucial point of seeking ultimate awakening.
It is said that the Sakya and Gelug have a special command of teaching,
While the Kagyü and Nyingma have a special command of practice.
But, in fact, the scholars of former times put it like this:
The Nyingma opened the way to the teachings in the Land of Snows.
The Kadam became the source of millions of holders of the teachings.
The Sakyapas are the ones to spread the teachings in their entirety.
25
The Kagyü are unrivalled in the direct path11 of practice.
Tsongkhapa was sun-like in his brilliant conveyance of fine explanations.
Jonang and Zhalu were sovereigns of the profound and vast tantra collection.
This account matches how things are in reality.
The treasures of the Nyingma school are teachings,

Common and uncommon, which Padmasambhava,
The great master of Oḍḍiyāna, gave upon arrival in Tibet
To his disciples, the sovereign lord and subjects,
And which were then concealed as earth and mind treasures
To support the teachings and beings during the degenerate age.
When the time is right, they are revealed by sublime incarnations
And serve as bounty for the welfare of the teachings and beings.
There are many examples of 'pure visions' and 'whispered transmissions'

In both the Ancient and New traditions of Secret Mantra.
Some scholars have argued against the validity of the treasures.
However, since an examination of their purpose and underlying intention
Establishes the threefold validity of the terma teachings,12
One must be careful to avoid denigrating them
And thereby incurring the grievous fault of hostility toward the Dharma.
The One Hundred Thousand Lines and so on were Nāgārjuna's treasures,

And adepts extracted tantric texts of secret mantra
From the stūpa of Dhumathala in Oḍḍiyāna.
Even in the Noble Land, then, treasure revelation existed.
There are many other such proofs, but I shall not elaborate further.
The Path
For all the systems of teachings described above,
The essence of the path is to generate renunciation.
For this, the basis is to maintain ethical discipline
According to any of the seven sets of pratimokṣa vows
And to contemplate the rarity of the freedoms and advantages.
The Freedoms and Advantages

Reflect carefully on how difficult it will be to obtain13
Such an excellent support and opportunity again in the future.
It is momentous to find something so scarce, like a wish-granting jewel.
26
Death and Impermanence
Yet this situation will not last long, as death comes quickly.
There's no telling when the old, young or middle-aged will die,
For many circumstances lead to death, while few sustain life.
Reflect repeatedly on the passage of time, changing of the seasons,
And inconstancy of rivalries and friendships, and recollect impermanence.
Actions and Their Effects

After death, we do not simply vanish into the ether.
Nor are human beings necessarily reborn as humans and horses as horses.
Wandering beings are propelled by their past actions.14
The variety that exists among beings—in status and condition,
Relative affluence or poverty and range of influence,
As well as variations in physical beauty and appearance—
All originates in the variety of our past karma,
Which may be virtuous, unvirtuous or mixed.
Virtuous and unvirtuous deeds are of ten types.
Based on the four types of effect—ripening, cause-resembling, conditioning and
proliferating—
Virtuous and unvirtuous acts give rise to particular results.
We do not encounter the fruits of deeds we have not committed;
The acts we have committed will never go to waste;
And the agent of an action is sure to face its consequences.
For a more detailed presentation of actions and their effects,

Including actions that bring about effects within the same life,
And acts that ripen in the next or subsequent lives,
Please consult the sūtras, treatises or guidance manuals.
To adopt and avoid certain actions and their effects

Is the essence of the Dharma and a profound key point
Which encapsulates the four truths and dependent origination.
27
The Trials of Saṃsāra
Through karmic acts we wander through the six classes of beings,
Which consist of the three lower and three upper realms.
To put it simply, there is nothing, not even so much as an atom,
Throughout the desire, form and formless realms that is without fault.15
Beings everywhere are tormented by the suffering of suffering,
Suffering of change and all-pervasive suffering of conditioning,
And each of the six classes has its own particular tribulations.
Non-virtue produces suffering as its effect;
Tainted virtue leads to rebirth in the higher realms;
And undeviating acts of mundane meditative absorption
Cast one into corresponding dhyāna and formless realms.
But, as the source of saṃsāric existence has not yet been discarded,
Craving and attachment propel one into existence, and one falls back into saṃsāra.
To stay in these states of cyclic existence, therefore,
Is akin to remaining in a pit of flames or a nest of vipers.
Do not hanker after the pleasures of saṃsāra,
But develop the determination to escape conditioned being.
Following a Teacher
The basis for setting out on the path to liberation
Is to follow and rely upon a spiritual teacher—
Subdued through study, ethical, steeped in bodhicitta,
With a pure and genuine view, immensely caring,
Capable of cutting through projections, empowered, and upholding the samayas.
Follow such a guru and carry out his or her every command.
Developing faith and devotion brings positive qualities,
So it is crucial that you follow an excellent guru.
The teacher's instructions are like the nectar of immortality:
Do not allow whatever you receive to go to waste,
But put it all into practice, reflect on it and meditate.
Hearing alone is not sufficient to bring benefit,
Just as thirst cannot be quenched without drinking.
So remain in solitary retreat upon a mountainside.
28
Taking Refuge
The foundation of the path is taking refuge.
This is the basis of, and support for, all vows;
It is what separates Buddhists from non-Buddhist outsiders,
And affords protection to all gods and human beings.16
It is what brings all that is positive in this life and beyond.
Entrust yourself entirely to the Buddha as teacher,
Sacred Dharma as protection, and Saṅgha as guides.
Do not simply mouth the words, but feel genuine trust,
And guard the precepts of refuge effectively.
Generating Bodhicitta
The main practice of the Mahāyāna path is bodhicitta—
Like butter that emerges when sacred Dharma milk is churned.
Without it, any practice of sūtra or mantra which we may do
Will be devoid of essence, like the stalk of a plantain.
In addition, beings who exist throughout the whole of space
Have, over the course of our countless lives without beginning,
Been our very own parents innumerable times
And brought us benefit that is truly unimaginable.
Cultivate love, therefore, and great compassion
For all beings—friends, enemies and those in-between.
Fully dedicate your body, speech and mind to virtue,
Cultivate the excellent intention of benefitting others,
And continually recite extraordinarily noble aspirations.
Accumulation of Merit and Purification

It is crucial that, as a means of developing the authentic view,
You apply yourself to accumulating merit and purifying obscurations.
Perform the seven branches, offer prostrations, circumambulate, chant sūtras,
Recite dhāraṇī mantras and the Bodhisattva's Confession of Downfalls.
If you exert yourself with all four powers complete,17
You will cleanse and purify misdeeds, obscurations, faults and downfalls.
Make maṇḍala offerings, the essence of gathering the accumulations.
For all such accumulations with conceptual reference,
To recognize how the three spheres are devoid of reality,
And integrate emptiness by means of insight
Brings about the accumulation of wisdom.
The accumulation of merit brings attainment of the rūpakāya,
And accumulation of wisdom brings attainment of dharmakāya.
29
Śamatha Meditation
In order to strive for accumulation and purification like this
And to bring about the genuine view within the mind,
First seek calm abiding (śamatha) through the nine stages,18
Overcoming the five faults19 and applying the eight remedies.20
And when there is single-pointed focus with and without support,
Absorption—blissful, clear, and non-conceptual—will arise.
This itself serves merely to suppress mental afflictions.
Vipaśyanā Meditation
Then, because ascertaining the view with insight (vipaśyanā)
Eradicates the ignorance of clinging to a self,
Which is at the root of beginningless existence,
You should meditate upon emptiness with certainty.
In order to overcome innate clinging to a self,
Which is the thought of "I am" that arises
Based on the assembly of the five aggregates,
It is crucial to apply precise and thorough analysis.
Investigate using the logical reasoning of the Middle Way
Whether self and aggregates are identical or distinct, and so on.
When you thus determine the absence of an individual self,
Consider the identity of perceiving and perceived phenomena,
By mentally dissecting the aggregates further into their component parts.
And, gaining conviction in the meaning of identitylessness,
Determine how all the phenomena of existence and quiescence
Are by nature unborn.
Understand the profound logic of dependent origination—
How everything originates in perfect equality,
And how, out a state of unborn emptiness,
Visible and audible phenomena arise naturally, without obstruction.
When you gain understanding and experience
Of how emptiness is not separate from dependent origination,
Then, untainted by any grasping, settle for as long as you can
In the space of the Middle Way, free from conceptual elaboration.
In short, what we call the genuine view

Is the inseparable unity of wise insight
And single-pointed, immovable calm,
In which there is discerning intelligence
That alternates between analysis and rest.
This is the point of meditation on Prajñāpāramitā,
The mother of all the buddhas.
Through the view beyond all concepts such as the eight extremes,21
30
The meditation of settling in accordance with this undistractedly,
And the action of the excellent noble path of the bohisattvas,
We achieve the results of the five paths and ten stages,
Gain the great awakening that is situated in neither existence nor quiescence,
And spontaneously accomplish our own and others' welfare.
Nonsectarianism
Alas! Nowadays, during this final stage of the five degenerations,
Many holders of the teachings have passed into the absolute sphere,
And the world is filled with people like me who spout nonsense.
The asuras are raucous in their laughter,
And beneficent deities have scattered and fled.
Now that the Buddha's teachings resemble nothing more than a painted lamp,
May those with great compassion pay heed.
All those who cherish the teachings of the Buddha
Should exert themselves in teaching and practising the transmitted and realized
Dharma, and in renunciation, study and activity.
Never should they neglect the ten dharmic activities,22
And they must endeavour to pray, make offerings and accumulate merit.
Saṅghas must be harmonious and avoid sectarian bickering.
Do not be partial or divisive, and do not promote conflict in the teachings.
Avoid all denigration of the Dharma.
Recognise that all the various facets of the teachings, as extensive as the ocean,
Are there to discipline one's own mind, and practise them accordingly.
With body, speech and mind calm, disciplined and relaxed,
Always maintain mindfulness, vigilance and conscientiousness.
In accordance with the prophetic dream of King Kṛkin,23

Eighteen schools arose among the śrāvakas in the Noble Land,
Bringing disagreement to the teachings,
As a result of which they gradually declined.
In Tibet, to the north, the demon of sectarianism
Entered the Sakya, Gelug, Kagyü and Nyingma,
And disputes marred and corrupted the teachings,
Ruining present and future lives and leading self and others to wrongdoing.
Since this is not even slightly connected to the real point,
It should be roundly rejected as one guards the Buddha's teachings.
As a result of the Buddha's attainment of the level of fearlessness,
No one can destroy the teachings from the outside.24
But, as the sūtras say, they may still be ruined from within,
Like the carcass of a lion devoured by worms in its belly.
So keep this in mind, and adopt and avoid as you should.
31
If householders make offerings to the Three Jewels
And, with a wish to benefit, exert themselves in virtue,
This will bring about merit in this and all future lives.
I am now close to death and burdened by old age.

Although I have noble aspirations for the Buddha's teachings,
I certainly lack any capacity to bring real benefit.
Still, I shall persevere in praying for the Dharma to flourish.
The supreme source of benefit and happiness in the Land of Snows

Is Tenzin Gyatso—may his life long remain secure.
May the Paṇchen Lama, the protector Amitābha,
As well as the Karmapa, Jamgön Sakyapa,
And other great holders of the teachings all live long.
May all their enlightened activity flourish and spread.
May the rulers, ministers and subjects of the Noble Land
Enjoy the happiness, splendour and prosperity of a golden age,
And may the Buddha's teachings once again spread widely.
May the great Dharma drum of the three scriptural collections resound,
And may all be auspicious for it to reach even unto the pinnacle of existence.
Thus, this Opening of the Door of the Dharma

Was written extemporaneously with a noble intention
At the request of the Political Office of Sikkim,25
By the ignoramus Chökyi Lodrö,
Who holds the name of an incarnation of Jamyang Khyentse
And hails from the land of greater Tibet.
May the virtue of this be of aid to the teachings and beings.
Sarvadā maṅgalaṃ! Śubhaṃ!
| Translated by Adam Pearcey, 2020, with the generous support of the Khyentse Foundation and Terton
Sogyal Trust.
Bibliography
Tibetan Editions Used

gSung 'bum – 'Jam dbyangs chos kyi blo gros. "'Theg pa mtha' dag gi snying po mdo
tsam brjod pa chos kyi sgo 'byed" In 'Jam dbyangs chos kyi blo gros kyi gsung 'bum. 12
vols. TBRC W1KG12986. Bir, H.P.: Khyentse Labrang, 2012. Vol. 9: 49–64.
32
bSam 'phel – 'Jam dbyangs chos kyi blo gros. Theg pa mtha' dag gi snying po mdo tsam
brjod pa chos kyi sgo 'byed. TBRC W1KG3866. 1 vols. [s.l.]: [bsam 'phel nor bu], [n.d.].
Secondary Sources
Aris, Michael. 1977. “Jamyang Khyentse’s Brief Discourse on the Essence of All the
Ways: A Work of the Ris-med Movement” in Kailash, 5 no. 3. pp. 205–228
Dzongsar Jamyang Khyentse Chokyi Lodro. Opening the Dharma: A Brief Explanation
of the Limitless Vehicles of the Buddha. (trans. Dzongsar Jamyang Khyentse Chokyi
Gyatso. Edited and annotated by Diane Bowen, assisted by Yong Siew-Chin).
Gyalshing, India: Dzongsar Library, Dzongsar Institute, 1984
Jamyang Khyentse Rinpoche Cho-kyi Lodoe. "Opening of the Dharma: A Brief

Explanation of the Essence of the Buddha's Many Vehicles" (trans. Geshey Ngawang
Dhargay, Sharpa Tulku, Khamlung Tulku, Alexander Berzin and Jonathan Landaw in
H.H. the Dalai Lama, First Panchen Lama, Jamyang Khyentse Rinpoche and Kalu
Rinpoche. Four Essential Buddhist Texts, New Delhi: Library of Tibetan Works and
Archives, 1982 (revised edition, first published 1981). pp. 3–22
1. gsung rab yan lag bcu gnyis. 1) sūtras; 2) poetic summaries (geya); 3) prophecies
(vyākaraṇa); 4) discourses in verse (gāthā); 5) intentional statements (udāna); 6)
contextual accounts (nidāna); 7) testimonies of realization (avadāna); 8)
historical accounts (itivṛttaka); 9) accounts of former lives (jātaka); 10) detailed
explanations (vaipulya); 11) wondrous discourses (abidhutadharma); and 12)
definitive explanations (upadeśa). ↩
2. bye brag bshad mdzod, i.e. Mahāvibhāṣā, a major Abhidharma treatise of

considerable length which was translated into Chinese but did not exist in
Tibetan until the twentieth century. ↩
3. 'dzam gling rgyan drug. Sometimes these are listed as: Nāgārjuna, Āryadeva,
Asaṅga, Vasubandhu, Dignāga and Dharmakīrti. ↩
4. rmad byung slob dpon. This usually refers to the two masters Śāntideva and
Candragomin. ↩
5. Following gSung 'bum. This line is omitted in and therefore not included in
other translations, which were all based on the earlier, bSam 'phel edition. The
reference is to the eighteen major Mahāyoga tantras included within the
Ancient Tantra Collection (rnying ma rgyud 'bum). ↩
6. i.e., Potowa Rinchen Sal (1027/31–1105), Chengawa Tsultrim Bar (1033/8–1103)

and Puchungwa Zhönnu Gyaltsen (1031–1106). ↩
33
7. Reading as sa bkar. bSam 'phel: sa kar; gSung 'bum: sa dkar. ↩
8. The five founding fathers of the Sakya School were: Sachen Kunga Nyingpo
(1092–1158), Sönam Tsemo (1142–1182), Drakpa Gyaltsen (1147–1216), Sakya
Paṇḍita Kunga Gyaltsen (1182–1251) and Chögyal Pakpa Lodrö Gyaltsen (1235–
1280). ↩
9. rDo rje gdan pa. This apparently refers to the 11th- century Indian master, also
known as Amoghavajra and the Later Vajrāsana, who was a teacher of Bari
Lotsāwa Rinchen Drak (1040–1112). ↩
10. i.e., Nigūma and Sukhāsiddhī. ↩
11. bSam 'phel: gseng lam; gSung 'bum: gsang lam. ↩
12. i.e., they are valid in direct perception, through inference, and through scriptural
authority. ↩
13. bSam 'phel 5a: rnyed par dka' ba'i tshul la legs par bsam/ This line is missing in
gSung 'bum edition. ↩
14. Following bSam 'phel: 'phen pa yin. gSung 'bum: 'phen pa yi. ↩
15. Following gSung 'bum: skyon med. bSam 'phel: rkyen med. ↩
16. Folllowing bSam 'phel: kun gyi bsrungs. gSung 'bum: kun gyis blangs. ↩
17. i.e., the four powers of repentance, antidotal action, restraint and support. ↩
18. sems gnas pa'i thabs dgu: 1) settling the mind, 2) regularly settling, 3) continually
settling, 4) fully settling, 5) taming, 6) pacifying, 7) thoroughly pacifying, 8)
focusing one-pointedly, and 9) settling in equanimity. ↩
19. 1) laziness, 2) forgetting the object of focus, 3) dullness and agitation, 4) not
applying the antidote due to being too relaxed, and 5) applying the antidote
again and again because one is too tightly focused and not content simply to
rest. ↩
20. 'du byed brgyad. 1) aspiration, 2) exertion, 3) faith, 4) pliancy, 5) mindfulness, 6)

vigilance, 7) attention, and 8) equanimity. ↩
21. The eight extremes of conceptual elaboration are the views that phenomena 1)
cease, 2) arise, 3) are non-existent, 4) are permanent, 5) come, 6) depart, 7) are
multiple and 8) are singular. ↩
22. i.e., copying texts, making offerings, giving charity, studying, reading,
memorizing, explaining, reciting aloud, contemplating, and meditating. ↩
34
23. This is a reference to a king who was a contemporary of Buddha Kāśyapa and
had a number of prophetic dreams. During one of these he saw a cloth torn into
eighteen pieces, which was interpreted as a prophecy that Buddha Śākyamuni's
disciples would form eighteen different schools. ↩
24. Following bSam 'phel: phyi nas. gSung 'bum: phyi nang. ↩
25. This was the Indian diplomat Apa Pant or Apasaheb Balasaheb Pant (1912–
1992). ↩
35
The String of Pearls Advice
At the guru's feet, I pay homage.
Impelled by good deeds committed in the past,

You have gained the wishing jewel of freedoms and advantages,
And sat at the feet of a qualified guru.
Child, I think you fortunate indeed.
Now, when you have the chance to savour

The nectar of Dharma, profound and vast,
Do not succumb to the power of indolence,
But practise intensely the heart of the teachings.
The root of all Dharma depends upon

Taming and purifying your own mind.
If you sever the mind at its root as well
You'll realize the non-duality of perceiver and perceived.
Without arising, remaining and ceasing,
There is natural great emptiness, clear light.
This, and this alone, is mind's natural state.
Realize it, and there's no doubt you'll seize
The stronghold of the deathless.
This is the ultimate culmination of

All generation and perfection practices.
Visualize the guru and receive the four empowerments.

Meditate on the generation phase and cut attachment.
Meditating on the perfection stage with signs

Brings the bliss of melting and co-emergent wisdom.
Meditating well on the perfection stage without signs,
You will come to abide in great luminosity,
And all deluded perception will fade into basic space.
You will gain mastery of the kāyas and wisdoms
And carry out unlimited activity for others' benefit.
Contemplate impermanence, renunciation, and the effects of actions,

And generate faith and devotion.
Cultivate loving kindness, compassion and bodhicitta.
Regard all that you perceive as the guru.

Visualize him in your heart and merge your mind with his wisdom mind.
36
Recognizing the union of clarity and emptiness
As the three kāyas brings complete awakening.
Since Buddhahood is present within yourself,
It is not to be found by searching elsewhere.
As I have offered you this garland of advice,

Take its meaning to heart.
May you capture the dharmakāya stronghold

At death and reach the level of mighty Vajradhara!
Yet if you should not attain stability,

May the guru and glorious Yoginī
Guide you to the celestial realm.
Jamyang Chökyi Lodrö wrote these verses of advice based on whatever came to mind and
offered them. Siddhirastu.
37
The Universal Medicine for Healing All Ills
Homage to the lama!
Sickness is conceptual thought.

When you are ill, be ill within the dharmatā nature.
Within the nature of things, there is no illness.
Sickness, without reference—let it be released into all-pervading space.
Sickness is an embellishment of dharmatā's display,
And the play of intrinsic reality is unceasing.
All that appears to us is sickness,
All sickness is by nature wisdom.
Within this wisdom, settle undistractedly,
And causes and effects of sickness will be purified into all-pervading space.
May all living beings throughout the three worlds
Be spontaneously freed from the sickness of destructive emotions!
When Rabchok was ill, I, the one called Lodrö, composed this in jest. May virtue abound!
| Translated by Adam Pearcey, 2008. Many thanks to Ringu Tulku Rinpoche and Stefan Eckel.
38
༄༅། །འོད་དཔག་ད་ི་ཉལ་བོམ་མདོར་བས་བགས། །
Brief Amitābha Sleeping Practice

སངས་ས་ས་ཚོགས་ི་བས་མས་ལན་གམ། །
Take refuge and generate bodhicitta by reciting ‘Sangye chötsok… etc.’ three times:
སངས་ས་ས་དང་ཚོགས་ི་མག་མས་ལ། །
sangye chö dang tsok kyi chok nam la
In the Buddha, the Dharma and the Supreme Assembly
ང་བ་བར་་བདག་་བས་་མ། །
changchub bardu dak ni kyab su chi
I take refuge until I attain enlightenment.
བདག་་ིན་སོགས་བིས་པ་བསོད་ནམས་ིས། །
dak gi jin sok gyipé sönam kyi
Through the merit of practising generosity and so on,
འོ་ལ་ཕན་ིར་སངས་ས་འབ་པར་ཤོག
dro la pen chir sangye drubpar shok
May I attain buddhahood for the benefit of all beings.
མ་ས་མས་ཅན་སོགས་་ལོ་ཀ་གག་་མཐར།
Then recite the single verse beginning ‘Malü semchen...’:
མ་ས་མས་ཅན་ན་ི་མན་ར་ང༌། །
malü semchen kun gyi gön gyur ching
You are the protectors of all beings, every single one.
བད་ེ་དང་བཅས་་བཟད་འམས་མཛད་། །
dü dé pung ché mizé jomdzé lha
You are the deities who remorselessly destroy the māras and their forces.
དས་མས་མ་ས་་བན་མེན་ར་པ། །
ngönam malü jishyin khyen gyurpé
You who know all things just as they are, in their true nature,
བམ་ན་འར་བཅས་གནས་འར་གགས་་གསོལ། །
chomden khor ché né dir shek su sol
Enlightened ones, with your retinues, come now to this place!
ༀ་ཨ་་ཏ་བྷ་ ིཿས་པ་་་ར་་ེ་་བ་ས་་ཛཿ པ་ཀ་མ་་ཡ་ ཾ། 39

ༀ་ཨ་་ཏ་བྷ་ ིཿས་པ་་་ར་་ེ་་བ་ས་་ཛཿ པ་ཀ་མ་་ཡ་ ཾ།
om amitabha hrih sapariwara é hyé hi benza samadza | pema kama laya tom
Oṃ amitābha hrīḥ saparivāra e hye hi vajra samājaḥ | padma kamālaya stvam
ིས་གདན་ལ་བར་མོས།
Thus offer a seat.
་ེད་་དག་སོགས་ཡན་ལག་བན་པ་།
Then perform the seven branches with ‘Jinyé su dak...etc.’:
1. Prostration
་ེད་་དག་ོགས་བ་འག་ེན་ན། །
jinyé su dak chok chü jikten na
To all the buddhas, the lions of the human race,
ས་གམ་གགས་པ་་་ང་་ན། །
dü sum shekpa mi yi sengé kün
In all directions of the universe, through past and present and future:
བདག་ས་མ་ས་་དག་ཐམས་ཅད་ལ། །
dak gi malü dedak tamché la
To every single one of you, I bow in homage;
ས་དང་ངག་ད་དང་བས་ག་བིའོ། །
lü dang ngak yi dangwé chak gyi o
Devotion fills my body, speech and mind.
བཟང་པོ་ོད་པ་ོན་ལམ་ོབས་དག་ས། །
zangpo chöpé mönlam tob dak gi
Through the power of this prayer, aspiring to Good Action,
ལ་བ་ཐམས་ཅད་ད་ིས་མན་མ་། །
gyalwa tamché yi kyi ngönsum du
All the victorious ones appear, vivid here before my mind
ང་་ལ་ེད་ས་རབ་བད་པ་ས། །
shying gi dul nyé lü rab tüpa yi
And I multiply my body as many times as atoms in the universe,
ལ་བ་ན་ལ་རབ་་ག་འཚལ་ལོ། །
gyalwa kün la rabtu chaktsal lo
Each one bowing in prostration to all the buddhas.
40
2. Offering
ལ་གག་ེང་ན་ལ་ེད་སངས་ས་མས། །
dul chik teng na dul nyé sangye nam
In every atom preside as many buddhas as there are atoms,
སངས་ས་ས་ི་དས་ན་བགས་པ་དག །
sangye sé kyi ü na shyukpa dak
And around them, all their bodhisattva heirs:
་ར་ས་ི་དིངས་མས་མ་ས་པ། །
detar chö kyi ying nam malüpa
And so I imagine them filling
ཐམས་ཅད་ལ་བ་དག་ས་གང་བར་མོས། །
tamché gyalwa dak gi gangwar mö
Completely the entire space of reality.
་དག་བགས་པ་་ཟད་་མཚོ་མས། །
dedak ngakpa mizé gyatso nam
Saluting them with an endless ocean of praise,
དངས་ི་ཡན་ལག་་མཚོ་་ན་ིས། །
yang kyi yenlak gyatsö dra kün gyi
With the sounds of an ocean of different melodies
ལ་བ་ན་ི་ཡོན་ཏན་རབ་བོད་ང་། །
gyalwa kün gyi yönten rab jö ching
I sing of the buddhas’ noble qualities,
བ་བར་གགས་པ་ཐམས་ཅད་བདག་ས་བོད། །
dewar shekpa tamché dak gi tö
And praise all those who have gone to perfect bliss.
་ཏོག་དམ་པ་ེང་བ་དམ་པ་དང་། །
metok dampa trengwa dampa dang
To every buddha, I make offerings:
ལ་ན་མས་དང་ག་པ་གགས་མག་དང་། །
silnyen nam dang jukpa duk chok dang
Of the loveliest flowers, of beautiful garlands,
མར་་མག་དང་བག་ོས་དམ་པ་ས། ། 41
མར་་མག་དང་བག་ོས་དམ་པ་ས། །
marmé chok dang dukpö dampa yi
Of music and perfumed ointments, the best of parasols,
ལ་བ་་དག་ལ་་མད་པར་བི། །
gyalwa dedak la ni chöpar gyi
The brightest lamps and finest incense.
ན་བཟའ་དམ་པ་མས་དང་ི་མག་དང་། །
naza dampa nam dang dri chok dang
To every buddha, I make offerings:
ེ་མ་ར་མ་་རབ་མཉམ་པ་དང་། །
chema purma rirab nyampa dang
Exquisite garments and the most fragrant scents,
བད་པ་ད་པར་འཕགས་པ་མག་ན་ིས། །
köpa khyepar pakpé chok kün gyi
Powdered incense, heaped as high as Mount Meru,
ལ་བ་་དག་ལ་་མད་པར་བི། །
gyalwa dedak la ni chöpar gyi
Arranged in perfect symmetry.
མད་པ་གང་མས་་ད་་་བ། །
chöpa gang nam lamé gya chewa
Then the vast and unsurpassable offerings—
་དག་ལ་བ་ཐམས་ཅད་ལ་ཡང་མོས། །
dedak gyalwa tamché la yang mö
Inspired by my devotion to all the buddhas, and
བཟང་པོ་ོད་ལ་དད་པ་ོབས་དག་ས། །
zangpo chö la depé tob dak gi
Moved by the power of my faith in Good Actions—
ལ་བ་ན་ལ་ག་འཚལ་མད་པར་བི། །
gyalwa kün la chaktsal chöpar gyi
I prostrate and offer to all you victorious ones.
42
3. Confession
འདོད་ཆགས་་ང་ག་ག་དབང་ས་། །
döchak shyedang timuk wang gi ni
Whatever negative acts I have committed,
ས་དང་ངག་དང་་བན་ད་ིས་ང་། །
lü dang ngak dang deshyin yi kyi kyang
While driven by desire, hatred and ignorance,
ིག་པ་བདག་ས་བིས་པ་་མས་པ། །
dikpa dak gi gyipa chi chipa
With my body, my speech and also with my mind,
་དག་ཐམས་ཅད་བདག་ས་སོ་སོར་བཤགས། །
dedak tamché dak gi sosor shak
Before you, I confess and purify each and every one.
4. Rejoicing
ོགས་བ་ལ་བ་ན་དང་སངས་ས་ས། །
chok chü gyalwa kün dang sangye sé
With a heart full of delight, I rejoice at all the merits
རང་ལ་མས་དང་ོབ་དང་་ོབ་དང་། །
ranggyal nam dang lob dang mi lob dang
Of buddhas and bodhisattvas,
འོ་བ་ན་ི་བསོད་ནམས་གང་ལ་ཡང་། །
drowa kün gyi sönam gangla yang
Pratyekabuddhas, those in training and the arhats beyond training,
་དག་ན་ི་ེས་་བདག་་རང་། །
dedak kün gyi jesu dak yi rang
And every living being, throughout the entire universe.
5. Imploring the Buddhas to Turn the Wheel of Dharma
གང་མས་ོགས་བ་འག་ེན་ོན་མ་མས། །
gang nam chok chü jikten drönma nam
You who are like beacons of light shining through the worlds,
ང་བ་མ་པར་སངས་ས་མ་ཆགས་བེས། །
changchub rimpar sangye machak nyé
Who passed through the stages of enlightenment, to attain buddhahood, freedom from all
attachment,
མན་པོ་་དག་བདག་ས་ཐམས་ཅད་ལ། ། 43
མན་པོ་་དག་བདག་ས་ཐམས་ཅད་ལ། །
gönpo dedak dak gi tamché la
I exhort you: all of you protectors,
འར་ལོ་་ན་ད་པར་བོར་བར་བལ། །
khorlo lanamepar korwar kul
Turn the unsurpassable wheel of Dharma.
6. Requesting the Buddhas not to Enter Nirvāṇa
་ངན་འདའ་ོན་གང་བད་་དག་ལ། །
nya ngen da tön gang shyé dedak la
Joining my palms together, I pray
འོ་བ་ན་ལ་ཕན་ང་བ་བ་ིར། །
drowa kün la pen shying dewé chir
To you who intend to pass into nirvāṇa,
བལ་པ་ང་་ལ་ེད་བགས་པར་ཡང་། །
kalpa shying gi dul nyé shyukpar yang
Remain, for aeons as many as the atoms in this world,
བདག་ས་ཐལ་མོ་རབ་ར་གསོལ་བར་བི། །
dak gi talmo rab jar solwar gyi
And bring well-being and happiness to all living beings.
7. Dedication
ག་འཚལ་བ་དང་མད་ང་བཤགས་པ་དང་། །
chaktsalwa dang chö ching shakpa dang
What little virtue I have gathered through my homage,
ེས་་་རང་བལ་ང་གསོལ་བ་། །
jesu yi rang kul shying solwa yi
Through offering, confession, and rejoicing,
ད་བ་ང་ཟད་བདག་ས་་བསགས་པ། །
gewa chungzé dak gi chi sakpa
Through exhortation and prayer—all of it
ཐམས་ཅད་བདག་ས་ང་བ་ིར་བོའོ། །
tamché dak gi changchub chir ngo’o
I dedicate to the enlightenment of all beings!
བམ་ན་འདས་་བན་གགས་པ་ད་བམ་པ་ཡང་དག་པར་ོགས་པ་སངས་ས་འོད་དཔག་44
བམ་ན་འདས་་བན་གགས་པ་ད་བམ་པ་ཡང་དག་པར་ོགས་པ་སངས་ས་འོད་དཔག་
ད་ལ་ག་འཚལ་ལོ། བས་་མའོ།
chomdendé deshyin shekpa drachompa yangdakpar dzokpé sangye öpakmé la chaktsal lo
kyab su chi o
Bhagavān, tathāgata, arhat, complete and perfect buddha, Amitābha, to you I pay homage!
In you I take refuge!
མཚན་ལན་གམ་བོད།
Recite his name like this three times.
མོས་ས་ག་་བེད་ལ།
Then generate fervent devotion and continue with:
མན་ི་ང་བ་མཐའ་ཡས་ི༔
dün gyi nangwa tayé kyi
The Buddha Amitābha, 'Limitless Light' is before me.
གས་ཀ་ ིཿ་ལས་གས་པ་ང་༔
tukké hrih lé nyipa jung
From the syllable Hrīḥ at his heart a second syllable emerges,
ཤངས་ག་གཡས་ནས་རང་ད་ི༔
shang buk yé né rangnyi kyi
Passes through his right nostril and enters my left nostril,
་ག་གཡོན་གས་ིང་ག་དས༔
nabuk yön shyuk nyinggé ü
From where it descends to the centre of my heart.
འོད་ར་ང་བ་རབ་འོས་པས༔
özer nangwa rab tröpé
It radiates light and rays of light,
ིག་ིབ་བག་ཆགས་བཅས་པ་ངས༔
dikdrib bakchak chepa jang
Which purify my misdeeds, obscurations and habitual patterns.
ང་ིར་སོང་དང་ན་ག་༔
lung chir song dang lhenchik tu
Then, together with my exhalation of breath,
་ག་གཡས་ནས་བམ་ན་ི༔
nabuk yé né chomden gyi
It passes through my right nostril to enter
ཤངས་ག་གཡོན་གས་ ིཿལ་མ༔ 45
ཤངས་ག་གཡོན་གས་ ིཿལ་མ༔
shang buk yön shyuk hrih la tim
The conqueror's left nostril and dissolve back into the Hrīḥ.
ལ་བ་གས་དང་རང་་མས༔
gyalwé tuk dang rang gi sem
My own mind and the victorious one's wisdom mind
དེར་ད་ོ་འདས་ངང་་བཞག༔
yermé lodé ngang du shyak
Merge indivisibly and I rest in a state beyond the ordinary mind.
ས་བོད་ང་མོས་ལ་དགས་ི་འོ་འོང་དང་བན་པ་དགས་པ་ཡང་ཡང་བོམ་པ་མཐར་གས་ད་བེ་
ང་། ཉལ་བ་ས་་ ་ངང་ལ་གད་ལོག་པའམ། ན་ལས་ང་ན་འོད་དཔག་ད་རང་ལ་བིམ་པའམ། ་
དགས་པར་བཞག་ལ། ོན་ལམ་ས་བས་་གས་འོ། །
Recite this, practising the visualization again and again in coordination with your breathing, and merging your
mind with the wisdom mind at the end. When sleeping, you can fall asleep in this state. Alternatively, it is fine if,
when rising from the session, Amitābha dissolves into you, or you remain in the non-referential state, and then you
recite prayers of aspiration, as elaborately or briefly as you prefer.
ས་བ་་མ་ན་བཟང་ས་འལ་ནས་གང་བལ་ར་ས་ི་ོ་ོས་པས་ིས་པའོ། །དའོ། །བ་ས།

Thus, Chökyi Lodrö wrote this in response to a request from Nub Lama Kunzang Chöpel. May there be virtue and
auspiciousness.
46
༄༅། །བཟང་ོད་འདོན་ཐབས་ང་་བགས་སོ། །
A Brief Method for Reciting Samantabhadra's Prayer of Good Actions

སངས་ས་ས་ཚོགས་སོགས་བས་མས་ལན་གམ།
Recite ‘Sangye chötsok... etc.’ to take refuge and generate bodhicitta three times:
ང་བ་བར་་བདག་་བས་་མ། །
མན་མཁར་་མ་བམ་ན་་བ། །
dün khar lama chomden shakya tub
In the sky before me is the guru, the conqueror Śākyamuni,
མན་་ང་བ་མས་དཔའ་ན་་བཟང་། །
dündu changchub sempa kuntuzang
And in front of him is the bodhisattva Samantabhadra,
ོགས་མཚམས་ེང་འོག་སངས་ས་ང་མས་སོགས། །
choktsam tengok sangye changsem sok
In the cardinal and intermediate directions, above and below, are the budddhas and
bodhisattvas, and the rest,
ོན་ལམ་འབ་པ་དཔང་པོར་བགས་པ་དང་། །
mönlam drubpé pangpor shyukpa dang
Who remain as witnesses to the fulfilment of these aspirations,
མན་འར་བན་ག་གནང་བས་ོན་པ་གནས། །
tün gyur dentsik nangwé mönpé né
And declare facilitating words of truth, through which the objects of my aspiration
47
་ར་བཏབ་པ་ད་བན་འབ་པ་དང་། །
jitar tabpa yishyin drubpa dang
May be accomplished just as I wish for and request,
ང་བ་ོད་མག་ཡོངས་་ོགས་ར་ནས། །
changchub chö chok yongsu dzok gyur né
And so that having entirely perfected supreme enlightened action,
ན་་བཟང་པོ་ོན་ལམ་མཐར་ིན་ཤོག །
kuntuzangpö mönlam tarchin shok
I may bring the aspirations of Samantabhadra to complete fulfilment.
ས་བོད་ལ། གསལ་དག་ན་གམ་ིས་བཟང་ོད་བཏོན། མཐར།

Recite this, then chant the Prayer of Good Actions clearly, correctly and melodiously. At the end:
བ་དབང་འར་བཅས་འོད་་རང་ལ་མ། །
tubwang khor ché ö shyu rang la tim
Śākyamuni and his retinue melt into light and dissolve into me.
འོད་གསལ་ོས་པ་ལ་བ་ངང་ལ་བཞགས། །
ösal tröpa dralwé ngang la shyak
I rest in a state of clear light, free from conceptual elaboration.
ས་པའང་དཀར་མོ་བ་་ངག་ས་ནས་བལ་ར། ས་ི་ོ་ོས་པས་ིས་པའོ།། །།
In response to a request from Lama Ngakchö, the retreat master of Karmo,1 this was written by Chökyi Lodrö.
1. ↑ i.e., Rongme Karmo Taktsang, a hermitage to the northeast of Dzongsar Monastery.
48
༄༅། །བ་བད་ང་་ན་པོ་བད་ི་བན་པ་དར་ས་ི་ོན་ལམ་བ་ས་ན་བ་
ས་་བ་བགས་སོ། །
All-Pervading Auspiciousness
An Aspiration for the Spread of the Teachings of the Eight Great Chariots of the
Practice Lineage
ན་མོ་་་་བྷོ་་ས་་།
namo guru buddha bodhisatvaye
Namo guru-buddha-bodhisattvāya!
ོགས་ས་ལ་བ་ས་བཅས་གས་བེད་དང་། །
chok dü gyalwa sé ché tukkyé dang
Buddhas and bodhisattvas throughout the whole of space and time, with your noble
resolve,
་བོད་ག་འན་བ་ཐོབ་་མཚོ་། །
gya bö rigdzin drubtob gyatso yi
And all you adepts and vidyādharas of India and Tibet in your oceanic immensity—
མེན་བེ་ས་པ་གས་ེ་ལ་ངས་ལ། །
khyen tsé nüpé tukjé tsal chung la
Let the compassion of your knowledge, love and power burst forth,
མ་དག་ོན་པ་གནས་འ་འབ་པར་མཛོད། །
namdak mönpé né di drubpar dzö
And make these utterly pure aspirations of mine come true!
་གམ་ན་འས་པ་འང་གནས་དང་། །
tsa sum kündü pema jungné dang
May the tradition of Padmākara, who embodies all Three Roots,
བན་པ་མངའ་བདག་མཁན་ན་་བ་འཚོ། །
tenpé ngadak khenchen shyiwatso
The great abbot Śāntarakṣita, sovereign of the teachings,
ས་ལ་ཚངས་པ་་་་ཏོག་ ། 49
ས་ལ་ཚངས་པ་་་་ཏོག་ །
chögyal tsangpa lha yi metok gi
And the Dharma-king Tsangpa Lhayi Metok,
ང་གས་བཀའ་གར་བན་པ་ས་ར་ག །
ringluk kater tenpa gyé gyur chik
The teachings of kama and terma, spread far and wide!
གང་རབ་ཐམས་ཅད་གདམས་པར་ཤར་བ་། །
sung rab tamché dampar sharwa yi
May the excellent tradition of pure view and conduct,
བད་པ་གམ་ན་་བོ་བཀའ་གདམས་པ། །
gyüpa sumden jowo kadampé
The threefold lineage of the Jowo Kadampa,
་ོད་མ་པར་དག་པ་ན་བཟང་འ། །
tachö nampar dakpé gyün zang di
In which all scriptures arise as personal instructions,
བལ་པ་མཐར་ཡང་བ་པར་མ་ར་ག །
kalpé tar yang nubpar magyur chik
Remain without decline until the aeon’s very end!
བ་བན་མདོ་དང་གས་ི་ས་ལ་མས། །
tubten do dang ngak kyi chö tsul nam
May the precious Sakyapa teachings, perfectly complete,
མ་ནོར་་བན་འེད་ལ་བེངས་ལ་བ། །
manor jishyin jé la nyeng dralwé
Which are unerring and confident in their precise analysis
ཡོངས་ོགས་བན་པ་མངའ་བདག་ས་་པ། །
yongdzok tenpé ngadak sakyapé
Of the sūtra and mantra systems of Buddhadharma,
བན་པ་ན་ན་ཛཾ་ིང་ན་བ་ཤོག །
tenpa rinchen dzam ling künkhyab shok
Spread throughout the whole world of Jambudvīpa!
དཔལ་ན་ོ་ེ་འཆང་ནས་གས་འོངས་པ། ། 50
དཔལ་ན་ོ་ེ་འཆང་ནས་གས་འོངས་པ། །
palden dorjé chang né lek ongpé
May the supreme teachings of the definitive Mahāmudrā
བཀའ་བ་བད་པ་གས་ད་་མཚོ་དང་། །
ka shyi gyüpé ngak gyü gyatso dang
And oceanic tantras in the lineage of the four transmissions 1
ས་དོན་ག་་ན་པོ་བན་པ་མག །
ngedön chakgya chenpö tenpa chok
That perfectly derive from the glorious Vajradhara
་བ་བཤད་དང་བ་པས་དར་ས་ཤོག །
mi nub shé dang drubpé dargyé shok
Never wane but through teaching and practice spread far and wide!
་ས་་་གས་སོགས་འཕགས་ལ་ི། །
yeshe daki nyi sok pakyul gyi
May the ripening empowerments and liberating instructions
མཁས་དང་བ་པ་གས་བད་ཤངས་པ་ེ། །
khé dang drubpé tuk chü shangpa jé
Of the Golden Dharma of Khyungpo Naljor with its fivefold ultimate,
མཐར་ག་་ན་ང་པོ་ལ་འོར་ི། །
tartuk ngaden khyungpo naljor gyi
The noble Shangpa, which is the heart essence of the learned and accomplished
གར་ས་ིན་ོལ་དར་ས་བ་ད་ཤོག །
ser chö mindrol dargyé nubmé shok
Of the noble land, such as the two wisdom ḍākinīs, 2 never wane but flourish!
ད་ེ་བ་་་ང་འམ་ག་འིལ། །
gyüdé shyi yi chulung bumtrak khyil
May the teachings of both Jonang and Zhalu traditions,
ོ་ེ་ལ་འོར་ཡན་ལག་ག་པ་། །
dorjé naljor yenlak drukpa yi
In which myriad rivers of the four classes of tantra merge,
བ་པ་ལ་སར་འགས་ལ་་ད་པ། ། 51
བ་པ་ལ་སར་འགས་ལ་་ད་པ། །
drubpé gyalsar dzek la da mepa
The six branches of Vajra Yoga3
་ཞལ་མ་གས་བན་པ་ས་ར་ག །
jo shyal nam nyi tenpa gyé gyur chik
That lead matchlessly to the royal seat of accomplishment, thrive!
་་་་་ང་ན་པོ་། །
ali kali chulung chenpo yi
May the instructions for pacifying suffering which derive
ད་ི་གདམས་པ་ག་བལ་་ེད་དང་། །
gyü kyi dampa dukngal shyijé dang
From the tantra Great River of Vowels and Consonants (Āli Kāli),
མ་དོན་ཟབ་མོ་མ་གག་ལབ་ོན་ི། །
yum dön zabmo machik lab drön gyi
And the practice of Severance, which is the profound import of the Mother Prajñāpāramitā,
གས་མཛོད་གད་ལ་ཉམས་ན་དར་ས་ཤོག །
tuk dzö chö yul nyamlen dargyé shok
And heart treasure of Machik Labdrön, spread far and wide!
དན་གམ་བེན་ནས་ོ་གམ་ོ་ེ་གམ། །
wen sum ten né go sum dorjé sum
May the unsurpassed practice of the perfection phase,
བེན་བ་བ་ཐོབ་ན་པོ་་ན་པ། །
nyendrub drubtob chenpo orgyen pé
The heart-essence of the great adept Orgyenpa,
གས་ི་ག་་་ད་ོགས་མ་ི། །
tuk kyi tiklé lamé dzokrim gyi
The approach and accomplishment of the three vajras for the three doors
ཉམས་ན་བ་ད་ར་ཡང་འལ་ས་ཤོག །
nyamlen nubmé lar yang pelgyé shok
Based on threefold isolation, fade no further but expand and spread again!
གཞན་ཡང་མ་་པ་དང་་་སོགས། ། 52
གཞན་ཡང་མ་་པ་དང་་་སོགས། །
shyenyang tsembu pa dang mitra sok
In addition, may the other excellent streams of teaching that exist,
ིད་ན་བད་པ་་མ་ཐམས་ཅད་ི། །
tri tren gyüpé lama tamché kyi
Among all the gurus of various lineages of minor instruction,
གདམས་ངག་ན་བཟང་་ེད་ཡོད་པ་མས། །
damngak gyün zang jinyé yöpa nam
Such as those from Kantalipa and Mitrayogin, all endure,
ཐོས་བསམ་བོམ་པས་ན་་གནས་པར་ཤོག །
tö sam gompé yündu nepar shok
Upheld forever more by study, contemplation and meditation.
གངས་ོངས་བཤད་བ་ལམ་ོལ་མ་ས་པ། །
gangjong shedrub lam sol malüpé
May those who gather to study and practice the dharma treasuries
བཀའ་བབས་གསང་ན་ས་ི་བ་བ་པོ། །
kabab sang chen chö kyi duwa po
Of the Jamgön gurus, the bodhisattvas of the three families,
འཇམ་མན་་མ་གས་གམ་མས་དཔའ་། །
jamgön lama rik sum sempa yi
Compilers of the great secret dharma of special transmissions
ས་མཛོད་བཤད་དང་བ་པ་འས་ཚོགས་ིས། །
chö dzö shé dang drubpé dü tsok kyi
From all traditions of study and practice in the Land of Snows,
འན་མ་ོན་ན་ཐམས་ཅད་བ་པ་དང་། །
dzinmé khyön kün tamché khyabpa dang
Increase and fill each and every corner of this world;
ནག་ོགས་ས་ི་ད་པ་ན་་ནས། །
nakchok dü kyi güpa kün shyi né
May all the troubles of this dark age be pacified;
བན་དང་བན་འན་ད་འཕང་ིད་ེར་མཐོ། །
ten dang tendzin upang sitser to
May the teachings and their holders be exalted unto the very peak of existence,
བ་བད་ང་་་བད་ས་ར་ག ། 53
བ་བད་ང་་་བད་ས་ར་ག །
drubgyü shingta ché gyé gyé gyur chik
And may the eight great chariots of the practice lineage spread far and wide.
ས་པའང་འཇམ་དངས་ོ་ོས་་མཚོས་གདམས་ངག་ན་པོ་་མཛོད་ི་འཆད་ཉན་བིས་བས་་འལ་་བ་
ལ་ར་འབ་ོར་ི་ས་ ༡༣ བཟང་པོར་གསོལ་བ་བཏབ་ང་་ར་ོན་པ་བན་འབ་པར་་མ་ལ་བ་ས་
བཅས་ིས་ིན་ིས་བབ་་གསོལ། ས་་མ་་་།། །།
Thus, Jamyang Lodrö Gyatso made this prayer on the auspicious thirteenth day during a Gyalphur conjunction in
the Month of Miracles while transmitting the Precious Treasury of Instructions (Damngak Rinpoche’i Dzö). May the
gurus and the buddhas and their heirs grant their blessings so that it is accomplished just as aspired. Sarvadā
maṅgalaṃ śubham.
1. ↑ The four transmissions (bka' babs bzhi) received by Tilopa, from which the Kagyü (bka' brgyud) School
takes its name are generally said to be: 1) Cāryapa's instructions on caṇḍālāi or tummo (inner heat), 2)
Nāgārjuna's instructions on illusory body and clear light or luminosoty (prabhāsvara), 3) Kambala's
instructions on dreams, and 4) Sukhāsiddhī's instructions on bardo and transference of consciousness
('pho ba).
2. ↑ i.e., Nigūma and Sukhāsiddhī.
3. ↑ i.e., withdrawal, meditative absorption, wind yoga, retention, recollection, and meditative
concentration.
54
༄༅། །་ལ་ལོར་ད་ོ་ནས་ིས་པ་ོན་ལམ།
Aspiration Written in Sadness During the Water Snake Year

་མ་དང་སངས་ས་ང་བ་མས་དཔའ་་དམ་་ོ་དཔའ་བོ་མཁའ་འོ་ས་ོང་ནོར་་གར་
བདག་་ཚོགས་དང་བཅས་པ་མས་ལ་ག་འཚལ་ང་མད་དོ་བས་་མའོ། །
lama dang sangye changchub sempa yidam shyitro pawo khandro chökyong norlha
terdak gi tsok dang chepa nam la chaktsal shying chö do kyab su chi’o
To the gurus, buddhas, bodhisattvas, peaceful and wrathful yidam deities, vīras, ḍākinīs,
dharma protectors, wealth deities and treasure keepers, I pay homage, make offerings and
go for refuge:
ིན་ིས་ོབས་པར་མཛད་་གསོལ།
jingyi lob par dzé du sol
Inspire me with your blessings, I pray.
བདག་་་འར་བ་ཐོག་མ་ད་པ་ནས་ཐ་མ་ད་་ལ་ག་་བར་ིག་པ་་ད་བ་ལས་བཅས་དང་
རང་བན་ི་ས་པ་དང་།
dak gi tsé khorwa tokma mepa né tama danta la tuk gi bar dikpa migewé lé ché dang
rangshyin gyi nyepa dang
In all my lives throughout beginningless saṃsāra until now I have committed harmful,
non-virtuous actions, both proscribed and naturally harmful wrongs,
ང་བར་ར་ང་།
tungwar gyur ching
I have committed downfalls,
ཐར་པ་དང་ཐམས་ཅད་མེན་པ་ལམ་ལ་བར་་གད་ང་ིབ་པར་འར་བ་ཚོགས་རང་ས་ས་
པ་དང་།
tarpa dang tamché khyenpé lam la bardu chö ching dribpar gyurwé tsok rang gi jepa
dang
And done things that obstruct and obscure the path to liberation and omniscience;
གཞན་ལ་ེད་་བག་པ་དང་།
shyen la jé du chukpa dang
I have encouraged others to do likewise,
ས་པ་ལ་ེས་་་རངས་བར་ས་པ་སོགས་དས་དང་བད་ནས་ོ་གམ་དང་འེལ་བ་་མས་པ་
55
ས་པ་ལ་ེས་་་རངས་བར་ས་པ་སོགས་དས་དང་བད་ནས་ོ་གམ་དང་འེལ་བ་་མས་པ་
ཐམས་ཅད་་མ་ལ་བ་ས་དང་བཅས་པ་མས་ི་ན་ར་མཐོལ་ང་བཤགས་སོ། །
jepa la jesu yi rangwar jepa sok ngö dang gyü né go sum dang drelwa chi chipa tamché
lama gyalwa sé dang chepa nam kyi chen ngar tol shying shak so
And rejoiced in their actions. Thus, all that I have done both directly and indirectly related
to body, speech and mind, I hereby confess before all the gurus, buddhas and their heirs.
གནོང་ང་འོད་དོ། །
nong shying gyö do
I feel sorrow and remorse.
་འཆབ་བོ། །
mi chab bo
I do not conceal anything,
་ད་དོ། །
mi bé do
No do I hide anything.
ིན་ཆད་ཡང་དག་པར་གས་པར་བམ་མོ། །
chinché yangdakpar lekpar dammo
Henceforth, I shall perfectly restrain myself.
ོག་ལ་བབ་ང་་བིད་དོ། །
sok la bab kyang mi gyi do
Even at the cost of my own life, I will not commit such acts again.
འཕགས་པ་གས་ེ་ན་པོ་དང་ན་པ་ེད་མས་ིས་བདག་་འོད་ཚང་་བཤགས་པ་འ་ཡང་
དག་པར་བས་ནས་ིབ་པར་་འར་བ་དག་ཚངས་ན་པོ་ལ་་གསོལ།
pakpa tukjé chenpo dang denpa khyé nam kyi dak gi gyö tsang gi shakpa di yangdakpar
shyé né dribpar migyurwé dak tsang chenpo tsal du sol
Noble ones endowed with great compassion, please accept these remorseful confessions of
mine, and grant the great absolution that purifies potential obscurations.
བེ་བ་ན་པོས་བཟོད་པར་མཛད་་གསོལ།
tsewa chenpö zöpar dzé du sol
In your great love, forgive me, I pray.
བདག་ས་ས་གམ་་བསགས་པ་ད་བ་་བ་འས་མཚོན་། །
dak gi dü sum du sakpé gewé tsawa di tsön té
As represented by the sources of virtue that I accumulate throughout the three times,
སོ་སོ་ེ་བོ་དང་། འཕགས་པ་ཉན་ཐོས་དང་། རང་སངས་ས་དང་། ང་བ་མས་དཔའ་ལམ་ལ་56

སོ་སོ་ེ་བོ་དང་། འཕགས་པ་ཉན་ཐོས་དང་། རང་སངས་ས་དང་། ང་བ་མས་དཔའ་ལམ་ལ་
ོབ་པ་དང་། ིར་་ོག་པ་ན་པོ་ས་ལ་གནས་པ་མས་དང་། འཕགས་པ་་ོབ་པ་་ངན་ལས་
འདས་པ་ས་ལ་བགས་པ་སངས་ས་མས་ིས་དང་པོ་ང་བ་་གས་བེད་པ་ནས་བང་།
sosö kyewo dang pakpa nyentö dang rang sangyé dang changchub sempa lam la lobpa
dang chirmidokpa chenpö sa la nepa nam dang pakpa mi lobpa nya ngen lé depé sa la
shyukpé sangye nam kyi dangpo changchub tu tuk kyepa né zung
I gather together and combine all the virtuous actions of ordinary beings, noble śrāvakas,
pratyekabuddhas, bodhisattvas on the paths of training, those on the stages of great
irreversibility, as well as noble buddhas at the stage of no-more-training and nirvāṇa, from
the first moment that they set their minds upon awakening
མཐར་ིས་མན་པར་ོགས་སངས་མ་ས་ི་བར་ི།
tar gyi ngönpar dzok sang ma gyé kyi bar gyi
Until they finally attain complete and perfect enlightenment,
ཟག་བཅས་ཟག་ད་ི་ད་བ་ཚོགས་་ན་ཡོད་པ་དང་།
zakché zakmé kyi gewé tsok lana yöpa dang
Both surpassable tainted and untainted virtues,
་ན་མ་མས་པ་ད་ཚོགས་ཐམས་ཅད་གག་་བས་ང་བམ་ེ།
lana machipé gé tsok tamché chik tu dü shing dum té
As well as the unsurpassable, all combined,
མན་པོ་གས་ེ་ན་པོ་དང་ན་པ་ེད་མས་ི་ན་ར་ན་བཟང་མད་པ་ིན་ང་ན་པོར་
འལ་བར་བིའོ། །
gönpo tukjé chenpo dang denpa khyé nam kyi chen ngar kunzang chöpé trinpung
chenpor bulwar gyi’o
Presenting it as the great offering clouds of Samantabhadra to all you guardians and great
compassionate ones.
་ར་ལ་བ་ལ་བེན་ནས་་བད་ི་་མ་དམ་པ་ོགས་བར་གགས་ང་བགས་པ་སངས་
ས་ང་བ་མས་དཔའ་ན་པོ་ཐམས་ཅད་ིས་་ར་གས་ལ་དངས་པ་དོན་ཐམས་ཅད་གས་
ད་ཡོངས་་འབ་པར་ར་ག །
detar pulwa la ten né tsa gyü kyi lama dampa chok chur shek shing shyukpé sangye
changchub sempa chenpo tamché kyi jitar tuk la gongpé dön tamché gekmé yongsu
drubpar gyur chik
Through this offering, may all that is envisioned by the noble root and lineage gurus and all
the buddhas and bodhisattvas who dwell throughout the ten directions all come to pass
entirely and without hindrance.
ོགས་བ་ས་བ་ལ་བ་ས་བཅས་དང་། ། 57
ོགས་བ་ས་བ་ལ་བ་ས་བཅས་དང་། །
chok chu dü shyi gyalwa sé ché dang
Unleash the power of the great truth and compassion1
ད་པར་་མ་་ན་པ་འང་། །
khyepar lama orgyen pema jung
Of the victorious buddhas and their bodhisattva heirs throughout the ten directions and
four times,
་་་ོ་ེ་གཞོན་་། །
arya taré dorjé shyönnu yi
And especially the Oḍḍiyāna Guru Padmasambhava,
གས་ེ་བན་པ་ན་པོ་ལ་ངས་ལ། །
tukjé denpa chenpö tsal chung la
Ārya Tārā and Vajrakumāra.
བདག་་ས་ད་བེགས་པར་ེད་པ་། །
dak gi shé gyü sekpar jepa yi
As the fierce flames of the five poisonous mental afflictions
ན་མོངས་ག་་་དབལ་ག་པོ་དང་། །
nyönmong duk ngé mewal drakpo dang
Burn and blaze within my mind,
ད་པར་འདོད་ེད་བམ་པས་གང་བ་། །
khyepar dö sé kampé dungwa yi
And I am beset by desire and craving in particular,
ར་ཡང་ིད་པར་ཡང་ཡང་འར་ང་མནར། །
lar yang sipar yang yang khor shying nar
I must circle again and again, tormented, in conditioned existence.
ད་ང་འ་འ་དབང་་བདག་ར་ན། །
dadung dindré wang du dak gyur na
If I continue to succumb like this in future,
ངན་སོང་ག་བལ་ག་པོ་ོང་བར་ས། །
ngensong dukngal drakpo nyongwar ngé
I will surely experience the intense misery of the lower realms.
ས་ན་མན་པོ་ེད་མས་གས་ེ་ས། །
dena gönpo khyé nam tukjé yi
Therefore, all you guardians in your compassion,
གནས་ངན་ན་ི་མ་ོག་ངན་པ་མས། ། 58
གནས་ངན་ན་ི་མ་ོག་ངན་པ་མས། །
né ngen len gyi namtok ngenpa nam
Let all my negative thoughts based on dysfunctional tendencies
ར་བ་ད་་གཞོམ་པར་མཛད་་གསོལ། །
nyurwa nyi du shyompar dzé du sol
Be swiftly and surely eradicated, I pray.
ིན་ཆད་ར་་ེ་བར་ིན་ིས་ོབས། །
chinché lar mi kyewar jingyi lob
Grant your blessings so that they may never recur.
ོ་་ས་འོ་དམ་ས་ལམ་་ལོངས། །
lona chö dro damchö lam du long
Cause my mind to turn toward the Dharma, the Dharma to progress along the path,
ལམ་ིས་འལ་་འལ་པ་་ས་། །
lam gyi trul shyi trulpa yeshe su
The path to pacify delusion and delusion to dawn as wisdom.
འཆར་བར་་མ་་དམ་གས་ེས་ོབས། །
charwar lama yidam tukjé kyob
Gurus and yidam deities, guard me with your compassion.
ིད་པ་་ཚོགས་་བར་མཛད་་གསོལ། །
sipé mé tsok shyiwar dzé du sol
Quench the fires of worldly existence, I pray.
ས་མན་བསམ་ོར་ད་བན་འབ་པ་དང་། །
chö tün samjor yishyin drubpa dang
Cause my wishes and actions that accord with the Dharma to succeed,
ང་བ་ལམ་ི་བར་ཆད་་བར་མཛོད། །
changchub lam gyi barché shyiwar dzö
And pacify all obstacles on the path to awakening, I pray.
ེ་མ་ི་ད་མན་པོ་གས་ེ་ཅན། །
kyema kyi hü gönpo tukjé chen
Kyema Kyihü! O compassionate protectors,
ལས་ངན་བདག་ལ་ན་ིས་གགས་་གསོལ། །
lé ngen dak la chen gyi zik su sol
Look kindly upon me, an evildoer, I pray.
གགས་ནས་ལས་ངན་དབང་་་གཏོང་བར། ། 59
གགས་ནས་ལས་ངན་དབང་་་གཏོང་བར། །
zik né lé ngen wang du mi tongwar
Do not permit me to fall prey to negative deeds,
ཡང་དག་་དང་ོགས་པ་ད་པར་ཅན། །
yangdak ta dang tokpa khyepar chen
But inspire me with your blessings so that I may swiftly develop
ར་་ད་ལ་ེ་བར་ིན་ིས་ོབས། །
nyurdu gyü la kyewar jingyi lob
The genuine view and extraordinary realization.
འ་ནས་་འཕོས་ད་་བ་ན་ང་། །
di né tsé pö nyi du deden shying
As soon as I depart from this life, may I be reborn
འེན་མག་འོད་དཔག་ད་མན་ཞབས་ང་། །
dren chok öpakmé gön shyab drung du
In the blissful realm, in the presence of the supreme guide Lord Amitābha,
ེས་ནས་ང་བ་ང་བན་ཐོབ་པར་ཤོག །
kyé né changchub lungten tobpar shok
And receive a prophecy of my future awakening.
བདག་ལ་འེལ་དང་ང་ཙམ་ཐོས་པ་མས། །
dak la drel dang ming tsam töpa nam
May all those connected to me, even those who merely hear my name,
ངན་སོང་ག་བལ་མཐའ་དག་་ོང་ང་། །
ngensong dukngal tadak mi nyong shying
Never experience the sufferings of the lower realms,
ང་མག་བ་བ་ཅན་་ེ་བར་ཤོག །
shying chok dewachen du kyewar shok
But take birth in the supreme realm of Sukhāvatī.
མདོར་ན་བདག་་་བ་་བིས་པ། །
dorna dak gi jawa chi gyipa
In short, in everything that I do
རང་དོན་ི་ལམ་ཙམ་འང་་མས་ང་། །
rangdön milam tsam du ang mi sem shying
May I never consider my own self-interest even in my dreams,
གཞན་ལ་ཕན་པ་་ནར་འར་བ་ལ། ། 60
གཞན་ལ་ཕན་པ་་ནར་འར་བ་ལ། །
shyen la penpa khonar gyurwa la
But always act purely to bring benefit to others.
མན་པོ་འཇམ་དངས་ན་་བཟང་སོགས་ིས། །
gönpo jamyang kuntuzang sok kyi
In this, may the protector Mañjughoṣa, Samantabhadra and others
་ར་ོན་པ་བན་་འབ་ར་ག །
jitar mönpa shyindu drub gyur chik
Ensure that all this comes to pass, exactly in accordance with my aspirations.
ས་པའང་་ལ་་ ༡༠ ས་ ༦ ལ་རང་ནས་ད་ོ་བས་ོན་ལམ་་ིས་པའོ།། །།

This was written as an aspiration in a state of sadness on the sixth day of the tenth month of the Water Snake year.2
1. ↑ There are two versions of this text in the 2012 edition of Jamyang Khyentse's collected writings. In one,
entitled Chu sbrul lor yid skyo nas bris pa'i smon lam (Aspiration Written in Sadness During the Water
Snake Year), this phrase is given as "great bliss" (bde ba chen po). But here I follow the reading of the
second occurrence, in the text is entitled Bde chen zhing gi smon lam, where the line appears as "great
truth" (bden pa chen po).
2. ↑ Corresponding to 12 November 1953.
61
༄༅། །འས་ོངས་་མ་སངས་བ་འདས་བས་ིས་པ་ོན་ལམ།
Aspiration Written on the Occasion of Princess Sangdé’s Passing in Sikkim

ན་མོ།
namo
Namo!
་མ་་དམ་མཁའ་འོ་དང་། །
lama yidam khandro dang
Gurus, yidam deities and ḍākinīs,
སངས་ས་ས་དང་ད་འན་ཚོགས། །
sangye chö dang gendün tsok
Buddha, Dharma and Saṅgha,
ད་པར་་བ་ས་ན་བད། །
khyepar nyewé sé chen gyé
And especially the Eight Great Close Sons— 1
གས་ེ་ན་མས་དངས་་གསོལ། །
tukjé den nam gong su sol
All you compassionate ones: consider me, I pray!
འེལ་ཐོབ་མས་ིས་གཙོར་ས་པ། །
drel tob nam kyi tsor jepé
May all the beings that exist throughout the universe,
ནམ་མཁ་མཐའ་ས་འོ་བ་མས། །
namkhé talé drowa nam
Headed by those with whom I have a connection,
ག་བལ་ན་དང་ལ་བ་དང་། །
dukngal kün dang dralwa dang
Always be free from every form of suffering,
བ་དང་ག་་་འལ་ཤོག །
dé dang taktu mindral shok
And may they never be deprived of happiness!
62
བདག་ལ་དགས་ནས་གང་དག་ །
dak la mik né gangdak gi
May all those who ever have perceived me
བཟང་ངན་འེལ་བས་བས་པ་ན། །
zang ngen drelwé düpa kün
And forged a connection, whether good or bad,
ངན་འོ་འགས་ལས་རབ་ོལ་། །
ngendrö jik lé rab drol té
Be entirely unafraid of the lower realms
བ་འོ་ེན་བཟང་ཐོབ་པར་ཤོག །
dendrö ten zang tobpar shok
And find an excellent form in happy states.
ག་པར་དད་མོས་ག་པོ་། །
lhakpar dé mö drakpo yi
In particular, may anyone who has taken refuge in me,
ས་པས་བས་་བེན་པ་མས། །
güpé kyab su nyenpa nam
Respectfully out of faith and devotion,
་མན་ེན་ངན་ན་་ནས། །
mitün kyen ngen kün shyi né
Overcome all adversity and misfortune,
་བསོད་་ས་ས་པར་ཤོག །
tsesö yeshe gyepar shok
And expand their longevity, merit and wisdom!
བདག་་ང་ཙམ་ཐོས་པ་མས། །
dak gi ming tsam töpa nam
May anyone who even so much as hears my name
ིད་པ་གང་བ་ན་་ང་། །
sipé dungwa kün shyi shying
Pacify all the torments of conditioned existence,
མཐོ་ས་ེན་བཟང་ཐོབ་པ་དང་། ། 63
མཐོ་ས་ེན་བཟང་ཐོབ་པ་དང་། །
tori ten zang tobpa dang
Secure an excellent form in higher realms,
མཐར་ིས་ང་བ་ལ་འད་ཤོག །
tar gyi changchub la gö shok
And ultimately arrive at awakening!
སངས་ས་ས་མས་ཡོངས་ོགས་ང་། །
sangye chö nam yongdzok shing
May the factors of their enlightenment be complete,
ཟག་ད་བ་བས་འོར་པ་དང་། །
zakmé dewé jorpa dang
May they be rich with the bliss that is inexhaustible,
འཕགས་པ་ནོར་ིས་རབ་ིད་། །
pakpé nor gyi rab kyi dé
And, delighted with the wealth of a noble one,
ལ་པས་འོ་བ་འེན་པར་ཤོག །
trulpé drowa drenpar shok
May they send emanations to guide living beings!
་རབས་ན་་ག་ན་ི། །
tserab küntu tekchen gyi
In all our lives, may we be born
གས་ཅན་་་ེ་བ་དང་། །
rikchen du ni kyewa dang
With a propensity for Mahāyāna,
ཡོངས་འན་བས་བཟང་དང་འོས་། །
yongdzin shé zang dang trö dé
Meet an excellent guide and teacher,
ག་མག་ས་ལ་ོད་པར་ཤོག །
tek chok chö la chöpar shok
And savour the Dharma of the supreme vehicle!
ང་བ་བ་ལ་བར་ད་ི། ། 64
ང་བ་བ་ལ་བར་ད་ི། །
changchub drub la barchö kyi
May we be free from every form of hindrance
འ་བ་ན་དང་ལ་བ་དང་། །
tsewa kün dang dralwa dang
That might impede our accomplishment of awakening.
གནོད་པ་ན་ིས་་གས་ང་། །
nöpa kün gyi mitsuk shing
May we be impervious to all forms of harm
ན་མ་ཚོགས་པས་འོར་པར་ཤོག །
pünsum tsokpé jorpar shok
And enjoy a wealth of perfect excellence!
གངས་ིན་ང་འན་མན་ས་སོགས། །
zung trin tingdzin ngönshé sok
May we be endowed with immeasurable qualities,
དཔག་ད་ཡོན་ཏན་དང་ན་ང་། །
pakmé yönten dangden shying
Such as clouds of dhāraṇī, samādhi and heightened perception,
ན་མོངས་ས་་ིན་ཚོགས་ན། །
nyönmong shejé trin tsok kün
And may all the clouds of emotional and cognitive obscurations
ས་ི་དིངས་་་བར་ཤོག །
chö kyi ying su shyiwar shok
Dissolve into dharmadhātu—the ultimate expanse!
ོང་ད་ིང་ེ་ིང་པོ་ཅན། །
tongnyi nyingjé nyingpochen
May we possess the supreme mind of awakening,
ང་བ་མས་མག་དང་ན་ང་། །
changchub sem chok dangden shying
Emptiness with compassion as its very essence,
ནམ་མཁའ་་ིད་གནས་ི་བར། ། 65
ནམ་མཁའ་་ིད་གནས་ི་བར། །
namkha jisi né kyi bar
And, for as long as space itself remains,
གཞན་ཕན་མཐའ་ཡས་འང་བར་ཤོག །
shyenpen tayé jungwar shok
May we provide infinite benefit to others!
་ར་ོན་པ་གནས་མཐའ་དག །
detar mönpé né tadak
So that all these points of aspiration
གས་ད་འབ་པ་ལ་བ་དང་། །
gekmé drubpa gyalwa dang
May be fulfilled without any obstacle,
་ས་ཚོགས་ིས་ིན་ོབས་ང་། །
dé sé tsok kyi jin lob shing
May the victorious buddhas and their heirs grant their blessings
ས་ད་བན་པ་ོབས་འབར་ཤོག །
chönyi denpé tob bar shok
And may the force of the truth of dharmatā blaze forth!
ས་པའང་ས་ི་ོ་ོས་པས་སོ།། །།
By Chökyi Lodrö.
1. ↑ The bodhisattvas Mañjuśrī, Vajrapāṇi, Avalokiteśvara, Kṣitigarbha, Sarvanīvaraṇaviṣkambhin,

Ākaśagarbha, Maitreya and Samantabhadra.
66
༄༅། །བ་བ་ཅན་་ེ་བ་ོན་ལམ། །
Aspiration for Rebirth in Sukhāvatī

ན་མོ་་་ཨ་་ཏ་བྷ་།
namo guru amitabhayé
Namo guru amitābhaya!
་མ་་དམ་མཁའ་འོ་ས་ོང་དང་། །
lama yidam khandro chökyong dang
Assembly of gurus, yidam deities, ḍākinīs, dharmapālas,
སངས་ས་ང་མས་ཉན་རང་འཕགས་ཚོགས་ིས། །
sangye changsem nyenrang pak tsok kyi
Buddhas, bodhisattvas, śrāvakas and pratyekabuddhas,
གས་ེས་འ་ཁར་གནད་གད་་འང་ང་། །
tukjé chikhar né chö minjung shying
Bless me with your compassion so that when I die,
བ་ན་ང་་ེ་བར་ིན་ིས་ོབས། །
dechen shying du kyewar jingyi lob
I feel no pain and am reborn in the realm of great bliss!
ལ་བ་འོད་མཚན་ོང་འབར་ཞབས་ང་ེས། །
gyalwa ö tsen tong bar shyab drung kyé
Born in the presence of the Victorious One ‘Blazing with Thousands of Radiant Marks’,1
ང་བ་ང་བན་དགས་དངས་ཐོབ་པ་དང་། །
changchub lungten ukyung tobpa dang
May I receive a prophecy of my ultimate enlightenment,
ལ་བ་ས་མཛོད་ཟབ་མོར་དབང་འོར་ནས། །
gyalwé chö dzö zabmor wangjor né
May I gain mastery of the profound Dharma treasury of the Victorious Ones,
ལ་པས་མཁའ་བ་མས་ཅན་དོན་ེད་ཤོག ། 67
ལ་པས་མཁའ་བ་མས་ཅན་དོན་ེད་ཤོག །
trulpé khakhyab semchen dönjé shok
And may my emanations benefit sentient beings throughout the whole of space!
ད་པར་བདག་ལ་འེལ་བ་ཐོབ་པ་དང་། །
khyepar dak la drelwa tobpa dang
In particular, may all those who have a connection with me,
ང་ཙམ་ཐོས་པ་མས་ཅན་་མས་ང་། །
ming tsam töpé semchen denam kyang
Even those beings who have merely heard my name,
ལས་ན་ིག་ིབ་ག་བལ་རབ་ང་ནས། །
lé nyön dikdrib dukngal rab jang né
Completely purify their karma, kleśas, evil deeds, obscurations and sufferings,
བ་བ་ཅན་ི་ང་་ེ་བར་ཤོག །
dewachen gyi shying du kyewar shok
And may they be born in the realm of Sukhāvatī!
ས་པའང་ས་ི་མ་་ ༡༡ ས་ ༢༢ ལ་ས་ི་ོ་ོས་པས་སོ།། །།

Chökyi Lodrö wrote this on the 22nd day of the eleventh month in the year of the Earth Dog.2
| Translated by Abraham Ta-Quan, 2020
1. ↑ ‘od mtshan stong ’bar, an epithet of Amitābha.
2. ↑ This corresponds to January 1, 1959.
68
༄༅། །བ་ན་ང་་ོན་ལམ།
Aspiration for the Land of Great Bliss

ོགས་བ་ས་བ་ལ་བ་ས་བཅས་དང་། །
chok chu dü shyi gyalwa sé ché dang
Unleash the power of the great truth and compassion1
ད་པར་་མ་་ན་པ་འང་། །
khyepar lama orgyen pema jung
Of the victorious buddhas and their bodhisattva heirs throughout the ten directions and
four times,
་་་ོ་ེ་གཞོན་་། །
arya taré dorjé shyönnu yi
And especially the Oḍḍiyāna Guru Padmasambhava,
གས་ེ་བན་པ་ན་པོ་ལ་ངས་ལ། །
tukjé denpa chenpö tsal chung la
Ārya Tārā and Vajrakumāra.
བདག་་ས་ད་བེགས་པར་ེད་པ་། །
dak gi shé gyü sekpar jepa yi
As the fierce flames of the five poisonous mental afflictions
ན་མོངས་ག་་་དབལ་ག་པོ་དང་། །
nyönmong duk ngé mewal drakpo dang
Burn and blaze within my mind,
ད་པར་འདོད་ེད་བམ་པས་གང་བ་། །
khyepar dö sé kampé dungwa yi
And I am beset by desire and craving in particular,
ར་ཡང་ིད་པར་ཡང་ཡང་འར་ང་མནར། །
lar yang sipar yang yang khor shying nar
I must circle again and again, tormented, in conditioned existence.
ད་ང་འ་འ་དབང་་བདག་ར་ན། །
dadung dindré wang du dak gyur na
If I continue to succumb like this in future,
ངན་སོང་ག་བལ་ག་པོ་ོང་བར་ས། ། 69
ངན་སོང་ག་བལ་ག་པོ་ོང་བར་ས། །
ngensong dukngal drakpo nyongwar ngé
I will surely experience the intense misery of the lower realms.
ས་ན་མན་པོ་ེད་མས་གས་ེ་ས། །
dena gönpo khyé nam tukjé yi
Therefore, all you guardians in your compassion,
གནས་ངན་ན་ི་མ་ོག་ངན་པ་མས། །
né ngen len gyi namtok ngenpa nam
Let all my negative thoughts based on dysfunctional tendencies
ར་བ་ད་་གཞོམ་པར་མཛད་་གསོལ། །
nyurwa nyi du shyompar dzé du sol
Be swiftly and surely eradicated, I pray.
ིན་ཆད་ར་་ེ་བར་ིན་ིས་ོབས། །
chinché lar mi kyewar jingyi lob
Grant your blessings so that they may never recur.
ོ་་ས་འོ་དམ་ས་ལམ་་ལོངས། །
lona chö dro damchö lam du long
Cause my mind to turn toward the Dharma, the Dharma to progress along the path,
ལམ་ིས་འལ་་འལ་པ་་ས་། །
lam gyi trul shyi trulpa yeshe su
The path to pacify delusion and delusion to dawn as wisdom.
འཆར་བར་་མ་་དམ་གས་ེས་ོབས། །
charwar lama yidam tukjé kyob
Gurus and yidam deities, guard me with your compassion.
ིད་པ་་ཚོགས་་བར་མཛད་་གསོལ། །
sipé mé tsok shyiwar dzé du sol
Quench the fires of worldly existence, I pray.
ས་མན་བསམ་ོར་ད་བན་འབ་པ་དང་། །
chö tün samjor yishyin drubpa dang
Cause my wishes and actions that accord with the Dharma to succeed,
ང་བ་ལམ་ི་བར་ཆད་་བར་མཛོད། །
changchub lam gyi barché shyiwar dzö
And pacify all obstacles on the path to awakening, I pray.
ེ་མ་ི་ད་མན་པོ་གས་ེ་ཅན། ། 70
Kyema Kyihü! O compassionate protectors,
ལས་ངན་བདག་ལ་ན་ིས་གགས་་གསོལ། །
lé ngen dak la chen gyi zik su sol
Look kindly upon me, an evildoer, I pray.
གགས་ནས་ལས་ངན་དབང་་་གཏོང་བར། །
zik né lé ngen wang du mi tongwar
Do not permit me to fall prey to negative deeds,
ཡང་དག་་དང་ོགས་པ་ད་པར་ཅན། །
yangdak ta dang tokpa khyepar chen
But inspire me with your blessings so that I may swiftly develop
ར་་ད་ལ་ེ་བར་ིན་ིས་ོབས། །
nyurdu gyü la kyewar jingyi lob
The genuine view and extraordinary realization.
འ་ནས་་འཕོས་ད་་བ་ན་ང་། །
di né tsé pö nyi du deden shying
As soon as I depart from this life, may I be reborn
འེན་མག་འོད་དཔག་ད་མན་ཞབས་ང་། །
dren chok öpakmé gön shyab drung du
In the blissful realm, in the presence of the supreme guide Lord Amitābha,
ེས་ནས་ང་བ་ང་བན་ཐོབ་པར་ཤོག །
kyé né changchub lungten tobpar shok
And receive a prophecy of my future awakening.
བདག་ལ་འེལ་དང་ང་ཙམ་ཐོས་པ་མས། །
dak la drel dang ming tsam töpa nam
May all those connected to me, even those who merely hear my name,
ངན་སོང་ག་བལ་མཐའ་དག་་ོང་ང་། །
ngensong dukngal tadak mi nyong shying
Never experience the sufferings of the lower realms,
ང་མག་བ་བ་ཅན་་ེ་བར་ཤོག །
shying chok dewachen du kyewar shok
But take birth in the supreme realm of Sukhāvatī.
71
མདོར་ན་བདག་་་བ་་བིས་པ། །
dorna dak gi jawa chi gyipa
In short, in everything that I do
རང་དོན་ི་ལམ་ཙམ་འང་་མས་ང་། །
rangdön milam tsam du ang mi sem shying
May I never consider my own self-interest even in my dreams,
གཞན་ལ་ཕན་པ་་ནར་འར་བ་ལ། །
shyen la penpa khonar gyurwa la
But always act purely to bring benefit to others.
མན་པོ་འཇམ་དངས་ན་་བཟང་སོགས་ིས། །
gönpo jamyang kuntuzang sok kyi
In this, may the protector Mañjughoṣa, Samantabhadra and others
་ར་ོན་པ་བན་་འབ་ར་ག །
jitar mönpa shyindu drub gyur chik
Ensure that all this comes to pass, exactly in accordance with my aspirations.
ས་པའང་་ལ་་ ༡༠ ས་ ༦ ལ་རང་ནས་ད་ོ་བས་ོན་ལམ་་ིས་པའོ།། །།

This was written as an aspiration in a state of sadness on the sixth day of the tenth month of the Water Snake year.2
1. ↑ There are two versions of this text in the 2012 edition of Jamyang Khyentse's collected writings. In one,
entitled Chu sbrul lor yid skyo nas bris pa'i smon lam (Aspiration Written in Sadness During the Water
Snake Year), this phrase is given as "great bliss" (bde ba chen po). But here I follow the reading of the
second occurrence, in the text is entitled Bde chen zhing gi smon lam, where the line appears as "great
truth" (bden pa chen po).
2. ↑ Corresponding to 12 November 1953.
72
༄༅། །ས་གསང་བན་པ་ས་པ་ོན་ལམ།
Aspiration for the Spread of the Guhyagarbha Teachings

ༀ་ི།
om swati
Oṃ svasti.
ས་གམ་ལ་བ་ན་ི་དངས་པ་མལ། །
dü sum gyalwa kün gyi gongpé til
Fundamental realization of all the victorious ones of the three times,
ནང་ད་ག་པ་ཡང་བད་་འལ་། །
nang gyü tekpé yang chü gyutrul ché
Quintessence of the inner tantric vehicles, great Magical Illusion,
དཔལ་ན་གསང་བ་ིང་པོ་ད་ི་དོན། །
palden sangwé nyingpö gyü kyi dön
The real meaning of the glorious Secret Essence tantra—
བཤད་དང་བ་པས་ས་ེང་བ་ར་ག །
shé dang drubpé sateng khyab gyur chik
May its study and practice spread throughout the world!
བན་གས་དེར་ད་ས་་དོན་ོགས་ང་། །
den nyi yermé chökü dön tok shing
May we realize the meaning of the dharmakāya, the two truths indivisible,
དག་མཉམ་ན་པོ་ང་འན་རོལ་མོ་འོལ། །
dak nyam chenpö tingdzin rolmo trol
May the music of the samādhi of great purity and equalness resound,
ལམ་ར་ག་འན་མ་བ་འས་་བེས། །
lam gyur rigdzin nam shyi drebu nyé
May we gain the results of the path, the four levels of a vidyādhara,
ོ་ེ་མས་དཔ་ལ་ས་ཐོབ་ར་ག །
dorjé sempé gyalsa tob gyur chik
And may we ultimately attain the sovereign domain of Vajrasattva!
73
ད་ི་ལ་པོ་ས་ད་བན་ོབས་ིས། །
gyü kyi gyalpö chönyi den tob kyi
Through the power of the natural truth of this, the king of tantras,
ནག་ོགས་ས་ི་ད་པ་ན་་ང་། །
nakchok dü kyi güpa kün shyi shying
May all the faults and failings of these evil times be pacified,
ལ་བན་ི་དང་ས་གསང་ིང་པོ་། །
gyalten chi dang ngé sang nyingpo yi
And may all be auspicious for the teachings of Buddhism in general
བན་པ་དར་ང་ས་པ་བ་ས་ཤོག །
tenpa dar shying gyepé tashi shok
And this definitive Secret Essence in particular to spread far and wide!
ས་པའང་ས་ི་་ ༧ ས ༡༦ ལ་ད་བགས་ནས་ོ་ེ་ིང་་ད་ི་ལ་པོ་འས་པ་ང་ཤས་ལ་་བ་་ས་
༢༨ལ་ལ་ར་འབ་འོར་བཟང་པོར་འཆད་བ་པ་ེས་ཐོགས་་འཇམ་དངས་ོ་ོས་་མཚོས་ོན་ག་་ིས་པ་
ད་གས་འལ།། །།
Thus, when Jamyang Lodrö Gyatso taught the king of tantras to a small group in Darjeeling,1 beginning on the 16th
of the seventh month of the Earth Dog year and ending on the astrologically favourable date of the 28th of the same
month, he wrote these words of aspiration immediately upon conclusion of the teachings. May virtue and positivity
abound!
1. ↑ In his diary, Jamyang Khyentse records that he used the gSang bdag dgongs rgyan commentary of
Lochen Dharmaśrī and that the recipients included Tulku Tupten of Yangchö Monastery and Sogyal
Tulku. See 'Jam dbyangs chos kyi blo gros kyi gsung 'bum. 12 vols. Bir, H.P.: Khyentse Labrang, 2012, vol.
2: 274
74
༄༅། །ས་གནས་ན་པོ་འས་ོངས་བ་བ་ོན་ལམ་བ་ིད་རབ་འལ་བགས།
Burgeoning Joy and Happiness: An Aspiration for the Welfare of the Great Hidden
Land of Sikkim
ན་མོ་་།
namo guru
Namo guru!
མག་གམ་་གམ་་གམ་ན་འས་པ། །
chok sum tsa sum ku sum kündüpa
Embodiment of the Three Jewels, Three Roots and Three Kāyas,
མ་ས་འོ་བ་བས་མན་པ་འང་། །
malü drowé kyab gön pema jung
Protector and guardian of all beings without exception—Guru Padmākara,
་མ་་རོ་ི་ོང་མཚོ་ལ་སོགས། །
bi ma bai ro trisong tsogyal sok
Together with Vimalamitra, Vairotsana, Trisong Detsen, Tsogyal and the rest,
བཀའ་གར་ག་འན་བད་པ་ཐམས་ཅད་དང་། །
kater rigdzin gyüpa tamché dang
All the lineages of vidyādharas for kama and terma,
་དམ་་ོ་མཁའ་འོ་ས་ོང་དང་། །
yidam shyitro khandro chökyong dang
Peaceful and wrathful yidam deities, ḍākinīs and dharma-protectors,
ནོར་་གར་ི་བདག་པོ་ལ་སོགས་པ། །
norlha ter gyi dakpo la sokpa
Wealth deities, treasure-keepers and the rest—
མེན་བེ་ས་པ་གར་ལ་དབང་འོར་བ། །
khyen tsé nü pé ter la wang jorwé
All supreme sources of refuge who have mastered the treasury
བས་ི་མག་ར་ཐམས་ཅད་དངས་་གསོལ། །
kyab kyi chokgyur tamché gong su sol
Of wisdom, love and spiritual power, turn your attention towards us!
འཛམ་ིང་ི་དང་ད་པར་ས་པ་ལ། ། 75
འཛམ་ིང་ི་དང་ད་པར་ས་པ་ལ། །
dzamling chi dang khyepar bepé yul
May the whole world in general and this hidden land in particular,
འས་མོ་ོངས་ས་དཔལ་་པ་འོད། །
dremo jong shyé palri pema ö
The Fruit-Filled Valley—Sikkim—like the glorious mountain Lotus Light
ས་འར་འཕོས་པ་བ་གནས་ིན་ཅན་ལ། །
sa dir pöpé drubné jinchen la
Transported to earth as a blessed place of accomplishment,
་གཙང་ཉམས་ིབ་ས་པ་སངས་ར་ག །
mi tsang nyamdrib göpa sang gyur chik
Be cleansed of all impurity, stains of transgression and defilement.
་གམ་་མས་གནས་འར་ག་བགས་ནས། །
tsa sum lha nam né dir tak shyuk né
May the deities of the Three Roots remain forever,
ོད་བད་བ་ས་ོ་ེ་ིན་ན་དབབ། །
nöchü tashi dorjé jin chen wab
Bringing down great rains of auspiciousness and vajra-blessings upon the environment and
beings,
ལ་ལ་ད་བ་ེ་བ་དཔལ་ཡོན་ས། །
yul la gé chu dé shyi palyön gyé
Spreading the riches of the ten virtues and four aspects of well-being1 throughout the land,
ིད་་་གཡང་ངས་བད་འགས་པར་མཛོད། །
sishyi cha yang dangchü gukpar dzö
And summoning the essence of wealth and prosperity from throughout existence and
quiescence.
ས་ན་ལ་པོ་ཆབ་ིད་མངའ་ཐང་ས། །
chöden gyalpö chabsi ngatang gyé
May the dominion of the dharma-endowed king grow in strength,
གས་བད་འལ་ང་་་ན་་བན། །
rikgyü pel shying kutsé yündu ten
His progeny flourish and his life be secure and long.
ཕ་རོལ་ང་ད་གནོད་ེད་གདོན་བགས་མས། ། 76
ཕ་རོལ་ང་ད་གནོད་ེད་གདོན་བགས་མས། །
parol dang dra nöjé dön gek nam
May hostile opposing forces, harm-doers and obstacle-makers
ཐལ་བ་ལ་བན་བག་པར་མཛད་་གསོལ། །
talwé dul shyin lakpar dzé du sol
Be utterly vanquished—destroyed and turned to dust.
ས་གསང་ིང་པོ་བན་པ་རབ་ས་ང་། །
ngé sang nyingpö tenpa rabgyé shing
May the definitive teachings of the Secret Essence spread far and wide.
ེ་འོ་ཐམས་ཅད་མས་པ་མས་དང་ན། །
kyendro tamché jampé sem dangden
May the minds of living beings be filled with love.
ཕན་ན་ཕ་མ་་་འ་ས་ིས། །
pentsün pama tabü dushé kyi
May they regard one another as dear parents from former lives,
ཡང་དག་ད་ལ་ོད་པར་མཛད་་གསོལ། །
yangdak gé la chöpar dzé du sol
And genuinely devote themselves to virtuous action.
་་ཀ་དཔལ་ནམ་མཁའ་འགས་ད་སོགས། །
heruka pal namkha jikme sok
May the prayers of the glorious heruka Namkha Jigme
ལ་འོར་མད་བས་་ར་ོན་པ་བན། །
naljor ché shyi jitar mönpa shyin
And the rest—those known as the four yogi-confrères 2
གས་ད་འབ་ང་་་པ་། །
gekmé drub ching guru pema yi
Be fulfilled without obstacle, and may the aspirations and prophecies
གས་བེད་བན་ག་བ་བ་ད་པར་ཤོག །
tukkyé dentsik luwa mepar shok
Of Guru Padma be shown to be infallible.
་མ་ན་དང་ད་བས་འང་པོ་། ། 77
་མ་ན་དང་ད་བས་འང་པོ་། །
lha mayin dang yi sub gongpo yi
May the activity of asuras and beguiling gongpo spirits
་ལམ་བཅད་ནས་ས་ལ་ན་ན་ི། །
gyu lam ché né bé yul rinchen gyi
Be brought to an end, and may all be auspicious
བ་ས་མཛོད་ཁང་འགས་ད་ོ་ེ་ར། །
tashi dzö khang jikme dorjé gur
So that this treasury of fortune, this vajra dome of fearlessness
ག་བན་ད་གས་ང་བ་བ་ས་ཤོག །
takten gelek nangwé tashi shok
Remains forever, a beacon of virtue and positivity!
ས་པའང་འཇམ་དངས་ས་ི་ོ་ོས་པས་ོན་ག་་་་་ ༣ ས་ལ་་མ་དམ་པ་ངག་དབང་གས་པ་ནས་
བལ་ར་ིས་པའོ།།
Jamyang Chökyi Lodrö wrote these words of aspiration during the third month of the Fire Bird year (1957) in
response to a request from Lama Dampa Ngawang Drakpa.
| Translated by Adam Pearcey 2019.
1. ↑ sde bzhi, i.e., 1) worldly values (chos), 2) wealth (nor), 3) sensory pleasures (’dod yon) and 4) liberation
(thar pa).
2. ↑ rnal ’byor mched bzhi i.e., Katok Kuntu Zangpo (kaḥ thog kun tu bzang po), Lhatsün Namkha Jigme (lha
btsun nam mkha’ ’jigs med, 1597–1654), Chögyal Puntsok Namgyal (chos rgyal phun tshogs rnam rgyal,
1604–c.1670) and Ngadak Puntsok Rigdzin (mnga’ bdag phun tshogs rig ’dzin, d. 1656/7).
78
༄༅། །ན་མེན་བ་པ་བན་པ་ས་པ་ོན་ལམ་ང་ོང་་་བན་ག་ས་་བ་
བགས་སོ། །
The Sage's Powerful Words of Truth
A Prayer for the Spread of the Omniscient Buddha's Teachings

་མ་དང་སངས་ས་ང་བ་མས་དཔའ་ཐམས་ཅད་ལ་ག་འཚལ་ལོ། །
Homage to the guru and all the buddhas and bodhisattvas!
བལ་བཟང་སངས་ས་ོང་ལས་ད་པར་། །
kalzang sangye tong lé khyepardu
Among the thousand buddhas of this fortunate age,
་མཚར་་མ་་ར་ར་འཕགས་ང༌། །
ngotsar u dum wa ra tar pak shing
You are the most wondrous and majestic, as rare as an uḍumbara flower,
ོད་པ་ས་འར་ང་ཁམས་ཡོངས་བང་བ། །
tsöpé dü dir shyingkham yong zungwa
You who care for our world during this age of conflict,
བ་མག་དོན་ན་བ་ལ་ག་འཚལ་ལོ། །
tub chok dön kün drub la chaktsal lo
Mighty sage, Siddhārtha, to you I pay homage!
ོགས་བ་སངས་ས་ང་མས་ཉན་རང་དང༌། །
chok chü sangye changsem nyenrang dang
All you buddhas, bodhisattvas, śrāvakas and pratyekabuddhas in all directions,
འཇམ་དངས་ན་གགས་ག་ན་ོ་ེ་འན། །
jamyang chenzik chak na dorjé dzin
Great bodhisattvas, Mañjuśrī, Avalokiteśvara,
མས་པ་ལ་སོགས་ང་བ་མས་དཔའ་དང༌། །
jampa lasok changchub sempa dang
Vajrapāṇi, Maitreya and the rest,
གནས་བན་བ་ག་གཏད་རབས་ན་པོ་བན། །
neten chudruk té rab chenpo dün
Together with the sixteen sthaviras and seven great patriarchs,
འཛམ་ིང་ན་མག་ད་ང་ོབ་དཔོན་། ། 79
འཛམ་ིང་ན་མག་ད་ང་ོབ་དཔོན་། །
dzamling gyen chok mejung lobpön ché
Six ornaments1 and two supreme ones2 of this world, the two marvellous ācāryas,3
ལ་འོར་དབང་ག་བད་་་བ་སོགས། །
naljor wangchuk gyechu tsa shyi sok
Eighty-four mahāsiddhas, and the rest,
ད་པར་བཀའ་ིན་མཉམ་ད་པ་འང༌། །
khyepar kadrin nyammé pema jung
And especially, the Lotus-born Guru, whose kindness is beyond compare,
་འཚོ་ི་ོང་་རོ་ཨ་་ཤ། །
shyitso trisong vairo atisha
Śāntarakṣita, Trisong Detsen, Vairotsana and Atiśa,
ང་མ་མ་་མར་་གས་པོ་ེ། །
gongma nam nga mar mi dakpo jé
Five Sakya Patriarchs,4 Marpa, Milarepa and Gampopa,
འཇམ་དངས་་མ་ལ་སོགས་་བོད་ི། །
jamyang lama lasok gya bö kyi
Lama Tsongkhapa, Mañjughoṣa in person, and all the rest,
མཁས་དང་བ་པ་ག་འན་ཚོགས་མས་དང༌། །
khé dang drubpé rigdzin tsok nam dang
All you great learned and accomplished vidyādharas of India and Tibet,
་དམ་་ོ་མཁའ་འོ་ས་ོང་སོགས། །
yidam shyitro khandro chökyong sok
And all you peaceful and wrathful yidam deities, ḍākinīs and dharmapālas—
གས་དམ་གནད་ནས་བལ་ལོ་གས་ེས་དངས། །
tukdam né né kul lo tukjé gong
We invoke you! Turn your wisdom minds towards us, and look upon us with compassion!
བ་བན་འལ་བ་མདོ་ེ་མན་པ་དང༌། །
tubten dulwa dodé ngönpa dang
All the teachings of the Buddha—Vinaya, Sūtra, Abhidharma,
གསང་གས་ད་ེ་ན་པོ་མ་པ་བ། །
sang ngak gyüdé chenpo nampa shyi
The four classes of tantra within the Secret Mantra,
གངས་ོངས་བཤད་བད་ཀ་ན་བ་པོ་དང༌། ། 80
གངས་ོངས་བཤད་བད་ཀ་ན་བ་པོ་དང༌། །
gangjong shé gyü ka chen chupo dang
The teachings of the ten great pillars of the study lineage5 in the Land of Snows,
བ་བད་ང་་་བད་ལ་སོགས་པ། །
drubgyü shingta ché gyé lasokpa
And the eight great chariots of the practice lineage,6
བ་བན་མདོ་དང་གས་ི་ལ་མཐའ་དག །
tubten do dang ngak kyi tsul tadak
All the sūtra and mantra traditions of the Buddha’s teachings—
ན་་ཉམས་པར་ར་པ་འ་ལ་གགས། །
shintu nyampar gyurpa di la zik
Look now and see the extent to which they have all declined!
ས་འང་ལ་ིམས་ར་ིག་ལ་མཚན་ཐོགས། །
ngejung tsultrim ngurmik gyaltsen tok
The saffron-robed saṅgha, upholders of the victory banner of discipline and renunciation,
གཞན་ཕན་ཟོལ་ད་ང་བ་མས་དཔའ་དང༌། །
shyenpen zolmé changchub sempa dang
Bodhisattvas who, without pretense or deception, genuinely seek to benefit others,
དམ་ག་ན་ང་བེད་ོགས་ག་གས་འཆང༌། །
damtsik den shying kyedzok rik ngak chang
And holders of awareness mantras who maintain the commitments, and practise generation
and completion—
མཚན་ད་ན་པ་་མོ་མར་་ར། །
tsennyi denpa rimö marmé tar
Look how these practitioners have been reduced to pale imitations of the real thing, like a
mere drawing of a butter lamp!
ར་པ་འ་ལ་་ས་ན་ན་མས། །
gyurpa di la yeshe chenden nam
Look upon us now with your eyes of wisdom, and care for us in your compassion, we pray!
ས་པར་དངས་ལ་གས་ེས་བབ་་གསོལ། །
ngepar gong la tukjé kyab tu sol
Beings of this evil age with its five degenerations,
ས་ངན་ིགས་མ་་བདོ་མས་ཅན་མས། །
dü ngen nyikma nga dö semchen nam
Are caught in the bonds of turbulent and destructive emotions, their cravings and desires.
ན་མོངས་ོབས་ག་འདོད་ེད་འང་བས་བངས། ། 81
ན་མོངས་ོབས་ག་འདོད་ེད་འང་བས་བངས། །
nyönmong tob drak dö sé chingwé ching
The followers of the teachings fight amongst themselves,
བན་ལ་གས་མས་ག་དོག་ང་དམར་ིས། །
ten la shyuk nam trakdok lungmar gyi
Spurred on by the fierce winds of jealousy,
བན་པ་ནང་དགས་་བ་ིགས་མ་ས། །
tenpa nang truk tawé nyikma gyé
And degenerate views are widespread.
ོད་པ་ཅན་་ར་པས་བན་ལ་ི། །
tsöpachen du gyurpé ten sel gyi
Through these defilements, brought about by conflicts within the tradition,
ིབ་ིས་ས་ོང་དཀར་ོགས་ང་མ་གལ། །
drib kyi chökyong karchok sungma yel
The Dharma protectors, guardians of all that is positive, have turned away from us,
ལ་ཁམས་ན་་་ན་་ོས་ངས། །
gyalkham küntu lhamin lalö kheng
While warrior-like asuras and barbarians fill the world—
འ་དང་འ་འར་ར་པས་བན་པ་བབས། །
di dang didrar gyurpé tenpa nub
In these and other ways, the teachings have declined.
Kyema Kyihü! O compassionate protectors!
ོད་མས་གས་དམ་མ་ལ་ོབས་བེད་ལ། །
khyö nam tukdam tutsal tob kyé la
Increase the power and strength of your sacred commitments!
ས་ངན་ོ་བས་མ་པ་་ལ་མངའ། །
dü ngen kyowé shyumpa chi la nga
Why would you be discouraged by the sadness of these evil times?
ོབས་བ་དབང་ག་དབང་བ་མངའ་བས་ན། །
tob chü wangchuk wang chu ngawé na
Since you are masters of the ten strengths and possessors of the ten powers,
བན་པ་ཉམས་པ་འ་དག་སོར་ད་ང༌། ། 82
བན་པ་ཉམས་པ་འ་དག་སོར་ད་ང༌། །
tenpa nyampa didak sorchü ching
You must surely heal and restore the teachings.
མཁས་བན་བ་ཐོབ་ཚད་མར་ར་པ་། །
khé tsün drubtob tsemar gyurpa ni
Send us genuine teachers who are learned, disciplined and accomplished,
མང་པོར་ལ་ནས་བན་པ་གསོ་བར་མཛོད། །
mangpor trul né tenpa sowar dzö
To breathe fresh life into the Buddhadharma!
འཕགས་བོད་གས་་ོགས་ན་ི་མ་། །
pak bö nyi su dzokden chima yi
In both India and Tibet, may the precious lamps of joyful celebration,
དགའ་ོན་ན་ན་ོན་་ར་བ་དང༌། །
gatön rinchen drönmé barwa dang
Be set ablaze, to usher in another golden age,
ལ་བན་ས་ད་པད་ཚལ་དར་ལ་བབ། །
gyalten rimé petsal dar la bab
And may the non-sectarian, lotus-like teachings of the Buddha, flourish and blossom.
་ལ་འ་བ་ཚོགས་ི་མས་བར་ང༌། །
dé la khuwé tsok kyi sem gyur shying
May the minds of those who harbour ill-will towards the teachings be changed,
ན་ང་བན་ལ་འན་དང་ད་བར་ོད། །
kün kyang ten la dün dang gé chur chö
And filled with inspiration to practise the ten virtuous actions.
བན་འན་ད་འན་ེ་ས་འཛམ་ིང་བ། །
tendzin gendün dé yi dzamling khyab
May the saṅgha, the holders of the teachings, fill this world of ours,
བཤད་དང་བ་པ་དར་ང་ས་པར་ཤོག །
shé dang drubpa dar shying gyepar shok
And study and practice increase and spread.
གག་ལག་ཁང་མས་མད་པ་ིན་ཚོགས་ས། །
tsuklakhang nam chöpé trin tsok gyé
May vast clouds of offerings fill all monasteries and temples,
དམ་པ་ས་ི་་ན་རབ་་ོགས། ། 83
དམ་པ་ས་ི་་ན་རབ་་ོགས། །
dampé chö kyi nga chen rabtu drok
And the great drum of the Dharma resound far and wide,
་ེགས་ང་པོ་ད་པ་འམས་ེད་ང༌། །
mutek langpö lepa gem jé ching
Annihilating the deluded arguments of the tīrthikas,
བ་བན་ོགས་ལས་མ་པར་ལ་ར་ག །
tubten chok lé nampar gyal gyur chik
And sounding the victory of the Buddhadharma in all directions.
བན་འན་ེས་མས་ཞབས་པད་བན་པ་དང༌། །
tendzin kyé nam shyabpé tenpa dang
May the lives of all the holders of the teachings be secure,
བན་པ་ིན་བདག་་དང་བསོད་ནམས་འལ། །
tenpé jindak tsé dang sönam pel
And may the lives and merits of benefactors increase,
བན་ལ་གནོད་མས་ང་་ག་མར་ར། །
ten la nö nam ming gi lhakmar gyur
May even the names of those who would harm the teachings disappear,
བན་པ་ལ་མཚན་ོགས་བར་ེངས་ར་ག །
tenpé gyaltsen chok chur dreng gyur chik
And may the victory banner of the teachings be raised in all directions!
ས་པའང་ས་ི་ོ་ོས་པས་འཕགས་ལ་ོ་ེ་གདན་ི་ང་བ་ང་ང་་གང་ན་ཤར་མར་ིས་པ་འ་བན་འབ་
པར་ིན་ིས་བབ་་གསོལ། ས་་མ་།། །།
Chökyi Lodrö wrote down whatever came to mind at the foot of the bodhi tree in Vajrāsana (Bodhgayā) in the noble
land of India. May these words be blessed so that they all come true. Sarva maṅgalaṃ!
| Translated by Adam Pearcey, 2007. Many thanks to Tulku Thondup Rinpoche for his kind clarifications.
1. ↑ Six great commentators on the Buddha’s teachings: Nāgārjuna, Āryadeva, Asaṅga, Vasubandhu,
Dignāga and Dharmakīrti.
2. ↑ Guṇaprabha and Śākyaprabha, who were masters of the Vinaya teachings.
3. ↑ Śāntideva and Candragomin.
4. ↑ Sachen Kunga Nyingpo, Sonam Tsemo, Jetsün Drakpa Gyaltsen, Sakya Paṇḍita and Chögyal Pakpa.
5. ↑ Thönmi Sambhota, Vairotsana, Kawa Paltsek, Chokru Lu’i Gyaltsen, Shyang Yeshe Dé, Dromtön
Gyalwa Jungné, Rinchen Zangpo, Ngok Lotsāwa Loden Sherab, Sakya Paṇḍita and Gö Khukpa Lhetsé.
84
6. ↑ Ngagyur Nyingma, Kadam, Lamdré, Marpa Kagyü, Shangpa Kagyü, Shyijé and Chö, a Jordruk (Vajra
Yoga) and Orgyen Nyendrup (Accomplishment of the Three Vajras).
85
༄༅། །ས་ག་སངས་ས་་མ་སོགས།
Verses of Auspiciousness
སངས་ས་་མ་འག་ེན་གམ་་གསལ། །
sangye nyima jikten sum du sal
With the sun of the Buddha illuminating the three worlds,
དམ་ས་་བས་ིད་པ་མས་ནད་ལ། །
damchö dawé sipé rimné sel
The moon of Dharma dispelling the malady of conditioned existence,
ད་འན་ནོར་་འོད་ིས་ས་ེང་བ། །
gendün norbü ö kyi sateng khyab
And the jewelled light of the Saṅgha flooding the entire earth—
མག་གམ་ན་ན་དམ་པ་བ་ས་ཤོག །
chok sum rinchen dampé tashi shok
May the auspiciousness of the precious Three Jewels abound!
་མ་བ་ས་ིན་བས་ིན་ང་འིགས། །
lamé tashi jinlab trinpung trik
Through the auspicious guru, blessings gather like billowing clouds,
་དམ་བ་ས་དས་བ་ང་ཆར་འབས། །
yidam tashi ngödrub drangchar beb
Through the auspicious yidam deity, siddhis descend like gentle rain,
མཁའ་འོ་བ་ས་ལས་བ་ེ་མ་ིན། །
khandrö tashi lé shyi nyéma min
Through the auspicious ḍākinī, grains of the four activities ripen—
་གམ་རབ་འམས་་མཚོ་བ་ས་ཤོག །
tsa sum rabjam gyatsö tashi shok
May the auspiciousness of infinite, oceanic Three Roots abound!
ས་་བ་ས་ོང་ན་དིངས་ི་མཁར། །
chökü tashi tongchen ying kyi khar
The auspiciousness of dharmakāya is great emptiness, the sky of basic space,
86
ལོངས་་བ་ས་མཚན་ད་་ཏོག་བ། །
longkü tashi tsenpé metok tra
In which the auspiciousness of sambhogakāya is radiant with the blossoming signs and
marks,
ལ་་བ་ས་འར་འདས་ར་ཡང་འོས། །
tulkü tashi khordé chiryang trö
And the auspiciousness of nirmāṇakāya emanates throughout saṃsāra and nirvāṇa
according to what is required—
་གམ་ང་ཁམས་་མཚོ་བ་ས་ཤོག །
ku sum shyingkham gyatsö tashi shok
May the auspicuousness of the infinite Three Kāya realms abound!
་དཔག་ད་མན་གངས་་ན་པོ་ལ། །
tsepakmé gön gangri lhünpo la
When the great snow mountain of the protector Amitāyus
འཕགས་མ་གས་ེ་་བས་འད་པ་ལ། །
pakmé tukjé dawé khyüpa la
Is embraced by the compassionate moon of noble Tārā
མ་པར་ལ་མ་བ་ས་ང་བ་ས། །
nampar gyalmé tashi nangwa gyé
The auspicious light of Vijayā expands and shines forth—
འ་ད་་་གམ་ི་བ་ས་ཤོག། །།
chimé tselha sum gyi tashi shok
May the auspiciousness of the three deities of deathless life abound!
87
Benedictory Verses for A Brilliant Elucidation of
Logical Reasoning
Oṃ svasti.
When evaluating with the determinative science of valid cognition
The words of the victorious ones and treatises that comment on their intention,
It is this alone that establishes how the Teacher and his teachings are authentic,
This alone that brings unfailing certainty.
Dignāga, who was guided by Mañjughoṣa,

Was roused by the drums of this Treasury of Wisdom's speech.
The resulting work, a most excellent compendium,
Provides scholars with immaculate, clear vision.
As for the commentarial annotations upon this text

By Mañjughoṣa in person, Mipham Namgyal Gyatso,
It was the great sublime tulku of Palyul, Karma Gyurme,
Who produced this edition out of a pure motivation.
Through the virtue of this, may all sentient beings

Set out upon the path that is authentic,
And attain without the slightest difficulty
The supreme level of omniscience—all-knowing and all-seeing.
These aspirational verses for the colophon were written by Lodrö Gyatso, who holds the
name of a Khyentse incarnation, in response to a request from Lama Shingkyong.
Śubhaṃ.
88
Benedictory Verses for Shower of Blessings Guru
Yoga
Oṃ svasti.
This Shower of Blessings guru practice,
Which includes the Seven Vajra Lines prayer
To the Mahāguru Padmasambhava,
Distils the wisdom of an adept and lord of yogis.
Let the snow mountain of virtue that accrues
From the wholesome deed of having it printed
Be shared among all beings, who are as infinite as space.
Through this, may we all gain the splendour of liberation
And swiftly attain the level of Padmasambhava.
Chökyi Lodrö, who holds of the name of a Khyentse incarnation, spoke these words as
benedictory verses for this publication.
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Benedictory Verses for The Clarifying Light: A
Prophecy of the Future
Through the virtue of the wholesome act

Of printing this prophetic teaching
Of the incomparable perfect Buddha
So that those with faith may uphold it,
May the ills of this degenerate time be dispelled,
May we all find the relief of a perfect, golden age,
May the jewel-in-the-sky of joy and happiness dawn,
And may we swiftly gain unsurpassable, enduring excellence.
The Khyentse emanation made this prayer of aspiration. May virtue and excellence
thrive.
These prophecies of what is to come clearly foretold

By the supreme teacher, seer of the three times,
Were compiled by Chökyi Lodrö, Vajradhara in person,
Out of loving kindness for the beings of the degenerate age.
May all who practise this with faith and devotion

And a wholly positive intention towards teachings and beings,
Be freed entirely from the ten major forms of terror
And swiftly attain ultimate omniscience.
Maṅgalaṃ.
Bibliography
Source
"Ma 'ongs lung bstan gsal byed sgron me" in 'Jam dbyangs chos kyi blo gros kyi gsung
'bum. TBRC W1KG12986. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. Vol. 10: 602–603.
90
Benedictory Verses for the White Lotus
Oṃ svasti.
The embodiment of the activity of the victorious ones of past, present and future
Was the great ācārya of Oḍḍiyāna, whose wisdom mind is invoked
Through the melodious vajra words,
The naturally arisen treasure house of the great secrets.
To deliver up its contents, the jewels of profound meaning,

One must have the assurance of realization, the full power of wisdom intent,
As a vidyādhara who understands the scriptural collections and the meaning of the
tantras.
For this is not within the purview of arrogant intellectuals.
This treasure mine of the vajra words' hidden meaning

Comes from the one who is without rival and victorious over all,1
Mipham Jamyang, the foremost heir
Of the Lake-born Guru, Dorje Ziji.2
With the pure, unobstructed vision of dharmic sight,

And the excellent force of analysis based on threefold validity3
He took the key of the White Lotus of excellent explanation
From the casket of the invincible fivefold expanse of clear light.
Through the virtue of producing this inexhaustible gift of Dharma,

May the environment and inhabitants be perfected as the maṇḍala of the Illusory Web,
And for as long as space itself remains,
May this Dharma never decline but spread everywhere far and wide.
The benefactor Jamyang Chökyi Lodrö contributed this utterance. Sarva siddhirastu.
Maṅgalaṃ.
1. This verse incorporates the syllables of Mipham's name: Mipham Jamyang

Namgyal. ↩
2. i.e., Jamyang Khyentse Wangpo. ↩
3. i.e., valid perception, inference and scriptural authority. ↩
91
A Short Story of the Life and Liberation of Jamyang
Khyentse Chökyi Lodrö
As Told by Himself
From the Supplement to the Lineage Masters of Thangtong Gyalpo’s
Whispered Transmission (Thangtong Nyen Gyü)
Early Years
I, who am gorging myself on offerings in the name of the great being Jamyang
Khyentse Wangpo, was born as a son of the great vidyādhara and accomplished
master Gyurme Tsewang Gyatso, and Tsultrim Tsomo, in the year of the Female
Water Snake (1893).
When I was seven years old, Jamgön Kongtrul told Jamyang Khyentse Wangpo’s
nephew, the omniscient Situ Rinpoche, about the prophecy of my being the activity
emanation of Jamyang Khyentse Wangpo, one of the five emanations of that great
master.
Jamgön Kongtrul added that because Kathok is a place of activity, and because
Jamyang Khyentse Wangpo was the activity emanation of Langdro Lotsāwa, whose
last incarnation was the great tertön Longsal Nyingpo from Kathok monastery, they
should look after me there.
I attended and followed the instructions of my kind tutor, Khenpo Thubten Rigdzin
Gyatso, at Kathok’s ‘Middle Retreat’ place, until the age of twelve. He taught me to
write, read and so on, thanks to which I can now present myself before others without
embarrassment.
My Masters
After my tutor passed away, I stayed at the tantric college of Kathok monastery for
nearly two years. There I received teachings from Khenpo Kunpal Rinpoche and other
khenpos on most of the great texts.
The all-knowing Kathok Situ Rinpoche, Adzom Drukpa Rinpoche, Shechen Gyaltsab
Rinpoche, the omniscient Dodrupchen Rinpoche, the great master that was my father,
and others, taught me the Dharma of the Nyingma tradition.
From Dorje Chang Loter Wangpo, Jamgön Ngawang Lekpa, Khenpo Samten Lodrö,
Tartsé Shyabdrung Jampa Kunzang Tenpé Nyima, the lord of yogis Drakri Tashi
Gyatso and others, I received transmissions beyond measure, mostly of the profound
Dharma teachings of the Sakyas.
92
In brief, I received teachings related to the Dharma from more than eighty different
teachers, and although I listened to numerous profound instructions of both the
Nyingma and the Sarma traditions, I haven’t taken any of them to heart.
Going to Dzongsar
When I was staying at Kathok, I became the labrang representative to beg for alms
(domtsap) and was sent to collect offerings on the lord Kathok Situ’s behalf. During
my fourteenth year, I went to stay at Dzongsar, the seat of the previous incarnation
Jamyang Khyentse Wangpo. As the summer and winter alms were gathered, I became
burdened by the responsibility for the immeasurable amount of food that was offered
(kor), as the ripened karmic results regarding the use of offerings are so heavy.
Practice
I mimicked the approach and accomplishment of Nyingma and Sarma practices,
meeting the required number of recitations, doing approach retreat (nyenpa) for more
than thirty different yidam deities. At those times, I never had the thought, “This is a
sign of accomplishment!” Indeed, my devotion and diligence were rather weak.
Transmissions Given
As for the Dharma transmissions I have given over time, I have transmitted the
Treasury of Terma Revelations (Rinchen Terdzö) once; the Compendium of Sādhanas
(Drubtap Kuntü) four times; the Private Instructions for the Path together with its
Fruition (Lamdre Lobshé) four times; the Treasury of Instructions (Damngak Dzö) three
times; four or five times the Nyingma Kama; and five times the Whispered Lineage of
Thangtong Gyalpo (Tangtong Nyen Gyü),
I have given many times the Heart-Essence of the Mahāsiddha (Drupchen Tuktik), a
mind terma revealed by Jamyang Khyentse Wangpo, and other similar transmissions. I
have also passed on many times the Longchen Nyingtik, Khachöma, Nyingtik Yabshyi,
Maṇḍalas of the Ngor Tradition and so on, and the great empowerments of Kālacakra
for both the tradition of Jonang and the Shalu lineage.
Building & Production

I established a new study college (shedra) and a retreat centre (drupdra).
In Kathok, after Situ Rinpoche passed into parinirvāṇa, I helped the holders of the
‘teaching throne’ of Kathok for fourteen years.
After the noble lord passed away, I restored the foundations of the tantric college,
which had eroded completely, for the forty-two khenpos and students there. I also
constructed a new Buddha (Great Sage) temple and commissioned the images and
other enlightened representations to be housed within it. I didn’t just speak about
such projects, but directed towards them the vast funds that were given to me out of
93
devotion.
In Dzongsar I made many representations like the great statue of Maitreya. I published
the collected works of Jamyang Khyentse Wangpo, my predecessor, after much effort
to gather all his scattered writings into thirteen volumes. I published commentaries on
the great texts, three volumes of the Small Collection of Khachöma Texts (Kachö Be’u
Bum), and more besides.
Illness
When I reached the age of forty-nine, I fell very ill for a few years. At around fifty-five
or fifty-six, based on the auspicious interdependence of a companion for the secret
path, and through the power of the blessings of my lama and the Three Jewels, I
recovered some of my vitality.
The Last Years on Pilgrimage

During my sixty-third year, on the twenty-third day of the sixth month, I left my
homeland and went on pilgrimage in the holy land of India and Tibet. I made offerings
with my own hands to accomplish the accumulations. I performed purification
ceremonies, consecration rituals, fulfilment practices, and, to my satisfaction,
repeatedly made aspiration prayers for the welfare of beings in the world at large and
in Tibet and Kham in particular. I gave numerous transmissions to the holders of the
precious throne of Sakya, and to many people in charge of the great monastery. And I
prayed that, whilst I am alive, I may accomplish my aspirations for the benefit of the
teachings and beings.
Secret Namtar
I haven’t had any visions or received any prophecies, and have only ever known
delusional experiences and dreams, which are just hallucinations and fabrications.
That is why I have forgotten most of them. Even though I have written some of these
down, there is little purpose.
Once, after I came to Dzongsar—in my sixteenth year, I believe—something of that

nature happened. I had strong faith in the Heart-Essence of the Mahāsiddha cycle of my
predecessor Jamyang Khyentse Wangpo, and, as I was invoking the Mahāsiddha
Thangtong Gyalpo, in the corner where Jamyang Khyentse Wangpo used to sleep, the
Mahāsiddha actually appeared, about a single cubit in height. He placed a crystal
sphere in front of himself, and spoke the words that Guru Rinpoche used when giving
the introduction to Jamyang Khyentse Wangpo:
Unstained by seductive perceptions,

Not captured by grasping thoughts,
Remaining in the naked, empty rigpa:
This is the mind of all the buddhas.
94
In this way, he introduced me to the nature of my mind. This dream helped me to fulfil
my purpose, but that is all.
Conclusion
Outwardly, I appear as a lama, while the fire of the five poisons rages inside, and on
the innermost level I am under the power of thoughts and concepts. This was the
Namtar of the old monk that I am.
At the strong insistence of Khen Rinpoche Khechok Ngawang Lodrö, and also due to the
request of Dar Khenchen, this supplement to the biographies of the masters of Thangtong
Gyalpo’s Whispered Lineage was written by Chökyi Lodrö.
| Translated by Gyurme Avertin, with the kind assistance of Pewar Rinpoche, 2010. First published on
Lotsawa House, 2016.
95
The Life of Jamyang Khyentse Chökyi Lodrö
by Orgyen Tobgyal Rinpoche
The second in the line of Jamyang Khyentse incarnations was Jamyang Khyentse
Chökyi Lodrö, who was so great it is difficult for me even to utter his name, yet still I
do so as a way to benefit others. His full name was Jamyang Khyentse Chökyi Lodrö
Rimé Tenpe Gyaltsen Pal Zangpo.1 His secret name, given by the third Dodrupchen
Rinpoche Tenpe Nyima during a special empowerment of Rigdzin Düpa, was Pema
Yeshe Dorje. Since this great master, the sovereign lord of the mandala, lived
relatively recently, there are many people still alive today who can remember his life
and bear witness to what I shall now recount.
The previous incarnation, Pema Ösel Dongak Lingpa, passed into parinirvāṇa and
absorbed his wisdom mind into the heart of the great paṇḍita Vimalamitra in the Five-
Peaked Mountain range of Wu T’ai Shan in China. Then, in order to benefit the
teachings and beings in the Land of Snows, he reappeared in five incarnations, as
predicted in the terma prophecies. The vajradhara Jamgön Lodrö Thayé oversaw the
recognition of these incarnations one by one. Each of the main heart-sons of Jamyang
Khyentse Wangpo took charge of an incarnation. For example, the one Jamgön
Kongtrul took charge of and installed in Palpung was called Beru Khyentse. One
incarnation was enthroned at the main seat of Dzongsar, and another at Dzogchen
monastery. One incarnation was recognized by Pönlop Loter Wangpo and called
Galing Khyentse. All these incarnations emulated their predecessor in their
unparalleled qualities of learning, experience, realization and enlightened activity. But
of them all, the one who stands out like a jewel ornamenting the top of a great banner
of victory was Jamyang Khyentse Chökyi Lodrö.
The nephew and supreme heart-disciple of Jamyang Khyentse Wangpo, Kathok Situ
Chökyi Gyatso, did not have a reincarnation at his monastery of Kathok, and so with
one pointed and fervent petitions, he requested the vajradhara Jamgön Kongtrul Lodrö
Thaye to find a further incarnation for Kathok. Jamgön Kongtrul said that he had
already recognized the body, speech, mind and qualities emanations, but if requested,
he could recognize the activity emanation. Even so, he warned that it would be
difficult for this emanation to benefit the main seat of the monastery. He explained
that if he were to become a heruka practitioner, he would bring greater benefit.
Kathok Situ then requested him to identify the child, and Jamgön Kongtrul saw that he
would be born in the year of the snake, as the son of Rigdzin Tsewang Chokdrup, who
in turn was the son of the great Serpa tertön.
The father’s family could be traced back to the great tertön Düdul Dorje and included
many other authentic treasure revealers. His mother’s family was from Amdo, and she
was a descendent of the great master Sergyi Chadral. He was born in the Water Snake
year, and there were many wonderful signs and extraordinary portents, but his
mother and father were both great renunciate practitioners themselves and did not get
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too excited about these things, so they kept no record of them, nor did they record any
of the astrological information.
Just as he had been requested by Kathok Situ Chökyi Gyatso, Jamgön Kongtrul
recognized the child as an incarnation of Jamyang Khyentse. Then, at the age of eight,
he was invited to take his seat in Kathok monastery. On the day he arrived in Kathok,
the entire surrounding region of Horpo and Kathok was completely covered with
snow, so that everywhere was white, which was something very unusual for the
region, and people took it to be a very positive sign for the future. On an auspicious
day, Kathok Situ Rinpoche performed the hair-cutting ceremony in the main temple in
the presence of the great Buddha statue, and gave him the name Jamyang Khyentse
Chökyi Lodrö. Amongst the other tulkus and the people in the monastery at that time
he was known simply as Tulku Lodrö.
When he learned reading from his tutor, he could read without any difficulty, and he
memorized several Sakya practice texts and the Reciting the Names of Mañjuśrī simply
by reading them once. This was a sign that he was reawakening his memory from his
former life. I sometimes tease some of the tulkus in our monastery and say, “My lama
memorized Reciting the Names of Mañjuśrī as a child, even without studying it, and
you tulkus have been reciting it for months and still can’t memorize it!”
One night he was in a retreat cave in the hill behind Kathok, sitting on a carpet beside
his tutor and reciting prayers. While he was reciting The Dhāraṇī of the Vajra Subduer,
he could clearly see Kathok Monastery down below, shining brightly in the light of
the full moon, and at that moment he had a vision of the great monastic centre of
Sakya, as clear as if he was actually there, and clearly remembered his life as Ratna
Vajra. He remembered all the details of his life and all that he possessed as clearly as if
it had been just the previous day.
On one occasion Kathok Situ Rinpoche held a meeting with all the tulkus residing in
Kathok monastery and asked them to do a special dream divination and look for any
indications of who they had been in their previous incarnations. When they came back
to report what they had found some tulkus said they must be the incarnation of this or
that great lama who had appeared in their dreams. Some said they had dreamed of
Vajrakīla or of Tārā, or some other deity. When they asked Tulku Lodrö—as he was
known at the time—about his dreams, he said that he had not dreamt of anyone
unusual, only an ordinary Tibetan man in the central Tibetan style of dress, a long
white chuba with a blue overcoat, and turquoise earrings, and his hair tied back in a
topknot. When he said this, Situ Rinpoche looked surprised, and said how incredible it
was. “Amazing”, he said, “But could it really be?” All the other tulkus teased him,
saying, “We are the incarnations of these great masters, but Tulku Lodrö was just this
ordinary guy from Central Tibet.” But later on, he realized this was a sign that he had
been King Trisong Detsen.
As a child, Jamyang Khyentse used to explore everywhere and was always looking to
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experience new things. Once, when his tutor had gone out for a while, he started
rifling through the cupboards and when he found a big bottle of mercury, he drank
the lot. When the tutor returned he saw drops of mercury on the floor, and then
looking into the cupboard he saw that the bottle was empty. He told Tulku Lodrö to
get up, but as he did so, drops of mercury trickled down his robes. The tutor said,
“There was a bottle of mercury in my cupboard, where is it?” To which Jamyang
Khyentse replied, “I drank it.” The tutor just stared at him. Later the tutor went to see
Situ Rinpoche and said, “Tulku Lodrö really is exceptional. He drank an entire bottle
of mercury and didn’t even get so much as a headache. I don’t think he can be an
ordinary child.”
He was also fond of watching dances and entertainments, and so on occasions when
he felt like watching some kind of show, Ekajaṭī, the Glorious Protectress of Secret
Mantra, would appear to him and at his request she would split open her chest to
reveal the entire three-realm universe.
In another dream he had while he was young he went to the temple of Tramdruk,
where a great mandala had been prepared in readiness for an empowerment. There he
saw Guru Rinpoche seated upon a tall throne, with many people seated in rows ready
to receive the empowerment. In the row in front of him, he saw a monk and a lady in
Tibetan dress and several others, and next to him was a man in ordinary lay dress.
Together, they all received empowerment from Guru Rinpoche. Later in his life he
realized that the monks seated in front of him had been Vairocana and Namkhe
Nyingpo and others from whom he—King Trisong Detsen—had received
empowerment. The lady had been Yeshe Tsogyal. Even though he was the king of
Tibet at the time, it would not have been right for him to sit in front of his teachers.
At the age of thirteen, Jamyang Khyentse completed his studies and was sent by
Kathok Situ to travel around Horkhok and Dzachukha to gather funds for the
monastery. As it says in his verse autobiography, he also went to the kingdom of Ling:
I met the Dharma king and queen of Ling,

And explained the Gang Gi Loma from memory.
With devotion they remembered their lama,
And both king and queen shed tears.
From that time on, they became my patrons,
With pure vows, generosity, devotion and kindness.
As this says, he gave an elaborate commentary on the Gang Gi Lodrö, the famous
prayer to Mañjuśrī, to the king of Ling, who was a tertön, and his queen and other
members of the royal family. They had been students of the previous Jamyang
Khyentse and when he taught they were so moved by their memories that the king
and queen actually shed tears, and saw him as Jamyang Khyentse Wangpo in person.
From this time on, they became his patrons.
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Then he went on to Dzachukha and Adzom Gar. Before he arrived there, Adzom
Drukpa Natsok Rangdrol had three dreams in which he saw his root teacher, Jamyang
Khyentse Wangpo. He understood this to be an indication that the tulku from Kathok
whom he was expecting was the actual incarnation of his teacher Jamyang Khyentse
Wangpo, and so he organized a special welcome with a tremendous procession.
Adzom Drukpa wore a special red robe and tied his hair in a special way. All the
students sang the Song of the Tsok Feast (tsok lu) while they waited, and Adzom
Drukpa himself went a great distance ahead to welcome Jamyang Khyentse. At this
time, Adzom Drukpa made a great offering of all that he had received in donations.
Later in his life, Jamyang Khyentse looked back on this and said that it had been such
a great offering that it would be almost impossible for anyone to match it.
During the summer retreat at Kathok monastery when he gave teachings on the
Aspiration Prayer of Sukhāvatī and other subjects, he inspired many thousands of
scholars with the brilliance of his explanations.
For three years, while his tutor was ill, Jamyang Khyentse worked hard to fetch water,
gather firewood, look after him and so on. He had no help from anyone else, but did it
all on his own. Later on, he would say this had been a supreme method for gathering
merit and purifying his obscurations. He used to say, “I purified a little of my negative
karma by really serving my teacher.” His teacher was very strict, and used to beat him
whether there was good reason or not. Later in his life whenever he shaved his head
you could see all the scars from the beatings. It was at the end of his thirteenth year
that the tutor passed away.
It was around the same time that the ‘body incarnation’ of Jamyang Khyentse
Wangpo, who was holding the main seat of Dzongsar, was in Dzogchen monastery to
receive the empowerments and transmissions of the Precious Treasury of Termas
(Rinchen Terdzö) from the Fifth Dzogchen Rinpoche, Thubten Chökyi Dorje, and
passed away prematurely at the age of thirteen. When this happened, the lama who
was in charge of Dzongsar monastery at the time, another nephew of Jamyang
Khyentse Wangpo called Kalzang Dorje, sent a letter to Situ Rinpoche in which he
wrote, “The tulku here at our seat of Dzongsar has passed away, and I myself am very
sick and close to death. Please send the tulku you have in Kathok to take up the
Khyentse seat here at Dzongsar. If you refuse, it could damage your samaya with
Jamyang Khyentse the Great. This is my dying request.”
Situ Rinpoche read the letter again and again and thought that had the lama still been
alive there would have been a chance to discuss the matter with him, but he knew that
he had already passed away. So he knew that for him to ignore the request would be
tantamount to disobeying his own teacher and he had no other option but to take
Jamyang Khyentse Chökyi Lodrö to Dzongsar. He took him there himself. So it was
that Jamyang Khyentse entered the monastery of Dzongsar Tashi Lhatse at the age of
fifteen.
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When Kathok Situ and Jamyang Khyentse arrived in Dzongsar, they went to the main
quarters of the late Jamyang Khyentse. Kathok Situ said to the young Jamyang
Khyentse, “You must stay here, but I do not dare to do so. I will go to my own room.”
Before Situ Rinpoche returned to Kathok he performed an enthronement ceremony for
Jamyang Khyentse, and even though there were only a few monks and lamas present,
it was done very elaborately with a long speech on the five perfections and so on. On
the first night, when he was wondering where he was supposed to sleep, he looked
about the room and saw something made of wood that looked almost like a bed with
an animal skin rug, and he thought to himself that this must be the place. So he slept
there. Some years later when Kathok Situ came back and came into the residence,
Jamyang Khyentse asked him to be seated and pointed to the wooden bed. Kathok Situ
responded by saying, “How could I dare sit there?” And instead, he prostrated to it
and touched his forehead against it again and again. Then he looked about the room
and said to Jamyang Khyentse, “Where do you sleep?” Jamyang Khyentse pointed to
the bed, and said “I sleep there.” At which point Kathok Situ looked disappointed and
said, “Ah, it is true what they say: where a man sleeps, a dog also sleeps.” For a while
he didn’t say anything, then he added, “In this bed slept the master of all the lineages
of the Buddha’s teachings in Tibet. Do you think it is right for you to sleep here too?”
Then Jamyang Khyentse Chökyi Lodrö said, “Maybe I should not sleep there from
now on.” But Kathok Rinpoche said, “No, you carry on. It's alright.”
Around this time, there was a slight conflict between followers of the incarnation
discovered by Loter Wangpo and the supporters of the other incarnations. Before the
conflict could develop, the king of Derge sent his own emissary, a minister called Jagö
Tobden, who stated very clearly that Jamyang Khyentse Chökyi Lodrö was the one to
stay in the main seat of Dzongsar, and the other incarnation was to stay in Galon
monastery. This judgement settled the matter and prevented further disagreement.
When Jamyang Khyentse heard that Pönlop Rinpoche Loter Wangpo was about to
give the empowerments of the Compendium of Tantras (Gyüde Kuntü) he travelled to
receive them. Loter Wangpo had a vision of Jamyang Khyentse Wangpo, which he
took to be a sign that this incarnation was unlike any of the others, and so he himself
went to receive him. They prepared a very high seat with silk cushions and made
elaborate offerings, according Jamyang Khyentse the very highest honour. Loter
Wangpo himself gave all the transmissions from the Compendium of Tantras when
they got to the section of the unsurpassed yoga tantras. In particular, when it came to
the introduction to the nature of mind, it was done according to the Sakya tradition,
with a week spent on the investigation and mind-training, culminating with the lama
transmitting his realization to the student. At this time, the mind of the student
became inseparably united with the master’s wisdom mind and he gained all the
qualities of realization.
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In later years, when Jamyang Khyentse Chökyi Lodrö had studied with somewhere
between fifty-five and sixty main teachers, he said that of them all, he considered
Loter Wangpo to be his root master, referred to him as “The Vajradhara Loter
Wangpo” and said his kindness was incomparable.
He received only the unsurpassed (Skt. niruttara) yoga tantra section from the
Compendium of Tantras, because by this time his father, Yabje Tsewang Gyurme, had
been waiting for him for almost a year back at Dzongsar, having travelled there
specifically to grant him the most important empowerments and transmissions from
the Nyingma school. So without receiving the other sections, he returned to his seat at
Dzongsar.
When he arrived, his father Yabje Rigdzin Chenpo gave him the transmissions of
Sangye Lingpa’s Lama Gongdü, the Kagye, the Chokling Tersar, and all the major
transmissions of the kama and terma one after another for a period of two years.
At the age of fifteen, he began to teach a few monks of Dzongsar Monastery, giving
them teachings on the Perfection of Wisdom (Skt. prajñāpāramitā). He also received
many teachings and empowerments from Kathok Situ Rinpoche, who was one of his
principal root teachers, and also received the monastic vows.
When Shechen Gyaltsap Rinpoche came to Dzongsar Monastery, Jamyang Khyentse

received the long-life empowerment of Könchok Chidü from him and requested him to
stay in Dzongsar in order to grant more teachings and empowerments. Shechen
Gyaltsap said that he could not stay because the water in the Dzongsar region was not
so good for his health and he would have to return to Shechen monastery. But before
he left, he said, “You are welcome to come and see me there, and since you are the
incarnation of my master, I would be happy to give you teachings and empowerments,
if that is your wish.”
That summer, he went to Shechen monastery, arriving during the summer retreat.
Gyaltsab Rinpoche was presiding over a ceremony in the main temple, but Jamyang
Khyentse was in such a hurry to meet him that instead of sending a message and
waiting to greet him formally, he went straight inside. As he entered, the assembly
was reciting the prayer for the spread of the teachings by Chokgyur Lingpa known as
Ten Directions and Four Times2 and they had just reached the line: “May all the
precious masters, the splendour of the teachings, reach everywhere like the sky.” They
requested him to go up to the lama’s residence, and then Gyaltsab Rinpoche left the
assembly and went up to join him. Gyaltsab Rinpoche told him how auspicious it was
that he had arrived at that moment during the practice, and he kept repeating those
two lines from the prayer as he prostrated to Jamyang Khyentse.
Then they went up to the retreat area above Shechen and pitched a little cotton tent.
Shechen Gyaltsab granted him the Compendium of Sādhanas (druptap kuntü), Nyingtik
Yabshyi and Damngak Dzö and other empowerments. Dilgo Khyentse Rinpoche had
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also been invited to Shechen monastery at the time, and was enthroned by Shechen
Gyaltsab in his quarters.
Shechen Gyaltsab and Kathok Situ both emphasized again and again that in order for
the teachings to last into the future, both study and practice would need to be
thoroughly established. They said that without study and practice, the teachings
would become lifeless. In accordance with their advice, Jamyang Khyentse decided to
establish a study centre ( shedra) to benefit the teachings and help ensure the stability
of the Dharma in future.
At around this time, the king of Derge, Tsewang Düdul, was being enthroned at Derge
Gönchen, and the highest lamas in the region were all invited to participate in the
ceremony. Jamyang Khyentse went there and the great khenpo Shenga Rinpoche was
also there at the time. Khenpo Shenga had been teaching at the Palpung shedra but a
slight problem had arisen and so he had gone to Derge. When he met Khenpo Shenga,
Jamyang Khyentse said, “I am thinking of establishing a shedra at Dzongsar in Kham-
jé and I will need a khenpo. Would you be able to come?” For a moment, Khenpo
Shenga did not say anything in response. Then, after a while, he said, “Yes. That will
be extremely beneficial. I will certainly come.” Later in life, Jamyang Khyentse
Rinpoche looked back on this and said that nothing else in his life had been as
auspicious.
After he returned to Dzongsar, on the fifteenth day of the lunar month, work began
on the monks’ quarters and the temple in Kham-jé, by renovating the Three Buddha
Families Temple (riksum lhakhang) that had been established there by Jamyang
Khyentse Wangpo. During that time, the Khyentse Labrang was rather poor. They did
not have much that could be traded besides a few bags of grain, packages of tea and
salt. Of course, they had images and representations of enlightened body, speech and
mind, but they were not goods to be traded. This meant that when they had begun the
work of preparing the ground and so on, Jamyang Khyentse Rinpoche travelled to the
Horkhok area in order to raise funds.
During his travels, he visited the home of the Lakar family, where a great tertön called
Ati Tertön was staying and reciting prayers for the family. At the request of the Lakar
family, Jamyang Khyentse stayed and performed practices for three days. He
performed a ceremony for summoning the spirit of abundance (yanguk) and granted a
long-life empowerment of Chimé Pakma Nyingtik. When he was giving the
empowerment, Ati Tertön also came to receive it. At the time, he was not as well
known as he would later become. When the long-life empowerment was finished and
everyone was sitting in silence, Ati Tertön stood up and starting speaking
spontaneously. “Today has been very auspicious,” he said, “We have been fortunate
enough to receive the long-life empowerment of Chimé Pakma Nyingtik from
Jamyang Khyentse Wangpo’s own incarnation.” At this point he touched the heads of
the two young girls, Tsering Chödrön and Tsering Wangmo, who at that time were
very young, and said, “Later on when Jamyang Khyentse becomes a great vajradhara,
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these two will be part of his assembly of ḍākinīs, and at that time even I might have
the good fortune to be of some small service. It has all been very auspicious.” Jamyang
Khyentse was completely taken aback by this. “What is this person saying?” he asked.
“I have never heard anything like it!” But years later when he looked back on this, he
said, “That tertön must have really known something.”
Gradually the Dzongsar Kham-jé shedra was completed, and Shenga Rinpoche became
the first in the line of khenpos.
In many of the Sakya monasteries in Eastern Tibet there was a tradition of going to
the main mother monasteries in Central Tibet. In the case of Dzongsar, this meant
going to the Ngor monastery. So in keeping with this custom, when he was about
twenty-four years old, Jamyang Khyentse Chökyi Lodrö went to Central Tibet and
visited many of the holy places in the region together with a small group of
attendants.
When he arrived at the great Ngor monastery, as a follower of the Thartse line, he
stayed in the residence of Thartse Shapdrung, and whilst there he received the
teachings of the Lamdré Tsokshé.3 Just like his predecessor Jamyang Khyentse
Wangpo, who had been the most supreme of mantra practitioners—a vajradhara
bhikṣu—he went to Orgyen Mindroling in order to receive full monastic ordination
from Khenpo Ngawang Thupten Norbu.
When he went to Lhasa he met the Thirteenth Dalai Lama Thubten Gyatso and the
regent, and visited the three sacred pilgrimage places of Samye, the Jokhang and
Tramdruk, all the while making vast offerings. He was twenty-four when he arrived in
Central Tibet, twenty-five when he took the vows of a fully ordained monk, and so he
must have been about twenty-six when he returned to Eastern Tibet.
On his way back, he passed through Chamdo, where the very great and accomplished
master, the previous Chamdo Pakpa, invited him to Jampa Ling in order to give a
series of empowerments. Even though Chamdo Pakpa was a very high ranking lama
of the Gelukpa school he came to receive the empowerments. In his address, made
before a vast assembly of people from the region, Chamdo Pakpa declared, “At this
time there is no greater lama in the whole of Tibet than Jamyang Khyentse Chökyi
Lodrö.” Some of the more stubbornly conservative geshes were completely moved to
hear such a statement from the great Chamdo Pakpa, and wept in devotion. The
representatives of the government in the area also requested Jamyang Khyentse to
perform certain practices in order to remove obstacles there.
He also passed through the two seats of the incarnations of Chokgyur Dechen Lingpa,
the monasteries of Neten and Kela. From the second Neten Chokling Ngedön Drubpe
Dorje, a student of Jamyang Khyentse Wangpo, he received many empowerments,
including the Dzogchen Dé Sum and the Tukdrup Barché Kunsel. While he was staying
there, Neten Ngedön Drubpe Dorje offered to Jamyang Khyentse Chökyi Lodrö his
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very own attendant named Tsering Wangyal, who is still alive today in Kham at the
age of 92 but was only thirteen years old at the time. The boy could not go with
Jamyang Khyentse straight away because his mother did not want him to leave, but he
went to Derge a few years later and served Jamyang Khyentse from that time on, so
that he is now a very well known and respected person in Kham.
Then he went to Kela, the seat of the other incarnation of Chokgyur Lingpa, Kela
Chokling Könchok Gyurme Tenpe Gyaltsen, from whom he received Lhatsün Namkha
Jigme’s Rigdzin Sokdrup and Tukdrup Sampa Lhundrup and other transmissions.
On the way back to Derge, he heard the news that Kathok Situ Rinpoche had passed
into parinirvāṇa. When he heard this, Jamyang Khyentse prayed again and again and
united his mind with the mind of his teacher. As a result of this, Situ Rinpoche
actually appeared to him and over several days imparted all his final instructions and
unfinished advice. For the next few years, he had many visions by day and dreams by
night in which Situ Rinpoche appeared to him and imparted advice. This is written
clearly in Jamyang Khyentse’s own autobiography. He says they could communicate
whenever he wished, which was undoubtedly a sign that their two wisdom minds had
merged inseparably.
When he returned to Dzongsar, he sent a message notifying Shechen Gyaltsab

Rinpoche of his safe arrival and telling him that the trip to Central Tibet had been a
success. In return, Gyaltsab Rinpoche sent a letter saying, “Kathok Situ Rinpoche has
passed away and I am very old and close to death myself. The Nyingma teachings are
in danger of fading away, like a lamp whose oil has all been used up. You must now
take responsibility for looking after these teachings with all your incomparable
compassion.” In fact, in that year of 1926 no less than seven great masters passed
away, including the Karmapa Khakyab Dorje, Kathok Situ Rinpoche, Shechen Gyatsab
Rinpoche and Dodrupchen Jigme Tenpe Nyima.4
When Shechen Gyaltsab Rinpoche passed away, Jamyang Khyentse was invited to
Shechen to perform the rituals of gong dzok (the fulfilment of intentions) and erect a
reliquary stūpa. He spent the first night of his journey in a place called Pawok, where
he had a clear vision of the wisdom body of Gyaltsab Rinpoche, who gave him the
entire transmission of empowerments and instructions from the Treasury of Precious
Termas, and imparted advice. In the same vision, he saw very clearly all the details of
where the reincarnation would be born, including details about the house, with its
particular prayer flags and so on. When he arrived at Shechen, he successfully
performed all the ritual practices.
Some time before his journey to Central Tibet, when there had been a little conflict in
Dzongsar between the parties of the different Khyentse incarnations, Kathok Situ had
arrived and said to Jamyang Khyentse, “Maybe you should not stay. I think it is better
if you come back to Kathok.” Tulku Lodrö, as he was known then, considered this for
some time before saying, “For my whole life up to now, I have never done anything
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against your wishes, but because this matter is so important I have really thought
about it. When I first came here to Dzongsar, it was you who installed me here. I have
now been here a little while, but it would not be right for me to abandon my position
here over such a small thing. I should stay and do all that I can to serve the monastery.
While you are in Kathok monastery there is nothing I can do there that you can not do
even better yourself, but in the event that you can no longer stay there for some
reason, I promise to return for a full fifteen years and do all I can to serve the
monastery.” Kathok Situ Rinpoche had been completely stunned by this. For a while
he was speechless, then with tears in his eyes, he said, “I am older than you, and I am
supposed to know more than you. But with what you have just said you have proved
that you are wiser than me. You could not have made a better decision.”
So now Jamyang Khyentse went back to Kathok, where he completed the construction
of the Mahāmuni Temple, with its enormous buddha statue, that Kathok Situ had
started himself, as well as a three-storey model of Zangdopalri heaven of Guru
Rinpoche made from copper gilded with gold, and he oversaw the production of
almost two thousand thangkas. He invited Khenpo Ngakchung to the shedra. In short,
for fifteen years he worked to serve Kathok monastery and fulfil the vision of his
teacher. After the passing away of Kathok Situ, the observance of the monastic
discipline in Kathok had declined and it was difficult to oversee all the various houses
within the monastery, so Jamyang Khyentse appointed Khenpo Kunpal, the disciple of
Mipham Rinpoche, together with Khenpo Jorden and Khenpo Nüden to take charge
and they established very strict discipline.
Kathok Monastery was a great seat with a history stretching back almost a thousand
years5 and a wealth of sacred objects and representations of body, speech and mind.
So Jamyang Khyentse felt they should compile an inventory of all the monastery’s
treasures. There were so many treasures that just to write a record of all those in a
single room took a full three months.
At this time he would spend only a few months each year in Dzongsar, and mostly
stayed in Kathok. In Kathok he was very strict and punished people severely for
breaking the rules. In Bir there is an old man called Drupa Rikgyal who was a monk in
Kathok at this time. He says that even though we all know that Jamyang Khyentse
was one of the greatest bodhisattvas in the world, at Kathok he was so wrathful that
he was feared like Yama, the lord of death. He told me that whenever they heard the
news that Tulku Lodrö was coming up from Horkhok, the entire valley would shiver
in fear.
When the reincarnation of Kathok Situ Rinpoche was recognized by the Fifth
Dzogchen Rinpoche Thubten Chökyi Dorje, in accordance with Jamyang Khyentse’s
own visions, Khyentse Rinpoche and Khenpo Ngakchung performed elaborate
ceremonies for his enthronement. At this time, due to Khyentse Rinpoche’s
tremendous care for the monastery and also because Khenpo Ngakchung was teaching
and in charge of studies, they produced an incredible number of learned scholars. On
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the eve of the enthronement, a khenpo called Jamyang Lodrö was told by Khyentse
Rinpoche and Khenpo Ngakchung that he would be required to speak the following
day, during the ceremony on the topic of the Perfection of Wisdom. The prospect of
speaking in the presence of these two great masters was enough to scare him out of
his wits. He lay awake all night long wondering what he was going to say, but no
thought came to his mind. By the time the sun rose, he felt a strong urge to run away,
but decided that that was not an option. When he went into the temple, he saw the
throneholders of Kathok, such as Drime Shingkyong Gönpo and the incarnation of
Getse Mahāpaṇḍita, as well as Jamyang Khyentse Chökyi Lodrö and Khenpo
Ngakchung, and the incarnation of Situ Rinpoche seated on his throne. Jamyang
Khyentse said to him, “You are very learned in the scriptures, but you have no money,
so you can not afford expensive robes. Today, in order to create the right auspicious
connection, I will lend you my own.” Jamyang Lodrö took the robe and sat down, but
he was no longer aware of how or where he sat. Then, as a feast was offered with all
kinds of fine bowls filled with tremendous delicacies, it came time for him to speak.
His mind was totally blank, but he recited several prayers to the lama, and put on the
robes he had been given. When he stood up to speak, he found that all his fears had
gone away. He did three prostrations and, closing his eyes, he began his talk with the
homage. As he spoke he had no thought of time, but just concentrated entirely on
what he was saying. He had been told to speak quite elaborately, so he gave the most
elaborate teaching he possibly could. Eventually one of Jamyang Khyentse’s
attendants called Jamdra came up to him and said it was time to stop. They offered
him a very long scarf. When he opened his eyes and looked up he saw that it was
already dark and the stars were shining. He had begun in the morning, just after
sunrise!
When Jamyang Khyentse, the reincarnation of Situ Rinpoche and Khenpo Ngakchung
retired to their quarters, they all agreed that the teaching on the prajñāpāramitā had
been extraordinary. They said it was a clear sign that all the work they had done for
Kathok monastery had been a success. Right up until its destruction by the Chinese
red army, Jamyang Khyentse continued to oversee the running of Kathok monastery.
The lineages of the Lamdré Tsokshé were held by Ngor monastery, but Jamyang
Khyentse still wanted to receive the uncommon lineages for the Lamdré Lopshé6 that
came from Jamyang Khyentse Wangpo. The king among all the holders of this
particular oral lineages was Gatön Ngawang Lekpa. So even though Jamyang
Khyentse had met him in Gakhok, he was invited especially to come to Dzongsar
where he transmitted the teachings of the Lamdré Lopshé endowed with the “four
authenticities.”7
In the past, Gatön Ngawang Lekpa had gone to Dzongsar Monastery with the
intention of receiving this Lamdré Lopshé transmission from Jamyang Khyentse
Wangpo, but was forced to wait for several years. During this time he was ignored
and even considered unfit to enter the assembly. The monks of Dzongsar and the
people of the local valley nicknamed him Gambema, which means something like
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‘vagabond’, because he looked so ragged and his clothes were all torn and tattered.
When he was invited back to Dzongsar in order to pass these teachings on to Jamyang
Khyentse the people said, “These days it seems even someone like Gambema is being
called ‘Jamgön Rinpoche’ and treated like a great dignitary.”
While Ngawang Lekpa had been staying in Dzongsar the first time, Jamgön Kongtrul
Lodrö Taye had come to visit Jamyang Khyentse Wangpo. All the monks and lamas
lined up in procession to receive Jamgön Kongtrul who was very old at the time and
had to walk very slowly with the aid of two attendants. When he came to the place
where Gambema stood in the crowd, he rested for a little while, and as he stood there,
he gazed into the sky and then coughed up some phlegm and spat it onto the ground.
Gambema leapt up immediately and took the phlegm in his hand and ate it. In that
moment he experienced a realization of the natural state as vast as space itself. This
meant that he was, in a sense, a disciple of both Jamyang Khyentse Wangpo and
Jamgön Kongtrul. Later on, he became the greatest living master in the Sakya
tradition, who, with his immense respect for the Sakya teachings, served the tradition
enormously.
Lama Jamyang Gyaltsen, of the Gakhok region, who was an incredibly learned and
accomplished master and a very strict monk, was also a student of Ngawang Lekpa.
On one occasion, Ngawang Lekpa Rinpoche went around the rooms of all his
students, and opened up their torma boxes in order to see what they were practising.
When he went to the room of Jamyang Gyaltsen he found the tormas for the lama,
yidam and khandro of the Longchen Nyingtik. When he saw this, he thought to
himself: “Jamyang Gyaltsen is incredibly learned. I had thought that he would go on to
uphold the pure Sakya tradition, and make a great contribution to its development in
the future. Now even he is practising Nyingtik! It seems most of the learned and
accomplished lineage holders in Sakya are becoming followers of the Nyingma school.
The Nyingma tradition is becoming as well known as the sun and moon, while the
Sakya school is certainly on the wane.” He was so concerned by this situation, that he
could hardly sleep.
Later Lama Jamyang Gyaltsen went to Dzongsar and met with Jamyang Khyentse
Chökyi Lodrö and Pönlop Loter Wangpo, and asked them what he could do to further
the Sakya tradition. Loter Wangpo and Jamyang Khyentse both said, “If you really
want to make a contribution to the Sakya school, then you must publish the collected
works of Gorampa.” 8 Since the Tibetan government had long ago banned the printing
of Gorampa’s writings, Lama Jamyang Gyaltsen had to spend many years searching
throughout Central Tibet before he had found all the texts and was ready to take them
back to Kham. He put all the books together in a sack and tied it to the back of a mule
and started on his way. When he reached the Derge region, he had to cross a narrow
bridge over the Drichu river, but as he did so the mule slipped and fell, and with it
went the sack of texts. When he saw this, Lama Jamyang Gyaltsen was distraught. He
called out to Jamyang Khyentse Chökyi Lodrö, Pañjaranatha9 and Four-armed
Mahākāla, and put on his robe and his hat and invoked them. As he did so, the mule
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miraculously came ashore.
When they began the work of publishing the works of Gorampa, many obstacles
arose, so Jamyang Khyentse, Lama Jamyang Gyaltsen, and an assembly of 108 monks
assembled on the twenty-fifth of the month in the Namgyal protectors’ shrine at
Dzingkhok monastery to perform many hundreds of thousands of fulfilment offerings
to the protector deity Pañjaranātha. To people watching from a distance, it looked like
the temple was on fire, and many people came on horseback to see what was
happening. At the end of the practice, all the obstacles were overcome. You should
know that the fact that Gorampa’s collected works are available today is due entirely
to the kindness of Jamyang Khyentse Chökyi Lodrö.
The protector shrine of Dzing Namgyal Gönkhang had been established by Chögyal
Pakpa10 on his way to China, and was considered exceptionally sacred. Over time, it
had become slightly dilapidated, so Jamyang Khyentse decided to renovate it. When
the renovations were complete, he came to perform the rabné ceremony of
consecration together with about twenty monks. When it came to the part of the
practice for dispelling obstacle-makers, as the chöpön was offering the frankincense in
front of the image, Jamyang Khyentse directed his wisdom mind and the image of
Mahākāla—which is about two storeys high—was seen to shake. The master of
ceremonies who was standing before the statue with the incense thought that there
was an earthquake and ran and jumped out of a window.
Jamyang Khyentse Chökyi Lodrö had a very special connection with the wisdom form
of Mahākāla known as Pañjaranātha (Gurgyi Gönpo), who appeared to him in visions
throughout his life, issuing prophecies, protecting him from obstacles and so on.
In a monastery called Dra Gön, which was behind Derge Gönchen, there was a retreat
centre for the Sakya oral lineage that had fallen into disrepair, but Jamyang Khyentse
used his own funds, together with a contribution from the King of Derge, to sponsor
rebuilding. From then on, until the destruction in the 1950s, it became an important
centre of practice.
A few years before this, Jamyang Khyentse had seen how his activity was becoming
very vast and how his fame and reputation were spreading throughout Tibet, and he
realized he needed someone to assist him in all his various projects. So it was that his
own nephew, Tsewang Paljor, was chosen to become his secretary and personal
assistant at the age of just thirteen.
When they were renovating the retreat centre at Dra Gön, they faced a lot of
obstacles. When Jamyang Khyentse came to the site, he saw that this was because of
the presence of a shrine to the protector Shugden. So one day Jamyang Khyentse
assumed a wrathful form and expelled Shugden from the protector temple in Derge
Gönchen. There are many amazing stories that could be told at this point about
Jamyang Khyentse and Shugden, but I do not feel it would be appropriate.
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Jamyang Khyentse Chökyi Lodrö considered that he had five principal root teachers.
Of them all, the one who introduced him to the natural state of mind, and whose
kindness therefore exceeded all the others, was the Vajradhara Loter Wangpo. Loter
Wangpo was so short and plump that when he gave empowerments, he could not
perform some of the mudrās with the vajra and bell, and when he sat on a throne, he
could not sit with his legs crossed. Those with faith and devotion saw him as
Mahākāla. His second root teacher was Kathok Situ Rinpoche Chökyi Gyatso. The
third was Shechen Gyaltsap Rinpoche, Gyurme Pema Namgyal. The fourth was
Dodrupchen Jigme Tenpe Nyima.
When Jamyang Khyentse went to Dodrup Gar, Dodrup Rinpoche had already taken
vows never to leave his hermitage and never utter a word of ordinary speech to
anyone for the rest of his life. When Jamyang Khyentse arrived there was a very
elaborate welcome procession and Dodrup Rinpoche himself came to the front door of
his hermitage with his two attendants. When they went inside and sat down, Dodrup
Rinpoche said after a long pause, “Are you tired?” These were the only words of
ordinary speech he uttered during the later part of his life.
Then Jamyang Khyentse received many empowerments and teachings from the
Nyingtik. Especially during the Palchen Düpa, Dodrup Rinpoche gave him the secret
name Pema Yeshe Dorje, which was taken to be an indication that he was not only the
incarnation of Jamyang Khyentse Wangpo, but also of Do Khyentse Yeshe Dorje.
At that time, Jamyang Khyentse also went to visit the tertön widely known as Tertön
Sogyal, but whose terma name was Lerab Lingpa. He received all the empowerments
and oral transmissions for Lerab Lingpa’s terma revelations that he could. Lerab
Lingpa was ill at the time, and in order to recover he asked that the hundred-syllable
mantra of Vajrasattva be recited as many times as possible in Dzongsar Monastery. It
is recorded that when this was done, his illness cleared up and his health greatly
improved. Even after Lerab Lingpa had passed into parinirvāṇa, he still appeared to
Jamyang Khyentse on many occasions in his wisdom body, and granted all the
remaining empowerments he had not been able to give before.
From Adzom Drukpa Rinpoche Natsok Rangdrol, he received the empowerments and
transmissions for Nyingtik Yabshyi and other cycles, and their two minds merged as
one. Together with Gyarong Tulku he received teachings on Yeshe Lama, the
empowerment of the creative power of pure awareness (rigpé tsal wang) and the long-
life empowerment of Könchok Chidü from the fifth Dzogchen Rinpoche, Thubten
Chökyi Dorje. As I said earlier, Jamyang Khyentse also received a vast number of
empowerments from his own father. He received the oral transmission for many of
Gorampa’s works from Lama Jamyang Gyaltsen. The teacher from whom he received
most of his scholarly education, on Madhyamika, the treatises of Maitreya and other
aspects of Buddhist philosophy, was Khenpo Kunpal. From Tulku Tashi Paljor, better
known as Dilgo Khyentse Rinpoche—with whom he was one in wisdom mind—he
received the empowerments and oral transmissions of the Treasury of Kagyü Mantra
109
Teachings (kagyü ngak dzö) and many of Dilgo Khyentse Rinpoche’s own profound
termas. From Chatral Rinpoche Sangye Dorje, who is still alive today, he received the
transmission of Sera Khandro’s terma teachings.
In fact, he was prepared to receive transmissions from anyone who held an unbroken
lineage which had not been contaminated by breakages of samaya, without any
concern about rank or fame. If you read the list of teachers from whom he received
empowerments and oral transmissions, and commentaries on texts, even the brief list
given in his verse autobiography, it will astound you. This does not include all the
transmissions he received. In fact, the complete list of all that he received is in three
full volumes.11
If we consider his contribution to preserving the tradition of study, he established the

Kham-jé shedra at Dzongsar. Through his great kindness in founding this shedra,
many great khenpos have appeared, even down to the present day, who have been
among some of the most learned masters of Tibet. From the first khenpo, the great
Khenpo Shenga, down to Khenpo Kunga Wangchuk, who is currently the head of
Dzongsar Institute in India, there have been thirteen khenpos. Among those to pass
through the shedra were the great Khenpo Ape, Khenpo Rinchen,12 Khenpo Pedam13
in Tibet, and Dhongthog Tulku who now lives in Seattle. Even Namkhai Norbu
Rinpoche, who is very famous in the West these days, studied in Kham-jé shedra for a
while. The khenpos who graduated from Kham-jé also established many study centres
of their own throughout Tibet. Not only that, he also established the great Gyüdé
shedra in Kathok, which also brought tremendous benefit to the teachings.
In Karmo Taktsang, he established a great retreat centre for the practice of the
essential instructions from the eight great chariots of the practice lineage, and
especially for the practice of the terma revelations of Jamyang Khyentse Wangpo and
Jamgön Kongtrul. Many of the former retreat masters who practised there are still
alive. Through renovating the retreat centre at Dra Gön, he ensured that the lineage of
practice for the Sakya Nyengyü has continued down to the present day.
If we consider the statues and images he commissioned, there was the Great Maitreya
statue in Kham-jé, whose face alone measured thirteen times the length of Jamyang
Khyentse’s own hand. Shakabpa wrote in his famous history of Tibet, that this was
the largest copper and gold statue of Buddha in Eastern Tibet. He also established the
temple called Tse Lhakhang. If we tried to list all the stupas he had built, the statues
and thangka paintings he commissioned, or the books he had printed and copied, we
would not be able to count them. Even Tsewang Paljor, Jamyang Khyentse’s secretary,
who worked on these projects for most of his adult life, would not be able to list
everything.
When these images had been completed, he did not keep them in his own monastery,
but sent them to where they were needed most. There was hardly any monastery in
the Kham region that did not receive offerings of images, books, and stupas, as
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representations of the enlightened body, speech and mind, from Jamyang Khyentse.
If we consider the time he spent practising in retreat, throughout his whole life he
would spend the winter months in retreat, and some years, he spent the whole year in
retreat. If you look into his biography, and all the practices he did, you can not find
any practice for which he did not complete the recitation. He completed the recitation
for the most important practices three or four times. The names of these practices are
listed in his verse autobiography. For example, he recited the Dukkar Chokdrup ten
thousand times.
The accomplishment he gained as a result of all this practice was unlike that of any
other master in Tibetan history. We can say this because his written accounts are
unlike any others. There may have been masters who had greater experiences, and did
not write anything down, but we cannot say. He left one large volume recording all
the visions and prophetic dreams and so on that he had. Unfortunately, this only
covers about two-fifths of his life. Khenpo Kunga Wangchuk made a copy of it and
then had it published as the secret biography in one large volume. In the Nyingma
lineage of Longchen Nyingtik, it is well known that Longchen Rabjam appeared in
visions to Jigme Lingpa three times, during which he empowered him with the
blessings of his body, speech and mind. Whereas, in the written accounts that we
have, Jamyang Khyentse mentions having no less than seventeen visions of Longchen
Rabjam—and that is just from the part of his life that is recorded. If you look at a list
of all the masters or deities who appeared to him and issued prophecies and so on,
there is hardly any master or deity of the Sarma or the Nyingma traditions that is not
mentioned If I were to list them all here, we would run out of time.
To him, the whole universe of appearance and existence appeared as infinite purity.
For example, when he went to the summit of Tiger Hill above Darjeeling to watch the
sunrise, the light of the sun manifested in the form of Vimalamitra. When he went to
Bodh Gaya, every day, as he went into the presence of the Buddha statue, he had
visions in which he saw Buddha Vajradhara at the Buddha’s heart, and Buddha
Samantabhadra at the heart of Vajradhara. As he came to the temple of Bodh Gaya, he
saw four-armed black Mahākāla, who spoke to him directly and requested a torma. He
realized he did not have the torma-offering text, but said to his ritual master Lodrö
Chokden that it would be fine to recite the text of the Mahākāla Tantra from the
Kangyur, and so that is what they did. When he prayed beneath the bodhi tree, he had
a vividly clear vision in which he saw all the 1002 buddhas of this age, together with
all their retinues of shravakas and male and female disciples. When he went to the
cave of the mahāsiddha Śāvaripa in the Cool Grove charnel ground, he saw Śāvaripa
directly and was empowered with his wisdom mind, so that his whole body shook. In
the accounts it says this was witnessed by Gönpo Tseten. When I asked Gönpo Tseten
about this, he said that he had seen Jamyang Khyentse gazing into space and uttering
“Ah!” as his body started shivering, and he had been worried that his master might be
getting sick.
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Unfortunately, I can not speak at length about his secret biography and all these
visions in detail, because it would take me at least a week.
| From talks given in Lerab Ling, 23rd and 24th August, 1996. Originally translated by Sogyal Rinpoche.
Retranslated and edited by Adam Pearcey, 2005.
1. If we translate this name it means something like Gentle Melody (Mañjughoṣa)

of Wisdom and Love, Understanding of Dharma, Glorious and Excellent Victory
Banner of the Non-Sectarian Teachings. ↩
2. This prayer is also called The Aspiration of the Vajradhātu Maṇḍala. ↩
3. In the early sixteenth century, the Lamdré (Path with its Result) teachings
developed into two major lines of transmission: the general presentation known
as tsokshé (tshogs bshad) and the secret presentation known as lopshé (slob
bshad). ↩
4. Tertön Sogyal Lerab Lingpa also passed away in this same year according to
some accounts. The year of Karmapa Khakhyab Dorje's passing is usually given
as 1921/22. Katok Situ passed away in late 1925. ↩
5. Kathok Monastery was founded in 1159 by Dampa Deshek. ↩
6. See note 3 above. ↩
7. Authenticity of the teacher, of direct experience, of the scripture (i.e. the Hevajra
Tantra) and the treatise (i.e. Virūpa’s Vajra Verses). For more information on
Gatön Ngawang Lekpa and the Lamdré teachings, see The Three Levels of
Spiritual Perception by Deshung Rinpoche. ↩
8. Gorampa Sonam Senge 1429–1489. One of the greatest philosophers in Tibetan

history, whose works now form a large part of the curriculum in Dzongsar
shedra in Bir, India. ↩
9. Gurgyi Gönpo, a Sakya protector. ↩
10. 1235-1280. The Sakya hierarch recognized as the ruler of Tibet by Kublai Khan.
↩
11. This list of all that he received (gsan yig) is not to be found in his collected
works. It is one of the major missing works of Jamyang Khyentse Chökyi Lodrö
that were not brought out of Tibet. The others are his comprehensive guide to
the pilgrimage places of Central Tibet and his diary. He is also said to have
112
written a commentary on the Guhyagarbha Tantra, but this too is lost. ↩
12. A teacher of Dzongsar Khyentse Rinpoche, Dzigar Kongtrul Rinpoche, Chökyi

Nyima Rinpoche and many other lamas. ↩
13. i.e., Khenpo Pema Damchö. ↩
113
The Play of Illusion: An Autobiography
Incomparable gurus, protectors of beings,

most gracious ones, I bow down at your lotus feet,
as devotion fills my body, speech and mind.
Now I shall relate the false tale of my life.
The land where I, the wicked one, was born

is the area known as the four land knots.
There, in a region called Rekhé,
on the banks of a golden river,
is the place called Ajam.
My father was compassionate,

unparalleled in kindness, a vidyādhara
known as Gyurme Tsewang Gyatso.
His ancestors included Gyalse Pema Namgyal,

a descendent in the family line of Düdul.1
Blessed by his secret body, speech and mind
was the great treasure-revealing vidyādhara,
Nüden Namkhai Naljor,
whose son became my father.
My mother, called Tsultrim Tso,

was born into the family of a siddha
known as the renunciant of Amdo’s Ser Valley,
in the lineage of Achak Dru.
I was born as their son in the female Water Snake year—

during the autumn months, I heard it said.
My parents had little concern for such things,
so they left no written record
of the planets and stars, or dreams and signs.
I was raised and trained in a gradual manner.

When I reached my sixth year or thereabouts,
my maternal uncle, Lama Gelek,
began teaching me to read.
I thus learnt the thirty basic consonants and affixed signs,
as well as the maṇḍala and seven branches from Embodiment of Realization.
On one occasion, I received
a longevity empowerment from Drakmar Yizhin Wangyal,2
114
and thereby forged a dharmic connection.
In my seventh year, the great Situ Paṇḍita

sent a welcoming party
to invite me to Katok Monastery.
We arrived at Katok, the glorious and unsurpassable,
on a winter’s day just as snow was falling—
a positive sign of auspicious connection.
I stayed there in the residence of Longsal,
Dzong-ngo Tashi Khangsar.
On an auspicious day, the lord of refuge

performed the hair-cutting ceremony
before the statue of Buddha known as Lhachen Palbar—‘The Great Deity Blazing with
Splendour’,
and gave me the name Jamyang Lodrö Gyatso.
Not longer afterwards, I began to study

with my gracious tutor Tupten Rigdzin Gyatso
at Bartrö Chöling.
When I went to Horpo, I experienced boundless misery and hardship

on account of my youth.
I met the king and queen of Lingkar3
and explained the Gangloma praise4 from memory.
As they remembered their guru,

the royal couple wept in devotion.
Ever since we have been connected
as benefactor and beneficiary,
with pure, unsullied samaya and great faith and affection.
Around this time my gracious tutor taught me to write

and instructed me in the preliminary practices (ngöndro).
He explained The Lamp of Speech, Thirty Verses and Application of Gender twice,
as well as the Introduction to the Bodhisattva's Way of Life and Treasury of Precious
Qualities,
the Sārasvatavyākaraṇa commentary on Sanskrit grammar and instructions on the
generation phase (bskyed rim).
He taught them all in a simple way that was easy to comprehend.
He also encouraged me to explain The Lamp of Speech to others,

bestowed the reading transmission for Getse Paṇchen’s writings,
and taught me various aspects of ritual in precise detail.
115
When I think back now on how he guided me in everything,
beginning with how to eat and dress
And all the various points of conduct—what to do and what not to do—
I'm moved to the point of tears.
Care for me with compassion until I attain awakening!
Whatever qualities I now possess
are due solely to this great being’s compassionate care.
At this time, I also received from the omniscient lord of refuge,5

extensive empowerments and transmissions
for the Eight Deities (Kagyé), Gathering of Intentions Sūtra, Nyingma Kama,
Four-Part Heart-Essence, Peaceful and Wrathful Ones and more,
but since I was unable to keep a record,
the details are not entirely clear.
Together with Situ Paṇchen,

I received from Sherab, the previous Khyentse’s ritual master,
transmissions for the collected works of the Sakya patriarchs,
as well as the writings of Tsele, and more besides.
The all-seeing one acted as preceptor,

and together with the master of ceremony (karmācārya) Rigdzin Gyatso,
before a gathering of the saṅgha,
he graciously bestowed on me the novice vows
and the name Tsuklak Lungrik Nyima Mawé Sengé.
Ever since, I have avoided the four root downfalls and other transgressions,
and I will continue to avoid them until this physical support eventually transforms.
I received all the empowerments for the revelations of Longsal Nyingpo and Düdul
Dorje
directly from the master,
while Zhingkyong Jewön gave the corresponding reading transmissions.
At around the same time, I also received from this same master [i.e., Zhingkyong
Jewön],
the transmission for the two volumes of Khyentse’s miscellaneous writings,
a text authorization for the protector Gaṇapati,
the transmission of The Ocean of Dharma that Combines all Teachings and Maṇi
Kabum,
and the empowerment of Cultivating the Pure Realm of Manifest Joy.
Through these and other transmissions, we made multiple dharmic connections.
This was a master who paid special attention to those of lower status
and cared for everyone with a parental kindness.
116
I participated in several major offering rituals
at Katok during this period, both in summer and winter.
In my tenth year, I participated in the rainy season retreat

and was examined before the assembly
on various aspects of what had been taught.
In my eleventh year, I studied drawing

and the Sārasvatavyākaraṇa commentary with my tutor.
Around this time, I went collecting grains in the area around the Nyakchu river,
and in early summer I went to Tromkhok and elsewhere to collect dairy products.
Then, in my twelfth year, for three months,

I studied the five collections of astronomical calculations traced in sand.
I repeated what the teacher said and learned to calculate using my fingers,
but didn’t understand [the underlying principles] in the slightest.
In the assembly hall at Katok I attended the Pure Land practice

and, to everyone’s apparent astonishment,
explained the Sukhāvatī aspiration.
When travelling to Tromkhok, at the Druk encampment,

I beheld the golden countenance of Natsok Rangdrol,6
the great vidyādhara master of incomparable kindness.
He expressed praise based on his pure vision,
bestowed a longevity empowerment and gave me a generous offering.
I met him many times during this period
and received ripening empowerments and liberating instructions for Gongpa Zangtal
and Longchen Nyingtik,
as well as the Lama Yangtik and the master’s own revelations.
He also gave me Dzogchen instructions related to Trekchö and Tögal,
pointing out instructions and brought about enhancement.
He was immensely kind in both dharmic and worldly terms.
In my thirteenth year, my gracious tutor passed to a pure realm,

and left me stranded like a child alone in the desert
or a blind person lost and without a guide.
For three years my noble tutor suffered continuously with phlegmatic sickness.
Throughout this time, I put aside my own concerns and served as his attendant.
Tirelessly, I made tea, fetched water, nursed him and so on.
All of which, I believe, helped to purify some of my obscurations.
117
After the forty-nine days, when the Vajradhara went to Dralak Monastery
he brought me with him as his attendant.
In the breaks I memorized the Guhyagarbha,
and went around nomadic areas to collect supplies.
Having returned, I memorized the root text of the Ornament of Clear Realization
(Abhisamayālaṃkāra).
That winter I acted as regent during the Gathered Great Assembly (tshogs chen ’dus pa),
and, entering the tantric college,
I received a vast number of teachings, including
the Ganggi Lodröma praise of Mañjuśrī, Praise of the Buddha’s Superiority, More Exalted
than the Gods, Analysis of the Five Aggregates, Introduction to the Bodhisattva's Way of
Life,
the Three Sets of Vows, Treasury of Precious Qualities, Wish-Fulfilling Treasury,
Introduction to Scholarship, Ornament of Clear Realization, the two Distinguishings, the
Sublime Continuum, Ornament of Mahāyāna Sūtras (Sūtrālaṃkāra), Ornament of the
Middle Way (Madhyamakālaṃkāra) and more,
from Situ Paṇchen, Khenpo Kunpal,
Tenzang, Aka and others.
The great khenpo Lama Kunzang Palden Chödrak was especially kind and caring
at this time, in explaining the difficult points of texts,
through which I developed a basic understanding of our inherited tradition.
Also in my fourteenth year I studied the textual tradition,

and on occasion joined the assembly to receive empowerments and transmissions,
observe the rainy season retreat, and so on.
During my fifteenth year, the incarnation from Dzongsar

departed for another realm,7
and, according to the final testament of our predecessor’s ailing nephew,8
as transmitted to Lord Situ,
I, a sack of squandered offerings, had to move to the main seat.
Everyone left me and, all alone,

I had to take charge independently.
As a result of past negative karma,
some were unfriendly and hostile toward me.
But through the discipline of avoiding arrogance,
I ensured that the seat was not lost.
By adopting an attitude of great loving kindness,
I pacified hostility and won people’s hearts.
In accordance with the Lord of Refuge’s instructions,

I exerted myself in studies with Khenpo Kalzang Wangchuk
118
on those texts of Maitreya that I had not yet received,
as well as Treasury of Abhidharma, Root Verses of the Middle Way, Introduction to the
Middle Way,
and Verse Summary of the Perfection of Wisdom.
At this time, I taught around twenty monks of Dzongsar Monastery

Introduction to the Bodhisattva’s Way of Life, the three sets of vows, Verse Summary of
the Perfection of Wisdom,
Sublime Continuum and The Prayer of Good Actions.
In the Earth Bird year, I went to visit Loter Wangpo,

the Vajradhara lord merely to think of whom dispels the heart’s anguish.
Delightedly, he invited me to sit upon a throne
bedecked with cushions of the finest brocade.
Through the force of past karmic connection,
I felt tremendous respect and ardent devotion toward him.
Before long, from both the Varjadhara himself
and Tashi of Drakra I began to receive
the major empowerments of the Compendium of Tantras.
The great lord of buddha families also bestowed a great many instructions
on Parting from the Four Attachments and The Seven Points [of Mind Training].
He began with the generation of bodhicitta according to the Middle Way tradition
and the general maṇḍala of the three families,
and, in all, I received many major empowerments.
I received the complete instruction of the Path with Its Fruit for Disciples
and an elaboration explanation of the Hevajra Tantra.
When explaining the view of the indivisibility of saṃsāra and nirvāṇa
according to the causal continuum of the universal ground, during the teachings for
disciples
he spent seven days on the pointing out instructions based on searching for the mind.
I thus gained a partial understanding of the essence of mind.
The great Vajradhara also held the profound ultimate lineage
of experiential guidance, the heart instructions of Nyoshul Lungtok Tenpé Nyima.
I was asked to explain the Seven Points [of Mind Training] to a group of aspiring
practitioners
when Khenchen Shenpen Rinpoche was doing a major recap of the tantra teachings.
I also took responsibility for going over the first half of The Tree of General Tantra
Classifications.
That master scholar also explained the Fundamental Vinaya Summary.
Tartse Khenchen could not come,
so, once the yoga tantra section was complete,
I received the Hundred Transmissions of Mitra (Mitra Gyatsa) and Seven Ngor
Maṇḍalas,
119
the major Bhairava empowerments of the Ra and Tsarpa traditions,
as well as a triple instruction based on Ngawang Chödrak’s guide to Path with Its
Fruit from Tashi Gyatso.
The transmission of the Collection of Tantras was delayed and, all in all, lasted about
seven months.
Although my noble father, the great vidyādhara,
had arrived to transmit the Treasury of Revelations,
I had been deliberating which was the more important.
Eventually, I excused myself with great concern that he had stayed at Dzongsar for so
long,
and, missing the deities and guru, I returned to my place at Tashi Lhatse.
Beginning on an astrologically auspicious day

in the month of miracles in the Iron Dog year,
my father conferred the series of major empowerments,
including the Great Assembly, Emptying the Depths of Hell, and the whole of the New
Treasures of Chokling.
For eight months in total, he bestowed empowerments and transmissions.
Noble guru whose kindness is beyond measure,

from now until I reach the essence of awakening,
O guru whose kindness is immeasurable,
to you I shall continually make offerings.
In the Iron Pig, I received all the ripening empowerments and liberating instructions
for the Compendium of Sādhanas from the king of Vajradharas,
Khenchen Samten Lodrö, as well as the reading transmission for Khecarī, and more.
That same year my noble father, the vidyādhara,

passed beyond and went to the realm of Lotus Light.
I made abundant cloud-like offerings to fulfil his intentions.
For more than four months in the Water Mouse year,

I received a great many empowerments from the Compendium of Tantras,
from the Highest Yoga section onwards,
from Tartse Zhabdrung Rinpoche Jampa Kunzang Tenpai Nyima of Wara Monastery.
This master was unrivalled in his qualities of learning, discipline and benevolence,
and the fact that he was unable to live long was deeply regrettable and a source of
much distress.
From Kunzang Palden Chödrak, I received explanatory guidance on the

Pramāṇavārttika,
a commentary on the Kālacakra Tantra and more.
120
The lord of scholars Tashi Chöpel demonstrated his incredible kindness many times,
by granting me the Golden Dharmas of the Shangpa, Kālacakra and so on.
When I reached my twenty-fifth year, I went to tame the valley of Gonjo.9

As this demonstrates, although I had returned to my seat,
I still took many trips in summer and winter to collect income.
Not allowing the gifts of the faithful to go to waste,

I established centres of study and practice,
and arranged for the writings of my predecessor
to be published in more than thirteen volumes.10
Together with the three volumes of the Khecarī collection,
the commentary on the Gathering of Intentions Sūtra and ṭikka for the Guhyagarbha,
more than two volumes of Mipham’s writing,
and other major texts and commentaries from sūtra and mantra,
I have sponsored the printing of many volumes over the years.
In the Earth Horse, when I was twenty-five,

I established the great dharma teaching centre
of Shedrup Dargye Ling,11
and through the magnanimous aspirations of Khenchen Shenpen Jampé Gocha,12
it has continued without decline until the present.
In this way, I was of some slight benefit to the teachings.
That same year, while there was a medicine consecration at Pukgön Monastery
I went to Rudam Samten Chöling [i.e., Dzogchen Monastery].
There, from Losal [i.e., Khenpo Jigme Pema Losal], who possesses the most excellent
qualities of discipline and learning,
I received full ordination.
However, the auspicious conditions were only moderate.
It was during the Kagye medicine consecration at Pukgön Monastery

that I first beheld the golden visage of the Vajradhara Shechen Gyaltsab,
and received from him the Gathering of the Innermost Essence long-life initiation.
He was extraordinarily kind to me.
After that he came to Dzongsar, where he stayed for a long time

and bestowed many rare empowerments and transmissions
from the ancient terma tradition, including the Northern Treasures.
In the Earth Monkey year,13 Gyaltsab Rinpoche

gave several empowerments and transmissions from the Mindroling tradition. He fell
sick and I offered prayers for his longevity.
I went to the Do encampment in the north,
121
and met the omniscient Tenpe Nyima.
He kindly bestowed the empowerments of Assembly of Vidyādharas (Rigdzin Düpa)
and The Sealed Quintessence Guru Sādhana (Ladrup Tiklé Gyachen),
gave me instructions on Longchen Nyingtik,
and taught the overview of the Guhyagarbha.
He constantly offered guidance and advice.
He gave me permission to transmit his writings
even without having received the oral transmission,
and looked after me with immense kindness.
I met Lerab Lingpa and received ripening empowerments and liberating instructions
from the Vajrakīla cycle and the Essence of Liberation (grol thig).14
In the Wood Mouse year,15 when I was thirty-one,

at Tashi Demchok Ling hermitage
at the great Dharma centre of Shechen,
the lord of the maṇḍala with the name of Padma[i.e., Shechen Gyaltsab.]
remained upon the lion throne
and in this excellent gathering of teacher and assembly
granted instructions for texts,
together with empowerments and supporting instructions,
related to the eight great chariots of the practice lineage
from Treasury of Precious Instructions (Damngak Dzö),
as well as ripening empowerment and liberating instructions
for the teachings with restriction seals from Treasury of Terma Revelations.
This lord of refuge, the wish-fulfilling jewel,

cared for me with great kindness on both a worldly and spiritual level.
He was an incomparable treasury of compassion.
From Pema Drimé Lodrö

I received the transmission for Kunzang Namgyal’s writings16
and the two systems of Nyingtik17 as well as the empowerments for the Great
Assembly,
and more besides—a vast number of teachings and empowerments in all.
The retreat centre of Dragang, established by the former Dharma-king of Derge,

had fallen into disrepair.
I provided the retreatants with a stipend
of more than a hundred dri and thirty pieces of silver each,
and rebuilt their retreat cells.
I also established retreat places for the aural lineage
focussing mainly on the practice of the Path with Its Fruit.
122
Then, in the region of Khyungpo,
I was invited by the government official Wangnor,
and forged a dharmic connection
through the empowerments of the Four-Part Heart-Essence and so on.
In the Wood Ox year I went on pilgrimage to Lhasa,18

and prostrated myself and made offerings before the Jowo Śākyamuni.
I made prayers of aspiration to my satisfaction,
and beheld the signs and marks of the Gyalwang Tupten Gyatso.19
As a dharmic connection, I received teachings on Lamp for the Path of Awakening,
and offered earnest prayers for his longevity.
In keeping with the biography of my predecessor,

I went to the great dharma centre of Mindrolling,
to take the vows of full ordination again
from Ngawang Tupten Norbu.
One month that year I travelled to Khyungpo.

On the way I met Neten Chokling and Tsikey Tulku Rinpoche,
from whom I received several empowerments and teachings
including the New Treasures of Chokling.
In the year of the Water Ox20

I, the unfortunate one,
received the terrible news that the great omniscient Situ,
merely to think of whom dispels the miseries of existence and quiescence,
Had passed away.
I said prayers and made offerings for the fulfilment of his intentions.
for many years thereafter, I encountered him again in dreams.
Although you, my protector, have passed into the absolute sphere,

You continue, I am sure, to care for me with love.
And constantly I feel a sorrow that is tinged with joy.
On the orders of the minister Mentö,21

I travelled to Jampa Ling in Chamdo
and there performed a rite for averting Yama,
as well as the practice of the sthaviras, and so on.
I also offered empowerment and ritual ablution to the minister
and an explanatory reading transmission of the Treasury of Dharmadhātu (Chöying
Dzö).
Around this time, I received several major empowerments

from the lord of scholars, Geshe Jampal Rolwe Lodrö,22
including the great empowerment of Guhyasamāja.
123
at the very top of the Yamāntaka temple.
He created the auspicious conditions for my long life
through the longevity practice of Cakrasaṃvara.
After returning to my own place,

I sent my regards and a greeting scarf
to Shechen, for Kyabje Gyaltsab Rinpoche.
In his handwritten response, he wrote:
“Now the mahāpaṇḍita Katok Situ has passed away,
and I too am an old man close to death.
The oil in the lamp of the Nyingma teachings is all but spent,
so it is right for you to summon your courage
and prepare yourself to serve the teachings.”
This was to be his final message.
He passed into the absolute sphere shortly afterwards.
I travelled to perform the fulfilment of his intentions,

and one night while staying in Pawok, I met the master in a dream.
Until the end of the third week I made cloud-like offerings
and prayed repeatedly for the fulfilment of his intentions.
I also performed the cremation and so on.
From the great khenpo Kunzang Palden,23

I received instruction on generating bodhicitta according to the Introduction to the
Bodhisattva's Way of Life.
Then, returning to my own place, I immediately went into retreat.
After the retreat, I went to glorious Katok.

and oversaw elaborate repairs to the study college,
where we added new sacred imagery.
Then, with my own resources and whatever was leftover,
we built a temple to house a great buddha statue,
both the external structure and sacred objects within.
The Fifth Dzogchen Rinpoche had passed away,

and when his tulku appeared, I officiated at the enthronement,
performing the offering of praise and so on,
without any agenda based on self-interest.
At around the time of my fifteenth year,

I went to be of service to the teachings at Katok.
In my free time during that period,
I performed many approach and accomplishment recitations,
including the major approach recitation for Hevajra.
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At the feet of Gatön Lekpa,24
sovereign of all holders of the aural lineage, Dharma Lord and Vajradhara,
I received an explanation of the profound private instructions
of the Path with Its Fruit according to the oral tradition, complete with the four valid
criteria,
as well as Khecarī, Yamāntaka, Mahākāla and so on—
many profound ripening empowerments and liberating instructions from the oral
lineage.
He was extremely kind and entrusted me with his wisdom intent.
The precious guru of incomparable kindness

established a new tradition elaborate Kīla practice at Dzongsar,
and erected many supports of enlightened body, speech and mind,
as well as establishing a little retreat centre at Taktsang.
At some point, I performed many great accomplishment (drupchen) practices,
and, in accordance with the vision of the all-seeing Situ,
helped to popularize the great ‘Hundred Million Maṇi Mantra’ practice
throughout the neighbouring regions,
where it became a basis for happiness and wellbeing.
I will now detail some other Dharma connections

I made at various times through the speech of great masters.
I received many empowerments and teachings

from the great khenpo Gyaltsen Özer.25
From Tertön Drimé Özer,26
I received the great empowerment of The Collected Realization of the Yidam Deities,
as well as the tertön’s own Yamāntaka collection and more.
With these empowerments and by eliminating obstacles,
he enveloped me in tremendous kindness.
From Raktrul Tupten Shedrup27

I received all the empowerments and transmissions for the Sky Teachings (Namchö),
as well as Ratna Lingpa’s revelations, and much more.
The great khenpo Ngawang Palzang28

granted me the empowerments and transmissions of Longsal Nyingpo and Dudül
Dorje’s revelations,
as well as the great empowerment of the Eight Great Deities: The Complete Secret,
and empowerments and transmissions for the Innermost Essence of the Ḍākinī
(Khandro Yangtik), and so on.
He thus cared for me with immense kindness.
125
From the lord of scholars Lekshe Jorden,
I received the transmissions for Jigme Lingpa’s writings and Jatsön Nyingpo’s
treasures,
as well as the compiled rituals for the Kama tradition.
From Zurmang Trungpa Rinpoche,29

I received instructions and empowerments from the aural lineage of Cakrasaṃvara,
the Vastly Expansive View of Dorje Lingpa,
and instruction on the six yogas and Mahāmudrā.
From the Chokling incarnation at Neten Monastery,

I received the two Heart Practice (Tukdrup) sādhanas from the New Treasures,
as well as the Three Sections of the Great Perfection.
From Kela Tulku Rinpoche

I received the major empowerment of the Heart Practice: Spontaneous Fulfilment of
Wishes (Tukdrup Sampa Lhundrup),
the transmission of Life-Force Practice of the Vidyādharas (Rigdzin Sokdrup) and more.
I received several empowerments and transmissions from Dabzang Tulku Rinpoche,

including the empowerment of Vajravārāhī, the nine deities of Jinasāgara,
Khyentse’s Jinasāgara and so on.
From the incarnation of Terchen Rolpé Dorje,30

I received all Rolpe Dorje’s treasure teachings.
From Palpung Jamgön Situ31

I received the bodhisattva vow according to the lineage of vast conduct,
the major empowerment of Hevajra,
and many other teachings, including White Tārā.
From the reincarnation of Kongtrul at Tsadra,

I received the empowerments for Ratna Lingpa’s Vajrakīla,
the Yangdak terma revelation of Kongtrul the Great, and more.
From Shechen Rabjam Rinpoche,

I received the brief empowerment of Nyang’s Krodhakālī,
and many other empowerments including Yamāntaka: Vanquisher of Haughty Spirits.
From Katok Kunzang Tendzin,

I received an explanatory reading transmission for the General Scripture that Gathers
All Intentions,
as well as teachings on the Trilogy of Finding Rest, Treasury of the Supreme Vehicle,
and many other texts.
From Pema Tukje Wangchuk,32
126
I received the collected treasures of Lerab Lingpa,
and the empowerments and transmissions for the two Dongtruk cycles in the
Nyingma Kama.33
I also made many dharma connections

with Sangye Nyenpa, Tralek Choktrul,
Tenzang, Khargo Tulku and others.
When I was young, I received

the major empowerment of The Heart Practice for the Spontaneous Fulfilment of Wishes
and a reading transmission for the Pema Kathang from Terse Tsewang Norbu.
From the supreme tulku Tashi Paljor,34

I received many transmissions including the empowerment for the Tantra System Kīla
(Gyüluk Purba),
and many empowerments and reading transmissions for the master’s own mind
terma,
as well as the reading transmission for the Treasury of Kagyü Mantras
and the collected works of Jonangpa Tāranātha.
Drikung Tertön Ösel Dorje dispelled obstacles to my life,

and bestowed a Tārā empowerment from his own terma revelations,
as well as a long-life empowerment.
In such ways, we forged a dharmic connection over time.
Although he was an authentic treasure-revealer,
his beneficial activity was weak on account of his stubborn character.
From the great spiritual friend Jamgyal, 35

I received the Cause and Path Hevajra and Nairātmyā empowerments,
an explanatory reading transmission for The Path with Its Fruit: Private Explanation
for Disciples,
and more besides—a vast array of nectar-like Dharma.
He extended great affection and kindness towards me.
Dezhung Choktrul Rinpoche, 36

the sole ornament of the Ngor tradition of Sakya teachings,
granted me authorization blessings for The Ocean of Sādhanas,
the body maṇḍala of Drilbupa’s Cakrasaṃvara, Khecarī Vajrayoginī,
and several other crucial ripening empowerments and liberating instructions.
From Zimwog Choktrul, I received the profound Cause and Path Hevajra
empowerments,
and all the empowerments and instructions of the Four-Faced Mahākāla.
127
I did not meet Drubwang Śākya Śrījñāna in person,
but we communicated by letter.
He extended great compassion toward me,
and I felt the blessings of his realization, sparking the power of awareness.
From his heart-son Pakchok Dorje,37

I received the empowerment for Guru Cakrasaṃvara and much else.
Although I barely had the fortune to meet the Fifteenth Gyalwang Karmapa,
I did encounter him in dreams.
Still, I beheld the radiant visage of his incarnation, the Sixteenth, Rigpé Dorje.
With great faith and devotion, I witnessed
the great liberation-upon-seeing hat ceremony,
and imbibed the nectar of his enlightened speech.
From the vajra-holder Bodhibhadra,

I received empowerments and instructions
for Akṣobhya, Hevajra and Khecarī Vajrayoginī.
From the hidden yogin Tenpel,

I received empowerments, authorization and profound instructions
for the Aural Lineage of Thangtong Gyalpo and Pañjaranātha,
Khecarī Vajrayoginī, and so on.
Ewam Thartse Khenchen,38.

Granted me the Cause and Path empowerments for Hevajra,
and the blessings for the profound path.
Khenchen Dönpal granted me the empowerment for Amitāyus and Hayagrīva

combined.
Luding Gyalse Rinpoche39
gave me the authorization blessing for the Three White Deities.
and from Dordzin Palden Jamyang
I received the major empowerment of Cakrasaṃvara from the Luipa tradition,
and all the ripening empowerments and liberating instructions for Four-Faced
Mahākāla.
From Jamyang Khyenrab Tayé,40

I received the great empowerment of Kālacakra,
and reading transmissions for Vajrabhairava and Four-Faced Mahākāla.
From Tharlam Tulku Rinpoche41

I received the reading transmission
of the writings of the Sakya Patriarchs, Ngorchen and Zhuchen.
From Tsangsar Tulku I received the major empowerments for the upper and lower
128
rites of Kīla,
and the cycles of Mahākāla, Vaiśravana and so on.
From Namkha Kunzang Tenpe Gyaltsen,42

I received empowerments and authorization blessings
for the nine-deity Amitāyus and the Tiger Rider.
From Shar Lama Könchok Tendzin I received
all the authorization blessings and detailed instructions for Pañjaranātha,
and the authorization blessing for White Tārā Radiating Six Rays of Light.
In short, by relying on more than eighty teachers,

I received a vast array of sacred Dharma.
Beginning in my forty-eighth year, I was afflicted

with a severe condition that lasted several years.
Through the compassion of the guru and Three Jewels
I managed to remain alive.
Due to my heavy obscurations from evil karma and misuse of funds,

I have not had any visions of the Three Root deities,
experiences of receiving teachings from them and the like,
so there is nothing whatsoever to write down.
My diligence is weak and my intelligence slight.

I retain only a little with mediocre understanding.
Had I been trained in the principles of logic,
I believe I might have become flawless in debate,
but there is little point in that.
I was able to memorize Chanting the Names of Mañjuśrī,

as well as the sādhanas of the Three Roots
and Magön Chamdral from Longchen Nyingtik,
in addition to several recitations for assembly practice in the Ngor tradition,
having chanted them only two or three times.
I believe this was due to positive habitual traces from past lives.
When memorizing the Vajravidāraṇa dhāraṇī

one evening, as I gazed at the moon,
I felt intense sadness and repeatedly recalled
the great dharma centre of glorious Sakya,
and how I had been born in the Khön family
In a previous life—
a fleeting memory based on habitual traces.
On occasion I have also had fragmentary recollections

of Ngari Paṇchen, the great Lhatsün,
129
Ngawang Lobzang Gyatso,
Tsangyang Gyatso, Palri Khyentse43 and others.
These were my own wild imaginings
based on excessive pride,
as it would clearly be unreasonable
for such sublime masters as these
to take birth as one so wicked as I.
When I was young I had a dream

in which I was cared for by the mantra protectress.
I reported this to the lord of the maṇḍala,
who said I should recite Longsal Nyingpo’s mantra protectress.
Thangtong Gyalpo introduced me to the nature of pure awareness

with the support of a crystal.
In dreams I met the noble elder Aṅgaja,
as well as Vimalamitra and Longchenpa.
I received long-life empowerment from Khyentse Wangpo
and an explanatory transmission of the Longchen Nyingtik preliminaries
from the great bodhisattva Patrul.
Nubchen Sangye Yeshe gave me the entrustments

for many tantric works.
I had dreams and experiences of receiving blessings
from several lamas from the Path with Its Fruit lineage,
as well as Milarepa, Sakya Paṇḍita, Tsongkhapa,
and Lhatsün Namkha Jigme,
who showed me the indications for mantra conduct.
I couldn’t tell whether these were real or false;
they were like confused blurs.
And because I did not cling to self,
I don’t recall them in precise detail.
Although I wished to practise approach and accomplishment

for the Three Root deities of the new and old schools and kama and terma traditions,
as desperately as someone afflicted with thirst would yearn for water,
still I have been overwhelmed by the eight worldly concerns.
I have managed the following, more or less:
While young, I practised the praise to Mañjuśrī,

and recited it for about a month,
but was mostly lost in distraction.
130
I accumulated 300,000 recitations of White Mañjuśrī
and 500,000 approach mantras for Sarasvatī,
but this involved a lot of thinking and very little application of the key points.
I did the daily recitation for Ratna Lingpa’s Secret Sādhana of Vajrakīla, White
Vajravārāhī from Koṅkadatta’s tradition,
and the mind treasure, Illuminating Wisdom (Prajñālokakṛtya).44
I also completed the recitations for wrathful Takhyung Barwa, Siṃhamukhā,

the Sealed Quintessence (Tiklé Gyachen) guru practice and Vajrakīla.
I twice practised the Enhancer of Longevity Four-Faced Mahākāla.

I did the hundred thousand accumulations of the Longchen Nyingtik preliminaries,
but could not complete more than 40,000 prostrations.
I practised the major approach for Hevajra elaborately,

Bhūtaḍāmara, Mitra’s [White] Amitāyus according to both Kama and Terma,
the Secret-Essence (Sangtik) Kīla twice,
the Aural Transmission (Nyengyü) Kīla,
both Vajrakīla and Yamāntaka from the Clear Light Heart-Essence (Ösal Nyingtik),
the Chokling Kīla: The Wrathful King in Whom All Power is Gathered,
Longsal Nyingpo’s Vajrapāṇi and Yellow Jambhala,
Düdul Dorje’s Secret Practice of Kīla and Palchen Düpa,
the extensive recitation for the Tantra System Mañjuśrī,
Dorje Drolö from the Sangwa Gyachen,
Karma Guru, White Tārā,
and Extracting the Vital Essences,
Makzor, Long-life Practice General Maṇḍala of the Three Families,
Lama Sangdü and Könchok Chidü,
Barche Kunsel, Sampa Lhundrup, and Tārā who Dispels Obstacles,
Tārā, Vajrapāṇī and Ucchuṣma, Nyang’s Gathering of Sugatas, Gathering of Eight
Deities (Kagyé),
and the Yamantaka from the Aural Transmission twice.
I have also practised the Vanquisher of Opponents (Parol Goljom) twice,

Vijaya from the Bari tradition,
the Heart-Essence of Deathless Ārya Tāra (Chimé Pakmé Nyingtik) three times,
the Vimalamitra guru sādhana Heart of Blessings,
and the Immaculate Sage twice.
I have practised the Red Amitāyus heart practice and Red Kiṃkara,
the ‘further averting’ practice from the Essence of Liberation, Nāgarakṣa,
White Tārā from Atiśa’s tradition and from Zhikpo Lingpa,
White Tārā from the Longchen Nyingtik and the Bari tradition twice,
the White Six-Armed protector,
131
Vajrasattva from the Mindrolling tradition, the Wrathful Red Deity (Drakmar),
Dorje Drolö from the Heart Practice,
Dorje Drakdzongma, guardian of Pañjaranātha, three times,
and I recited the seven syllables of Pañjaranātha
around eight million times.
I believe that this form of Mahākāla

has always looked upon me with compassion.
When restoring the protector temple at Dzing Namgyal monastery,
at the time of dispersing obstacles during the consecration,
through the force of sharpening the power of awareness
the statue of the deity actually shook,
as I and several others witnessed.
I accumulated two million recitations of Sakya Kīla,

and practised the Vidyādhara Heir of the Victorious Ones (Gyalwe Dungdzin) from the
Heart Practice,
as well as Guru: Lion of Speech from Padampa’s tradition,
Lion of Speech, the daily practice for the entire maṇḍala
of Gathering of the Ḍākinīs’ Secrets (Khandro Sangdü),
and pacifying, enriching and magnetizing Vajravārāhī practices.
I also practised Pacifying Torment from the Essence of Liberation,

Kurukullā from the Sakya tradition, Khecarī,
the two systems of Thangtong Gyalpo’s long-life practice,
the guru yoga of Six-Armed Blue Mahākāla,
the secret practice of glorious Four-Faced Mahākāla,
and ten thousand recitations of Sitātapatrā.
Guru yoga based on the three long-life deities,45

Kyergang’s Hayagrīva, Multi-Coloured Garuḍa, Black Mañjuśrī,
Vajrapāṇi in Utsarya and Blue-Clad (Nīlāmbaradhara) forms,
Sakya’s combined form of Mañjuśrī, 46
Samantaśrī’s Sarasvatī,
Brahmin Kīla’s tradition of Sarasvatī,
Bhikṣaparama’s secret practice of Red Sarasvatī,
Ucchuṣma in Atiśa’s tradition,
Dispelling the Faults of Samaya Defilements (Damdrip Nyepa Kunsel) from the Essence
of Liberation tradition,
White Acala, the main deity Green Tārā from Sūryagupta’s tradition,
Red Jambhala, the Seven-Gur long-life practice of Four-Faced Mahākāla,
the long-life practice of the Queen of Adepts,
and the long-life practice of Kurava.
I also practised Nyang’s Krodhikālī,
132
Khyentse’s Blazing Vajra Fire Vajrapāṇi,
the Hayagrīva practice of the aural transmission of Five Antidotal Deities,
the Heart-Essence of Supreme Hayagrīva's Play,
Hayagrīva who Liberates Haughty Spirits, Fire-Wheel of Meteoric Iron,
Pacifying Sitātapatrā, the Great Peahen (Mahāmāyūrī),
Nyang’s treasure White Four-Armed Protector Who Enhances Life,
Rongzom’s Lotus Ḍākinī,
Wrathful Guru with the Lower Part as a Dagger from the Sky Teachings (Namchö),
Guru Sādhana from the Quintessence of the Ḍākinīs,
and the long-life practice called The Iron Tree.
I practised the Ling treasure of the long-life consort (tseyum)

and Khyentse’s Caṇḍālī twice.
I also completed the approach and accomplishment recitations
for Chokling’s Siṃhamukhā of Vimalamitra,
Guru Chöwang’s White Tārā and so on.
All this was done as in the statement,

“With a mind that is distracted,
however much you recite, it will bear no fruit.”
I did not gain even so much as a sign of common accomplishment.
Still, as long as death does not catch up with me,

I shall practise a little more approach and accomplishment.
So that I might gain accomplishment in this way—
Lord of Oḍḍiyāna, grant me inspiration and blessings, I pray!
I do not possess the ten requisite qualities

of an outer or inner vajra master.
Nor have I practised the approach recitation
for the great tantra classes on a vast scale.
Still, with arrogant presumptuousness,
and in response to requests, I have taken on the burden of being a guru.
Thus, I have given the Treasury of Instructions (Damngak Dzö) three times, the
Compendium of Sādhanas four times,
the empowerments and reading transmissions of the great Treasury of Terma
Revelations,
and the private instructions for the Path with Its Fruit once,
the public instructions twice, teachings on the Hevajra Tantra three times,
explanatory transmission of the root tantras of Gur and Sampuṭa,
and with great effort, I twice received
the explanation as taught in Khyentse’s close lineage.
I taught the Seven Maṇḍalas of Ngor three times,
133
the maṇḍala of the Purification of All Evil Destinies (Sarvadurgatipariśodhana) three
times,
I taught the Jonang and Zhalu intepretations of Kālacakra six times, and Mipham’s
commentary on the tantra once.
I also transmitted the Cakrasaṃvara according to Luipa’s and Nagpopa’s traditions
many times,
and the aural lineage of Cakrasaṃvara once.
I gave the empowerment and reading transmission for Khecarī Vajrayoginī many
times
and the reading transmission for the collected rituals (be’u bum) twice.
I conferred the collected works of the Sakya patriarchs and Ngorchen once,
and the empowerments and reading transmission of Pañjaranātha and Four-Faced
Mahākāla twice.
I gave the textual transmission of Bhairava once
and the empowerments several times.
I gave the reading transmission for the Great Stages of the Path (Lamrim Chenmo)
once,
for the Nyingma Kama twice,
and for the Nyingma Tantra Collection once.
I gave the major texts from the Kama—

Guhyagarbha, the General Scripture,
and the Root Fragment tantra [of Vajrakīla]—
four times and the ripening empowerments
for the section with restriction seals from the Treasury of Precious Termas three times
and the reading transmission twice.
I transmitted the Four-Part Heart-Essence three times,
and the two Quintessences twice.
I gave the reading transmission for the Seven Treasuries twice,

and explained the Trilogy of Finding Rest many times.
I gave the major empowerment of Lama Gongdü twice,
and the major Kagyé empowerment the same number of times.
I transmitted Gongpa Zangthal twice,
and Thangtong Nyengyü three times.
I gave the Sealed pure visions [of the Fifth Dalai Lama]
and the Mindrolling Treasures three or four times each.
I have given the Excellent Wish-Granting Vase (Döjo Bumzang) twice,

and the reading transmission for the writings of Minling Terchen and Tsele Natsok
Rangdrol once each.
I gave the empowerments and reading transmissions for the revelations of Düdul
134
Dorje and Longsal Nyingpo twice and the ripening empowerments and liberating
instructions
for the Longchen Nyingtik many times,
as well as teaching on the Treasury of Precious Qualities three times.
I bestowed the entire terma collection of Khyentse Wangpo

and the reading transmission for his writings twice.
And I transmitted the entire New Treasures of Chokling twice as well.
In short, in response to various requests,

and according to people’s wishes, I have offered an uninterrupted stream
of Dharma teachings, empowerments, authorizations, blessings and instructions.
My predecessor, the Jamgön Lama,

had a maternal care for all traditions,
and understood their own unique systems
of tantra, commentary and pith instruction, without ever conflating them.
He did not spoil traditions by combining them,

but taught all disciples according to their needs.
Thus, all schools—Sakya, Gelug, Kagyü and Nyingma—
cherished him as one of their own gurus.
Although I am not of similar calibre,

still I have cultivated pure perception extensively
towards all the eight great chariots of Tibet,
and remain untainted by the veil of false ideas,
while also avoiding disparagement and sectarian bias.
I pray that whatever traditions of empowerment, instruction and reading transmission

remain,
I may, with great effort,
receive them all, now and in the future!
Whatever I have received with the noble intention

that the teachings may endure long into the future,
may I be able to pass on without sectarian prejudice,
and may I abandon all criticism and jealousy
and contempt for beings, irrespective of their status.
Thus, with the wish to benefit all,

an intention as pure as a white conch or lotus root,
I generated bodhicitta and made positive prayers of aspiration.
May all the connections I have made be meaningful.
This is the essence of my life of liberation.
135
Now that I have reached the age of fifty-six—
half-a-century plus the sense enjoyments and a rhino horn,47
although I lack even the tiniest attribute
of a treasure-revealer or adept,
if, for the time being, I continue to survive,
it is possible that as I try to secure my own interest,
I might also be of some slight benefit to others.
Therefore, in accordance with indirect statements

from the all-seeing lord, my predecessor,
as well as the prophecies of great beings,
including some words of the great Jamgön Kongtrul,
and that which arose to my own mind,
circumstances came about whereby I took a consort for long-life practice.
I gave back my basic vehicle vows of individual liberation,

and now I may not gain the realization on which they depend.
Still, with bodhicitta I persist in virtuous action.
Although I cannot promise that this will prove beneficial,
as long as I do not fall prey to inner or outer conditions,
for a while at least, it is possible that I shall survive.
With the great burden of negativity I have accumulated,

the infallible laws of cause and effect prescribe
that I must experience suffering as a result.
Thus, I call out to the compassionate protectors:
Please look kindly upon this wretched one
And lead him out of misery’s mire!
Infractions of the major and minor rules

of the three sets of vows shower down like rain,
and I am stained by natural misdeeds as well.
With deep and heartfelt regret, I recall
and confess these faults: purify them all, I pray!
I lack the confidence to delight in death,

and however much of this human life remains,
may I devote it all to Dharma practice.
In particular, through the altruistic mind of bodhicitta,
as stable as the king of mountains,
may I fulfil the wishes of all beings
and secure their genuine welfare!
136
Whatever remains unfulfilled in the aspirations and activity
of the all-seeing protector Jamyang Khyentse,
that great and precious treasury of wisdom and love,
may I be the one to accomplish it all!
May I and all who are connected with me,

even those who have merely heard my name,
purify all karma, afflictions, misdeeds and obscurations,
and take birth miraculously in the heart of a lotus
in the western pureland of Sukhāvatī.
There, may we attain the prophecy of awakening,
traverse the five paths and ten stages,
and gain the four kāyas of omniscience!
Thus, I offer this rough summary

of my own past deeds,
in which I conceal my flaws
and exaggerate my qualities.
I wrote this brief account

as I could not turn down the request
of the all-seeing supreme tulku,
the precious Tashi Paljor,
with whom I have been connected in past lives
through the force of a common aspiration.
Thus, this old fool and wanderer, who has abandoned both kinds of pursuit,48
the so-called Chökyi Lodrö—Dharmic Intelligence,
spontaneously wrote down whatever came to mind.
May the virtue of this be a cause of progress toward liberation
in all those who have a positive or negative connection!
(I made a few additions when devoted students were preparing to carve the
woodblocks.)
May virtue abound! Sarva maṅgalam.
Sogyal Trust and the kind assistance of Alak Zenkar Rinpoche and Dr Lodrö Puntsok.
137
Bibliography
Tibetan Sources
Bkra shis dpal 'byor. "'Jam dbyangs chos kyi blo gros kyi rnam thar yongs 'dud dga'
tshal". In Dil mgo mkhyen brtse'i bka' 'bum, vol. 1, pp. 1–207. New Delhi: Shechen
Publications, 1994.
'Jam dbyangs chos kyi blo gros. "'Jam dbyangs chos kyi blo gros kyi rtogs pa brjod pa
sgyu ma'i rol rtsed" In 'Jam dbyangs chos kyi blo gros kyi gsung 'bum. TBRC
W1KG12986. 1: 1–33. Bir, H.P.: Khyentse Labrang, 2012.
_____ . "'Jam dbyangs chos kyi blo gros kyi rtogs pa brjod pa sgyu ma'i rol rtsed" In
'Jam dbyangs chos kyi blo gros kyi gsung 'bum. W21813. 1: 1–43. Gangtok: Dzongsar
Khyentse Labrang, 1981–1985.
Secondary Sources
Akester, Matthew. Jamyang Khyentse Wangpo's Guide to Central Tibet. Chicago:
Serindia, 2016.
Chögyal Namkhai Norbu, The Lamp that Enlightens Narrow Minds: The Life and Times
of a Realized Tibetan Master, Khyentse Chökyi Wangchug. Ed. Enrico Dell’Angelo.
Berkeley: North Atlantic Books, 2012.
Dilgo Khyentse. The Life and Times of Jamyang Khyentse Chökyi Lodrö: The Great
Biography by Dilgo Khyentse Rinpoche and Other Stories. Boulder: Shambhala
Publications, 2017.
Ringu Tulku. The Ri-me Philosophy of Jamgön Kongtrul the Great. Boston: Shambhala,
2006.
Tulku Thondup. Masters of Meditation and Miracles. Boston: Shambhala, 1996.
1. i.e., Tertön Düdül Rolpa Tsal (bdud 'dul rol pa rtsal). ↩
2. A lama connected with Katok Monastery. ↩
3. i.e., Lingtsang, a kingdom near Derge in Kham. ↩
4. The most famous praise of Mañjuśrī, attributed to Vajrāyudha/Vajraśastra but

often said to have been composed by 500 paṇḍitas simultaneously. ↩
5. i.e., Katok Situ. ↩
6. i.e., Adzom Drukpa (1842–1924). ↩
138
7. i.e., Jamyang Chökyi Wangpo (1893–1908). For details see Chögyal Namkha
Norbu (2012), pp. 7-11. ↩
8. i.e., Kalzang Dorje, the nephew and treasurer of Jamyang Khyentse Wangpo. ↩
9. gdul ba. This is a euphemistic way of saying that he went there to gather
offerings (AZR). ↩
10. The original edition of Khyentse Wangpo’s writings comprises thirteen volumes.
The most recent edition, published in 2014, consists of twenty-five volumes. ↩
11. i.e., The Dzongsar Khamjé study college (bshad grwa). ↩
12. i.e., Khenpo Shenpen Nangwa, alias Shenga. ↩
13. This corresponds to 1908. The text might be in error here, possibly confusing the
Earth Monkey for the Iron Monkey year (1920). ↩
14. i.e., Essence of Liberation: Self-Liberating Realization (grol thig dgongs pa rang
grol) of Trengpo Tertön Sherab Özer (1518–1584). ↩
15. Both available editions have Water Mouse (chu byi) here, but if this corresponds
to his thirty-second year, as the remainder of the line suggests, this must be an
error for Wood Mouse (shing byi). See also Dilgo Khyentse 2017: 330 where
these events are said to have taken place in the ‘Water Rooster’ year (1933),
which is clearly an error—not least because Shechen Gyaltsab died in 1926. ↩
16. i.e., The Second Shechen Rabjam, Gyurme Kunzang Namgyal (1711–1769). ↩
17. i.e., the Vima Nyingtik and Khandro Nyingtik. ↩
18. Both editions of the text have Water Ox (1913) here, but following Tulku
Thondup (1996: 375 n. 294) I have amended the text to Wood Ox (1925). ↩
19. i.e., the Thirteenth Dalai Lama 1876–1933. ↩
20. As noted in Dilgo Khyentse 2017 (551, n. 142) this appears to be an error for
Wood Ox (1925), which is the year that Katok Situ died. ↩
21. Likely Mentö Dorje Namgyal (sman stod rdo rje rnam rgyal). ↩
22. Also known as Amdo Geshe (1888–1936). ↩
23. i.e., Khenpo Kunpal (c. 1862–1943). ↩
24. Gatön Ngawang Lekpa (1867–1941). ↩
25. Tubten Gyaltsen Özer, b. 1862 ↩
139
26. 1881–1924 ↩
27. i.e., Rago Choktrul Tupten Shedrup Gyatso (1879–1972) ↩
28. Also known as Khenpo Ngakchung (1879–1941). ↩
29. i.e., Karma Chökyi Nyinjé (1879?–1939), the immediate predecessor of Chögyam
Trungpa Rinpoche. ↩
30. This was the fifth incarnation of Tertön Rolpe Dorje (d. 1719). ↩
31. Pema Wangchen ↩
32. The son of Drimé Ösel Lingpa and a prominent teacher in his own right, based
at Katok Monastery. ↩
33. i.e., Zhitro Narak Dongtruk (Zhi khro na rak dong sprugs and Khorwa Dongtruk
('khor ba dong sprugs) (AZR). ↩
34. i.e., Dilgo Khyentse Rinpoche (1910–1991). ↩
35. i.e., Jamyang Gyaltsen (1870–1940). ↩
36. i.e., Ajam Kunga Tenpe Gyaltsen (1885–1952). ↩
37. Pakchok Dorje (1893–1943) was the son of Śākya Śrī and a mind emanation of
Jamyang Khyentse Wangpo. ↩
38. i.e., Jamyang Kunzang Tenpe Nyima ↩
39. Jampal Chökyi Nyima ↩
40. Shar Lama of Lhundrup Teng. ↩
41. i.e., Dezhung Rinpoche (1906–1987). ↩
42. Thartse Zhabdrung ↩
43. dpal mkhyen. Most likely a reference to Do Khyentse Yeshe Dorje who was also
known as Palri Khyentse. I am grateful to Dr. Lodrö Puntsok for his help with
this particular line. ↩
44. A form of Vajravārāhī. ↩
45. Possibly by Jamyang Khyentse Wangpo. ↩
46. Reading sbags as sbrags. The precise reference here is unclear. ↩
140
47. This is a rather cryptic way of referring to the number 56 according to the art of
numerical synonyms (grangs kyi mngon brjod), i.e., half a century (50) plus the
number of sense enjoyments/objects (5) plus a rhino horn (1). ↩
48. i.e., worldly and dharmic (AZR). ↩
141
Repository of Every Form of Dharma that Might be
Wished For
A Catalogue to the Published Miscellaneous Writings

of the Venerable Guru Jamyang Chökyi Lodrö
by Dilgo Khyentse Rinpoche
Oṃ svasti siddhaṃ!
From the clouds of the immaculate liberation of Mañjughoṣa,

An array that is equal to the dharmadhātu,
Appears the form of a guide with inexhaustible intellect and eloquence—
May you remain as my enduring refuge until awakening!
From the glorious interlacement of your compassion-filled mind,

Arose the nectar of excellent explanations, profound and vast,
As medicine bringing benefit and happiness to the teaching and beings without bias.
Thus, with a mind of pure and noble intention, I pay reverence.
This brief catalogue of the noble guru’s miscellaneous writings has three parts: 1) The
greatness of the author of these treatises; 2) the character of the texts themselves; and
3) a brief account of the publication process.
1. Greatness of the Author

All that follows is according to what I have heard. Ultimately, our glorious lord and
precious guru was none other than a treasury of wisdom containing the twofold
omniscience of all the buddhas. That is to say, he was the one who holds the
splendour of liberation and activity of the victorious ones and their heirs and is
renowned throughout all the realms of the ten directions as noble Mañjughoṣa. The
sphere of activity of this great figure is regarded as inconceivable. Yet it is possible to
say a little, following the words of the teacher, the tathāgata.
In the past, in the pure realm known as Equalness (Skt. Samā) he manifested as the
Buddha Nāgavaṃśāgra and led innumerable students to the three levels of
awakening.1 Now, in the realm of Eternally Joyous, Attractive and Inspiring, which
lies to the north of this world of Patient Endurance, he resides as the Buddha Joyful
King of the Jewel Pile2 and continues to teach the Dharma.3 In future, he will manifest
as the Buddha Protector All-Seeing in the realm of Immaculately Pure Collection4 to
the south5 and, as a buddha, establish the support and supported elements of the pure
realm. It is also said that countless ages ago Mañjuśrī was born as King Sky6 in the
presence of the Buddha Dragon’s Roar in the eastern realm of Excellent Element.
142
Having generated bodhicitta, he vowed to train in the oceanic conduct of the heirs of
the victorious ones as the Youthful Mañjuśrī and to bring beings to maturity through
the kind of activity that even hundreds of billions of buddhas could not accomplish, as
stated in the Sūtra of the Devaputra Susthitamati's Questions7 . Moreover, in every aeon
Mañjuśrī acts on behalf of sentient beings in ways that many billions upon billions of
buddhas could not, as explained in the Sūtra of the Array of Virtues of Mañjuśrī's
Buddha Realm.8 In addition, in several great tantras of the secret mantra, he is
described as the lord who presides in all the maṇḍalas of every buddha family.
Now, in the era of our Teacher, the Lord of Sages, who is the fourth guide to appear in
this Fortunate Aeon, he appears as the foremost bodhisattva heir and performs
wondrous deeds of liberation, such as inspiring the turning of the Dharma Wheel of
the profound and vast teachings, dispelling the remorse of King Ajataśatru, and so on.
He cared for all the learned and accomplished masters of India, such as the glorious
protector Ārya Nāgārjuna, the bodhisattva Śāntideva, the great abbot Śāntarakṣita and
others, and he unerringly revealed the intent of the Mahāyāna in all its vastness.
Later, he appeared as Ācārya Mañjuśrīmitra, the great paṇḍita Vimalamitra, and
others, as well as the great champion of the teachings in Tibet, the sole father Trisong
Deutsen, as well as Nubchen Sangye Yeshe, who held the life-force of the teachings of
the Early Translations, the omniscient king of Dharma Longchen Rabjam, as well as
the noble lord Milarepa, who was the crowning jewel among siddhas in the Land of
Snows and was renowned as an emanation of Ācārya Mañjuśrīmitra; as Situ Jamgön
Tenpé Nyinje from the Kagyü; as the Dharma Lord Jamyang Sakya Paṇḍita and others
from the Sakya, and as the great luminary Lobzang Drakpa and other figures of the
Kadampa tradition. As these examples attest, he carried out the activity of the buddhas
and served the teachings without sectarian bias in countless magical emanations who
were great masters in both India and Tibet.
In just the same way, the Tibetan master who was unrivalled in carrying out the
activity of the second buddha during the present age of great degeneration was the
noble guru Jamyang Khyentse Wangpo. He had all the experience and realization of a
siddha and bore all the signs of excellent activity; and he had the wisdom that arises
from vast learning and reflection based on an unbiased discernment of views and
philosophical tenets. By reaching the limits of practice in sūtra and tantra, he fully
developed the signs of meditative attainment. And he extended the vital force of the
teachings of the victorious one through explanation, debate and composition. This
master, whose liberational life was so wondrous, reappeared in five supreme
emanations—of body, speech, mind, qualities and activity. One of these was praised in
vajra statements as the supreme emanation of the endless ornamental cycle of
activity. He was prophesied in the unobscured pure wisdom vision of the great
omniscient Jamyang Lodrö Thaye9 and was renowned as Jamyang Chökyi Lodrö Rimé
Tenpé Gyaltsen Palzangpo.
This master was born in the year of the female Water Snake in a hidden land known
143
as Sa-ngen—the ‘earth knot’ among four so-called knots connected with the four
elements in Kham. His father, Gyurme Tsewang Gyatso, was a great vajra-holder and
a heart-disciple of the two Jamgön dharma-kings10 and Minling Trichen Sangye
Kunga. He, in turn, was the son of a master known as the Old Tertön of Ser Valley, an
emanation of Vairotsana in the family line of Terchen Düdul Dorje, who lived to be
more than 150 years old and was without rival in wisdom, realization and capacity.
When the master reached his seventh year, he was invited by Katok Situ Orgyen
Chökyi Gyatso, a champion of the great secret teachings of kama and terma, to the
great centre of Katok Dorje Den in accordance with a prophecy of the great Jamgön
Kongtrul. There he was enthroned as a supreme nirmāṇakāya emanation of the
omniscient Jamyang Khyentse Wangpo. During the formal hair-cutting ceremony he
received the name Jamyang Chökyi Lodrö Tsuklak Lungrik Mawé Sengé. Situ
Rinpoche then appointed his own tutor, Khenchen Tupten Rigdzin Gyatso, to be
Jamyang Khyentse’s teacher. It was with this tutor that Jamyang Khyentse first
learned to read and write. He gained an understanding of the stages of Dharma
practice and easily mastered the major and minor treatises on grammar.
Jamyang Khyentse also studied with Situ Paṇchen Dharmasāra,11 Shechen Gyaltsab
Rinpoche, Adzom Drukpa Natsok Rangdrol, Dodrupchen Jigme Tenpai Nyima,
Terchen Lerab Lingpa, the Fifth Dzogchen, Khenchen Kunzang Palden and other
teachers of the Ancient Secret Mantra tradition. His Sakya teachers included Tartse
Pönlop Rinpoche Jamyang Loter Wangpo, Shabdrung Rinpoche Tashi Gyatso, Gatön
Dorje Chang Ngawang Lekpa, Khenchen Samten Lodrö, and Dezhung Choktrul
Kunga Gyaltsen. His main Kagyü teachers were Jamgön Situ Rinpoche Pema
Wangchok Gyalpo, Gyalse Jamgön Choktrul, Khewang Tashi Chöpel, Zurmang Ter
and Trungpa. Among the Gelug, his teachers included the previous and present
omniscient Dalai Lamas, who are the supremely victorious guides of gods and men, as
well as the lord of scholars Geshe Jampal Rolpé Lodrö. Without the slightest trace of
pride, he prostrated himself at the lotus feet of these great masters of this Snowy
Land, as well as other supremely realized and diligent practitioners in isolated
mountain retreats.
Insatiably, he amassed a treasury of dharma teachings that included the ten major and
minor sciences, the Buddha’s word and the commentarial treatises, the transmitted
word (kama) of the Ancient Translations, the majority of major extant treasure
(terma) teachings, empowerments and instructions from the four major and eight
minor Kagyü lineages, the Sakya teachings on the Path with Its Fruit (Lamdré), the
Compendium of Tantras and Compendium of Sādhanas, the teachings of the old and
new Kadam, the glorious Kālacakra according to the Jonang and Zhalu traditions, and
the Five Great Treasuries. He mastered the views and practices of all these traditions
without mixing or adulterating them, so that when it came time for him to pass the
instructions on and guide disciples, he served each tradition as if he were its own
second Buddha. Without partiality or attachment and aversion, he revitalized and
propagated endangered teachings and spent his entire life receiving and teaching
144
Dharma. He made practice the heart of his liberational life and completed countless
recitations for major and minor tantric practices of Old and New traditions, kama and
terma, both for the Three Roots in general and for individual deities. He had none of
the haughtiness that comes from the eight worldly concerns and never resorted to
flattery or deception for the sake of food and clothing. Instead, he remained a great
lord of yogis and a vanquisher of delusion with the confidence born of inner yoga. He
continually experienced pure visions in which he was guided by the yidam deities and
received prophecies from vidyādharas and ḍākinīs. He went on pilgrimages to forge
connections with great vajra places, and he also opened up new sites. There are even
several transmissions of terma that derive from such occasions. He founded centres of
study and practice and established funds to sponsor monks in all the major and minor
monasteries with which he was connected. This includes the scriptural college known
universally as Kham-jé (after the sandy plain in which it is located beneath Dzongsar
Tashi Lhatsé Monastery), where fifty intelligent monks could study at a time; the
retreat centre of Rongmé Karmo Taktsang, where seven retreatants (plus a retreat
master) could focus on all eight chariots of the practice lineage; and a centre above
Lhundrup Teng in the capital of Derge, where fifty retreatants could undertake
practices from the aural lineage of the glorious Sakya tradition; as well as the tantric
college and retreat centres of Katok, which he arranged to be restored and extended.
His activity was thus truly without bounds.
His disciples included the throne-holders and their heirs from the two Sakya palaces,
who are sovereigns of all the teachings; all the abbots and vice-abbots (shabdrung) of
Ngor; the Sixteenth Gyalwang Karmapa; Tai Situ Pema Wangchen; the eighth
Khamtrul Dogyü Chökyi Nyima and others from the Kagyü tradition; Minling Khenpo
and Minling Chung Rinpoche; Minling Dung Rinpoche;12; the supreme incarnations
and holders of the teachings from Katok, Palyul, Shechen and Dzogchen; the two
incarnations of the great Tertön Chokgyur Dechen Lingpa; and countless other great
beings from Kham and Central Tibet; as well as Tibetan government officials and lay
people from Derge, Nangchen, Lhatok; the three of Go, Dra and Mar; the two of Ri
and Chab; Lingtsang, Gyarong, and the various states of Hor; the regions of the Golok
chieftains; Jangpa, the three of Bapa, Lithang and Gyalthang; the dharma-king of
Sikkim and so on. People from all walks of life prostrated themselves at his feet and
received ripening and liberating nectar. He thus brought countless beings to the level
of purification and emancipation.
He transmitted the ripening empowerments and liberating instructions for the great
Precious Treasury of Revelations (Rinchen Terdzö) once, the Compendium of Sādhanas
three times, the Treasury of Instructions (Damngak Dzö) twice, the congregational and
discipular Path with Its Fruit (Lamdré) four times, the earlier and later Nyingtik, the
treasures of Mindrolling and the treasures of Chokgyur Lingpa four times. In these
and other ways, he turned the Wheel of Dharma without interruption.
He sponsored innumerable statues including the central figure of Mañjughoṣa in the

upper-storey temple at Dzongsar, together with the images of Guru Rinpoche and
145
glorious Atiśa to his right and left; elegant life-size gold and copper images of the five
Sakya patriarchs, as well as many hundred golden statues of deities from the Old and
New tantras, for which the central figures are up to an arrow’s length in height and
the major figures of the retinue are a cubit in height while the lesser figures are a
handspan in size. In the Temple of the Emanations of the Three Families at Kham-jé
he sponsored the gold and copper image of Maitreya, which is thirty-two hands in
height and studded with various jewels. He also sponsored the gilded copper Buddha
statue at Katok which is more than three storeys in height. He commissioned
numerous painted images, including sets of thangkas for the Buddha’s previous lives
according to The Wish-Fulfilling Vine,13 the successive Kalkī kings [of Shambhala],
and the previous lives of the lord guru Jamyang Khyentse Wangpo. He sponsored the
carving of printing blocks at Derge Gönchen, Katok, Shechen and Dzongsar, including
those for the thirteen volumes of Lord Khyentse Wangpo’s collected writings, two
volumes of Mipham’s writings, and three volumes of the Khecarī Compendium14.
Together with the imagery that he sponsored at Kham-jé college and the Taktsang
retreat centre, this illustrates his vast contribution in the sphere of activity.
Having completed his spontaneous activity for his own and others’ benefit, he
displayed the act of withdrawing his rūpakāya form into the dharmadhātu in the
temple monastery at Gangtok, the capital established by Chögyal Phuntsok Namgyal
in Sikkim, which is a hidden land first opened by Lhatsün Namkha Jigme, one of the
master’s own previous incarnations.
2. His Writings
Generally, any text that has the three qualities of a Buddhist treatise, which has been
written by someone with the three qualifications for composition and which avoids
the six faults of heterodox treatises, is a product of the precious teachings of Buddha,
as the Tathāgata stated. Lord Maitreya said:
Whatever those of perfectly undistracted mind have expounded,

Solely in accordance with the teaching of the Victorious One,
And conducive to the path for attaining liberation,
Should also be placed on the head, like the Buddha’s own words.15
Although this is certainly the case, since sublime beings have no arrogance, their
minds are peaceful and controlled. As a result, whenever anyone requested the
sublime guru to compose something, he would say, “For the likes of me to write such a
thing would achieve nothing more than my own fatigue. It would be far more
beneficial to teach, propagate and practise the words of the great masters of the past.”
He would repeatedly say such things. He thus had no intention that his writings
should ever be compiled; in fact, he usually gave away the original to whoever
requested a particular text. That is why most of the writings from the period of his
youth have been dispersed in all directions. Later, when he lived with Khandro
Rinpoche Tsering Chödrön at his seat, there were several volumes to his collected
146
writings. But, owing to the turbulence of the period, not all of these could be taken.
When passing through the major sites of Ü and Tsang the master composed mainly
miscellaneous works, such as praises and guru sādhanas. Now, at Khandro’s request,
there has been an effort to gather whatever disciples have in their possession and to
copy whatever is still to be found in his own handwriting. The devoted, intelligent
student and renunciant monk Jamyang Trinlé has earnestly done the work of
checking everything. When the master’s handwritten texts were copied out, his
shrine-master Lama Jamyang Lodrö Chokden, proofread them, put them in order and
so on, on the basis of his familiarity. Amenities during the printing process were
provided by the steward Ngawang Chöpal Gyatso, who undertook hardships of body,
speech and mind; and the proofreading of the blocks was carried out by the master’s
personal calligrapher Tsering Tashi. Könchok and all the other workers at the printing
house for the preservation of enlightened speech at Kyabje Khamtrul Rinpoche’s
monastery in Tashi Jong in the noble land of India made great efforts out of pure
motivation and produced these two volumes of writings.
As to the contents, the first volume, which bears the sign of É, contains the following:
ka) To begin, the especially sublime autobiography of the master, which

engenders confidence.
kha) A collection of praises, delighting all the victorious ones and increasing
the splendour of the two accumulations.
ga) A collection of supplications, like dancing clouds filled with the nectar of
blessings, and longevity prayers, vajra words of truth for bringing about
immortality.
nga) Guru yoga practices, which grant the supreme experience of wisdom
nectar.
ca) A collection of sādhanas, like a store of all the attainments that could be
wished for.
cha) A collection of practical guides and instructional notes, refining the
essential nectar of profound meaning.
The second volume, which bears the sign of WAṂ, contains:
ja) A collection of advice, like garlanded beams of nectar from the moon of
universal benefit.
nya) A collection of songs, which is a secret treasury of spontaneous vajra gīti.
ta) A collection of petitionary offerings to the dharma protectors, which
resemble lightning flashes of swift activity.
tha) A collection of commentarial notes, which provide a feast for intelligent
minds.
dhīḥ) Special miscellaneous works in five parts, which are like a jewelled
treasure vase that bestows twofold accomplishment.
hrīḥ) A collection related to the profound meaning of the perfection stage,
which resounds with the splendid music of co-emergent wisdom.
147
śrīḥ) A collection of pilgrimage guides, like a magical script of wondrous virtue
and goodness.
a) A collection of aspiration prayers, which is like an ocean in which to enjoy
the splendour of spontaneously accomplishing twofold benefit.
3. The Publication Process

When notice was given of this publication, the sovereign of all the buddha’s teachings,
our lord and refuge, the object of veneration for all existence and quiescence, the
holder of the white lotus and supremely victorious one, Ngawang Lobzang Tenzin
Gyatso16 offered 500 Indian rupees together with words of encouragement, like the
great drum of the gods. He praised the omniscient lord and guru as especially sublime,
superior to other holders of the teachings in Kham and Tibet and extraordinary in his
loving care. He said that since the master was so wondrous in his vast, impartial
vision for the Dharma, the publication of his writings would greatly advance the cause
of non-sectarianism among the teachings and beings, and the task should therefore be
swiftly accomplished.
The two precious tutors17 offered 50 rupees each. The guru’s heart-son, the precious
incarnation of the great Tertön Chokgyur Lingpa, offered 300 rupees. The great holder
of the glorious Drukpa Kagyü teachings Khamtrul Döngyü Nyima offered 300 rupees.
The great dharma lord of Punakha in the magnificent dharma country of Bhutan,
Khenchen Jamyang Yeshe Senge made an advance payment of 2000 rupees, which
served as a basis for printing most of the collection.18 Karma Yönten Taye, a monk
from Zurmang, donated 150 rupees. The Tibetan monk Jigme Ngödrup donated 50
rupees. The monk Tenpa Sangye donated 10 rupees. Derge Trakya Yiga donated 20
rupees. Rigdzin Dorje offered 30 rupees. Nyala Bumdrak Rinpoche offered 100 rupees.
The Bhutanese nun Purbu Drolma offered 20 rupees. Damchö Gamo, another nun
from Bhutan, donated five rupees. The supreme incarnation Zhadeu Trulshik Gyurme
Ngawang Dongak Tendzin offered 100 rupees. With this as a basis, I myself offered
whatever else was needed to cover the costs of printing, as well as the expenses for
editing and proofreading.
Thus, with this task now accomplished, I hope that in future it will be possible to
publish in stages whatever remains, those writings of the precious guru that are
certainly still in the possession of his devoted followers, as a supplement to the
present volumes.
From the flowers of the Dharma of the victorious ones, which is profound and vast,
The wondrous essence of the hearts’ oceanic dhāraṇī and confident eloquence,
Is lovingly arranged as a delightful, healing medicine for the bee-like ones of fortune,
Set out with fingers of kindliness—how wonderful this is!
Pleasant words, well arranged, like a vast hundred-petalled lotus, soft and gentle,
Profound in meaning, wondrous and rich with the honey of a hundred tastes,
148
Succinct and easy to understand, a reviving cure for all, supreme and ordinary,
Which grants the youth of liberation to beings who pervade the whole of space.
Even in fragments, such writings are like excellent refined gold;

And so, with some concern, we set about this virtuous task
To offer them as a splendour of lotus-like intelligent minds.
May they provide a feast of benefit and happiness!
With the precious guru’s profound realization perfected in basic space,

May the life of his supreme incarnation be long and his activity vast.
May his teaching, practice and fourfold activity be unconfined.
And the non-sectarian teachings of the victorious ones spread and endure.
May the armour of dharmic and secular self-governance in Tibet hold firm.
May the holders of the teachings live harmoniously and may dharma practice and
activity thrive.
As the brilliant light of a new golden era dawns,
May the qualities of the higher realms and definitive goodness bloom!
May I and others, all who are connected on this path,

Always be cared for by the Mañjughoṣa Guru.
Before all the buddhas in all the infinite realms of the ten directions,
May we perfect the oceanic conduct of the noble.
Seizing the vital energy of the chariot of all the buddha’s teachings,
This path of delighting the victorious through explanation, debate and composition,
May I gain the strength to uphold it, untainted by considerations of self-interest,
For as long as space itself endures.
The force of unfailing memory and confident eloquence,

By adopting this, the armour of Vajra Sharpness,19
May I be able to follow the liberating life of all the buddhas,
And bring a gentle rain of Dharma, secret and profound.
On the occasion of completing this virtuous act, since the all-seeing lord’s calligrapher, the
learned Tsering Tashi repeatedly requested me to write something of this kind, I, Tashi
Paljor Tamché Drubpé Dé, a servant sustained by the uncommon kindness and affection
of the gentle lord and dharma king, wrote this in the hall of the Mahāguru Subjugating
Appearance and Existence (complete with retinue), which was recently constructed by
Queen Kalsang Chödrön at the Kyerchu temple to the south-west20 of Rinchen Pungpa
Dzong in Paro, in the Southern Medicinal Land of Four Districts. 21 May this be a cause of
never turning from the light of delighting the glorious protector guru. Sarvadā maṅglam.
| Translated by Adam Pearcey, 2019. With many thanks to Alak Zenkar Rinpoche for his gracious
assistance and to the Khyentse Foundation and Terton Sogyal Trust for their generous support.
149
Bibliography
Tibetan Editions
Dil mgo mkhyen brtse. “rJe btsun bla ma ‘jam dbyangs chos kyi blo gros kyi
gsung thor bu’i skor spar du bsgrubs pa’i dkar chag chos tshul mi zad ’dod
dgu’i bang mdzod” in 'Jam dbyangs chos kyi blo gros/ (rgya gar bir'i par
ma/). TBRC W21814. 2 vols.
______. “rJe btsun bla ma ‘jam dbyangs chos kyi blo gros kyi gsung thor
bu’i skor spar du bsgrubs pa’i dkar chag chos tshul mi zad ’dod dgu’i bang
mdzod” in 'Jam dbyangs chos kyi blo gros kyi gsung 'bum. TBRC
W1KG12986. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. vol. 12: 383–401
Secondary Sources
Aris, Michael. “’The Admonition of the Thunderbolt Cannon-Ball’ and Its

Place in the Bhutanese New Year Festival” in Bulletin of the School of
Oriental and African Studies vol. 39 No. 3 1976, pp. 601–635.
Dilgo Khyentse. The Life and Times of Jamyang Khyentse Chökyi Lodrö: The
Great Biography by Dilgo Khyentse Rinpoche and Other Stories. Boulder:
Shambhala. 2017
1. This is explained in the Śūraṃgama-samādhi Sūtra. ↩
2. rab dga’ rin chen brtsegs pa’i rgyal po ↩
3. This is seemingly based on the Aṅgulimālīya Sūtra. ↩
4. rdul bral yang dag bsags pa ↩
5. As explained in the Karuṇāpuṇḍarīka Sūtra. ↩
6. rgyal po nam mkha’ ↩
7. Susthitamati-devaputraparipṛcchāsūtra ↩
8. Mañjuśrībuddhakṣetraguṇavyūhasūtra ↩
9. i.e., Jamgön Kongtrul Lodrö Thaye (1813–1899). ↩
10. i.e., Jamgön Kongtrul and Jamyang Khyentse Wangpo. ↩
11. i.e., Katok Situ Chökyi Gyatso (1880–1925). ↩
150
12. i.e., Minling Trichen Gyurme Kunzang Wangyal (1931–2008). The Tibetan also
refers to his sibling(s) (sku mched). ↩
13. i.e., the Bodhisattvāvadānakalpalatā of Kṣemendra, an anthology of stories. ↩
14. mkha' spyod be'u bum, a collection of ritual practices related to Vajrayoginī in
the Sakya tradition. ↩
15. Uttaratantra V, 19. ↩
16. i.e., H.H. the Fourteenth Dalai Lama. ↩
17. i.e., H.H. the Dalai Lama’s senior tutor Ling Rinpoche and junior tutor Trijang
Rinpoche. ↩
18. This is a reference to the 65th Je Khenpo, who served in that role from 1965 to
1968. This helps in dating the publication of the collection and the present
catalogue as it means that Dilgo Khyentse could not have written the latter
before 1965. ↩
19. rDo rje rnon po, an epithet of Mañjuśrī. ↩
20. Literally the magnetizing direction (dbang phyogs). ↩
21. i.e., Bhutan. On this term see Aris 1976: 43 n. 63. ↩
151
༄༅། །ནག་པོ་ན་པོ་མ་ལ་ལ་མད་གསོལ་བས་པ་ིན་ལས་ར་འབ་ས་་བ་
Swift Enlightened Activity—A Concise Ceremony of Offering and Prayer to

Mahākāla and Consort
by Jamyang Khyentsé Chökyi Lodrö
ན་མཿི་མ་་་ལ་།
namaḥ śrī-mahākālāya
ོ་ེ་ནག་པོ་ན་པོ་འར་བཅས་ལ་མད་གཏོར་ན་་བས་པ་འལ་བར་འདོད་པས་མད་གཏོར་་འོར་པ་གཤམས་
ལ།
If you wish to perform an extremely brief torma offering to Vajra-Mahākāla and his retinue should arrange whatever
offering tormas are available and then recite:
ༀ་ལས་རབ་ཡངས་ཀ་་ལ་་ོད། །
om lé rap yang kapala yi nö
From oṃ appears the vessel of the perfectly expansive kapāla,
ཿལས་ཤ་་བད་ི་་པོ་མས། །
ah lé sha nga dütsi ngapo nam
From āḥ the five meats and five nectars appear,
ྃ་ས་ཟག་ད་་ས་བད་ིར་བར། །
hum gi zakmé yeshé dütsir gyur
And are transformed with hūṃ into immaculate wisdom nectar,
ཧ་ཧོ་ ིཿས་ནམ་མཁའ་མཉམ་པར་ེལ།
ha ho hrih yi namkha nyampar pel
Then, through ha, ho and hrīḥ, this expands to fill the whole of space.
ༀ་ཿྃ་ཧ་ཧོ་ ིཿ
om ah hum ha ho hrih
Oṃ āḥ hūṃ ha ho hrīḥ
ལན་གམ།
Three times
ྃ། འོག་ན་གནས་དང་་གར་ོ་ེ་གདན། །
hum, ogmin né dang gyagar dorjé den
From the realm of Akaniṣṭha and the Vajra Seat (Bodh Gaya) in India,
བལ་བ་ཚལ་སོགས་གནས་ལ་ར་ོད་ནས། ། 152
བལ་བ་ཚལ་སོགས་གནས་ལ་ར་ོད་ནས། །
silwa tsal sok né yul dur trö né
From the Cool Grove and other sacred places and charnel grounds,
བན་ང་གཙོ་བོ་ོ་ེ་ར་ི་མན། །
ten sung tsowo dorjé gur gyi gön
Come, Vajra-Pañjaranātha, foremost guardian of the teachings,
་ཀ་་་དཔལ་ན་་མོ་དང༌། །
ekadzati palden lhamo dang
And Ekajaṭī, Śrīdevī (Palden Lhamo),
ང་ོང་དབང་ག་གནོད་ིན་ཡབ་དང་མ། །
shying kyong wangchuk nö jin yap dang yum
Almighty Kṣetrapāla, the father and mother yakṣa consorts,
་་བྷ་་ིང་མོ་ར་ོད་བདག །
putrabhatra singmo durtrö dak
Putrabhadra, Bhaginī, Citipati,
གནོད་ིན་མ་ིང་ལ་སོགས་ད་གམ་ི། །
nö jin chamsing la sok gyü sum gyi
The yakṣa sisters, and others—
ང་མ་དམ་ཅན་་མཚོ་འར་བཅས་མས། །
sungma damchen gyatso khor ché nam
An ocean-like assembly of oath-bound guardians of the three classes of tantra, along with
their retinues.
དམ་ས་བད་ི་མད་གཏོར་ན་པོ་དང༌། །
dam dzé dütsi chö tor chenpo dang
To you all, we offer these samaya substances, this great offering-torma of nectar,
དེས་པ་ན་གགས་གས་དམ་བང་བ་ས། །
gyépé chen zik tuk dam kangwé dzé
And these delightful gifts, substances that fulfil our sacred bond,
ས་དང་ནམ་མཁའ་བར་ང་བ་པ་འ། །
sa dang namkha bar nang khyabpa di
Filling the whole of the earth, the heavens and space between.
དེས་པར་བས་ལ་ལ་བན་ན་པོ་། །
gyepar shyé la gyalten rinpoché
Accept these with delight, and carry out your activity,
་བ་དར་ང་ས་པ་ིན་ལས་མཛོད། ། 153
་བ་དར་ང་ས་པ་ིན་ལས་མཛོད། །
mi nup dar shying gyepé trinlé dzö
Ensuring that the precious teachings of the buddhas never wane, but flourish and spread!
་ལ་འ་བ་་ན་་ོ་ཚོགས། །
dé la khuwé lha min la lö tsok
Cause the asuras, barbarians and those who are hostile to the teachings
་ར་་བན་ཐལ་བ་ལ་་ོག །
tsa bur mé shyin talwé dul du lok
To be reduced to dust, like dry grass consumed in a fiery blaze!
ར་་ད་ནས་འམས་པར་མཛད་་གསོལ། །
nyur du tsé né jompar dzé du sol
Swiftly bring about their eradication, their annihilation, we pray!
ལ་འོར་བདག་ཅག་འར་དང་བཅས་པ་མས། །
naljor dak chak khor dang chepa nam
Care for us, the yogic practitioners and all those around us,
་གག་མ་བན་བེ་བས་ོང་བ་དང༌། །
bu chik ma shyin tsewé kyongwa dang
Lovingly, as a mother cares for her only child,
གང་བསམ་ཐམས་ཅད་འབད་ད་ར་་འབ། །
gang sam tamché bemé nyur du drup
And cause all our wishes to be effortlessly fulfilled.
འ་ི་བར་དོ་ན་་ང་ོབས་མཛོད། །
di chiwar do küntu sung kyop dzö
Protect us and provide us with refuge always—in this life, future lives, and the bardo state.
རང་ག་དཔལ་ན་་མ་ནག་པོ་། །
rangrig palden lama nakpo ché
Cause us to behold the true face of the glorious Guru Mahākāla,
རང་ཞལ་མཇལ་་ོ་ེ་འཆང་་སར། །
rang shyal jal té dorjé chang gi sar
Our very own rigpa, and thereby swiftly reach the state of Vajradhara,
ར་་བོད་ནས་འོ་མས་ོལ་ས་པ། །
nyur du drö né dro nam drol nü pé
And grant us the supreme and common accomplishments,
མག་ན་དས་བ་ོལ་བ་ིན་ལས་མཛོད། ། 154
མག་ན་དས་བ་ོལ་བ་ིན་ལས་མཛོད། །
chok tün ngödrup tsolwé trinlé dzö
Including the capacity to liberate all beings!
ས་པའང་་ས་བསོད་ལ། མན་པོ་་བན། གསོལ་དཔོན་བ་མ་བཅས་པས་་ག་བཅས་བལ་བ་

ར། ས་ི་ོ་ོས་པས་དཔལ་ས་་ོ་མ་་ས་མན་པོ་མན་མ་བགས་པ་མན་་ིས་པ་ད་གས་་
ར་ག མ་།། །།
In response to a request, accompanied by a silken scarf, from Sogyal, son of the Lakar family, Gönpo Tseten, and the
attendant Tashi Namgyal, I, Chökyi Lodrö, wrote this in the presence of the actual wisdom Mahākāla in the Gorum
temple at glorious Sakya.1 May it bring virtue and goodness. Maṅgalam!
| Translated by Adam Pearcey 2017 on the basis of an earlier version by Lama Chökyi Nyima (Richard Barron).
1. ↑ The Gorum (sgo rum) temple at Sakya is the site of the sacred ‘flying black hide mask’ image of
Mahākāla, which was installed by Sachen Kunga Nyingpo in 1120.
155
An Instruction on the Great Perfection
I prostrate at the feet of the noble guru!
Child, you who are a suitable vessel and take the Three Supreme Ones as refuge,
listen!
Your faith and intelligence are supremely stable,

You have renunciation, and are disillusioned and compassionate.
For the likes of you, the qualities of the path

Will go on increasing like the waxing moon,
While I am busy royally devouring offerings,
And blessings and compassion only diminish.
Still, it is certain that the reflection of blessings

Will appear in the clear, mirror-like surface
Of the minds of fortunate disciples.
The mind is primordially pure, an empty expanse,

Complete with a spontaneously present, radiant clarity.
Looking into the very face of your own awareness,
You will be freed from the sullying defects of duality.
Meditate by settling naturally in unaltered experience.
And in spontaneous action be without hope and fear.
Whatever appears or arises will be naturally liberated, there and then.
These are instructions for the Great Perfection.
With these words, I, the one called Chökyi Lodrö,

Wrote whatever came spontaneously to mind.
I pray that this is no different from meeting me in person!
| Translated by Adam Pearcey, 2017
156
Summary of the Key Points of Advice on Trekchö
I prostrate at the feet of the noble guru!
The key points of the introduction to the actual nature of mind are as follows. Reflect
continually on impermanence. Contemplate the trials of saṃsāra. Adapt your
behaviour according to the laws governing actions and their effects. With a stable
foundation of refuge and altruistic intentions, ensure that all your actions of body,
speech and mind are for the sake of others. Dedicate merit and make prayers of
aspiration. Apply yourself conscientiously to the stages of accumulation and
purification. And ensure that the generation and perfection phase practices of your
yidam deity are made effective through the key points of approach and
accomplishment. To realise the actual nature of your own unborn awareness you must
persist in the practices until you develop uncontrived devotion toward the guru. And
even after you develop such uncontrived devotion, it is vitally important that you
continue praying to the guru and receiving empowerment.
Actual Instruction on the Nature of Mind

Probing to the root of mind means investigating which of the three doors (of body,
speech and mind) it is that causes us to wander throughout beginningless time in
saṃsāra and which it is that carries out virtuous or non-virtuous actions. When
investigating, we discover mind to be the most important factor. Searching for hidden
flaws means examining whether body, speech and mind are unitary or distinct, and
finding that, while on a conventional level they appear to be related, ultimately there
is no real entity called ‘mind’ that could be one with or distinct from anything else. It
is simply a deception, a clear appearance of something unreal. When you investigate
the essence of this mind, even if you search for its arising you cannot find it. There is
no reality to mind’s apparent presence. Nor is there anywhere that it ceases. It is thus
without foundation or origin. When investigating whether the searching mind and the
mind that is sought for are the same or different, it seems as if one gives rise to the
other. But as the mind that is the object of the search is unreal, so too is the mind that
searches. Nevertheless, by clinging to a self in all our vague and transitory thoughts,
which are brought about by fleeting causes and conditions, we experience the
delusion of saṃsāric existence.
Having recognised this fact, we should look directly into the nature of the mind that
does not find anything when it searches for mind. Leaving the three doors of body,
speech and mind as they are, without altering them in any way, we will intermittently
experience a state of non-conceptual clarity. This fluctuating experience, which can
change according to circumstances, is the all-ground consciousness. Whatever
meditative experiences might arise at this level of consciousness, whether blissful,
clear or free from thought, they are still flawed mental experiences. Moreover, the
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vacant, thought-free state of being wonderstruck is also of the nature of the all-ground
consciousness and deeply flawed.
No matter what arises in the mind, whether it is states such as these, obscured by
mental speculation, or fluctuations of thought unsullied by such experiences, we must
sustain an awareness of the present that cannot be benefitted or harmed or
transformed in any way by such risings. This awareness is vivid, fresh, uncontrived
and unspoilt. It is limpidly clear, nakedly apparent, lucid and bright, beyond any
concrete definition. This clear, penetrating awareness is not a void or vacuity, but a
primordially pure genuine awareness that is and always has been empty, its essence
utterly indefinable. This clear light of awareness and emptiness, which is the Great
Perfection, is the very face of rigpa that is to be sustained.
The method for sustaining the face of rigpa is the four ways of leaving things as they
are:
the view, like a mountain, leave it as it is;

meditation, like the ocean, leave it as it is;
action, appearances, leave them as they are; and
fruition, rigpa, leave it as it is.
To make naked awareness and emptiness evident through this method is what we call
“introducing directly the face of rigpa in itself”. We must have confidence in this,
recognising that there is no other “buddha” or “primordial wisdom” aside from such a
state, and that there is nothing further to do with phenomena that are already perfect
within rigpa’s expanse.
Meditation means not to waver from an experience of the view, without clinging,
distraction or fixation. Don’t try to block or shut out any perception related to the six
senses, and don’t allow your attention to become diffused or withdrawn. Instead,
simply settle naturally and without restraint. With no duality between objects and
awareness, allow any rising thoughts or perceptions to be freed naturally by
themselves, dissolving without trace like the path of a bird in flight. This is what we
mean by “confidence directly in the liberation of rising thoughts.” With this kind of
practice to remain unmoving is a special key point that applies equally to meditative
equipoise and post-meditation.
If you persevere in the way I have here described, then even if you experience what
might appear plainly and distinctly to be dualistic clinging it will still not obscure the
nature of mind, just as clouds do not sully the sky. As these apparent veils do not in
fact taint your experience, the two kinds of obscuration, together with any habitual
tendencies, will clear away and purify themselves, and the experience of the great
primordial wisdom of awareness and emptiness will increase. As this happens, it is
crucial that you remain unattached to any meditative experience, including any form
of visions or moods, whether elated or depressed, calm or agitated, and that rather
158
than supressing experience you allow it to unfold spontaneously.
This summary of the key points of advice on Trekchö was composed by Chökyi Lodrö to
fulfil the request of Yönru Lhasé Sogyal.1
Bibliography
Tibetan Edition Used

'Jam dbyangs chos kyi blo gros, "rdzogs chen gyi don khrid mdor bsdus" in ’Jam
dbyangs chos kyi blo gros kyi gsung ’bum. 12 vols. Bir: Khyentse Labrang, 2012.
W1KG12986 Vol. 8: 72–75
1. Jamyang Sonam, the king of Yönru in Lithang, who renounced his kingdom as
soon as his son was of age in order to follow Jamyang Khyentse Chökyi Lodrö.
Arriving in Sikkim after Jamyang Khyentse had passed away, he went on to Tso
Pema in India, where he stayed in retreat, before eventually dying in Manali. ↩
159
The Precious Jewelled Key: A Synopsis of the
Aspiration of the Great Perfection Mañjuśrī
Namo Mañjuśriye!
Mañjughoṣa who is all-pervasive like space,

Embodiment of wisdom beyond constructs and ideas,
Guru and primordial buddha, to you I bow down,
As I disclose this brief synopsis.
The following explanation of “The Self-Radiance of Indestructible Awareness and

Emptiness: An Aspiration towards the Meaning of the Indivisible Ground, Path and
Fruition of the Great Perfection Mañjuśrī” by Jamgön Mahāpaṇḍita Mipham Namgyal
has three main sections: I) title, II) actual explanation of the main body of the text, and
III) conclusion.
I. Title
The Self-Radiance of Indestructible Awareness and Emptiness: An Aspiration towards the
Meaning of the Indivisible Ground, Path and Fruition of the Great Perfection Mañjuśrī.
II. Actual Explanation

This has two parts: A) a brief summary and B) an elaborate explanation.
A. Brief Summary
This has two parts:
1) An explanation that relates the name of Mañjuśrī to the meaning of the ground,
Kadak Trekchö:
You embody the wisdom of all the bliss-gone buddhas and their heirs
Throughout the ten directions and four times, and keep to the way of non-duality
–
Ever-youthful Mañjuśrī, ‘Gentle Splendour,’ the state of perfect equality:
May we spontaneously perfect the real meaning of non-action!
2) A brief statement related to the guru’s blessings and the meaning of luminous
Lhundrup Tögal, which is the expression of awareness:
With the devotion of viewing the primordial protector and glorious guru
As the enlightened body of truth, the dharmakāya of perfect equality,
160
May the inspiration of the ultimate lineage be transferred into our hearts,
And may we gain the great empowerment of the expression of awareness!
B. Elaborate Explanation
This has three parts: 1) ground, 2) path and 3) fruition.
1. Ground
The ground, ascertaining the view, includes the following:
a) Showing the necessity of relying on the instructions of a guru who holds the
lineage of recognizing the wisdom that abides as the ground:
Primordially present and thus not forged through exertion,

It does not depend on capacity or constitution;
As it is so simple, we doubt this mystery of the mind:
Let the guru’s instructions give us the strength to see!
b) Showing that this is not to be sought elsewhere as well as the necessity of cutting
through elaborations of conceptual thought:
Elaboration and analysis are superfluities of thought,

While seeking and cultivating serve only to exhaust.
Focusing and meditating are traps that merely bind –
Let such painful complexity cease within the mind!
c) Deciding that this is nothing other than the natural state of one’s own mind just as
it is:
Beyond thought and expression, there’s nothing that is seen.

Nor is there more to it, something additional, unseen.
This is the profound point for the mind to ascertain.
May we realize this nature, so hard to point to and make plain!
d) Aspiration towards the meaning of inexpressible great equality, beyond all clinging
to extremes of existence and non-existence:
Always pure, without complexity, it avoids the eternalist extreme.

Rigpa’s radiance is spontaneously present, not a nihilistic void.
Although spoken of as two, that’s for ease of comprehension:
May we see the meaning of equality, beyond division and description!
2. Path
How to practise through meditating on the path includes the following:
161
a) How to Cultivate the Path of Kadak Trekchö
i) How the essence of dharmatā is beyond intellectual analysis, and aspiring to see it
with the wisdom of self-knowing awareness:
Like a finger pointing to the moon,

Reasoning and words show the way at first.
But the natural state is no object of thought,
So let us turn within and thereby truly see!
ii) Aspiration towards the meaning of great self-abiding, spontaneous perfection,

beyond any rejection or cultivation, elimination or addition:
In this, you won't find anything to be removed,

Nor conceive of what could be added or produced.
Dharmatā is unstained by efforts to block or cultivate:
May we arrive at the state that's spontaneously present!
iii) Showing through the example of space how all the phenomena of the ground, path
and fruition are merely labels within the natural condition, and aspiring towards the
effortless:
Although we might label a ground to be known,

Path to be followed, or fruition to be attained,
In the natural state, these are like levels of space:
Effortlessly, then, may we keep to true non-action!
iv) Aspiring to see the natural condition of primordial purity, which is beyond all
forms of duality such as the saṃsāra-nirvāṇa dichotomy:
Impure saṃsāric phenomena, conceived in delusion,

And their opposites too, labelled ‘pure appearance’,
Are dependent designations, elaborate projections:
May we see their absence in the unelaborate condition!
v) Aspiring to remain naturally in the genuine condition, since all the phenomena of
the ordinary mind obscure the natural condition of dharmatā:
The actual nature as it is, beyond the ordinary mind,

Is obscured by tainted notions of view and meditation.
In true ordinariness there is neither theory nor practice:
May we naturally remain in the genuine condition!
vi) Aspiring to see the dharmatā that is free from all poison, flaws and perilous ways:
162
To focus on anything only poisons the view,
Deliberate fixation is but a meditative flaw,
Adopting and avoiding are perilous to action:
May we see the nature beyond such affliction!
b) Aspiration Towards the Path of Great Secret Luminosity, the Lhundrup Tögal of
the Expression of Awareness
i) Aspiring to see directly the dharmatā that is the self-radiance of awareness:
Directly seeing what transcends the ordinary mind:

Rigpa’s radiance that’s not conceptually confined,
Without binding the sky in the rope of conjecture,
Let us master the genuine state of natural rest!
ii) Aspiring to light the lamp of naturally arisen insight, the cognizant quality of inner
clarity:
The Gentle Voiced — Mañjughoṣa — of natural luminosity

Is the cognizance of self-awareness, the youthful vase body:
May the brilliant lamp of naturally arisen insight
Banish the dense darkness of mind’s obscurations!
c) Conclusion Concerning the Indispensability of These Two Practices

i) Showing that there is nothing to be achieved through fabricated paths in naturally
arisen wisdom:
In the nature, which is uncompounded and uncontrived,

Nothing can be generated anew through fabricated paths,
Which is why the ultimate fruit does not arise from a cause.
May we come to see what is, and always has been, within!
ii) Aspiring to practise instructions for actualising one’s own awareness since all paths
of intellectual speculation do not lead beyond the path of delusion:
Husk-like words of speculative ideas lead only to delusion:

However they’re expressed, they entangle us in thought.
Let us practise instead the heart’s profound instructions,
Which arise not from scripture, but are intuitively known!
iii) Showing how the phenomena of referential mind are deluded and aspiring to
attain the wisdom dharmakāya that is self-arisen and uncompounded:
The mind of perceiver and perceived is essentially deluded.

No matter what its focus, it never accords with how things are.
May we attain the buddhahood of definitive reality –
The natural wisdom-kāya that does not derive from mind!
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iv) Aspiring to capture the stronghold of unlocated dharmakāya, the single perfect
sphere of luminosity that is the original great equality of all the phenomena of
saṃsāra and nirvāṇa:
Within the all-pervading space of rigpa, empty and aware,

All things are equal, and, in this single, perfect sphere,
There are no longings or fears for saṃsāra or nirvāṇa:
May we capture this stronghold of unlocated dharmakāya!
d) In Addition, Showing How the Activity of Self-Liberation Brings Enhancement

This means additionally showing how there is an enhancement of space and
awareness through the great unelaborate activity of refining all perceptions of
environment, sensory objects or bodies so that they are self-liberated in the fiery light
of great luminous wisdom and all subjective perceptions are brought to a state of
exhaustion within dharmatā:
Whatever we perceive, as the body or as objects of the senses,

Is like defective vision, apparent through the force of thought alone —
By means of the natural radiance of great, non-conceptual wisdom,
May all be purified into the original space of phenomenal exhaustion!
3. Fruition
Aspiring to gain all the features of the wisdom-kāya that is exceedingly pure and
immaculate:
At that time, may we gain the ultimate, unobstructed fruition,

And, with a wisdom buddha-form as vast and limitless as the sky,
Become wish-granting jewels, providing benefit and happiness
To beings everywhere, throughout the whole infinity of space and time!
III. Conclusion
A. Colophon
The conclusion provides the name of the one who requested the text and the author
himself and shows the greatness of the teaching.
This was composed at the behest of the reverend lady Dekyong Yeshe Wangmo,
who is universally renowned as an emanation of the wisdom ḍākinī, Vajravārāhī,
and who, on the favourable date of the fourth day of the third month of the Fire-
Dog year (1886), offered an auspicious silken scarf and preciously ornamented
crystal rosary. With this as the condition, I, the one known as Mipham Jampel
Gyepa, or Ösel Dorje, wrote this prayer, completing it on the very same day.
Through the virtue of expressing whatever naturally arose in my mind,
independently and in the unique terminology of the Great Perfection system, may
164
all beings attain the level of the primordial protector, Mañjuśrī, the ever-youthful.
B. Dedication
Dedicating the virtue of composing the treatise:
‘Merely hearing this is sure to bring liberation’ —

Thus, Vajradhara praised the supreme of paths.
What need is there to mention holding it in mind?
May the truth of dharmatā swiftly bring liberation!
‘When it’s difficult for students to follow effort-based vehicles,

The teachings of Samantabhadra’s wisdom-mind will arise’—
May these essential teachings, praised in such statements,
Pervade the whole universe, spreading everywhere, far and wide!
Sarva maṅgalam.
Through the virtue of producing

This precious jewelled key
Which opens the vajra lock
May all beings realize Mañjuśrī’s wisdom.
Thus, in response to a request from Tupten Chöpel, a monk from Shechen who keeps the
treasury of threefold training and asked me to write a synopsis of the omniscient
Jamyang Guru’s Aspiration of the Great Perfection Mañjuśrī, Jamyang Chökyi Lodrö
spoke these words in stages as Muksang Choktrul Kunzang Sherab assisted by writing
them down. May virtue and goodness reign supreme!
165
༄༅། །་ན་ོ་ེ་འཆང་་གསོལ་འབས།
A Heart Prayer to Orgyen Dorje Chang

བས་གནས་ན་འས་་ན་ོ་ེ་འཆང༌། །
kyabné kündü orgyen dorjé chang
You are all sources of refuge in one, Orgyen Dorje Chang.
བདག་་ིང་དས་་འར་བགས་ནས་ང༌། །
dak gi nying ü zé'u drur shyuk né kyang
Rest on the lotus in the centre of my heart,
ག་གམ་འལ་པ་བག་ཆགས་ན་ངས་ནས། །
duk sum trulpé bakchak gyün jang né
And let your blessing inspire me, to purify the continuous habitual delusion of desire, anger
and ignorance,
ག་པ་འོད་གསལ་ོགས་པར་ིན་ིས་ོབས། །
rigpé ösal tokpar jingyi lob
And so to realize rigpa’s clear light!
ས་ི་ོ་ོས་བས་སོ། །
By Chökyi Lodrö
| Rigpa Translations, 2013
166
༄༅། །དཔལ་་ོན་ལམ་བགས།
A Prayer of Aspiration for the Mountain of Glory

ༀ་ཿྃ་བ་་་པ་ི་ྃ། །
om ah hung bendza guru padma siddhi hung
oṃ āḥ hūṃ vajra guru padma siddhi hūṃ
རང་ང་མ་དག་པ་འོད་ི་ང་། །
rang nang namdak pema ö kyi shing
My whole perception is the utterly pure realm of Lotus Light,
བད་པ་ཡོངས་ོགས་ཟངས་མདོག་དཔལ་ི་ར། །
köpa yongdzok zangdok palgyi rir
Arrayed in complete perfection as the Copper Coloured Mountain of Glory, in which is
་གམ་ཕོ་ང་གཞལ་ད་ཉམས་དགའ་བ། །
ku sum podrang shalmé nyam gawé
The limitless palace of the three kāyas, full of joy and happiness.
འོག་ཁང་ལ་་ཚོགས་ཁང་ན་པོ་ན། །
ok khang tulkü tsok khang chenpo na
On the lower storey, in the great Nirmāṇakāya shrine room,
་གམ་ན་འས་་ན་པ་འང་། །
tsa sum kündü orgyen pemajung
Is the Lotus-born Guru of Orgyen, embodiment of the three roots,
ག་འན་དཔའ་བོ་མཁའ་འོ་འར་ིས་བོར། །
rigdzin pawo khandrö khor gyi kor
Surrounded by his entourage of vidyādharas, pawos and khandros,
གསང་གས་ོ་ེ་ག་པ་ས་་ོགས། །
sang ngak dorjé tekpé chö dra drok
Where the sound of the teachings of the Secret Mantra Vajrayāna rings out.
བར་ཁང་ལོངས་་གཞལ་ཡས་ཁང་ན་། །
bar khang longkü shal yé khang chen du
On the middle storey in the great mansion of the Sambhogakāya
འཕགས་མག་གས་ེ་ན་པོ་ན་རས་གགས། །
pak chok tukje chenpo chenrezik
Dwells the supreme Great Compassionate One, Avalokiteśvara,
སངས་ས་ང་མས་འར་ིས་བོར་བ་བགས། ། 167
སངས་ས་ང་མས་འར་ིས་བོར་བ་བགས། །
sangye changsem khor gyi korwa shuk
Surrounded by his retinue of buddhas and bodhisattvas.
་ེང་ས་་ང་ཁམས་འམས་ས་དས། །
dé teng chökü shing kham jam lé ü
Above is the limitless heavenly realm of the Dharmakāya, in the centre of which
ོན་པ་མན་པོ་འོད་ང་མཐའ་ཡས་པ། །
tönpa gönpo ö nang tayepa
Resides the teacher and protector, Amitābha,
རང་ལས་ཐ་་དད་པ་འར་ིས་བོར། །
rang lé tamidepé khor gyi kor
Surrounded by his entourage, who are in nature no different from him.
་ར་་གམ་ང་ཁམས་ེན་བེན་པ། །
dé tar ku sum shing kham ten ten pa
So bringing to mind as clearly as if actually present
མན་མ་བན་་གསལ་བར་ན་པ་དང་། །
ngönsum shindu salwar drenpa dang
The pure realms of the three kāyas―the support and that which is supported―
དད་པས་ག་མད་གསོལ་བ་བཏབ་པ་མས། །
depé chakchö solwa tapé tü
And through the power of paying homage, making offerings and prayer out of faith and
devotion,
བདག་སོགས་་་ེས་འག་ལ་ན་མས། །
dak sok gurü jejuk kalden nam
May I and others―fortunate students of the master―
འ་བ་་ན་གནད་གད་་འང་ང་། །
chiwé tsé na né chö minjung shing
When death comes, experience neither suffering nor sorrow, and
མཁར་ན་གཟའ་སོགས་་་མན་བས་ནས། །
khar chen za sok daki dün sü né
May Kharchen Za and other ḍākinīs come to show us the way
པ་འོད་ི་ང་་ེ་བ་དང་། །
pema ö kyi shing du kyewa dang
So we may be born in the realm of Lotus Light and
ིན་ོལ་ང་བན་ལམ་་ས་བ་ོགས། ། 168
ིན་ོལ་ང་བན་ལམ་་ས་བ་ོགས། །
mindrol lungten lam nga sa chu dzok
Be ripened and liberated as the prophecies foretold, perfecting the five paths and ten stages.
་ན་ེ་དང་དངས་ོང་དེར་ད་ཤོག །
orgyen jé dang gong long yermé shok
May we be inseparable from the vast expanse of the wisdom mind of the Lord of Orgyen!
ས་པའང་དད་ོབ་ིང་་ད་མ་ང་ོན་ནས་ན་གས་ཞོ་བན་འར་ལོ་་ངས་ན་བཅས་བལ་ར་འཇམ་
དངས་ས་ི་ོ་ོས་པས་ོན་ག་་ིས་པ་ི་ར༎ ༎
Written by Jamyang Chökyi Lodrö at the request of Seng Drön, a devoted female practitioner from Ling, who
accompanied her request with an offering of seven-measure silver coins, equal in number to the five wheels (chakras).
Siddhirastu!
| Translated by Ane Ngawang Tsöndrü, 2018.
169
༄༅། །་་པ་གསོལ་ོན་བགས།
A Yearning Plea to the Precious Guru

་མ་ཧོ།
emaho
Emaho: O wonder!
ས་གམ་ལ་བ་ན་དས་པ་འང༌། །
dü sum gyalwa kün ngö pemajung
All buddhas of past, present and future in person—Padmākara,
་གམ་རབ་འམས་ོ་དང་བ་བ་བདག །
tsa sum rabjam tro dang duwé dak
Master from whom the infinite gurus, devas and ḍākinīs arise,
གངས་ཅན་བན་དང་འོ་བ་བས་གག་། །
gangchen ten dang drowé kyab chikpu
Only refuge for the teachings and for beings in the land of snows,
་ན་ན་པོ་་ལ་གསོལ་བ་འབས། །
orgyen rinpoche la solwa deb
To you, the Precious Guru of Orgyen, we pray!
བར་ཆད་ན་སོལ་བསམ་དོན་ད་བན་འབ། །
barché kün sol samdön yishyin drub
Dispel all obstacles; fulfil our aspirations every one, just as we desire;
་གང་གས་ི་ོ་ེ་ིན་ན་ཕོབ། །
ku sung tuk kyi dorjé jin chen pob
Fill us with the inspiration and blessing of your vajra body, speech and mind;
ཉམས་ོགས་ག་པ་ལ་ན་བེད་པ་དང༌། །
nyamtok rigpé tsal chen kyepa dang
Make the great radiance of rigpa arise within us in experience and realization;
མག་དང་ན་མོང་དས་བ་ལ་་གསོལ། །
chok dang tünmong ngödrub tsal du sol
Grant us the siddhis, ordinary and supreme!
་རབས་ན་་མཚོ་ེས་ོ་ེ་ད། ། 170
་རབས་ན་་མཚོ་ེས་ོ་ེ་ད། །
tserab küntu tsokyé dorjé nyi
In all our lives, may you, ‘The Lake-born Vajra’,
གས་ི་བདག་པོར་ཐོབ་ང་གང་གསང་ །
rik kyi dakpor tob ching sung sang gi
Be the lord of our enlightened family, and,
བད་ི་ནོས་ནས་གས་ི་དངས་པ་འཕོས། །
dütsi nö né tuk kyi gongpa pö
Through receiving the nectar of your secret speech, let us be infused with the vision of
your wisdom mind
་་བན་ལ་་བ་ེད་པར་ཤོག །
gurü ten la jawa jepar shok
So that we can serve and work for your teachings, O Guru!
་ན་་ོ་ན་ཚོགས་དིངས་་། །
lhamin lalö mün tsok ying su shyi
Pacify all the dark hordes of asuras and barbarians,
བན་དང་བན་འན་དར་ང་ས་པ་དང༌། །
ten dang tendzin dar shying gyepa dang
Let the teaching and its holders increase and spread!
བོད་ཁམས་བ་ིད་བ་ས་འང་བ་དང༌། །
bö kham dekyi tashi jungwa dang
In the land of Tibet let bliss, happiness and auspiciousness arise,
རང་གཞན་དོན་གས་འབ་པར་ིན་ིས་ོབས། །
rangshyen dön nyi drubpar jingyi lob
Inspire us with your blessing, to accomplish the well-being of ourselves and others!
ས་པའང་་ེལ་ནག་་ས་༢༠བསམ་ཡས་་་ང་འ་མན་ཚོགས་མད་བས་་འར་བན་འན་་མཚོ་
གག་ན་ོགས་ན་ག་པ་ན་པོ་་གསོལ་དཔོན། པད་རབ་བ་བན་བཤད་བ་བན་འན་ནས་བལ་ར་
འཇམ་དངས་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་ར། མ་། །
It was on the 20th day of the third, 'black' month of the Fire Monkey year (1956), at Samyé, while the tsok feast was
being offered in front of the ‘Looks Like Me’ image of Guru Rinpoche, that at the request of Pérab Tupten Shédrup
Tendzin, attendant to the Sixth Dzogchen Rinpoche, who is the crown jewel of an ocean of holders of the teachings of
the Ancient Transmission, Jamyang Chökyi Lodrö made this prayer. Siddhirastu! Maṅgalaṃ!
171
172
༄༅། །་ན་ན་པོ་་ལ་གསོལ་བ་འབས་པ་ས་ངན་ིགས་མ་ེན་བོག་ས་་བ་
From ‘Turning Back the Misfortunes of the Age of Degeneration'
Prayers to the Precious Master of Orgyen

ན་མོ་་།
namo guru
Namo Guru: Homage to the Guru!
རབ་འམས་ལ་བ་ཡོངས་ི་ི་གགས་མག །
rabjam gyalwa yong kyi chizuk chok
Embodiment supreme, of all the infinite buddhas,
་གམ་རབ་འམས་་མཚོ་ོ་ང་བ། །
tsa sum rabjam gyatso tro shying du
Source of an infinite ocean of gurus, devas and ḍākinīs,
དིལ་འར་ན་བདག་་ན་ན་པོ་། །
kyilkhor kün dak orgyen rinpoche
Lord of all mandalas, precious master of Orgyen,
ིགས་མ་་བདོ་འོ་ལ་གས་ེས་གགས། །
nyikma nga dö dro la tukjé zik
Gaze on us with your compassion, now that the five degenerations reign!
ོད་ི་་་མ་འལ་བསམ་་བ། །
khyö kyi ku yi namtrul sam mikhyab
The emanations of your wisdom body go beyond all imagining,
ཐོད་ེང་ེ་་་་མཚན་བད་དང༌། །
tötreng dé nga guru tsen gyé dang
The five tötrengs, the eight manifestations,
མ་འལ་བ་གས་འལ་མཚན་བ་བ་སོགས། །
namtrul chunyi trul tsen shyibchu sok
The twelve emanations, and forty further emanations—
གང་འལ་མཚན་དང་ིན་ལས་མཐའ་ཡས་ོན། ། 173
གང་འལ་མཚན་དང་ིན་ལས་མཐའ་ཡས་ོན། །
gang dul tsen dang trinlé tayé tön
Limitless are the forms and activities you display to tame beings.
ད་པར་ིགས་ས་་འེ་འང་པོ་དང༌། །
khyepar nyikdü gyadré gongpo dang
Especially in this dark age, great destroyer who
དམ་ི་འང་པོ་འལ་བ་གད་ན་པོ། །
damsi jungpo dulwé shé chenpo
Subjugates the gyadré, gongpo, damsi and jungpo,
འལ་བ་ོ་ལ་ོ་ེ་ོ་བོ་ལོད། །
cholwé trogyal dorjé drowolö
Dorje Drolö, crazy king of wrath:
་་ོ་ེ་ག་པོ་ལ་ལ་འད། །
guru dorjé drakpo tsal la dü
We pay homage to you, Guru Dorje Drakpo Tsal!
མ་ོབས་ས་མཐ་བལ་་གས་ར་ོ། །
tutob dü té kalmé shyuk tar no
Your power as devastating as the inferno at the end of a kalpa,
མ་ང་ལོག་འེན་བད་ེ་ད་འམ་ང༌། །
ma rung lokdren dü dé lé gem shying
Annihilating the malevolent, violent demons who lead astray,
་ན་་ོ་དང་ཚོགས་ེ་མར་འཐག །
lhamin lalö pungtsok chemar tak
Smashing to dust armies of asuras and barbarians:
འམས་ེད་ོ་ེ་ིན་པོར་ག་འཚལ་བོད། །
jom jé dorjé sinpor chaktsal tö
We offer praise and homage to you, victorious Dorje Sinpo!
་ར་བོད་ང་གསོལ་བ་བཏབ་པ་མས། །
detar tö ching solwa tabpé tü
Through the force of our praising and praying to you,
་བ་མཐའ་མར་ག་པ་བན་དང་འོར། ། 174
་བ་མཐའ་མར་ག་པ་བན་དང་འོར། །
ngabgya tamar lhakpé ten dang dror
In this last of the periods of five hundred parts, let the unsurpassable teachings, and all
beings
་་མེན་པ་ན་ིས་བཙའ་བ་དང༌། །
gurü khyenpé chen gyi tsawa dang
Always be caressed by your eyes of wisdom, Guru,
མས་པ་ག་ས་ངས་པར་མཛད་་གསོལ། །
jampé chak gi drangpar dzé du sol
Always be guided by your hands of love!
འག་ེན་པ་ན་ཡང་དག་་ལ་གནས། །
jiktenpa kün yangdak ta la né
Let this whole world of ours dwell in the authentic View,
ས་ི་ད་པ་་བར་་བ་དང༌། །
dü kyi güpa nyewar shyiwa dang
Let the degenerations of our time be utterly dispelled,
བ་ིད་ོགས་ན་དཔལ་ལ་ལོངས་ོད་ང༌། །
dekyi dzokden pal la longchö ching
Let all possess complete happiness, and prosperity,
མས་པ་མས་དང་ན་པར་མཛད་་གསོལ། །
jampé sem dang denpar dzé du sol
And make our minds overflow with love!
ལ་བ་བན་པ་ན་ན་ོན་་འབར། །
gyalwé tenpa rinchen drönmé bar
Blaze on, light of Buddha’s priceless teaching:
བན་པ་འན་མས་འ་ད་ལང་ཚོ་བེས། །
tenpa dzin nam chimé langtso nyé
Let the holders of the teaching attain immortality,
ད་འན་་ེད་རོལ་མཚོ་ར་ས་ང༌། །
gendün miché roltso tar gyé shing
Let the saṅgha increase, without divisions, like a vast ocean,
ངས་ོག་མཛད་ིན་ས་པར་མཛད་་གསོལ། །
pang lok dzetrin gyepar dzé du sol
And make the enlightened activity of practice and study grow!
175
ད་པར་བན་འོ་བ་ིད་པད་མོ་ལ། །
khyepar ten drö dekyi pemo la
Above all, grant us your blessing, and when the lotus-flower of the bliss and happiness of
the teachings and living beings
གནོད་པ་་ན་བ་མོ་ཚོགས་མཐའ་དག །
nöpé lhamin bamö tsok tadak
Is threatened by the frost of the forces of asuras,
ོད་ི་གས་ེ་ཚ་ར་ག་པ་མོད། །
khyö kyi tukjé tsazer rekpé mö
Strike it with the heat of the rays of your compassion,
ས་ད་ར་་་བར་ིན་ིས་ོབས། །
nümé nyurdu shyiwar jingyi lob
So they are instantly pacified and rendered powerless!
བདག་ཅག་་་ེས་་འག་པ་མས། །
dakchak gurü jesu jukpa nam
Precious Guru Rinpoche, all of us who follow you—
་རབས་ན་་འལ་ད་ེས་འན་ང༌། །
tserab küntu dralmé jedzin ching
Hold us fast to you, and stay with us, throughout all our lives,
ཞབས་ེགས་་ེས་ི་བོར་བད་པ་དང༌། །
shyab tek chukyé chiwor köpa dang
Set your lotus-feet on the crown of our heads, and
གསང་གམ་ིན་བས་ིང་དས་མ་ར་ག །
sang sum jinlab nying ü sim gyur chik
Let the blessing of your three secrets satisfy our hearts!
ི་ནང་གསང་བ་བར་ཆད་་བ་དང༌། །
chi nang sangwé barché shyiwa dang
Pacify all obstacles, outer, inner and secret,
་བསོད་དཔལ་འོར་་ས་ཡོན་ཏན་འལ། །
tsé sö paljor yeshe yönten pel
Let long life, merit, prosperity, wisdom and noble qualities increase,
ས་བན་ོད་བ་་བས་ས་འདའ་ང༌། ། 176
ས་བན་ོད་བ་་བས་ས་འདའ་ང༌། །
chö shyin chöwé jawé dü da shying
Let time be spent in acting meaningfully, according to the Dharma,
བཤད་བ་ིན་ལས་འལ་བ་བ་ས་ཤོག །
shedrub trinlé pelwé tashi shok
Let all be auspicious for the enlightened activity of study and practice to spread!
ས་པའང་དབང་ན་ེལ་ལོ་ེལ་་ས་བར་ོ་ག་མཁར་་གས་ར་ཅན་ི་ཚོགས་ཁང་ན་པོར་་མ་གསང་བ་
འས་པ་ས་བ་ས་ོན་ལ་ལོངས་ོད་པ་བས་པ་་ས་ོ་ེའམ། ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་
ད་གས་་ར་ག། །།
In the ‘Powerful’ monkey year (1956), on the tenth day of the monkey month, when celebrating the tenth day festival
of the Lama Sangwa Düpa in the great assembly hall of Chakpurchen—‘the one possessing the iron phurba’—at
Lhodrak Kharchu, Pema Yeshe Dorje, or Chökyi Lodrö made this prayer, and may all virtue and goodness abound!
177
༄༅། །་ན་ན་པོ་གསོལ་འབས་བགས།
Prayer of the Wisdom Mind

ༀ་ཿྃ་བ་་་པ་ི་ྃ། །
om ah hung benza guru pema siddhi hung
་བོ་ོ་འདས་ོས་པ་ལ་བ་དིངས། །
ngowo lodé tröpa dralwé ying
The essence, the space of natural simplicity, beyond the ordinary mind,
རང་ག་་མ་མཚོ་ེས་ོ་ེ་འཆང༌། །
rangrig lama tsokye dorje chang
Is our very own rigpa, the master the Lake-born Vajradhāra.
དངས་ོང་འ་འལ་ད་ལ་གསོལ་བ་འབས། །
gong long dudral mé la solwa deb
Let us remain forever one with your enlightened mind’s expanse,
་ས་དངས་པ་ལ་ན་ོགས་པར་ཤོག །
yeshe gongpé tsal chen dzokpar shok
And perfect the great power of your wisdom mind!
་གམ་ན་འས་་ན་ན་པོ་ལ། །
tsa sum kündü orgyen chenpo la
Great master of Orgyen, embodiment of all masters, devas and ḍākinīs,
ད་ས་མོས་ས་གང་བས་གསོལ་འབས་ན། །
yiché mögü dungwé soldeb na
When we pray to you with conviction, devotion and yearning,
ེ་བ་ན་་འལ་ད་ེས་བང་ནས། །
kyewa küntu dralmé jezung né
Then hold us close, without ever parting, throughout all our births,
དོན་གས་ན་ིས་བ་པ་བ་ས་ཤོག །
dön nyi lhün gyi drubpé tashi shok
And let all be auspicious for the aims of others and ourselves to be spontaneously fulfilled!
ང་ི་་༡༡ས་༡༧ལ་འཇམ་དངས་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པའོ།། །།
Jamyang Chökyi Lodrö made this prayer on the seventeenth day of the eleventh month of the Wood Dog year (1934).
Siddhirastu!
178
179
༄༅། །བསམ་ན་བས་པ་བགས།
Spontaneous Fulfilment of Wishes

་གམ་ན་འས་ལ་དབང་པ་འང༌། །
tsa sum kündü gyalwang pemajung
Padmākara, embodiment of the Three Roots, supreme among buddhas,
རང་བན་དེར་ད་ངང་ནས་གསོལ་བ་འབས། །
rangshyin yermé ngang né solwa deb
Naturally inseparable from you, we pray:
ནད་གདོན་བར་ཆད་ཐམས་ཅད་་བ་དང༌། །
nedön barché tamché shyiwa dang
Pacify all illness, negative influence and obstacles,
དོན་གས་བསམ་པ་ན་ིས་འབ་པར་ཤོག །
dön nyi sampa lhün gyi drubpar shok
And make all our wishes, for the benefit of others and ourselves, be spontaneously fulfilled!
ས་པའང་དྷ་མ་ས་སོ། །
By Dharmamati
180
༄༅། །མ་་་་ཡབ་མ་ལ་གསོལ་འབས་ིན་བས་བད་འབ་བགས་སོ། །
The Falling Elixir of Blessing
A Prayer to the Great Guru and His Consorts

ན་མོ་་་པ་ཀ་་ཡ། །
namo guru pemakaraya
Namo Guru Padmākarāya!1
བ་བདག་དཔལ་ན་ོགས་པ་སངས་ས་། །
khyabdak palden dzokpé sangye ni
Perfectly enlightened buddha, in your splendour, lord of all,
པ་ལས་འངས་པ་ལ་པོ་དང༌། །
pema lé trung pema gyalpo dang
Lotus-born, Padma Gyalpo,
མན་་ར་བ་་ས་མཚོ་ལ་ལ། །
mandarava yeshe tsogyal la
Mandāravā and Yeshé Tsogyal,
གསོལ་བ་ིང་ནས་འབས་སོ་ིན་ིས་ོབས། །
solwa nying né deb so jingyi lob
From our hearts we pray, inspire us with your blessing!
ས་གམ་སངས་ས་ན་ི་ལ་པ་ེ། །
dü sum sangye kün gyi trulpa té
Emanation of all buddhas of all time,
མཁའ་འོ་ཡོངས་ི་ང་པོ་དཔའ་བོ་། །
khandro yong kyi mingpo pawo ché
Brother of all ḍākinīs, mighty warrior
ོ་ེ་ཐོད་ེང་ལ་ལ་གསོལ་བ་འབས། །
dorjé tötreng tsal la solwa deb
Dorjé Tötreng Tsal, to you we pray:
ིན་ིས་ོབས་ག་་ན་ན་པོ་། ། 181
ིན་ིས་ོབས་ག་་ན་ན་པོ་། །
jingyi lob shik orgyen rinpoche
Inspire us with your blessing, Orgyen Rinpoche!
དས་བ་ོལ་ག་་ས་་་མེན། །
ngödrub tsol chik yeshe daki khyen
Grant us siddhis, care for us, ḍākinīs of wisdom!
འཛམ་ིང་ི་དང་ད་པར་བོད་ལ་ི། །
dzamling chi dang khyepar böyul gyi
In this whole world, and especially in Tibet,
བས་གནས་གག་ག་བཀའ་ིན་འར་མཐའ་ད། །
kyabné chikchok kadrin khor tamé
You are our sole refuge, your kindness without end,
པ་འང་གནས་ཞབས་ལ་གསོལ་བ་འབས། །
pemajungné shyab la solwa deb
Padmākara, at your feet we pray:
ིན་ིས་ོབས་ག་་ན་ན་པོ་། །
དས་བ་ོལ་ག་་ས་་་མེན། །
ིགས་མ་་བདོ་འོ་ལ་ག་པར་བེ། །
nyikma nga dö dro la lhakpar tsé
Beings of this degenerate age are for you especially dear,
ནངས་་དང་་བོད་ི་དོན་ལ་ོན། །
nang ré gong ré bö kyi dön la jön
In the morning and in the evening you come, for the sake of Tibet—
་་གས་ེ་ཅན་ལ་གསོལ་བ་འབས། །
guru tukjé chen la solwa deb
Guru, so compassionate, to you we pray:
ིན་ིས་ོབས་ག་་ན་ན་པོ་། ། 182
ིན་ིས་ོབས་ག་་ན་ན་པོ་། །
དས་བ་ོལ་ག་་ས་་་མེན། །
ནག་ོགས་བད་ེ་་མ་མ་པ་ན། །
nakchok dü dé truma ngompa na
When the armies of evil and negativity deploy their forces,
ེད་ི་གས་བེད་ོག་ར་རབ་ར་ང༌། །
khyé kyi tukkyé lok tar rab nyur shying
Then think of us and strike as swift as lightning!
ོ་ེ་ག་པོ་ལ་ལ་གསོལ་བ་འབས། །
dorjé drakpo tsal la solwa deb
Dorjé Drakpo Tsal, to you we pray:
ིན་ིས་ོབས་ག་་ན་ན་པོ་། །
དས་བ་ོལ་ག་་ས་་་མེན། །
ད་བན་ནོར་ར་དས་འདོད་ན་འང་ང༌། །
yishyin nor tar gödö künjung shying
Like a wish-fulfilling jewel, you are the source of all our needs and wishes,
ན་པ་ཙམ་ིས་ིད་་གང་བ་ལ། །
drenpa tsam gyi sishyi dungwa sel
Just to think of you dispels the misery of samsara and nirvana,
་མ་བ་བ་ན་པོར་གསོལ་བ་འབས། །
lama dewa chenpor solwa deb
Guru of Great Bliss, to you we pray:
ིན་ིས་ོབས་ག་་ན་ན་པོ་། ། 183
ིན་ིས་ོབས་ག་་ན་ན་པོ་། །
དས་བ་ོལ་ག་་ས་་་མེན། །
བདག་སོགས་ེད་ི་ེས་འག་་མས་ལ། །
dak sok khyé kyi jejuk bu nam la
To your followers like us, your sons and daughters,
མེན་བེ་ས་པ་ལ་གས་རབ་བེད་། །
khyen tsé nüpé tsalshuk rab kyé dé
Direct all the power and force of your knowledge, love and strength!
ིན་བས་དབང་ན་ད་་ད་་བར། །
jinlab wangchen danta nyi du kur
Instantly bestow on us the great empowerment of your blessing!
མག་ན་དས་བ་ན་ཐོག་འ་་ོལ། །
choktün ngödrub ten tok diru tsol
Here and now, grant us siddhis, ordinary and supreme!
་རབས་ན་་པད་འང་ཡབ་མ་ིས། །
tserab küntu pejung yabyum gyi
And then in all our lives to come, Padmākara, with your consorts,
གས་ི་ས་་་བར་བང་ནས་ང༌། །
tuk kyi sé su nyewar zung né kyang
Keep us close to your heart, the children of your wisdom mind,
གསང་བ་་མཚོ་མཛོད་ལ་དབང་བར་ང༌། །
sangwa gyatsö dzö la wanggyur shying
Empower us with the treasury of an ocean of secrets,
་་ཡབ་མ་གས་དངས་ོགས་པ་། །
guru yabyum tukgong dzokpa yi
Let us master the splendour of the four enlightened activities
ིན་ལས་མ་བ་དཔལ་ལ་དབང་འོར་ཤོག ། 184
ིན་ལས་མ་བ་དཔལ་ལ་དབང་འོར་ཤོག །
trinlé nam shyi pal la wangjor shok
And so fulfil your vision and your wishes, Guru yabyum!
་ར་གསོལ་བཏབ་ོན་པ་བན་་འབ། །
detar soltab mönpa shyindu drub
With this our prayer, may all be fulfilled as we aspire:
ལ་བན་དར་ང་འག་ེན་བ་དགས་འོར། །
gyalten dar shying jikten dé gé jor
May the teaching of Buddha flourish and this world be rich in peace and happiness,
བན་ལ་གནོད་མས་ང་་བད་ས་། །
ten la nö nam ring du tré jé té
With all those harmful to the teachings driven far away,
ད་འན་ེ་འལ་གས་མན་ིམས་གཙང་ །
gendün dé pel tuktün trim tsang gi
Let everything be auspicious for the Saṅgha to increase in number, in harmony and with
pure discipline,
བ་བན་ོགས་བར་ས་པ་བ་ས་ཤོག །
tubten chok chur gyepé tashi shok
And for the teaching of Buddha to spread in the ten directions!
ས་པའང་བན་ིན་ན་པོ་ལ་དཀར་བསོད་ནམས་ལ་མཚན་དང༌། ད་འར་གས་ང་ནས་་ས་ན་གས་
འར་ལོ་ེན་བཅས་བལ་ར་འཇམ་དངས་ོ་ོས་་མཚོས་བ་མཚོ་པ་ིང་་ེལ་ལོ་ེལ་་ས་ར་གག་
ལ་ིས་པ་དའོ། །
When Sönam Gyaltsen of the Lakar family, great benefactors of the Buddhadharma, along with his tutor Lama
Gyurdrak, offered silver coins and a white scarf and requested this, Jamyang Lodrö Gyatso wrote it at Drub Tso
Pema Ling, on the twenty-first day of the monkey month of the Monkey year (1956). May virtue abound!
1. ↑ Homage to the master Padmākara!
185
༄༅། །བསམ་དོན་ན་འབ།
To Fulfil All Wishes

བ་ད་བས་ི་ིང་པོ་པ་འང༌། །
lumé kyab kyi nyingpo pemajung
Unfailing heart-essence of refuge, Padmākara,
ེད་ལ་ན་མཚན་ས་ག་མོས་ས་ི། །
khyé la nyintsen dü druk mögü kyi
When we pray to you, day and night, at the six times,
གང་གས་ག་པོས་གསོལ་བ་འབས་ལགས་ན། །
dungshuk drakpö solwa deb lak na
With the intense and overwhelming yearning of our devotion,
བར་ཆད་ེན་ངན་དབང་་་གཏོང་ང༌། །
barché kyen ngen wang du mi tong shying
Let us never be overpowered by obstacles, and evil circumstances,
་འལ་ག་་གས་ེས་ོང་བ་དང༌། །
mindral taktu tukjé kyongwa dang
Guard us with your compassion always, never leave us,
བསམ་དོན་ད་བན་འབ་པར་ིན་ིས་ོབས། །
samdön yishyin drubpar jingyi lob
And bless us so all our wishes be fulfilled, just as our minds desire!
ས་པའང་ང་་ཁག་བ་ལས་་ང་ོད་ཁ་བ་རབ་གས་ཀར་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པའོ།། །།
So Chökyi Lodrö prayed at the Derab estate in upper Lhalung in Gungru district.
186
༄༅། །དགའ་རབ་ོ་ེ་་བ་བགས།
Guru Sādhana of Garab Dorje

ཨ། གདོད་ནས་ོད་བད་མ་དག་ང་། །
a, döné nöchü namdak shying
Ah. The environment and inhabitants have always been entirely pure.
་ོང་ན་པོ་ངང་ད་ལས། །
yé tong chenpö ngang nyi lé
Out of the state of great primordial emptiness,
རང་ས་ག་ོར་་བར་གསལ། །
rang lü chakdor shyiwar sal
My own body appears clearly as Vajrapāṇi in peaceful form.
མན་མཁར་དིངས་ང་མང་ག་ར། །
dün khar ying nang ting ga cher
In the sky before me, in a vast and deep blue space,
ན་བ་འོད་ང་ཚོམ་ར་བལ། །
lhündrub ö nang tsombur dal
The light of spontaneous presence shines in clusters.
་དས་ག་་འོད་་ོང་། །
dé ü tiklé ö ngé long
In their midst, in an expanse of five-coloured circles of light,
ན་ན་ི་ང་པད་་ར། །
rinchen trikang pé nyidar
Upon a jewelled throne and seats of lotus, sun and moon,
ག་མག་བན་པ་ང་་། །
tek chok tenpé shingta ché
Is that great pioneer of the teachings of the supreme vehicle:
དགའ་རབ་ོ་ེ་ལོངས་་ཆས། །
garab dorjé longkü ché
Garab Dorje in saṃbhogakāya attire.
་འམ་དཀར་གསལ་མཚན་དས་ས། ། 187
་འམ་དཀར་གསལ་མཚན་དས་ས། །
shyi dzum karsal tsenpé tré
He smiles serenely and is brilliant white, adorned with major and minor marks.
ག་གཡས་བས་ིན་ཐད་ཀར་བངས། །
chak yé kyab jin tekar kyang
His right hand is in the gesture of granting refuge,
གཡོན་པས་་ར་གདན་ལ་བེན། །
yönpé ta zur den la ten
And his left hand rests upon the seat near his hip.
དར་ཤམ་ན་ན་ན་ཆས་མས། །
dar sham rinchen gyenché dzé
He wears a silken lower garment and jewel ornaments.
ཞབས་གས་མས་ིལ་་བབས་ལ། །
shyab nyi sem kyil tabab tsul
His two feet are in the bodhisattva posture,
་་འིང་བག་ལ་་བགས། །
ku ni gying bak tsul du shyuk
And he is seated with majestic poise.
གནས་གམ་ོ་ེ་གམ་ིས་མཚན། །
né sum dorjé sum gyi tsen
His three centres are marked with the three vajra syllables,
འོད་འོས་་ས་པ་ན་ངས། །
ö trö yeshepa chendrang
From which light radiates out to invite the wisdom beings,
་ལ་་བཞག་བན་་ར། །
chu la chu shyak shyindu gyur
Who then dissolve into the visualization, like water merging with water.
ཨཿ རང་ག་་མར་་བ་ག །
ah, rangrig lamar tawé chak
Aḥ. I pay homage with the view of my own awareness as the guru.
ང་ིད་་ོགས་མད་པར་འལ། །
nangsi yé dzok chöpar bul
I offer the primordial perfection of appearance and existence.
ིག་ང་ེ་ད་ོང་་བཤགས། ། 188
ིག་ང་ེ་ད་ོང་་བཤགས། །
diktung kyemé long du shak
I confess all misdeeds and downfalls within the unborn expanse.
མ་ས་ད་ལ་ེས་་རངས། །
ma jé gé la jé yirang
I rejoice in the virtue that is unfabricated.
ན་ིས་བ་པ་ས་འར་བོར། །
lhün gyi drubpé chökhor kor
I request you to turn the dharma wheel of spontaneous presence.
ེ་འ་ད་པ་ངང་་བགས། །
kyechi mepé ngang du shyuk
I pray that you may remain in the state beyond birth and death.
ན་བ་གཞོན་་མ་ར་བོ། །
lhündrub shyönnu bumkur ngo
And I dedicate within the spontaneously present, youthful vase body.
་གམ་ན་པོར་ང་བ་ཤོག །
ku sum chenpor changchub shok
May we awaken in the magnificent form of the three kāyas.
ༀ་ཿཾ།
om ah hung
oṃ āḥ hūṃ
ོ་ེ་མས་དཔའ་དགའ་རབ་དཔའ་བོ་ལ། །
dorjé sempa garab pawo la
To the warrior-like Garab Dorje, Vajrasattva in person,
་ེད་གང་གས་ག་པོས་གསོལ་བ་འབས། །
miché dungshuk drakpö solwa deb
I pray with unwavering and fervent devotion.
འོད་གསལ་དངས་པ་ལ་ན་རབ་ོགས་ནས། །
ösal gongpé tsal chen rabdzok né
Having perfected the great power of clear light realization,
འཕོ་ན་འཇའ་ས་ོ་ེ་་ཐོབ་ཤོག །
po chen jalü dorjé ku tob shok
May I attain the indestructible rainbow body of great transference.
ༀ་ཨཿ་་་་བྷ་ཝ་་བ་ས་ི་ྃ། 189
ༀ་ཨཿ་་་་བྷ་ཝ་་བ་ས་ི་ྃ།
om ah guru tradza bhawa hé benza sarwa siddhi hung
oṃ āḥ guru prajñā bhava hevajra sarva siddhi hūṃ
་མ་གནས་གམ་འ་གམ་ལས། །
lamé né sum dru sum lé
From the three seed-syllables at the guru's three centres,
་དང་གས་ེང་ག་མཚན་དང་། །
ku dang ngak treng chaktsen dang
Flows a stream of nectar, with light-rays, the three syllables,
འ་གམ་འོད་ར་བད་ི་ན། །
dru sum özer dütsi gyün
Forms of the guru, mantra garlands and hand implements.
རང་་གནས་གམ་མ་ག་ཆར། །
rang gi né sum rim chikchar
It pours into my own three centres, one by one.
གས་པས་དབང་ཐོབ་ིབ་བ་དག །
shyukpé wang tob drib shyi dak
And through this, I receive empowerment, purify the four obscurations,
ལམ་བ་བོམ་ང་ང་བ་བ། །
lam shyi gom shying nangwa shyi
And the seed for practising the four paths
ཕ་མཐར་ིན་པ་ས་བོན་བཞག །
patar chinpé sabön shyak
And completing the four visions is implanted within me.
མཐར་་་མ་དེས་པ་ས། །
tar ni lama gyepa ché
At the end, the guru, in his great delight,
ི་བོ་ནས་ོན་ིང་དས་བགས། །
chiwo né jön nying ü shyuk
Passes through my crown and takes his seat at the centre of my heart.
གས་ཀར་འོད་་ོང་དིལ་། ། 190
གས་ཀར་འོད་་ོང་དིལ་། །
tukkar ö ngé long kyil du
At his own heart centre, within an expanse of five-coloured light,
ན་བཟང་ཡབ་མ་བགས་པ་། །
kunzang yabyum shyukpa yi
Sits Samantabhadra together with his consort,
གས་དས་ག་་ོན་པོ་ེང་། །
tuk ü tiklé ngönpö teng
And in his heart-centre, upon a sphere of blue light,
ཨ་མཐར་ོང་ག་ག་འས་བོར། །
a tar long druk yikdrü kor
Is a syllable A surrounded by the seed syllables of the sixfold expanse.1
རང་་མ་ས་ཚོགས་ཐམས་ཅད། །
rang gi namshé tsok tamché
All the collections of your own consciousness
དག་པ་ོང་་བིམ་པ་དང་། །
dakpé long du timpa dang
Are absorbed into the expanse of purity.
ག་ོང་འོད་གསལ་ན་པོ་ངང་། །
In a state of aware yet empty luminosity,
མ་གཡོས་ོ་ེ་བས་པ་དང་། །
Without wavering, perform the vajra recitation,
ངག་བས་ང་བས་་ས་། |
Vocal recitation and 'wind-recitation' as many times as possible.
ན་མཐར་ད་བོ་ལམ་ེར་སོགས། །
At the end of the session, dedicate the virtue,
ེས་ི་མ་པ་ི་ར་རོ། །
And practise the concluding stages, such as bringing onto the path, in the usual way.
་ར་་བ་ང་་འ། །
This brief guru sādhana was inspired
ིས་ཉམས་བ་ས་བལ་བ་དང་། །
By signs that occurred in a dream experience.
ག་ར་གང་ཐོན་ིས་པ་འས། །
191
Through writing down whatever emerged in the face of awareness,
རང་ག་་མར་ོལ་ར་ག །
May we find freedom in the guru of our very own rigpa.
རབ་ས་་ལ་་བ་ས་བ་་ལ། ན་བཟང་འོད་གསལ་ིང་པོས་སོ།། །།
Thus, Kunzang Ösel Nyingpo wrote this on the fifteenth day of the tenth month of the Water Snake year.2
1. ↑ i.e., 'a, a, ha, sha, sa, ma.
2. ↑ This corresponds to 20 November 1953.
192
༄༅། །དཔལ་ས་ི་གས་པ་་བ་བགས།
Guru Sādhana of Glorious Dharmakīrti

བས་མས་ཚད་ད་ོན་་འོ་བས།
Having taken refuge, generated bodhicitta and meditated on the immeasurables as a preliminary, continue with:
ཨ། ས་ན་ོང་པ་ངང་ད་ལས། །
ah, chö kün tongpé ngang nyi lé
Ah. Out of the state of the emptiness of all phenomena,
ན་ན་ི་ང་པད་་ེང་། །
rinchen trikang pé dé teng
Upon a jewelled throne and seats of lotus and moon
་བ་དབང་ག་ས་ི་གས། །
mawé wangchuk chö kyi drak
Is the master of discourse Dharmakīrti.
དཀར་དམར་འམ་ོ་ཉམས་ན་པ། །
kar mar dzum trö nyam denpa
He is white with a tinge of red and has a wrathful smile.
རབ་ང་ཆ་གས་ག་གཡས་པ། །
rabjung chaluk chak yepa
He wears monastic robes, and with his right hand
ོགས་ལས་མ་ལ་ག་་ཅན། །
chok lé namgyal chakgya chen
Makes the mudrā of universal victory,
གཡོན་པ་ས་ེང་བས་ིན་མཛད། །
yönpa pü teng kyab jin dzé
While his left, upon his knee, adopts the gesture of granting refuge.
ད་ལ་པཎ་་བ་མོར་གསོལ། །
u la pen shya lebmor sol
On his head he wears the flattened hat of a paṇḍita.
ཞབས་གས་རོལ་བས་་འིང་ཉམས། །
shyab nyi rol tab ku gying nyam
His two feet are in the posture of ease, and he is dignified in his bearing.
གནས་གམ་་་འ་གམ་དང་། ། 193
གནས་གམ་་་འ་གམ་དང་། །
né sum yigé dru sum dang
His three centres are marked by the three seed syllables,
གས་དས་་ེང་རལ་ི་ོ། །
tuk ü da teng raldri ngo
And in his heart centre, upon a moon is a pale blue sword
ཆང་ང་ེ་བར་ཿདང་། །
chang zung tewar dhih dang ni
With a syllable dhīḥ inside the handle
ས་ལ་དངས་གསལ་ེང་བ་འབར། །
ngö la yangsal trengwa bar
And a blazing garland of vowels and consonants around its surface.
གས་ནས་འོད་འོས་་ས་པ། །
tuk né ö trö yeshepa
Light emanates from the master’s heart centre to invite the wisdom being,
ན་ངས་དམ་་དེར་ད་བིམ། །
chendrang damyé yermé tim
Who merges inseparably with the samayasattva.
ཡན་ལག་བན་པས་མད་པར་། །
Make offerings with the seven branches.
ོ་ན་མལ་དག་ང་འལ།
When practising elaborately, you could offer a maṇḍala.
emaho
Emaho.
ན་་བཟང་པོ་ོན་ལམ་འལ། །
kuntuzangpö mönlam trul
Emanated through the aspirations of Samantabhadra, 1
ན་ོག་་བ་གད་མཛད་པ། །
küntok drawa chö dzepa
You cut through the web of conceptual thought.
ོགས་ལས་མ་ལ་ས་ི་གས། ། 194
ོགས་ལས་མ་ལ་ས་ི་གས། །
chok lé namgyal chö kyi drak
Dharmakīrti, victorious over all,
གསོལ་བ་འབས་སོ་ིན་ིས་ོབས། །
solwa deb so jingyi lob
To you I pray: inspire me with your blessings.
ས་དང་།
And:
ༀ་ཿ་་དྷ་ིི་ས་ི་ཕ་ལ་ྃ།
om ah guru dharmakirti sarwa siddhi pala hung
oṃ āḥ guru dharmakīrti sarva siddhi phala hūṃ
ས་བ།
Recite the mantra.
་མ་་དང་གས་ག་མཚན། །
lamé ku dang tuk chaktsen
A nectar flow of guru-forms and the insignia of enlightened mind,
གས་དང་འོད་ར་བད་ི་ན། །
ngak dang özer dütsi gyün
Together with mantras and rays of light,
ཆར་ར་བབས་ནས་རང་མ་བསམ། །
char tar bab né rang tim sam
All descend like rain and dissolve into me.
ར་ཡང་གསོལ་བ་གདབ་པ་།
Further Supplication
མེན་རབ་་ས་འོད་ི་ར་ོང་ས། །
khyen rab yeshe ö kyi zer tong gi
With myriad rays of the light of knowledge and insight
བདག་ོ་ན་པ་ང་་བསལ་མཛད་པ། །
dak lö münpa ring du sal dzepa
You banish the darkness of my mind.
དཔལ་ན་ན་་བཟང་པོ་ས་ི་གས། ། 195
དཔལ་ན་ན་་བཟང་པོ་ས་ི་གས། །
palden kuntuzangpo chö kyi drak
Glorious and wholly excellent Dharmakīrti,
འཛམ་ིང་ང་་ན་པོར་གསོལ་བ་འབས། །
dzamling shingta chenpor solwa deb
Great chariot of this world, to you I pray.
ལོག་་་ེགས་ང་པོ་ི་བོ་འམ། །
lok ma mutek langpö chiwo gem
You crush the heads of elephant-like heretics and false dialecticians,
ོད་པས་བ་པ་བན་པ་གསལ་ེད་པ། །
tsöpé tubpé tenpa saljé pa
And through debate you clarify the teachings of the Sage.
་བ་ེ་ག་བིད་མངས་པ་ད། །
mawé sengé ziji tsungpamé
Lion of Speech, unparalleled in majesty and brilliance,
་་ཀ་དཔལ་བ་པ་དབང་ག་། །
heruka pal drubpé wangchuk ché
Great heruka, mighty lord of siddhas,
ག་་བདག་ལ་དངས་པར་མཛད་ནས་ང་། །
taktu dak la gongpar dzé né kyang
Turn your attention toward me forevermore,
ཡང་དག་ག་པ་ལམ་ནས་ལ་གང་ན། །
yangdak rigpé lam né gyal sung kün
So that I may apply the path of genuine reasoning to all the Buddha’s words,
ཚད་མ་ལམ་ནས་ངས་པ་ས་ས་ིས། །
tsemé lam né drangpé ngeshé kyi
And through the confidence that derives from valid cognition,
ོན་དང་བན་པར་ད་ས་ཐོབ་པར་ཤོག །
tön dang tenpar yiché tobpar shok
Gain firm conviction in the teacher and the teachings.
ིན་་ལོག་་་ེགས་་ོ་། །
chin chi lok ma mutek lalo yi
May I obtain the power to refute mistaken or nonsensical notions
འལ་པས་བེད་པ་མ་བཞག་་ེད་པ། ། 196
འལ་པས་བེད་པ་མ་བཞག་་ེད་པ། །
trulpé kyepé nam shyak jinyepa
From all the suppositions generated in delusion
འོ་ལ་ཕན་བ་་་མས་མས་ལས། །
dro la pendé gyu ru chi nam lé
By false dialecticians, heretics and barbarians,
དོན་ད་དོན་ལོག་གཞོམ་པ་མ་ན་ཤོག །
dönmé dön lok shyompé tuden shok
Which do not bring benefit or happiness to beings.
ན་མེན་བན་པ་་ིད་གནས་ི་བར། །
künkhyen tenpa jisi né kyi bar
For as long as the teachings of the Omniscient One endure,
ཚད་མ་ག་པ་གས་ེ་ོན་པོ་ས། །
tsema rigpé shyuk ché nönpo yi
May I follow the science of valid cognition, and with a sharp tongue
ས་དང་ས་ན་ང་ང་རབ་འེད་ང་། །
chö dang chö min panglang rab jé ching
Perfectly distinguish Dharma and non-Dharma, right and wrong,
་བ་ངན་པ་ཚང་ང་བེགས་པར་ཤོག །
tawa ngenpé tsang tsing sekpar shok
Setting the undergrowth of inferior views ablaze.
ེ་བ་ན་་དཔལ་ན་ན་་བཟང་། །
kyewa küntu palden kuntuzang
In all my lives, may I take you, glorious Samantabhadra
ས་ི་གས་པ་གས་ི་བདག་པོར་ཐོབ། །
chö kyi drakpa rik kyi dakpor tob
Dharmakīrti, as the lord of all my buddha families.
བཀའ་དང་བན་བས་ག་དོན་མ་འེད་པ། །
ka dang tenchö tsikdön namjé pé
And may I gain the supreme treasure of courageous eloquence
ོ་ོས་ོབས་པ་གར་མག་ཐོབ་པར་ཤོག ། 197
ོ་ོས་ོབས་པ་གར་མག་ཐོབ་པར་ཤོག །
lodrö pobpé ter chok tobpar shok
And the intelligence that discerns words and meaning in the Word and treatises.
་མ་གནས་གམ་ག་འ་གམ་མས་ལས། །
lamé né sum yikdru sum nam lé
From the three syllables at the guru's three centres,
དཀར་དམར་ོ་བ་འོད་ར་མ་ིས་ང་། །
kar mar ngowé özer rimgyi jung
Rays of white, red and blue light shine out in turn.
རང་་ོ་གམ་ལ་མ་གས་དས་ནས། །
rang gi go sum la tim tuk ü né
They dissolve into my own three doors of body, speech and mind,
རལ་ི་ས་བོན་དང་བཅས་གས་པ་ཆད། །
raldri sabön dangché nyipa ché
And then the sword and seed-syllables pass from his heart centre
རང་་ིང་ནང་གས་ང་འོད་ར་ིས། །
rang gi nying nang shyuk shing özer gyi
To enter my own heart, whereupon rays of light
ིང་་ན་ལ་་ོ་འེད་པར་མོས། །
nying gi münsel tsa gojepar mö
Dispel my heart's darkness and unlock my channels.
ༀ་ཨ་ར་པ་ཙ་ན་ིཿ
om ara patsa na dhih
oṃ arapacana dhīḥ
ངས་མང་དང་དངས་གསལ་ེན་ིང་བོད།
Recite the mantra many times, followed by the vowels and consonants and the mantra of dependent origination.
དཔལ་ན་་མ་འོད་་རང་མ་དང་། །
palden lama ö shyu rang tim dang
The glorious guru melts into light and dissolves into me,
ག་ོང་ན་་བཟང་པོ་ངང་ལ་བཞག །
riktong kuntuzangpö ngang la shyak
And I rest in an experience of Samantabhadra: ever-perfect awareness and emptiness.
198
ན་མཐར་ད་བོ་ོན་ལམ་སོགས་འོ། །
At the end of the session dedicate the virtue and recite prayers of aspiration and so on.
ས་པའང་ས་ི་ོ་ོས་པས་རང་་དོན་་ིས་པའོ། །ས་་ཀ་་ཎཾ་བྷ་བ་་ཛ་ཡ།། །།
Chökyi Lodrö wrote this for his own practice. Sarvadā kalyāṇaṃ bhavatu jaya.
1. ↑ Throughout the text Jamyang Khyentse refers to Samantabhadra Dharmakīrti or creatively

incorporates the name Samantabhadra or Kunzang (meaning All Good). This seems to be in reference to
his teacher Khenpo Kunzang Palden Chökyi Drakpa, alias Khenpo Kunpal (c.1862–1943), whose name
translates into Sanskrit as Samantabhadra Dharmakīrti — and who even signed some of his writings this
way.
199
༄༅། །ན་མེན་དོལ་པོ་་བ་བགས།
Guru Sādhana of the Omniscient Dolpopa

ལ་བ་བ་པ་ན་པོ་དང་། །
པ་འང་གནས་ལ་པ་། །
ན་མེན་དོལ་པོ་སངས་ས་ི། །
ལ་འོར་ཟབ་མོ་ཡང་དག་བན། །
དན་པ་གནས་་འག་ས་། །
བ་བ་ན་ལ་བག་ཕབ་ནས། །
ས་འང་ང་མས་ཡང་དག་བེད། །
Here, I shall reveal a profound yoga
For the buddha Omniscient Dolpopa
Who was a nirmāṇakāya emanation
Of the victorious Great Sage and Padmasambhava.
For this you should remain in an isolated place,
Seat yourself comfortably,
And generate authentic renunciation and bodhicitta.
ཨ། འར་འདས་ས་མས་དིངས་་ད། །
a, khordé chö nam ying su dü
Ah. All the phenomena of saṃsāra and nirvāṇa are absorbed into absolute space.
་གཡོ་གམ་ན་བསམ་གཏན་དང་། །
mi yo sumden samten dang
Out of meditative concentration with its three immovable factors
རང་ག་མ་བས་གག་མ་ལས། །
rangrig machö nyukma lé
And my own pure awareness, genuine and unaltered,
གས་གམ་གག་འས་ལ་པ་། །
rik sum chik dü trulpé ku
Arises the nirmāṇakāya form embodying the three families
ོག་ོལ་ངས་མ་ང་ར་ཤར། །
soktsol dangmé gongbur shar
As a sphere of subtle essence and controlled vital force.
ོ་བ་་འལ་ན་པོ་། །
trodü chotrul chenpo yi
In absorption’s creative play, I recollect
ེས་་ན་པ་ང་འན་ལ། ། 200
ེས་་ན་པ་ང་འན་ལ། །
jesu drenpé tingdzin tsal
The great miracle of emanating and reabsorbing.
པ་་བ་གདན་ེང་། །
pema dawé den tengdu
Upon seats of lotus and moon disc
ན་མེན་་་ཛ་། །
künkhyen pradznya dhadza ni
Is the omniscient Prajñādhvaja,
དཀར་དམར་མདངས་ན་་ཤ་ས། །
kar mar dangden ku sha gyé
White with a tinge of red, glowing and corpulent,
ས་ས་མ་གམ་མས་པར་བབས། །
chögö nam sum dzepar lub
Beautifully attired in the three dharma robes,
ད་ལ་པཎ་་ར་ཁ་གསོལ། །
u la pen shya dur kha sol
And, on his head, the orange hat of a paṇḍita.
ཞབས་ང་ེད་ིལ་རོལ་པས་བགས། །
shyabzung chekyil rolpé shyuk
He seats in playful ease, his two feet loosely crossed.
ག་གས་ས་ེང་བཀབ་པ་དང་། །
chak nyi pü teng kabpa dang
His two hands rest upon his knees,
ོ་ེ་་ངས་དིངས་ལ་གགས། །
dorjé tatang ying la zik
And with vajra gaze he looks into space.
གནས་བར་་་བ་འོད་འོས། །
neshyir yigé shyi ö trö
From the four syllables at his four centres light radiates out
་ས་ན་ངས་དེར་ད་མ། །
yeshe chendrang yermé tim
Invoking the jñānasattva, who dissolves into him.
རང་ག་་བ་མཇལ་ག་འཚལ། ། 201
རང་ག་་བ་མཇལ་ག་འཚལ། །
rangrig tawé jal chaktsal
Encountering the view of my own intrinsic awareness, I prostrate.
ི་ནང་གསང་བ་མད་པས་མད། །
chi nang sangwé chöpé chö
With outer, inner and secret gifts, I make offerings.
་གང་གས་ཡོན་ིན་ལས་བོད། །
ku sung tuk yön trinlé tö
And for your body, speech, mind, qualities and activity, I offer praise.
གས་ཀར་འག་ེན་དབང་ག་། །
tukkar jikten wangchuk ni
At his heart centre is Lokeśvara—Lord of the World,
དཀར་གསལ་ག་གཡས་མག་ིན་དང་། །
karsal chak yé chok jin dang
Brilliant white with his right hand in the gesture of supreme giving
གཡོན་པ་བས་ིན་པད་དཀར་བམས། །
yönpa kyab jin pekar nam
And his left in the mudrā of granting refuge and holding a lotus.
མས་ིལ་བགས་པ་གས་དས་། །
sem kyil shyukpé tuk ü su
He stands in the bodhisattva posture and in the centre of his heart
འཇམ་དཔལ་དམར་ར་རལ་ེགས་བམས། །
jampal marser ral lek nam
Is Mañjuśrī, orange in colour and holding sword and book.
གས་དས་གསང་བདག་་མ་ོ། །
tuk ü sangdak shyi ma tro
In the centre of his heart is the Lord of Secrets, neither peaceful nor wrathful,
ོར་ིལ་བམས་པ་གས་། །
dordril nampé tuk tsitta
Holding vajra and bell and at his heart,
འོད་ི་ར་ཁང་འབར་བ་ོང་། །
ö kyi gurkhang barwé long
A blazing pavilion of light,
ྃ་་ག་པར་ ིཿིཿས་མཚན། ། 202

ྃ་་ག་པར་ ིཿིཿས་མཚན། །
hung gi khokpar hrih dhih sa tsen
In which there is a Hūṃ marked on its interior by Hrīḥ and Dhīḥ.
་ལས་ོ་ེ་གས་ི་། །
dé lé dorjé ngak kyi dra
From this emanates the sound of the vajra mantra,
འོས་པས་བདག་གཞན་དོན་གས་ས། །
tröpé dakshyen dön nyi jé
Whereby the benefit of self and other is accomplished.
ོད་བད་ལ་བ་དིལ་འར་ོགས། །
nöchü gyalwé kyilkhor dzok
Environment and inhabitants are perfected as maṇḍala of victorious ones,
དེར་ད་མཉམ་པ་ན་པོར་བཞག །
yermé nyampa chenpor shyak
And in great indivisible equality, I rest.
གས་གམ་མན་པོ་བེན་པ་དང་། །
ད་པར་ཨ་ར་པ་ཙ་བ། །
ཡང་ིང་མ་བ་དབང་ན་། །
ོ་ེ་བ་་གས་ིས་ངས། །
བས་པས་དས་བ་མ་གས་ཐོབ། །
མ་བབ་ས་ི་གར་མཛོད་བོལ། །
མ་མཚམས་གསོལ་འབས་ལན་མང་འདོན། །
ན་མཐར་ར་ང་འོད་གསལ་བ། །
གས་ཀ་གས་གམ་ག་ར་། །
མས་འན་ོ་བ་ག་་གམ། །
གག་ིལ་་ང་མ་ས་པ། །
་ཚོགས་ོ་བས་ོད་བད་ངས། །
ིད་དང་་བ་ངས་བད་བ། །
་ས་ན་པོ་བད་་ིན། །
ོང་པ་ན་པོ་ངང་་། །
བཞག་ལ་ང་་ད་བོ་དང་། །
ས་པ་བོད་པས་ད་གས་། །
Recite the approach mantras of the Lords of Three Families,
Especially the Arapatsa.
By reciting the innermost heart, the ten powerful aspects,
203
The mantra of the four vajras,
You will gain the two kinds of attainment.
Even without training, the dharma treasury will overflow.
In periods between sessions recite prayers many times.
At the end of a session deity appearances dissolve into clear light,
The deities of the three families at the heart melt into a bindu.
And the three bindus of mental focus on emanation and absorption
Combine into one, of uncertain size, which
Through emanation and absorption of multi-coloured light purifies environment and inhabitants
And collects the subtle essence of existence and quiescence,
Which matures as the essence of great pristine awareness.
Settle in an experience of great emptiness,
And, when arising, dedicate the merit,
And bring virtue and excellence through verses of auspiciousness.
ས་པའང་རང་ད་ན་མེན་ན་པོ་འ་ལ་་ེད་པ་དད་པ་བན་པོས་མཚམས་ར་། ་་་བ་གས་ས་་
ལ་འས་ོངས་མཁའ་ོད་་་ཕོ་ང་་པ་་ས་ོ་ེས་ིས་པའོ།། །།
Thus, inspired by my stable and unshakeable faith in the Great Omniscient One, I, Pema Yeshe Dorje, wrote this in
the palace of the celestial ḍākinī, Sikkim, on the fifth day of the twelfth month of the Fire Bird year.
204
༄༅། །ལ་འོར་དབང་མོ་ེ་བན་ལོ་ན་ི་་ལ་བགས།
Guru Yoga of Jetsün Lochen, Queen of Yoginīs

ན་མོ་་ན་་་་།
Namo jñāna-ḍākinyai!
རང་་ས་པ་ག་ས་འད། །
In the homage of recognizing my own nature, I bow.
ིན་བས་ར་་འག་པ་ད། །
་མ་ལ་འོར་ང་་དེ། །
་ལ་བ་བ་ན་འད་ནས། །
ས་འང་ང་མས་ད་ལ་བེད།
In order to inspire swift blessings,
I shall here set out a brief guru yoga.
For this, be seated comfortably
And develop renunciation and bodhicitta.
ོན་འོ་བས་མས་།
Preliminary: Refuge and Bodhicitta
ཨ། ་མ་་གམ་་ཚོགས་ལ། །
a, lama ku sum lhatsok la
Ah. In the guru and three-kāya deities,
རང་་ས་པས་བས་་མ། །
rang ngo shepé kyab su chi
Recognizing my own true nature, I take refuge.
གང་འན་ང་བ་རང་ོལ་ིར། །
zungdzin nangwa rangdrol chir
In order to self-liberate dualistic perception,
་ོལ་ན་པོར་མས་བེད་དོ། །
yedrol chenpor semkyé do
In great primordial freedom, I generate bodhicitta.
205
Repeat this three times.
དས་ག་།
Main Practice
ཨ། རང་ང་མ་དག་མན་་མཁར། །
a, rangnang namdak dündu khar
Ah. In the utter purity of my own perception, in the sky before me,
དིངས་ང་ན་བ་འཇའ་ར་ོང་། །
ying nang lhündrub jazer long
In a visionary expanse of spontaneously rainbow-coloured light,
པད་་་མ་བམ་རོ་ེང་། །
pé da nyima bamrö teng
Upon lotus, moon, sun and corpse,
ལ་འོར་ག་འན་བ་པ་ེ། །
naljor rigdzin drubpé jé
Is the foremost yoginī and accomplished vidyādharā,
ས་ད་དབང་མོ་དཀར་དམར་མདངས། །
chönyi wangmo kar mar dang
Chönyi Wangmo, who is white with a reddish glow.
ག་གཡས་ཐོད་པ་ཅང་་འོལ། །
chak yé töpé chang té trol
With her right hand she plays a skull-bone hand-drum.
གཡོན་པ་མཉམ་བཞག་ཐོད་མ་བམས། །
yönpa nyamshyak tö bum nam
Her left hand, in the gesture of equanimity, holds a skull-cup vase.
་་ཀ་དཔལ་ཁ་ྃ་འཆང་། །
heruka pal kha tam chang
The khaṭvāṅga, which she holds, represents the glorious heruka.
གར་་ཨང་རག་ས་ན་གསོལ། །
cherbu ang rak rügyen sol
She is naked but for skirt and bone ornaments.
ཞབས་གས་ེད་ིལ་རོལ་པས་འིང་། །
shyab nyi chekyil rolpé gying
Her two feet are half-crossed in a posture of ease.
206
གནས་གམ་་་འ་གམ་མཚན། །
né sum yigé dru sum tsen
Her three centres are marked with three syllables,
འོད་འོས་་ས་ན་ངས་མ། །
ö trö yeshe chendrang tim
From which light radiates out to invite the wisdom forms that merge with the visualization
དམ་་དེར་ད་ན་པོར་གསལ། །
damyé yermé chenpor sal
In the great inseparability of samayasattva and jñānasattva.
ཡན་ལག་བན་ི་ཚོགས་བསགས་།
Accumulation through the Seven Branches
རང་ག་་མ་་ཚོགས་ལ། །
rangrig lamé lhatsok la
To the hosts deities of the guru who is my own awareness,
ོ་གམ་ས་པས་ག་འཚལ་ལོ། །
go sum güpé chaktsal lo
I pay homage, with devotion in body, speech and mind.
དས་འོར་ད་ལ་མད་པ་འལ། །
ngöjor yitrul chöpa bul
I present actual offerings and those created in the imagination.
ིག་ང་ེ་ད་ངང་་བཤགས། །
diktung kyemé ngang du shak
In the unborn state, I confess my misdeeds and downfalls.
གས་འན་ལ་བས་ེས་་རང་། །
nyidzin dralwé jé yi rang
Free from dualistic perception, I rejoice.
གཞོམ་ད་ས་འར་བོར་་གསོལ། །
shyommé chökhor kor du sol
Turn the indestructible Dharma Wheel, I pray.
འཕོ་འར་ད་པར་བགས་གསོལ་འབས། །
pogyur mepar shyuk soldeb
Remain, I beseech you, beyond transference and change.
ད་ཚོགས་གཞོན་་མ་ར་བོ། ། 207
ད་ཚོགས་གཞོན་་མ་ར་བོ། །
gé tsok shyönnu bumkur ngo
All accumulated virtues, to the youthful vase body I dedicate.
ན་བཟང་་འཕང་ཐོབ་པར་ཤོག །
kunzang gopang tobpar shok
May we attain the state of Samantabhadra.
གསོལ་འབས་།
Prayer
ི་ར་ག་འན་ས་ད་དབང་མོ་། །
chitar rigdzin chönyi wangmo ni
Outwardly, you are the vidyādharā Chönyi Wangmo;
ནང་་དིངས་ག་བ་ན་མཚོ་ལ་མ། །
nang du yingchuk dechen tsogyal yum
Inwardly, you are Tsogyal, queen of space, the lady of great bliss;
གསང་བ་ན་ེས་ོ་ེ་ལ་འོར་མར། །
sangwa lhenkyé dorjé naljormar
And secretly, you are the naturally arisen Vajrayoginī—
གསོལ་བ་འབས་སོ་མག་ན་དས་བ་ོལ། །
solwa deb so choktün ngödrub tsol
To you I pray: bestow supreme and ordinary attainments!
ལན་ངས་་ས་དང་།
Repeat this as many times as you can.
བེན་པ་།
Mantra Recitation
ༀ་ཿ་་་ན་་་་ས་ི་ཕ་ལ་ྃ།
om ah guru jnana dakini sarwa siddhi pala hung
oṃ āḥ guru jñāna ḍākini sarva siddhi phala hūṃ
ས་འབ་བ།
ན་མཐར་དབང་ང་བ་།
208
ན་མཐར་དབང་ང་བ་།
Conclusion: Receiving Empowerment
་མ་གནས་གམ་ོ་ེ་འ་གམ་ལས། །
lamé né sum dorjé dru sum lé
From the three vajra syllables at the guru’s three places,
འོད་ར་དཀར་དམར་མང་གམ་མ་དང་། །
özer kar mar ting sum rim dang ni
Emerge rays of light—white, red and blue—first in turn,
ག་ཅར་ང་བ་རང་་གནས་གམ་མ། །
chikchar jungwa rang gi né sum tim
Then all at once, which dissolve into my own three centres.
ིབ་དག་དབང་དང་དས་བ་ཐོབ་པར་ར། །
drib dak wang dang ngödrub tobpar gyur
Obscurations are purified, I receive empowerment and accomplishment,
་བ་ས་བོན་ད་ལ་བཞག་པར་བསམ། །
ku shyi sabön gyü la shyakpar sam
And the seeds of the three kāyas are implanted within my mindstream.
མཐར་་་མ་དེས་པས་རང་ལ་མ། །
tar ni lama gyepé rang la tim
At the end, the guru is pleased and dissolves into me.
ས་གམ་ོག་པས་མ་བད་གག་མ་ངང་། །
dü sum tokpé ma lé nyukmé ngang
Untainted by thoughts of past, present or future, I remain in the genuine state,
རང་ག་འོད་གསལ་ས་་རང་ཞལ་བ། །
rangrig ösal chökü rang shyal ta
And in the clear light of my own awareness, gaze into my own true face, dharmakāya.
ས་བོད་ལ་དངས་པ་ངང་བང་་། །
Recite these lines and sustain an experience of the wisdom mind.
ད་བ་བོ་ང་ོན་ལམ་གདབ་བོ། །
Dedicate the virtue and recite prayers of aspiration.
ས་པའང་ེ་བན་ད་ི་ཞལ་ོབ་ངག་དབང་ས་ད་ནས་བལ་ར། འཇམ་དངས་ས་ི་ོ་ོས་པས་གངས་་
ཐོད་དཀར་ན་མེན་གམ་ག་་ས་མ་བན་རང་ོབ་འར་ད་གས་པས་ིས་པ་ད་གས་འལ།། །།
209
Thus, in response to a request from the venerable teacher’s disciple, Ngawang Chönyi, I, Jamyang Chökyi Lodrö
dictated these words to my own student, Gyurme Drakpa, while we are in the Omniscient One’s cave at Gangri
Tökar. May virtue and goodness increase!
210
༄༅། །ེ་བན་བཞད་པ་ོ་ེ་་མ་ལ་འོར་བགས་སོ། །
Guru Yoga of Jetsün Shepa Dorje

ན་མོ་བྷ་་ཀ་།
Namo bhaṭṭarārāya!
མཚན་ཙམ་ཐོས་པས་ངན་འོ་། །
The mere sound of your name is enough
ག་བལ་མཐའ་དག་ལ་མཛད་པ། །
To dispel the sufferings of the lower realms.
་ལ་ེ་་ཞབས་བད་ནས། །
Lord Mila, bowing down at your feet,
་མ་ལ་འོར་ང་ར་དེ། །
I shall here set out a brief guru yoga.
Refuge & Bodhicitta
་ལ་དང་པོ་བས་མས་།
First, to take refuge and generate bodhicitta:
མཁའ་མཉམ་འོ་ག་མས་ཅན་མས། །
khanyam dro druk semchen nam
Sentient beings of the six classes throughout the whole of space
་མ་མག་ལ་བས་་མ། །
lama chok la kyab su chi
Take refuge in the supreme guru.
ིད་པ་མཚོ་ལས་ོལ་བ་། །
sipé tso lé drolwa yi
To find freedom from the ocean of saṃsāric existence,
ོན་འག་ང་བ་མག་མས་བེད། །
mönjuk changchub chok semkyé
I set my mind that upon supreme awakening, in aspiration and in action.
དས་ག་ེན་བེད་།
211
དས་ག་ེན་བེད་།
Main Practice
Visualization
ཨཿ རང་ང་དག་པ་ང་ཁམས་། །
ah, rangnang dakpé shyingkham ché
Ah. My own perception is a vast realm of purity.
མད་ིན་་མཚོས་བགས་པ་དས། །
chötrin gyatsö tekpé ü
In its centre, supported by vast clouds of offerings,
པད་དཀར་་བ་ས་པ་ེང་། །
pekar dawa gyepé teng
Upon a white lotus and full moon disc
ལ་འོར་དབང་ག་་ལ་ེ། །
naljor wangchuk mi la jé
Is the lord of yogis, precious Milarepa.
དཀར་ོ་མས་འམ་ང་ལོ་འང་། །
kar ngo dzé dzum changlo chang
He is pale blue, handsome and smiling, with long braided locks.
ག་གཡས་ན་ི་ཐད་ཀར་གཏོད། །
chak yé nyen gyi tekar tö
His right hand is held at the level of his ear;
གཡོན་པ་ས་གནོན་ས་ེང་བཀབ། །
yönpa sa nön pü teng kab
His left, in the earth-touching mudrā, covers his knee.
གར་་ཨང་རག་རས་གཟན་གསོལ། །
cherbu ang rak ré zen sol
He is naked but for a loincloth and cotton shawl,
ཞབས་གས་ེད་ིལ་བས་ིས་བགས། །
shyab nyi chekyil tab kyi shyuk
And is seated with his two legs loosely crossed.
གནས་གམ་འ་གམ་འོད་འོས་པས། །
né sum dru sum ö tröpé
Light shines out from the three syllables at his three centres
་ས་ན་ངས་དེར་ད་ར། ། 212
་ས་ན་ངས་དེར་ད་ར། །
yeshe chendrang yermé gyur
To invite the wisdom form, who dissolves into him indivisibly.
་མ་མག་ལ་བདག་བས་མ། །
lama chok la dak kyab chi
I take refuge in the supreme guru.
ིག་པ་་ད་སོ་སོར་བཤགས། །
dikpa mi gé sosor shak
I confess my misdeeds and harmful actions, one by one.
སོགས་ན་བཤགས་། ོ་ན་མལ་ལ།
Continue with the daily confession practice. Should you wish to practise more elaborately, offer the maṇḍala.
ེ་ན་པ་ཙམ་ིས་གང་བ་ལ། །
jé drenpa tsam gyi dungwa sel
Precious lord, merely to remember you banishes all ills.
ིད་་ད་པ་ོབ་མཛད་པ། །
sishyi güpa kyob dzepa
You who save from the strains of existence and quiescence,
བཞད་པ་ོ་ེར་གསོལ་བ་འབས། །
shyepa dorjér solwa deb
Shepa Dorje, to you I pray:
ག་་བདག་ལ་ིན་ིས་ོབས། །
taktu dak la jingyi lob
Always inspire me with your blessings,
མག་དང་ན་མོང་དས་བ་ོལ། །
chok dang tünmong ngödrub tsol
And bestow supreme and ordinary attainments.
ས་དང་།
Mantra Recitation
ༀ་ཿ་་ཧ་ཱ་བ་ས་ི་ྃ།
om ah guru hasya benza sarwa siddhi hung
oṃ āḥ guru hāsya vajra sarva siddhi hūṃ 1
་ས་བ།
Recite the mantra as many times as you can.
དཔལ་ན་ལ་འོར་དབང་ག ། 213
དཔལ་ན་ལ་འོར་དབང་ག །
palden naljor wangchuk
Glorious guru, lord of yogins,
ན་མག་བཞད་པ་ོ་ེ། །
dren chok shyepa dorjé
Supreme object of recollection Shepa Dorje,
ེ་བན་ཐོས་པ་དགའ་བར། །
jetsün töpa gawar
Venerable Töpa Ga, ‘Joyous to Hear’,
ེ་གག་གསོལ་བ་འབས་ན། །
tsechik solwa deb na
As I pray to you single-pointedly,
ིན་བས་དབང་བར་ོལ་ག །
jinlab wangkur tsol chik
Inspire me with your blessings and grant empowerment.
་མ་གསང་གམ་འོད་ར་ལས། །
lamé sang sum özer lé
From the light rays at the guru's three secrets,
ༀ་ཿྃ་དང་་་འོས། །
om ah hung dang soha trö
The syllables oṃ, āḥ, hūṃ and svāhā emerge
རང་་གནས་བར་མ་པ་ལས།
rang gi né shyir timpa lé
And dissolve into my own four centres,
ིབ་དག་དབང་དང་དས་བ་ཐོབ། །
drib dak wang dang ngödrub tob
Purifying obscurations and conferring empowerment and siddhis.
་བ་ས་བོན་ད་ལ་བཞག །
ku shyi sabön gyü la shyak
The seeds of the four kāyas are implanted in my mindstream.
་མ་རང་མ་དེར་ད་ངང་། །
lama rang tim yermé ngang
The guru dissolves into me, inseparably.
མ་བས་རང་བབས་ག་་། ། 214
མ་བས་རང་བབས་ག་་། །
machö rangbab chakgya ché
And I rest in that natural and unaltered state of Mahāmudrā.
ས་གམ་ས་ད་ག་པར་ོང་། །
dü sum dümé takpar kyong
Sustaining an experience of timelessness beyond past, present and future,
ང་ིད་ག་་ན་པོར་བ། །
nangsi chakgya chenpor ta
I look into the Great Seal of appearance and existence.
ས་མཉམ་པར་བཞག །
Rest in equipoise.
ན་ལས་ང་བ་ན། ད་བོ་སོགས་།
When you rise from the session, dedicate the virtue and so on.
ེས་ཐོབ་་མ་ལམ་ེར་དང་མ་ལ་བར་འོ། །
During the post-meditation, never fail to integrate the practice of the guru.
ས་པའང་་དཀར་བསོད་ལ་ནས་ེད་མོ་ལ་་འ་འ་ིས་ག་ས་བལ་བས་མཚམས་ར་། འཇམ་དངས་
ས་ི་ོ་ོས་པས་མར་་ོད་ང་་དན་པ་འག་ེན་དབང་ག་དེས་པར་རོལ་པ་གམ་ཁང་་ཁང་མ་ཐར་
ོ་གམ་་ིས་པ་འས་ང་་མ་ེ་བན་ན་པོ་ིན་བབ་ར་་འག་པ་ར་ར་ག། ས་་མ་།། །།
When Lakar Sogyal playfully asked me to write something of this kind, I, Jamyang Chökyi Lodrö, wrote this in the
monastery of Tsurphu Tölung in the residence known as Display that Delights the Lord of the World in its Three
Doors of Liberation temple. May this become a cause for the blessings of the great reverend guru to infuse us all.
Sarvadā maṅgalaṃ.
1. ↑ The mantra incorporates the Sanskrit version of Milarepa's name Shepa Dorje, i.e., Hāsya Vajra.
215
༄༅། །མངའ་བདག་མར་པ་ལོ་་་མ་ལ་འོར་བགས་སོ། །
Guru Yoga of Lord Marpa Lotsāwa

ཨཿ རང་ང་དག་པ་འོག་ན་ང་། །
ah, rangnang dakpa womin shying
Ah. My own perception, in all its purity, is the realm of Akaniṣṭha,
བད་པ་ན་ོགས་མན་མཁའ་། །
köpa lhün dzok dün kha ru
Spontaneously perfect in arrangement; there, in the sky before me,
ང་ི་པད་་་བ་ེང་། །
sengtri pé nyi dawé teng
Upon a lion throne, lotus, sun and moon,
་བ་་མ་ོ་ག་པ།།
tsawé lama lho drakpa
Is my root guru in the form of Lhodrakpa,
མར་ོན་ས་ི་ོ་ོས་། །
mar tön chökyi lodrö ni
The teacher Marpa Chökyi Lodrö.
དམར་ག་ོ་ཉམས་ག་གས་ི། །
marmuk tro nyam chak nyi kyi
He is reddish brown and has a wrathful expression.
ས་ེང་ས་གནོན་ད་བེན་ཆས། །
pü teng sa nön genyen ché
His two hands cover his knees and touch the earth.
ན་གས་་ངས་ར་བག་གགས། །
chen nyi tatang hur bak zik
He wears upāsaka dress and his two eyes gaze intently.
ཞབས་ང་ོ་ེ་ིལ་ང་བགས། །
shyabzung dorjé kyiltrung shyuk
His sits with his two legs crossed in vajra posture.
་ལ་ད་ེ་དིལ་འར་ོགས། ། 216
་ལ་ད་ེ་དིལ་འར་ོགས། །
ku la gyüdé kyilkhor dzok
Within his body all the tantric maṇḍalas are complete.
གནས་གམ་ག་འ་གམ་ིས་མཚན། །
né sum yikdru sum gyi tsen
His three centres are marked with three syllables,
འོད་འོས་་ས་ན་ངས་ར།
ö trö yeshe chendrang gyur
From which light radiates out to invite the wisdom beings.
ཡན་ལག་བན་པ་ས་བས་་གས་དང་། མལ་ཡང་ལ།
Perform the seven branches elaborately or concisely as appropriate; also offer a maṇḍala.
དཔལ་དེས་མཛད་ོ་ེ་ལ་པ་། །
pal gyé dzé dorjé trulpé ku
Nirmāṇakāya emanation of glorious Hevajra,
ེ་མར་པ་ས་ི་ོ་ོས་ལ། །
jé marpa chökyi lodrö la
Lord Marpa Chökyi Lodrö,
ད་ེ་གག་ས་པས་གསོལ་བ་འབས། །
yi tsechik güpé solwa deb
With one-pointed mind and in devotion, I pray to you:
མག་ན་མོང་དས་བ་ལ་་གསོལ། །
chok tünmong ngödrub tsal du sol
Grant me supreme and ordinary attainments, I pray.
་ས་ོ་ེ་ིན་ན་ཕོབ། །
yeshe dorjé jin chen pob
Shower down the blessings of your vajra wisdom.
རང་མས་གག་མ་ོགས་པར་ིན་ིས་ོབས། །
rangsem nyukma tokpar jingyi lob
Inspire me to realize the genuine nature of my mind.
And:
ིང་ོབས་ན་པོས་འཕགས་ལ་ལན་མང་བོད། །
nyingtob chenpö pakyul len mang drö
With great courage, you travelled many times to the noble land.
ས་རབ་ན་པོས་ས་ན་གས་་ད། ། 217
ས་རབ་ན་པོས་ས་ན་གས་་ད། །
sherab chenpö chö kün tuk su chü
With great wisdom, you realized the nature of all phenomena.
བོན་འས་ན་པོས་བ་པ་ལ་མཚན་བག །
tsöndrü chenpö drubpé gyaltsen tsuk
With great diligence, you raised the victory banner of accomplishment.
ལོ་་ན་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
lotsa chenpö shyab la solwa deb
Great lotsāwa, at your feet I pray.
ས་པས་གསོལ་བ་བཏབ།
Offer prayer in this way.
ༀ་ཿ་་དྷ་མ་་ས་ི་ཕ་ལ་ྃ།
om ah guru dharma mati sarwa siddhi pala hung
oṃ āḥ guru dharmamati sarva siddhi phala hūṃ
ས་པ་མཚན་གས་་ས་་བ།
Recite this name mantra as many times as possible.
མ་ནམ་མཁའ་དང་མཉམ་པ་མས་ཅན་ཐམས་ཅད་་མ་སངས་ས་ན་པོ་་ལ་གསོལ་བ་འབས་
སོ། །
ma namkha dang nyampé semchen tamché lama sangye rinpoche la solwa deb so
All mother sentient beings as infinite as space pray to the guru, the precious buddha,
་བན་་ར་།
Then add the following:
་མ་ན་བ་ས་ི་་ལ་གསོལ་བ་འབས་སོ། །
lama künkhyab chö kyi ku la solwa deb so
Pray to the guru, the all-pervasive dharmakāya.
་མ་བ་ན་ལོངས་ོད་ོགས་པ་་ལ་གསོལ་བ་འབས་སོ། །
lama dechen longchö dzokpé ku la solwa deb so
Pray to the guru, the saṃbhogakāya of great bliss.
་མ་གས་ེ་ལ་པ་་ལ་གསོལ་བ་འབས་སོ། །
lama tukjé trulpé ku la solwa deb so
Pray to the guru, the compassionate nirmāṇakāya.
ས་ཡང་ཡང་ས་མཐར།
Repeat these many times. Then recite:
བདག་དང་མས་ཅན་ཐམས་ཅད་ི་ོ་ས་་འོ་བར་ིན་ིས་བབ་་གསོལ། 218
བདག་དང་མས་ཅན་ཐམས་ཅད་ི་ོ་ས་་འོ་བར་ིན་ིས་བབ་་གསོལ།
dak dang semchen tamché kyi lo chö su drowar jingyi lab tu sol
Grant your blessings, I pray, so that I and all sentient beings may turn our minds towards
the Dharma.
ས་ལམ་་འོ་བར་ིན་ིས་བབ་་གསོལ།
chö lam du drowar jingyi lab tu sol
Grant your blessings, I pray, so that Dharma may progress along the path.
ལམ་འལ་པ་ལ་བར་ིན་ིས་བབ་་གསོལ།
lam trulpa selwar jingyi lab tu sol
Grant your blessings, I pray, so that the path may eliminate confusion.
འལ་པ་་ས་་འཆར་བར་ིན་ིས་བབ་་གསོལ།
trulpa yeshe su charwar jingyi lab tu sol
Grant your blessings, I pray, so that confusion may dawn as wisdom.
་མ་གནས་གམ་འ་གམ་ལས། །
lamé né sum dru sum lé
From the three syllables at the guru's three centres,
འོད་ར་་དང་གས་ེང་དང་། །
özer ku dang ngak treng dang
Rays of light, buddha forms, mantra garlands,
ག་མཚན་དཔག་་ད་པ་འོས། །
chaktsen pak tu mepa trö
And hand implements emanate in boundless number.
མ་དང་ག་ཅར་མ་པ་ལས། །
rim dang chikchar timpa lé
Through dissolving gradually and all at once
Obscurations are purified, empowerments and siddhis obtained.
་མ་འོད་་རང་ལ་མ། །
lama ö shyu rang la tim
The guru then melts into light and dissolves into me.
ས་གམ་ོག་པས་མ་བད་པ། །
dü sum tokpé malepé
And in a state unspoilt by thoughts of past, present or future,
རང་ག་གག་མ་ག་་ར། ། 219
རང་ག་གག་མ་ག་་ར། །
rangrig nyukma chakgya cher
Mahāmudrā, the genuine nature of my own awareness,
མ་བས་རང་བབས་ངང་་བཞག །
machö rangbab ngang du shyak
I settle naturally, without alteration or contrivance.
ན་ལས་ང་བ་ན།
Then, when rising from the session, recite:
ེ་བ་ན་་ཡང་དག་་མ་དང་།
kyewa küntu yangdak lama dang
In all my lives, may I never be separated from the perfect lama,
འལ་ད་ས་ི་དཔལ་ལ་ལོངས་ོད་ནས། །
dralmé chö kyi pal la longchö né
And having benefited fully from the splendour of the Dharma,
ས་དང་ལམ་ི་ཡོན་ཏན་རབ་ོགས་། །
sa dang lam gyi yönten rabdzok té
May I perfect the qualities of the five paths and ten bhūmis,
ོ་ེ་འཆང་་་འཕང་ར་ཐོབ་ཤོག །
dorjé chang gi gopang nyur tob shok
And swiftly attain the sublime level of Vajradhara!
སོགས་ི་བོ་ོན་འོ། །
And say other prayers of dedication and aspiration.
ས་པའང་དད་ན་་མ་མག་ན་ནས་་ས་དང་དལ་དཀར་ི་དོང་ེ་བཅས་བལ་ར་ས་ི་ོ་ོས་པས་ོ་ག་
ས་མཁར་ལ་པ་་ཁང་་འདབ་རོལ་ེད་མོས་ཚལ་་ིས་པ་མ་།། །།
Thus, in response to a request from the faithful Lama Chokden, who presented a silk scarf and silver coin, this was
written by Chökyi Lodrö while in a pleasure grove beside the emanated temple at Sekhar in Lhodrak.
220
༄༅། །་མ་བ་པ་ན་པོ་་མ་ལ་འོར་བགས་སོ། །
Guru Yoga of the Guru Mahāmuni

ན་མོ་་་་།
Namo śākyamunaye!
བ་པ་ན་པོ་དང་་མ་དེར་ད་་བ་པ་ཐབས་ཉམས་་ང་བར་འདོད་པས། བས་མས་ོན་་བཏང་ལ་ཚད་
ད་པ་བ་ཡང་ནས་ཡང་་བོམ་ང་།
Those who wish to practise a means of accomplishing the Great Sage, indivisible from the guru, should begin by
taking refuge and generating bodhichitta as well as by meditating repeatedly on the four immeasurables. Then:
མ་དག་ོད་བད་་དགས་ོང་པར་ངས། །
ma dak nöchü mimik tongpar jang
The impure environment and inhabitants are purified into non-referential emptiness.
ོང་པ་ངང་ལས་ང་ཁམས་ན་མ་ཚོགས། །
tongpé ngang lé shyingkham pünsum tsok
Out of the state of emptiness appears a perfect realm,
ཡངས་ང་་་བད་པ་ན་ཚོགས་དས། །
yang shing gyaché köpa püntsok ü
Vast, expansive and magnificently arranged.
ྃ་ལས་ན་ན་ལས་བ་གཞལ་ད་ཁང་། །
hung lé rinchen lé drub shyalmé khang
In its centre, from a syllable Hūṃ arises a jewelled palace,
་དས་ང་ི་པ་་བ་ེང་། །
dé ü sengtri pema dawé teng
In the middle of which, upon a lion throne, lotus and moon,
་ག་གར་ི་མདོག་ཅན་ཡོངས་ར་ལས། །
mu yik ser gyi dokchen yong gyur lé
Is a syllable Mu, golden in colour, which transforms
་མ་བམ་ན་་བ་པ་། །
lama chomden shakya tubpa ché
Into the Guru as the great blessed one Śākyamuni.
གར་མདོག་མཚན་ད་ག་བིད་དཔལ་་འབར། ། 221
གར་མདོག་མཚན་ད་ག་བིད་དཔལ་་འབར། །
ser dok tsenpé ziji pal du bar
He is the colour of gold and blazes with the splendour of the signs and marks.
ག་གཡས་ས་གནོན་གཡོན་པས་མཉམ་བཞག་མཛད། །
chak yé sa nön yönpé nyamshyak dzé
His right hand touches the earth while his left rests in equanimity.
་ལ་ས་ས་མ་གམ་མས་པར་བབས། །
ku la chögö nam sum dzepar lub
He is elegantly garbed in the three dharma robes.
ཞབས་གས་ོ་ེ་ིལ་ང་གཡོ་ད་བགས། །
shyab nyi dorjé kyiltrung yomé shyuk
His two legs are crossed in the immovable vajra posture.
གནས་གམ་ག་འ་གམ་ིས་མཚན་པ་ལས། །
né sum yikdru sum gyi tsenpa lé
From the three syllables that mark his three centres,
་ས་ན་ངས་དམ་་དེར་ད་ར། །
yeshe chendrang damyé yermé gyur
Light invokes the wisdom deity, who dissolves inseparably into the samayasattva.
བཟང་པོ་ོད་པ་ནས་འང་བ་ཡན་ལག་བན་པ་དང་། ོ་ན་མལ་ང་ལ། ་ནས་དད་མོས་ེ་གག་པས།

Perform the seven branches from the Aspiration to Good Actions. If you wish, you could also offer a maṇḍala. Then,
with single-pointed faith and devotion, recite:
་མ་ོན་པ་བམ་ན་འདས་་བན་གགས་པ་ད་བམ་པ་ཡང་དག་པར་ོགས་པ་སངས་ས་
དཔལ་ལ་བ་་བ་པ་ལ་ག་འཚལ་ལོ།
lama tönpa chomdendé deshyin shekpa drachompa yangdakpar dzokpé sangye pal
gyalwa shakya tubpa la chaktsal lo
Supreme teacher, bhagavān, tathāgata, arhat, complete and perfect buddha, glorious
conqueror, Śākyamuni, to you I bow. To you I pay homage.
མད་དོ་བས་་མའོ།
chö do kyab su chi o
In you I take refuge.
ིན་ིས་བབ་་གསོལ། །
jingyi lab tu sol
Grant your blessings, I pray.
ལན་ངས་་ས་བོད། གས་དམ་ད་བལ་ི་བས་པ་་བ་། །
Recite this as many times as you can. Then, as the recitation for invoking the wisdom mind, recite:
ༀ་ན་མོ་བྷ་ག་ཝ་་་་་། ཏ་་ག་་ཡ། ཨ་་ས་་། ཏ ་། ༀ་་་་་མ་་་

222
ༀ་ན་མོ་བྷ་ག་ཝ་་་་་། ཏ་་ག་་ཡ། ཨ་་ས་་། ཏ ་། ༀ་་་་་མ་་་
་་་་་་།
om namo bhagawaté shakya muniyé tata gataya arahaté sanyakwambuddha yé | teyata
om muni muni mahamuni shakyamuneyé soha
Oṃ namo bhagavate śākyamuniye | tathāgatāya | arhate saṃyaksaṃbuddhaye | tadyathā |
oṃ muni muni mahāmuni śākyamuniye svāhā |
་འབ་བ།
Recite this as many times as possible.
ོན་པ་གས་ཀ་དང་ིན་མཚམས་ི་མཛོད་་ལ་མས་ེ་གག་་ོག་པ་་འོ་བར་གཏད། བས་་ིན་མཚམས་
ི་མཛོད་་དང་། ཞལ་ི་ོ་དང་། གས་ཀ་ནས་འོད་ར་བསམ་ིས་་བ་པ་འོས། འག་ེན་ི་ཁམས་ཐམས་ཅད་
ངས། ངན་སོང་་གནས་མས་ོང་པར་ས། མས་ཅན་ཐམས་ཅད་་ན་ད་པ་ང་བ་ལ་འད་པར་མོས་ལ་ིང་
ེ་ན་པོ་ལ་ོ་ངས། བདག་དང་མས་ཅན་ཐམས་ཅད་རང་བན་ིས་བ་པ་ད་ང་། ེ་ད་ོས་ལ་ལ་ོ་གཏད་
་བདག་ད་ོགས་པ་ས་རབ་ག་མཐོང་་གནས་གས་ལ་མཉམ་པར་བཞག །
Focus your attention single-pointedly on the Teacher's heart and the circle of hair between his eyebrows, without
allowing thoughts to proliferate. Periodically, consider that unimaginable rays of light pour from his circle of hair,
mouth and heart; they purify all the realms of this world, empty the domains of the lower realms, and bring all
beings to unsurpassable awakening. As you imagine this, train your mind in great compassion. Then, consider how
you and all other beings lack true reality. Direct your mind towards the unarisen state that is free from elaboration
and settle in the natural state of vipaśyana, the wisdom that realizes selflessness.
ན་མཐར།
At the end of the session recite:
བ་དབང་་མ་གནས་གམ་འ་གམ་ལས། །
tubwang lamé né sum dru sum lé
Rays of light stream out from the three syllables at the three centres
འོད་ར་ང་བ་བདག་་གནས་གམ་མ། །
özer jungwa dak gi né sum tim
Of the Guru, Lord of Sages, and dissolve into my own three centres.
ས་ངག་ད་ི་ིབ་པ་རབ་དག་ནས། །
lü ngak yi kyi dribpa rab dak né
They purify entirely all my physical, vocal and mental obscurations,
་གང་གས་ི་དས་བ་ཐོབ་པར་ར། །
ku sung tuk kyi ngödrub tobpar gyur
And grant the attainments of enlightened body, speech and mind.
ༀ་ཿྃ།
om ah hung
oṃ āḥ hūṃ
223
་ས་བ།
Recite the mantra as many times as possible.
མཐར་་་མ་འོད་་། །
tar ni lama ö du shyu
Finally the guru melts into light.
འོད་ི་ང་་གར་ི་མདོག །
ö kyi gongbu ser gyi dok
And, as a luminous orb, gold in colour,
རང་་ིང་གར་མ་པ་དང་། །
rang gi nyingkar timpa dang
Dissolves into my own heart.
གས་ད་བེ་བ་ངང་ལ་བཞག །
tuk yi sewé ngang la shyak
And in the merging of mind and wisdom, I rest.
ན་ལས་ང་བ་ན་བོ་བ་ོན་ལམ་ས་བས་་གས་་ང་། །ན་མཚམས་འང་ེས་ན་ག་དང་ས་ོད་བ་
ལ་བོན་པར་འོ། །
When rising from the session, recite verses of dedication and aspiration of appropriate length. In between sessions,
exert yourself in the six recollections1 and ten forms of dharmic activity.2
ས་པའང་་ེལ་ིན་་དཀར་ོགས་ི་ལ་བ་གམ་པར་འཇམ་དངས་ས་ི་ོ་ོས་པས་མ་གྷ་དྷ་གོ་ལ་ན་
པོ་་ལོགས་་ིས་པ་དོན་དང་ན་པར་ིན་ིས་བབ་་གསོལ། ས་མ་།། །།
Thus, on the third 'victorious' day of the waxing phase3 of the kārttika (tenth) month in the Fire Monkey year,
Jamyang Chökyi Lodrö wrote this in the vicinity of the great gandhola of Magadha. I pray that it blessed with
purpose. Sarva maṅgalam.
1. ↑ Recollection of the Buddha, the Dharma, the Saṅgha, generosity, discipline (or relinquishing) and the
gods (or deities).
2. ↑ The ten dharmic activities (chos spyod bcu) are listed in Maitreyanātha's Madhyāntavibhāga (ch. 5) as:
copying texts, making offerings, giving charity, studying, reading, memorizing, explaining, reciting aloud,
contemplating and meditating.
3. ↑ i.e., the thirteenth day
224
༄༅། །གངས་ཅན་འཇམ་དངས་མ་གམ་ི་་མ་ལ་འོར་མེན་བེ་ས་མ་
ཆར་འབས་བགས།
Rain of Wisdom, Love and Spiritual Power
A Guru Yoga of the Three Mañjughoṣas of Tibet, Land of Snow

ན་མོ་་་།
Namo gurave!
གངས་་ོད་ི་བན་པ་ང་་། །
མེན་བེ་ས་དབང་གས་གམ་མས་དཔའ་། །
མ་རོལ་་བ་ེ་མ་གམ་ི། །
ལམ་ཟབ་་མ་ལ་འོར་ང་ར་དེ། །
I shall here set out a practice of the profound path of guru yoga
For the great charioteers of the teachings in this Land of Snowy Peaks,
Manifestations of the bodhisattvas of the Three Families, embodying wisdom, love and spiritual power,1
Three Lions of Speech.
་བྷོ་་ོངས་འར་སངས་ས་ི་བན་པ་ལ་ོན་པ་གས་པ་མཛད་ིན་་ད་ང་གས་པར་བཤད་པ་ང་་
་ན་པོས་ལོག་་ཝ་ེས་ི་ཚོགས་མས་མ་པར་མཛད་པ་ེ་བན་་མ་མེན་པ་གར་ན་མ་གམ་ིལ་བ་
ི་་མ་ལ་འོར་ཉམས་་ང་བར་འདོད་པས་ོན་འོ་ས་འང་དང་། ང་བ་ི་མས་ལ་ོ་ན་ང་་བཞག་
ེ་མན་ི་ནམ་མཁར་བས་ལ་མས་མན་མ་བགས་པར་མོས་།
Here, should you wish to practise this guru yoga which brings together these three great treasuries of wisdom, noble
gurus whose great leonine roars of excellent explanation and unparalleled activity made them like second buddhas
for the Dharma teachings in this land of Tibet and terrified the many fox-like beings who proclaim falsity, then, as a
preliminary, remain for a long time with an attitude of renunciation and bodhicitta. Then imagine that the sources of
refuge are directly present in the sky before you and recite the following:
བདག་སོགས་ང་ནས་ང་བ་ིང་པོ་བར། །
dak sok deng né changchub nyingpö bar
I and others, from now until we attain the essence of awakening,
ེ་བན་་མ་གས་གམ་མས་དཔའ་ལ། །
jetsün lama rik sum sempa la
Take refuge with fervent and unwavering faith
་ེད་དད་པ་གང་གས་ག་པོ་ས། །
miché depé dungshuk drakpo yi
In these noble gurus, the bodhisattvas of the three families:
བས་་མའོ་གས་ེས་གང་་གསོལ། ། 225
བས་་མའོ་གས་ེས་གང་་གསོལ། །
kyab su chi’o tukjé zung du sol
Hold us with your compassion, we pray!
ངས་་ས་དང་། མས་བེད་པ་།
Recite this as many times as possible. Then generate bodhicitta with:
ཕ་མས་གཙོར་ས་མཁའ་བ་མས་ཅན་མས། །
pamé tsor jé khakhyab semchen nam
To free all beings throughout the universe, especially my own parents,
གས་ག་ིད་པ་ག་བལ་ལས་ོལ་ནས། །
rik druk sipé dukngal lé drol né
From the sufferings of the six classes of saṃsāric existence,
ོགས་པ་ང་བ་མག་ལ་འད་པ་ིར། །
dzokpé changchub chok la göpé chir
And establish them all in supreme and perfect awakening,
ཟབ་མོ་་མ་ལ་འོར་ཉམས་ངས་བི། །
zabmo lamé naljor nyam lang gyi
I shall practise this profound guru yoga!
ལན་གམ། དས་ག་ཚོགས་ེན་གསལ་བཏབ་པ་།
Recite this three times. Then for the main practice, there is the visualisation of the support for accumulation:
ༀ་མ་་་་ ཱ་ན་བ་་་ཝ་ཨ་྅་།
om maha shunyata dzana benza sobhava atma ko hang
oṃ mahāśūnyatā jñāna vajra svabhāva atmako ’haṃ
གང་འན་ས་ན་་དགས་དིངས་་མ། །
zungdzin chö kün mimik ying su tim
Dualistic phenomena dissolve into non-referential space.
ོང་པ་ངང་ལས་མན་ི་ནམ་མཁའ་། །
tongpé ngang lé dün gyi namkha ru
Out of this emptiness experience, in the sky before me,
འཇའ་འོད་ར་ག་འགས་པ་ོང་ན་པོར། །
ja ö zer tik trukpé longchen por
Amidst a vast expanse of rays and orbs of pulsating rainbow-coloured light
་བ་་མ་གས་གམ་མས་དཔ་གགས། །
tsawé lama rik sum sempé zuk
Appears the root guru in the form of the bodhisattvas of the three families.
དས་་ང་ི་པད་་གདན་ི་ེང་། ། 226
དས་་ང་ི་པད་་གདན་ི་ེང་། །
ü su sengtri pé dé den gyi teng
In the centre, upon a lion throne and seats of lotus and moon,
གསང་བ་བདག་པོ་ན་མེན་ོང་ན་པ། །
sangwé dakpo künkhyen longchenpa
Is the Lord of Secrets, Omniscient Longchenpa, 2
དཀར་གསལ་ག་གས་ས་མོ་ེང་་བཀབ། །
karsal chak nyi pümö tengdu kab
Brilliant white with his two hands covering his knees.
པ་ག་ན་ེས་པ་གཡས་ི་ེང་། །
pemé chuktren gyepé yé kyi teng
He holds the stems of lotuses,
ེགས་བམ་རལ་ི་གཡོན་ེང་ོར་ིལ་འན། །
lekbam raldri yön teng dordril dzin
Which support a volume and sword to the right, and vajra and bell to the left.
གཡས་་པད་དཀར་་བ་གདན་ེང་། །
yé su pekar dawé den teng du
On his right, upon a white lotus and moon-disc seat,
འཇམ་དངས་་མ་ས་་པི་ཏ། །
jamyang lama sakya pandita
Is the Mañjughoṣa guru, Sakya Paṇḍita,
་འམ་ས་འཆད་ག་་རལ་ེགས་འན། །
shyi dzum chö ché chakgya ral lek dzin
Peaceful and smiling, with his hands in the Dharma-teaching mudrā and holding a sword
and book.
གཡོན་་་ཚོགས་པད་་གདན་ི་ེང་། །
yön du natsok pé dé den gyi teng
On his left, upon a multicoloured lotus and moon-disc seat,
ན་རས་གགས་དབང་ེ་བན་ོ་བཟང་གས། །
chenrezik wang jetsün lo zang drak
Is Lord Avalokiteśvara, noble Lobzang Drakpa,
ག་གས་ས་འར་་ང་རལ་པོད་བམས། །
chak nyi chökhor lushing ral pö nam
With his two hands in the gesture of turning the Dharma-wheel and holding nāga-tree
stems supporting a sword and book.
གམ་ཀ་ས་ས་མ་གམ་མས་པར་བབས། ། 227
གམ་ཀ་ས་ས་མ་གམ་མས་པར་བབས། །
sumka chögö nam sum dzepar lub
All three are elegantly attired in the three Dharma robes.
ཞབས་གས་ོ་ེ་ིལ་ང་ང་པོར་བགས། །
shyab nyi dorjé kyil trung drangpor shyuk
They sit upright with both legs crossed in the vajra posture,
རང་གས་དབང་གས་ད་པན་དག་ས་མས། །
rang rik wang tak chöpen dak gi dzé
And are adorned with the insignia and diadems appropriate to their family.
གནས་གམ་་་གམ་ིས་མཚན་པ་ལས། །
né sum yigé sum gyi tsenpa lé
From the three syllables that mark their three centres
འོད་འོས་བས་ལ་མ་ས་ན་ངས་མ། །
ö trö kyabyul malü chendrang tim
Light radiates out to invite all the sources of refuge, which then dissolve into them.
ཚོགས་བསགས་ཡན་ལག་བན་པ་།
For the seven branches that gather the accumulations:3
་ས་ི་གགས་ེ་བན་་མ་ལ། །
yeshe chizuk jetsün lama la
To the noble gurus, universal embodiments of wisdom,
ང་ལ་ངས་མཉམ་ས་པས་ག་འཚལ་ལོ། །
shying dul drang nyam güpé chaktsal lo
I prostrate in devotion as many times as there are atoms in the universe.
བདག་པོས་བང་དང་མ་བང་མད་པ་ཚོགས། །
dakpö zung dang ma zung chöpé tsok
Masses of gifts, including what is owned and unowned,
ན་་བཟང་པོ་ང་་འན་ིས་མད། །
kuntuzangpö ting ngé dzin gyi chö
I offer through the meditative absorption of Samantabhadra.
ཐོག་ད་བསགས་པ་ིག་ིབ་ས་ང་ཚོགས། །
tokmé sakpé dikdrib nyetung tsok
All misdeeds, obscurations, faults and downfalls accumulated throughout beginningless
time,
གནོང་འོད་ག་པོས་་འཆབ་མཐོལ་ང་བཤགས། ། 228
གནོང་འོད་ག་པོས་་འཆབ་མཐོལ་ང་བཤགས། །
nong gyö drakpö mi chab tol shying shak
I do not conceal but acknowledge and confess with intense sorrow and remorse!
ེ་འཕགས་མས་ིས་ད་བ་ས་ན་ལ། །
kyé pak nam kyi gewé chö kün la
In all the virtues of ordinary beings and the spiritually noble
ག་དོག་ད་པར་ེས་་་རང་་། །
trakdok mepar jesu yi rang ngo
I rejoice without the slightest trace of jealousy!
་ངན་འདའ་བར་བད་པ་གང་་དག །
nya ngen dawar shyepa gang su dak
To all those who intend to pass into nirvāṇa
་འདའ་ོ་ེ་ི་ལ་བགས་་གསོལ། །
mi da dorjé tri la shyuk su sol
I pray: do not pass but remain upon the vajra throne!
བདག་གཞན་ས་གམ་བསགས་པ་ད་བ་མས། །
dakshyen dü sum sakpé gewa nam
All my own and others’ virtuous deeds throughout the three times,
་ད་ོགས་པ་ང་བ་ིར་བོའོ། །
lamé dzokpé changchub chir ngo o
I dedicate to unsurpassed and perfect awakening!
ས་ལན་གམ་སོགས་་ས་དང་། མལ་ས་བས་་གས་ལ།
Recite this three times or as many times as possible. You can also offer the maṇḍala, elaborately or in brief.
གསོལ་བ་འབས་པ་་ེ་བན་་མ་གམ་ི་མ་ཐར་ན་བན་མོས་ས་ི་གས་བེད་། དམ་པ་ང་མ་མས་
ིས་མཛད་པ་བོད་པ་གསོལ་འབས་ིན་བས་ཅན་མས་དང་། བ་ན།
For the offering of prayer, generate intense devotion while recalling the liberational lives of these three noble gurus.
Recite prayers that carry special blessings and praises to the deeds of these sublime beings, as well as the following
concise versions:
ལ་བ་ན་ི་་ས་གག་བས་པ། །
gyalwa kün gyi yeshe chik dü pa
Unique embodiment of all the victorious ones’ wisdom,
མེན་རབ་ས་ི་་མ་འམས་་ས། །
khyen rab chö kyi nyima jam su lé
Perfect knowledge that merges boundlessly as the sun of Dharma:
ོང་ན་རབ་འམས་ཞབས་ལ་གསོལ་བ་འབས། ། 229
ོང་ན་རབ་འམས་ཞབས་ལ་གསོལ་བ་འབས། །
longchen rabjam shyab la solwa deb
Longchen Rabjam, at your feet I pray:
ོགས་ད་ས་རབ་མག་་དས་བ་ོལ། །
chokmé sherab chok gi ngödrub tsol
Grant me the attainment of supreme, impartial insight!
ས་་ཐམས་ཅད་གགས་པ་ན་ཡངས་ང་། །
sheja tamché zikpé chen yang shing
You who have the eye of wisdom that sees all that is knowable,
འོ་ན་ད་གས་བ་པ་གས་ེ་ཅན། །
dro kün gelek drubpé tukjé chen
The compassion that brings about the welfare of all beings,
བསམ་ཡས་ིན་ལས་མཛད་པ་ོབས་མངའ་བ། །
samyé trinlé dzepé tob ngawa
The strength that accomplishes inconceivable enlightened action,
འཇམ་མན་་མ་ཞབས་ལ་གསོལ་བ་འབས། །
jamgön lamé shyab la solwa deb
Lama, you who are Mañjuśrī in person, at your feet I pray!
ས་འལ་གར་ི་ན་པོར་ེན་བཅས་ང་། །
chö dul ser gyi lhünpor ten ché shing
Upon the basis of the golden mountain of Vinaya Dharma,
བ་དབང་གས་པ་ིན་ལས་རང་དབང་བར། །
tubwang nyipé trinlé rangwang gyur
You mastered enlightened activity as a second Lord of Sages,
རབ་འམས་ས་་ཐམས་ཅད་མེན་པ་བདག །
rabjam sheja tamché khyenpé dak
Supreme in your understanding of all limitless knowable things—
ོ་བཟང་གས་པ་ཞབས་ལ་གསོལ་བ་འབས། །
lobzang drakpé shyab la solwa deb
Lobzang Drakpa, at your feet I pray!
ས་གསོལ་འབས་་ས་དང་། མཚན་གས་བ་བར་ོ་ན།
Recite these prayers as many times as possible, then recite the following name mantras:
ༀ་ཿ་་་མ་ལ་རི་ས་ི་ྃྃ།
om ah guru bimala rami sarwa siddhi hum
oṃ āḥ guru vimalarasmi sarva siddhi hūṃ 4
230
ༀ་ཿ་་་ན་་ཛ་ས་ི་ྃྃ།
om ah guru ananda dhadza sarwa siddhi hum
oṃ āḥ guru ānandadhvaja sarva siddhi hūṃ 5
ༀ་ཿ་་མ་བྷ་་ིི་ས་ི་ྃྃ།
om ah guru mati bhadra kirti sarwa siddhi hum
oṃ āḥ guru matibhadrakīrti sarva siddhi hūṃ 6
ས་སོ་སོར་་ས་བས་པས་གས་དམ་ི་ད་བལ།
Recite each of these as many times as you can and invoke their wisdom minds.
ེས་དབང་ང་བ་།
To conclude, receive empowerment with the following:
གསང་བ་་མཚོ་མཛོད་འན་ན་མེན་ེ། །
sangwa gyatsö dzö dzin künkhyen jé
Omniscient lord, holder of the treasury of oceanic secrets,
འཇམ་པ་དངས་དས་ན་དགའ་ལ་མཚན་དཔལ། །
jampé yang ngö kün ga gyaltsen pal
Glorious Kunga Gyaltsen, Mañjughoṣa in person,
ིང་ེ་དབང་ག་ེ་བན་ོ་བཟང་གས། །
nyingjé wangchuk jetsün lo zang drak
And noble Lobzang Drakpa, Lord of compassion—
གསོལ་བ་འབས་སོ་ིན་བས་དབང་བར་ོལ། །
solwa deb so jinlab wangkur tsol
To you I pray: grant your blessings and empowerments!
ས་པས་གསོལ་བཏབ་ན་མེན་གས་ཀ་ནས། །
shyepé soltab künkhyen tukka né
Through this prayer, light streams from the Omniscient One’s heart centre,
འོད་འོས་འར་གས་གཙོ་བོ་གས་ཀར་བས། །
ö trö khor nyi tsowö tukkar dü
And the other two masters dissolve into the heart of this central figure.
་མ་དལ་བའོ་ༀ་ལས་འོད་དཀར་པོ། །
lamé tralwa o om lé ökar po
From the Oṃ at the guru’s forehead, white light streams out
རང་་ི་བོར་མ་ང་མ་དབང་ཐོབ། །
rang gi chiwor tim shying bum wang tob
And dissolves into my crown—through this I obtain the vase empowerment,
ས་ི་ིབ་དག་་་ིན་བས་གས། ། 231
ས་ི་ིབ་དག་་་ིན་བས་གས། །
lü kyi drib dak ku yi jinlab shyuk
Purify physical obscurations and receive the blessings of enlightened body.
བེད་མ་བོམ་པར་དབང་ང་ས་བད་ནོན། །
kyerim gompar wang shyingsa gyé nön
I am empowered to meditate on the visualisation stage and reach the eighth bhūmi,
འས་་ལ་་ཐོབ་པ་ེན་འེལ་བིགས། །
drebu tulku tobpé tendrel drik
And the auspicious connection to attain nirmāṇakāya fruition is established.
་མ་མིན་པའོ་ཿལས་འོད་དམར་པོ། །
lamé drinpa o ah lé ö marpo
From the Āḥ at the guru’s throat centre, red light streams out
རང་་མིན་པར་མ་ང་གསང་དབང་ཐོབ། །
rang gi drinpar tim shying sangwang tob
And dissolves into my throat—through this I obtain the secret empowerment,
ངག་་ིབ་དག་གང་་ིན་བས་གས། །
ngak gi drib dak sung gi jinlab shyuk
Purify vocal obscurations and receive the blessings of enlightened speech.
ང་དང་གམ་མོ་བོམ་ང་ས་ད་ནོན། །
lung dang tummo gom shyingsa gu nön
I am empowered to practise subtle energy and tummo and reach the ninth bhūmi,
འས་་ལོངས་་ཐོབ་པ་ེན་འེལ་བིགས། །
drebu longku tobpé tendrel drik
And the auspicious connection to attain saṃbhogakāya fruition is established.
་མ་གས་ཀ་ྃྃ་ལས་འོད་ོན་པོ། །
lamé tukké hung lé ö ngönpo
From the Hūṃ at the guru’s heart centre, blue light streams out
རང་་ིང་གར་མ་ང་ར་དབང་ཐོབ། །
rang gi nyinggar tim shying sherwang tob
And dissolves into my heart—through this I obtain the knowledge-wisdom empowerment,
ད་ི་ིབ་དག་གས་ི་ིན་བས་གས། །
yi kyi drib dak tuk kyi jinlab shyuk
Purify mental obscurations and receive the blessings of enlightened mind.
ཕོ་ཉ་ལམ་བོམ་ས་་བ་གག་ནོན། ། 232
ཕོ་ཉ་ལམ་བོམ་ས་་བ་གག་ནོན། །
ponyé lam gom sa ni chuchik nön
I am empowered to practice the path of the messenger-consort and reach the eleventh
bhūmi,
འས་་ས་་ཐོབ་པ་ེན་འེལ་བིགས། །
drebu chöku tobpé tendrel drik
And the auspicious connection to attain dharmakāya fruition is established.
་མ་གནས་གམ་འོད་ར་ས་གག་འོས། །
lamé né sum özer dü chik trö
All at once, rays of light stream out from the guru’s three centres
རང་་གནས་གམ་མ་ང་ག་དབང་ཐོབ། །
rang gi né sum tim shying tsikwang tob
And dissolve into my own three places—through this I obtain the word empowerment,
ན་ག་ིབ་དག་་ས་ིན་བས་གས། །
künshyi drib dak yeshe jinlab shyuk
Purify obscurations of the ālaya and receive the blessings of primordial wisdom.
ོ་ེ་་བས་བོམ་ང་འས་ས་ནོན། །
dorjé ba lab gom shying dré sa nön
I am empowered to practise the vajra wave and reach the fruitional stage,
་བོ་ད་་ཐོབ་པ་ེན་འེལ་བིགས། །
ngowo nyi ku tobpé tendrel drik
And the auspicious connection to attain the svabhāvikakāya is established.
མཐར་་་མ་འོད་ར་་་པ། །
tar ni lama özer na ngapé
Finally, the guru becomes a mass of five-coloured rays of light,
ང་ར་ར་་རང་་ི་བོ་ནས། །
gongbur gyur té rang gi chiwo né
Which dissolves into me, passing directly from my crown
ིང་གར་བ་ིས་མ་པ་་ད་མོད། །
nyinggar sib kyi timpa denyi mö
Down to my heart, and in that very instant
ོ་འདས་འོད་གསལ་ས་་རང་ཞལ་བ། །
lodé ösal chökü rang shyal ta
I behold the face of dharmakāya, luminosity beyond the ordinary mind.
ས་གས་ད་བེས་ལ་མཉམ་པར་བཞག
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Settle in that merging of mind and wisdom mind.
ན་ལས་ང་བ་ན།
When arising from the session, recite the following:
ང་བ་ན་ོབ་ི་་་མ་དང་། །
nangwa kündzob chi yi lama dang
May I perfect the practice of the profound yoga
་ང་ག་་ནང་་་མ་དང་། །
tsa lung tiklé nang gi lama dang
Of the outer guru of conventional appearances,
ག་ོང་འོད་གསལ་གསང་བ་་མ་། །
riktong ösal sangwé lama yi
The inner guru of the channels, energies and essences,
ལ་འོར་ཟབ་མོ་ཉམས་ན་མཐར་ིན་ཤོག །
naljor zabmö nyamlen tarchin shok
And the secret guru of the clear light of awareness-emptiness!
ེ་བ་ན་་སོགས་ི་བོ་ོན་དང་། ོད་ལམ་ཐམས་ཅད་་མ་ལམ་ེར་ཟབ་མོས་ས་འདའ་བར་འོ། །
Then recite prayers and dedications such as the one beginning, “In all my lives...” Integrate all your daily activities
with the profound practice of the guru.
ལ་བ་ན་ིས་བགས་པ་ལམ། །
མདོ་གས་ས་ི་ང་་བད། །
ཟབ་མོ་་མ་ལ་འོར་འས། །
མཁའ་བ་འོ་བ་ོལ་ར་ག །
A path extolled by all the victorious ones,
The concentrated essence of sūtra and mantra teachings—
May this profound guru yoga
Liberate all beings throughout the entirety of space!
ས་པའང་ང་གས་་བ་དབང་ག་ར་མ་མག་ལ་བ་ས་མ་ལ་ནས་གནང་ེས་དང་བཅས་འ་ར་ིས་
ས་གངས་བལ་གནང་བས་མཚམས་ར་་གག་ལག་ང་གས་་མ་་བ་ེའམ་འཇམ་དངས་ས་ི་ོ་ོས་
པས་ོང་གསར་བ་ས་་ེ་ས་་ན་པོ་གམ་ིལ་བ་ས་འ་ད་བ་པ་དགའ་ཚལ་་ིས་པ་འས་ང་
་ས་གགས་པ་ིན་བས་ར་་འག་པ་ར་ར་ག། མ་།།
Thus, Tsuklak Lungrik Nyima Mawé Senge (Jamyang Chökyi Lodrö) wrote this in the residence known as The
Auspicious Garden of Immortality in the great dharma centre of Dzongsar Tashi Lhatse at the behest of that lordly
exponent of scripture and reasoning, Rago Choktrul Tashi Namgyal, who also offered a gift in support of his request.
May this be a cause for swiftly receiving the blessings of wisdom vision. Maṅgalam!
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1. ↑ i.e., Mañjuśrī, Avalokiteśvara and Vajrapāṇi.
2. ↑ Lord of Secrets is an epithet of Vajrapāṇi.
3. ↑ Only six branches are given in what follows. The lines for the request to turn the wheel of Dharma
appear to be missing in the only available edition.
4. ↑ Vimalarasmi is Sanskrit for Drimé Özer (dri med ’od zer).
5. ↑ Ānandadhvaja is Sanskrit for Kunga Gyaltsen (kun dga’ rgyal mtshan).
6. ↑ Matikīrti is Sanskrit for Lobzang Drakpa (blo bzang grags pa).
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The Bright Lamp of Wisdom (Yeshe Saldrön)
A Guide to the Practice of Guru Yoga

Namo guru jñānakāya!1
With your wisdom body that shines like a sun in splendour,

You dispel delusion’s darkness from saṃsāra’s three worlds.
You are the embodiment and very face of the infinite Three Jewels and Three Roots—
Universal lord, glorious guru, to you I bow down in devotion.
The great swift and secret path of all the buddhas

Is guru yoga, the very essence of the heart.
An elixir of profound points from tantras, āgamas and upadeśas,
This ‘lamp that gives light to wisdom’ I shall briefly reveal.
I. General Explanation of Guru Yoga

The one who bestows complete empowerment into one of the great maṇḍalas, or the
one who transmits the three types of vow, but especially the one who directly
introduces genuine wisdom—this is the ‘root guru’.
If you can pray to him or her from the depths of your heart with faith and a samaya
commitment that is free from any hypocrisy or deceit, there is no doubt that you will
receive blessings.
There are three ways of taking the guru yoga practice to heart, linked to the three
capacities of individuals: supreme, middling and lesser.
Those of lower capacity recognise that the guru, the supreme guide who shows such
great kindness, is the embodiment of all buddhas and bodhisattvas in one, manifesting
in an ordinary form as a spiritual friend in order to show the way. If they can make
every effort to respect this teacher, by making offerings and praying with yearning
faith and devotion and without being duplicitous or dishonest, then because of the
very nature of interdependence, the guru’s blessing will be transferred into the
student’s mind just as the form of the moon appears reflected in a vessel of clear, still
water. So, to imagine the guru before us in the sky and meditate on him or her in their
ordinary appearance or in visualized form as Guru Padmākara or another figure for
whom we feel devotion, is to practise and accomplish the guru as the nirmāṇakāya.
Those whose minds are more expansive have a firm, unshakable conviction that the
guru’s secret body, speech and mind have always been spontaneously perfect as the
maṇḍala of the three vajras. With this certainty they recognize that the display of their
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own mind’s genuine nature appears as the guru in peaceful or wrathful forms and
they meditate on them with the four branches of approach and accomplishment
practice. This is to practise and accomplish the guru as the saṃbhogakāya.
Those whose minds are greater still can rest in the clear light of their own pure
awareness, which is beyond the duality of subject and object and transcends all
characteristics, symbols or expression. Unborn, it is dharmakāya; unceasing, it is
saṃbhogakāya; not abiding anywhere, it is nirmāṇakāya. These three kāyas are
indivisible in one’s own awareness, which is the very essence of great bliss, and to
leave this naturally as it is, without action, effort or grasping, is to practise and
accomplish the guru as the dharmakāya, the secret practice.
The essential point is that for as long the practice involves thinking and concepts and
effort, then whether it is guru yoga or any practice of the generation or completion
phase, it is ordinary or common. But once you have decisively resolved the mind in
the space of dharmatā and rest in the confidence of naked awareness-emptiness, then
all that you meditate on, whether guru yoga or anything else, will be extraordinary
and extremely profound.
It is not only at this moment now that the root guru is with us. In fact, since the guru
is the manifestation of our mind’s true nature appearing externally in all kinds of
guises, pure and impure, we have never been apart in any of our lives throughout
beginningless time, and the guru is always helping us directly or indirectly and
showing us kindness.
Now, on account of all the merit we have accumulated in the past, the guru appears in
the form of a spiritual friend, and because of our powerful karmic connection, we
have met, they have given us the nectar of the profound and vast instructions, and
extended tremendous kindness towards us. From now on too, until enlightenment,
they will never be apart from us, even for an instant.
However, should the fault of impaired samaya arise, then just as the moon is not
reflected in cloudy or turbulent water, it might appear as if there is some separation.
Yet this is merely a fault within our own minds, and there is never any question of
distance on the part of the guru.
However you see the guru—whether as an ordinary person, śrāvaka, pratyekabuddha,

arhat, or a bodhisattva on the paths of learning or no-more-learning—you will receive
the corresponding attainment. When you regard the root guru as just an ordinary
person it is very hard even to approach the siddhis in general and the primordial
wisdom of the genuine nature of mind in particular.
That is why we must understand how the guru’s three secrets abide. The guru’s body
of untainted, naturally arisen wisdom is the universal principle that pervades all of
saṃsāra and nirvāṇa, existence and peace. The guru’s subtle channels are the
nirmāṇakāya, wind-energies are the saṃbhogakāya, and essential drops are the great
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bliss of dharmakāya; and these three kāyas indivisible comprise the svabhāvikakāya.
As for the guru’s wisdom mind, which is naturally arisen awareness, its empty essence
is dharmakāya; its cognizant nature is saṃbhogakāya; and its compassionate
resonance, awareness, is nirmāṇakāya.
In brief, this indivisibility of the four kāyas manifests as all kinds of emanations,
peaceful and wrathful, and, with a variety of magical transformations to teach
disciples each in their own way, transforms into all sorts of guises of skilful
enlightened action to guide the infinite sea of living beings.
Rather than simply having a vague impression that the guru is, on the definitive level,
a universal form who embodies the gurus, yidam deities, ḍākinīs, dharma protectors,
wealth deities and so on, we must recognize that he or she2 is the embodiment of all
buddha families and the one from whom all the infinite maṇḍalas of deities emanate.
Otherwise, we might think to ourselves, “My guru is just a nice old monk with
positive qualities and without any faults. Still, in the texts it says that the guru is a
buddha, so I had better imagine that he is the Buddha.” This would be like pulling a
vagrant off the streets and dressing him up in smart clothes. Slipping into this kind of
thinking is of no help at all. Even if the Buddha were to appear in person, a student
who delights in wrong thoughts would have difficulty recognizing him.
Nowadays people like us with unruly minds find faults such as seeing the guru’s
physical form as unattractive. We regard their way of speaking as inelegant and find
many flaws, such as logical inaccuracies, even in their Dharma teaching. The guru’s
mind seems confused, entirely ignorant of both mundane and spiritual affairs. In
multiple ways, we fail to see much good in the guru and perceive mostly faults.
We might verbally recite “Guru, Vajradhara…etc.” and spout lots of lethargic, routine,
lifeless prayers but this is utterly useless and does not in any way qualify as genuine
practice.
It is difficult to see the teacher as the Buddha from the very beginning. That is why
you have to begin by cultivating devotion in a slightly contrived way. Remember the
guru’s kindness again and again. Understand that all thoughts of faults are in fact the
faults of your own mind. Don’t ascribe them to the guru. If you purify your own mind
the whole universe will appear as the guru. If you do not purify your mind, then, just
as someone suffering from jaundice will see a white conch shell as yellow, nothing
will appear without faults. The reason for this is that your faith and pure perception
are weak.
Furthermore, especially when it comes to recognizing our own awareness as the

dharmakāya guru, the glorious root guru who introduces the view of how the ground
abides actually seems to exist externally. But in reality, this is simply the outward
projection of the expressive appearances of indivisible awareness and emptiness, and
the guru does not exist separately from you and your mind-stream.
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The essence of the view is recognizing that your self-knowing awareness, in which
subject and object are indivisible, is inseparable from the three-kāya guru. To abide by
this view without distraction and without grasping is meditation. Without wavering
from this and continuously taking whatever appears and whatever you experience as
the display of the guru is action. To attain enlightenment in the full realization of your
awareness as the essence of the guru is the fruition.
Thus, the ground is the view; the path is meditation; and the fruition is action; and if
you know how to practise them all as the essence of the guru, in great inseparability
from the guru, you will have established the vital stronghold of guru practice. This is
the practice for those individuals whose minds are naturally disposed towards rigpa.
Middling and less advanced practitioners must meditate by taking devotion and
aspiration as the path.
The gracious root guru is the illusory wisdom form of all the tathāgatas of the ten
directions and four times. Although this guru may manifest in the form of an ordinary
individual just like one of us, his or her body is the jewel of the saṅgha. The guru is
therefore fully endowed with the uncompounded, untainted qualities of knowledge
and liberation. All these qualities are complete within the guru, and the guru also
accomplishes the actions of the saṅgha. The guru’s speech is an inconceivable
gathering of dharma teachings, since he holds in his mind the truth of the path, the
dharma of transmission, and he has attained the dharma of realization, the sacred
truth of cessation. With knowledge and love, the guru teaches us perfectly, and so the
enlightened activity of the guru’s speech is unceasing as well. The guru’s mind is one
with the wisdom mind of all the buddhas as is established through the words of
Buddha, the commentaries, and the pith instructions, and through logic and
reasoning. Within this guru who comprises all the Three Jewels like this are embodied
all the masters of the mind-direct, sign and oral transmissions. From the ultimate point
of view of the nature of reality, they are inseparable but from the relative point of
view of phenomena, just as the single moon in the sky can appear in a hundred vessels
of water, in the students’ perception the guru appears in various ways. In reality,
however, the guru embodies the single wisdom of all the victorious buddhas.
Therefore, the one who grants us complete empowerment into the maṇḍala and who
sows the seeds that will mature our minds into the essence of the four vajras is the
vajra master. Within this guru who possesses the threefold kindness are embodied all
other gurus. That is why, regardless of which guru yoga you practise from the new or
ancient traditions, meditating on your root guru alone is sufficient, and there is no
need to meditate on each teacher individually.
No matter which of the three roots or dharmapālas or wealth deities you might rely
on, if you know the crucial point of practising them as inseparable from the root guru
it is said that attainments will be near and obstacles few.
From taking refuge and arousing bodhicitta onwards, whatever your practice,
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whether its enlightened activity is elaborate or succinct, your own mind primordially
and intrinsically rests as the essence of the guru while its aspect of appearance arises
unceasingly. This is illustrated, for example, when you take refuge. The cognizance of
your own mind is the rare and precious Saṅgha; its empty aspect is the Dharma; and
their inseparable unity is the Buddha. Mind’s radiance shines outwardly as the sources
of refuge. Recognizing their many forms as having a single taste is the same as the
essence of both causal and resultant refuge.
Likewise, arousing bodhicitta, creating the protective sphere, generating yourself as

the deity, and so on, are all to be understood in a similar way.
For any deity or mantra, unless the practice is secured with the nail of the unchanging
wisdom mind—the great equalness of the two truths in which any concept of self is
inseparable from the guru—successful accomplishment of deity and mantra will prove
difficult, and it will not bring major attainment.
This is why recognizing your own awareness as the very essence of the three-kāya
guru and the three roots is such a crucial point. And it is an immensely important,
secret principle that by taking this to heart, whatever practice you do becomes a form
of guru practice.
When you meditate on the profound path of guru yoga, therefore, remember the
crucial points and the instructions for accomplishing the guru without ever forgetting
them. Bring to mind again and again the benefits of accomplishing the guru and how
any path that is not related to the practice of the guru only distances you from the
attainment of siddhis. Then, when you take up the actual practice of the wisdom guru,
transform your mind with renunciation, train your mind in bodhicitta, and rest in the
original nature of mind, awareness-emptiness, the view of dharmatā. Without being
distracted, you must be capable of allowing the words of the practice to evoke the
meaning and allowing the appearances of the visualization to arise unimpededly and
transform in the proper way. Otherwise, if your mouth and eyes are distracted, acting
like a parrot trained to recite maṇi mantras will not serve any purpose at all.
Apply meticulous mindfulness and vigilance. Do not let go of the essence of the
practice. Do not let the instructions leak away. Do not leave practice just as an
aspiration. Instead, remain in one place on your seat, and be stable. Practise with
perseverant endurance and develop determination and true grit. Do not slip into the
clutches of the eight worldly preoccupations, nonsensical talk and gossip, or sleep and
laziness.
If you enhance your devotion, increase your pure perception, and pray fervently from
the depths of your heart, the guru’s blessing will be invoked very swiftly, as if hooked
by your devotion. Vajra wisdom will emerge with tremendous force. Of that there is
absolutely no question.
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The categories of Highest Yoga empowerments in the Vajrayāna are condensed into
the four empowerments. When practised on the path they are complete within guru
yoga in the following way:
To visualize the form of the guru as the vajra embodiment of the ‘three
seats’ is the vase empowerment.
To recognize the guru’s nature as cognizance and emptiness is the secret
empowerment.
Through meditating on this, the wisdom of bliss and emptiness will arise in
your mind, and this is the knowledge-wisdom empowerment.
Then, by recognizing the guru and your own mind as inseparable, to abide
in that inexpressible state that transcends the ordinary mind is the fourth
empowerment.
It is also possible to relate this to the four stages of approach and accomplishment:
Meditating on the guru above your head and praying is the stage of
approach (bsnyen pa).
Reciting the mantra which arouses and invokes the guru’s wisdom mind is
the stage of close approach (nye bsnyen).
Receiving empowerments is the accomplishment (sgrub pa) stage.
Merging the guru’s wisdom mind with your mind is the stage of great
accomplishment (sgrub chen).
In short, the guru yoga can be related to all the generation (bskyed rim) and
completion phases (rdzogs rim) of the path, but we will not go into elaborate detail
here.
To put it in a nutshell, guru yoga creates the framework for and bolsters all practices,
whether they are with or without attributes. It forms the axis and the life of the entire
path, because every aspect of practice is contained within it. When you rest in
meditative equipoise you are meditating on guru yoga. And in post-meditation too,
you integrate appearances, sounds and awareness as the display of the guru.
In addition, the practices of inner heat (tummo), dream yoga, illusory body, clear light,
transference (phowa) and the intermediate state (bardo) can only be accomplished
within the sphere of guru yoga. This is clear from the instruction texts of both modern
and ancient traditions.
When you understand that all the practices for this life, the next life and the
intermediate states are but the practice of guru yoga and you pursue this with
diligence, you will have ‘the one medicine that cures a hundred ills’, a universal
panacea.
It is the guru who bestows all the empowerments of ground, path and fruition.
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The pure guru, the nature of ground-awareness, appears outwardly as an expression
of great compassion in the form of a vajra master. With a maṇḍala—whether it is of
coloured powder, painting on cloth, heaps of grain, a body maṇḍala, or some other
form—he or she confers the empowerment of the causal phase in accordance with the
disciple’s capacity, and through this, awakens the potential of the ground and sows
the seeds of the four vajras.
During the path phase, you either receive the empowerment directly from the guru or
from the maṇḍala of deities that you visualize yourself as self-empowerment during
the practice. You also receive samādhi empowerments, either extensively or in brief,
from the guru.
At the time of fruition, the great Vajradhara guru grants the resultant empowerment
and confirms you at the stage of Vajradhara.
Therefore, there is nothing whatsoever that does not depend on the guru.
Just as any worldly field of knowledge requires instruction from a teacher, all the
paths of the śrāvakas, pratyekabuddhas and bodhisattvas depend on the preceptor and
spiritual friend. In the tantras of the Vajrayāna too, empowerment is received from the
guru, and it is by keeping the samayas correctly that siddhis are attained. It is the
same in Highest Yoga Tantra, especially when it comes to recognizing the innate
primordial wisdom of one’s own mind. This depends entirely on the guru’s blessing;
there is no other method. As the famous quotation goes:
The innate primordial wisdom of your own mind can only come
As the mark of accumulating merit and wisdom, and purifying obscurations,
And through the blessings of a realized master:
Know that to rely on any other means is foolish.3
This is stated very widely in all the sūtras, tantras and treatises. The way to follow
such a guru is with an utterly pure intention. We must have faith that is based on an
understanding of the logic involved and devotion that is stable and impervious to
other mental impulses.
With the ardent diligence of devoted and constant application, the best way to please
the guru is through the offering of meditation and practice. The middling way is
through physical and vocal service. And the inferior way is through respect and
material offerings. Do not displease the guru for even an instant. By considering
whatever he or she says as valid and whatever he or she does as positive, purify your
mind’s eye and receive the nectar of instruction.
The guru is like a mould and the student a ball of clay. If you can become a perfect
replica of the mould, you will have fulfilled the purpose of persevering in guru yoga.
Instead of this, you might glow with pleasure and pretend to have faith as long as the
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guru gives you gifts, says kind words and smiles at you. But whenever the guru does
something you do not like, such as reprimanding you, showing displeasure, or
thwarting your expectations, you become disrespectful. So many of us students are
like this. Yet this does not mean that the guru no longer cares for us with compassion.
Just as the sun can never shine into a north-facing cave, we have made it extremely
difficult for blessings to reach us.
Here are a few profound quotations from the scriptures which show the crucial points
of guru yoga.
In Explanation of Conduct, an explanatory tantra of Cakrasaṃvara, we find:
Because of the kindness of the guru,

In a single instant great bliss will arise.
The Saṃvarodaya says:
The guru is the Buddha,

The guru is the Dharma,
Likewise, the guru is the Saṅgha too.
The creator of everything is the guru:
The guru is the glorious heruka.
The Vajra Tent (Vajrapañjara) Tantra says:
All the buddhas have praised

The master who is the teacher,
Recognize this very one, therefore,
As like a father and mother to us all.
The Salty Ocean Sūtra says:
In the final era of five hundred years,

I will take the form of teachers.
So consider them the same as me,
And, at that time, arouse devotion towards them.
The mahāsiddha Vajraghaṇṭāpāda said:
The guru simply has to grant blessings,

And in that very instant, they will come.
While the blessings hidden within Cakrasaṃvara
Are explained as arising in gradual stages.
Saraha said:
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One in whose heart the guru’s words have entered
Finds what is akin to a treasure in the palm of the hand.
The General Scripture of the Gathering of All Intentions says:
Compared to the buddhas of a thousand aeons,

You should know that the guru is more important.
The reason why? The buddhas of the ages
Only became enlightened by depending on the guru.
And:
At the time of bestowing an empowerment, all the buddhas are present within
the guru granting blessings.
Therefore, those few to whom this applies,
I reside within their body,
And accept offerings from other practitioners.
Those who please me in this way
Will purify karmic obscurations in their mind-stream.
The Tantra of the Supreme Samaya says:
Faithful ones yearning for accomplishment:

Siddhis come from pleasing the guru.
The Unimpeded Sound (Dra Thalgyur) says:
The precious qualities that come from following the guru

Are like the wish-granting tree, wish-fulfilling jewel,
Or magical cow of plenty that provides everything we desire.
Following the guru, we receive limitless precious qualities.
Focus on this, and serve the guru,
For this will repel the forces of saṃsāra.
The Secret Essence (Guhyagarbha) Tantra says:
The guru is the lord of all maṇḍalas,

And to offer him or her the five riches
Is the same as offering to all the maṇḍalas.
No need to mention the subsidiary maṇḍala.
This is enough to purify all wrongdoing
And obtain the supreme among qualities.
And:
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More powerful than practising the generation phase for an entire aeon
Is remembering the guru for a single instant;
More powerful than reciting billions of mantras
Is a single session of heartfelt prayer to the guru.
The Tantra of the Compendium of Knowledge says:
Better than meditating for a hundred thousand aeons

On a hundred thousand deities;
Is to think of the guru for one brief moment.
Lord Sakya Paṇḍita said:
The rays of the sun are blazing hot, and yet

Without a magnifying glass, there is no fire.
Likewise, though the buddhas’ blessings are everywhere,
Without the guru, they will not appear.
Lord Drikung Kyobpa said:
Unless the sun of devotion shines

Upon the snowy peak of the guru's four kāyas,
The stream of blessings will never flow.
So strive to arouse devotion in your mind!
The Omniscient Longchenpa said:
Replete with supreme and glorious qualities

Is the sacred guru, our guide through saṃsāra’s three worlds.
To accomplish the whole purpose of this life and the next, follow him or her
with devotion.
You will obtain countless treasuries of liberation and understanding.
At all times, never once forget the kindness
In which the root guru surpasses all the buddhas.
Since all precious qualities arise from pleasing the guru,
Fortunate ones should follow with the purest reverence.
With behaviour that emulates the four enlightened activities,
The guru tames through a variety of peaceful and wrathful means.
The realization and action of the guru are fathomless, like an ocean.
Rely upon and follow such a teacher with unwavering devotion.4
Jigme Lingpa says:
The outer and inner yoga for accomplishing the guru

Contain the essence of what is to be accomplished through generation and
perfection phases,
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Which is why all the sūtras and tantras say to treat the guru as the Buddha in
person.
Most fools cultivate an image and meditate on that,
But do not honour the teacher who is actually present.
They claim to meditate on the natural state, but do not know the teacher’s
mind.
What an affliction it is to practise at odds with the objective!
With no devotion, to meet the teacher in the intermediate state would be a
miracle.
In the beginning, skilfully examine the guru;
In the middle skilfully follow;
In the end, skilfully emulate realization and action.
A student who does that is on the authentic path.5
There are great many such quotations, and it is exceptionally important to be mindful
of them and so arouse complete conviction.
To act wrongly and impair the samaya when following the guru counts as an
extremely serious fault. As the Illusory Net says:
The faults of disparaging the guru

And disturbing the guru’s mind
Are such that if the great outer ocean could be emptied
By scattering one drop at a time with a hair,
For the same amount of time you will fall into hell—
The one, that is, known as the Vajra Hell.
Also, from The Vajra Ḍākinī:
Never disrespect the master,

The one equal to all the buddhas.
Whoever disparages the master
Will endure suffering, even in this life.
Sickness, poison, dangerous potions,
Harm wrought by the ḍākinīs, as well as
Destructive and violent, corrupting forces
Will cause death and descent into the hells.
Thus, the dangers involved are explained at great length.
Those who have entered the mantra vehicle can go either up or down; there is no third
way. That is why it is crucial to be scrupulously attentive and aware and to guard the
samaya.
If you do impair the samaya, it is vitally important to confess it before a single session
has elapsed and then to concentrate on the skilful methods for purifying your mind-
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stream, such as the tsok feast, self-empowerment, fire offering, and the Narak
Kongshak confession and fulfilment.
If you take the yoga of following and accomplishing the guru as your path like this,
then you will accomplish all the buddhas. You will develop samādhi where it has not
arisen before, and what has developed will be enhanced. Obstacles and pitfalls will
automatically be eliminated, experience and realization will become stable, and you
will arrive at ultimate perfection.
This completes the general explanation of guru yoga. Now we turn to the actual
meaning of the text at hand.
II. Explanation of the Text

This guru yoga which has the lofty title of Nyingtik Saldrön—The Bright Lamp of the
Heart Essence was composed in response to the persistent urging of a lady with great
devotion. I simply wrote down whatever came to mind, and there is really little need
for it. I possess as many of the qualities that would make me worthy of such a guru
yoga practice as there are hairs on a tortoise. Nevertheless, as Maitreya said:
Whatever those of perfectly undistracted mind have expounded,

Solely in accordance with the teaching of the Victorious One,
And conducive to the path for attaining liberation,
Should also be placed atop the head, like the Buddha’s own words.6
In this degenerate age it is left to bad people like me to bear the burden of being a
vajra master, and there are many who have taken on the commitments of receiving a
secret mantra empowerment without even thinking about what it entails. It would not
be entirely inappropriate, therefore, for those who have made a connection with me
through receiving empowerment to recite this practice as an aid to keeping their
samaya commitments. Besides, just as in the example of the old woman and the dog’s
tooth that produced ringsel, it is possible that those with faith may receive blessings.
Should you wish to practise this guru yoga, therefore, go to a quiet, isolated location—
not somewhere with people coming and going during the day or lots of noise and
clamour at night but, if possible, a place of accomplishment blessed by the great saints
of the past.
Begin by cleaning your meditation room. If you have a statue or image of the guru set
it on the shrine, arrange the seven kinds of offerings neatly in front of it and assemble
a maṇḍala offering plate. Then, sitting upright on a comfortable, cushioned seat, begin
by exhaling the stale air three times. As you do so, consider that you expel all harmful
influences, negative actions and obscurations in the form of hazy white, red and black
breath, so that the fresh, clear air is separated from the stale, impure air, and the inside
of your body becomes empty, luminous and clear. Then rest for a while in a state of
comfort and ease.
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Next, spend as much time as possible reflecting on death and impermanence, the
dangers of saṃsāra, and the cause and effect of karma. At the beginning of the
practice, meditate for a long while on the awakened mind of bodhicitta, thinking: “For
the sake of all sentient beings, who are as infinite as space, I shall now practise this
profound path of guru yoga.”
Visualize your surroundings as a vast, pure heavenly realm and imagine that in the
sky before you, on a lotus and moon-disc seat, your root teacher appears in a
resplendent, majestic form. In the knowledge that he embodies all the rare and
precious sources of refuge, bring your body, speech and mind into harmony with your
aspiration as, together with all sentient beings, who are all there beside you, you
recite:
“A! My own rigpa, primordially pure, is the dharmakāya…”
Repeat this as many times as you can. At the end, imagine that rays of light stream out
from the sources of refuge; as they touch and dissolve into you and all other beings,
they purify all your karma, destructive emotions, harmful actions and obscurations.
The blessings of the guru’s wisdom, love and power fill your whole being, your
ordinary body is transformed into an immaculate rainbow body, the vajrakāya, and
your ordinary mind is transformed into dharmakāya, the state beyond all concepts.
Then recognize the fundamental nature of your own mind as the essence of the
resultant refuge. At this point, consider either that the sources of refuge dissolve into
you and all other sentient beings or that they remain as witnesses to your generation
of bodhicitta.
To arouse bodhicitta recite:
“A! Sentient beings are deluded by ignorance…”
As you do so, think about how there is not a single one among all the infinite beings
in the universe who has not been your father or mother. Yet they are all tightly
shackled in the chains of karma and destructive emotions, immersed in an immense
ocean of suffering. When sentient beings are so oppressed by every kind of suffering
let the force of your love and compassion for them move and inspire you. Say to
yourself repeatedly: “I alone will be the one to lead them all to lasting happiness. And
in order to do so, I shall put all my energy into this practice of guru yoga, which is the
swift and secret path followed by all the buddhas.” Meditate on mind-training as you
breathe in and out. Cultivate the four immeasurables while reciting the words:
“May all beings have happiness…”
Meditate on:
love which is the wish that all beings may possess happiness;
compassion, the wish they may be free from suffering;
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joy at their finding happiness and being freed from suffering; and
equanimity, which is devoid of any attachment or aversion to anyone at all
regardless of how close or distant they may be.
Cultivate these four immeasurables, which possess four special features:
1. They last for an immeasurable period of time, from now until the
attainment of great enlightenment;
2. They are directed towards an immeasurable number of sentient beings,
who fill the whole of space;
3. They are cultivated with an immeasurable positive intention, and
4. They bring about immeasurable fruition, complete omniscience.
At the end of the practice, rest in your own awareness, the essence of awakening
mind, beyond any concept of a mind of bodhicitta to be aroused, objects for whom it is
aroused, or one who is arousing it. If you did not visualize the dissolution of the
objects of refuge earlier on do so here.
Next, there is the creation of the “supports of the practice”. As you utter the syllable
“A” all dualistic phenomena dissolve into the vast, unconditioned expanse of the
dharmadhātu, the nature of which is the three gateways to liberation:
1. the essence, great emptiness, which is the all-pervading space of dharmatā,

free from arising ceasing and remaining, coming and going, permanence
and non-existence;
2. the cause, which is beyond characteristics;
3. and the result, which is beyond any wish or expectation.
Then, as the energy of universal manifestation is unceasing, the union of all-

pervading space and wisdom arises as Great Compassion. And out of its magical
display, as you recite the words of the practice “In the sky before me in an expanse of
rainbow light…” actualize the meaning, as follows.
The whole universe—appearance and existence, the environment and beings—appears

in all its primordial and infinite purity as a heavenly realm like Sukhāvatī, extending
endlessly in every direction, a world bathed in light with no bounds between inside
and out and filled with ornaments and offering clouds of sensual delights that defy the
imagination. All around it, there rises a range of mountains, of gold and silver
turquoise, coral and pearl, emerald and sapphire. Great rivers of perfumed water, pure
in every way, flow over beds of golden sand. Lakes, pools and springs abound. Birds of
every kind, enchanting in their gorgeous plumage, call out in a sweet chorus of song.
Herds of deer and other gentle creatures frolic and dance. The trees are all formed of
jewels and precious things; their foliage, branches and leaves are laden with fruit and
hung with all kinds of sparkling decorations. The floor is paved with lapis lazuli,
heavenly amonika stones and the like, smooth and even, and strewn with flowers
from divine and human realms. Everywhere there drifts a fragrance so sweet it is
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impossible to describe. Music fills the air, and goddesses throng the skies, holding
parasols, victory banners and pendants, while saffron falls like rain.
A pure realm such as this arises through the force of aspiration prayers made by the
buddhas and bodhisattvas, and when you imagine it over and over again in your
mind’s eye, you are ‘cultivating a pure land’. While you meditate, make sure that the
various features of the visualization all appear clearly and distinctly.
Visualize yourself either as your yidam deity or in your ordinary form. Both are
acceptable, but it is better to visualize yourself as the yidam who is the focus of your
daily practice.
In the sky before you, naturally arisen wisdom appears as a lattice of five-coloured
rays of light, within which there is a jewelled throne supported by eight lions.
Adorned with all kinds of dazzling jewels, it is as high and elegant as it is wide and
grand. Then, upon it, symbolizing the purity of sperm, egg and inner air, rests a multi-
coloured lotus with a hundred thousand petals and moon- and sun-disc seats. To
symbolize the complete annihilation of pride, mastery over all that appears and exists,
and the subjugation of the hordes of haughty spirits, a fresh tiger-skin is spread out on
top, with the four legs extended and the head pointing towards you. Upon this is the
one on whom the king of all vidyādharas, the omniscient Dodrupchen, when granting
empowerment in the maṇḍalas of the secret mantra, bestowed the crown-like name of
Pema Yeshe Dorje, which is rich in meaning and significance. He appears in the form
of a great wrathful heruka, naturally arisen and symbolizing the fundamental
awareness that is the ground of being. As it says in a tantra:
He stands for great compassion.

Ru means the absence of gathering.
Ka means not abiding in anything whatsoever.
That is to say, a heruka represents the union of compassion and emptiness which
pervades all of saṃsāra and nirvāṇa. Alternatively, it refers to the great and awesome
heruka who drinks the rudhira—meaning blood—of the four māras, once they have
been liberated into all-pervading space; the one who is primordially and
spontaneously perfect, and, in his universal majesty, presides over the whole animate
and inanimate world.
In appearance, he assumes the form of vidyādhara master of yogic conduct. Since the
family of lotus speech is the most important here, and since he arises as the self-
radiance of the wisdom of discernment, the great passion that is passionless non-
attachment, his body is dark red in colour. His hair is tied up on his crown and at its
peak is the top half of a vajra.
In his great compassion for beings to be guided, he is smiling. But as a sign that during
this degenerate age he must subjugate samaya-breaking damsi demons as well as the
gyalpo, gongpo, asuras and māras, he wears a slightly wrathful frown. His mouth is
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slightly open as if he were making the sound “Hé!”
His two arms symbolize skilful means and wisdom. His right hand plays a ḍamaru
(fashioned from the skulls of two sixteen-year-olds) at the level of his ear and with the
sounds of bliss and emptiness—Phreṃ! Hūṃ! Phreṃ! Hūṃ!—invokes the assemblies of
ḍākas and ḍākinīs. His left hand rests in a gesture of equanimity as a sign that he does
not waver from the samādhi of untainted bliss and emptiness. Upon it rests a single-
piece kapāla symbolizing the sustaining of non-conceptual bliss; it is filled with the
nectar of deathlessness, bubbling and frothing and perfect in colour, fragrance and
flavour.
On his body, as a sign that the six transcendent perfections and six buddha families
are complete, are the six bone ornaments: the head ornaments on his crown, the
earrings, necklace, bracelets, shoulder-belt and waist-belt. Hanging from these
ornaments are tiny bells that symbolize emptiness and resound with the sound of the
Dharma. On his lower body he wears a silk loincloth, and a skirt of tiger skin, its head
facing to the right.
His body is held tightly, and his two eyes stare in an intense, penetrating gaze. In the
crook of his left arm, as a symbol of the hidden wisdom consort of all-pervading space,
he cradles a trident (khaṭvāṅga) with hanging rings. From its prongs hang fresh,
rotten and dried skulls, a vase, a crossed vajra, a bell, a ḍamaru, and silken ribbons.
The handle is octagonal in cross-section and its main part is decorated with half a
vajra. These features symbolize the indestructible protection sphere, the immeasurable
palace, the noble eightfold path, three kāyas and so on. In fact, the practice has many
factors with symbolic meaning in terms of both generation and perfection phase, but I
shall not go into further detail here.
At his forehead is the essence of vajra body and Vairocana, a white oṃ; at his throat is
the essence of vajra speech and Amitābha, a red āḥ; and at his heart is the essence of
vajra mind and Akṣobhya, a blue hūṃ. All three syllables emanate rays of light and
blaze in splendour. Visualize that from the very beginning they have always had the
nature of the three vajras, spontaneously perfect. Therefore, since the samayasattva
and jñānasattva are indivisible, naturally arisen and spontaneously present, without
any separation between dharmakāya and rūpakāya, there is no need to practise an
invocation and so on.
Nevertheless, some beginners might prefer to practise more elaborately. Consider then
that from all the infinite pure realms of the perfect saṃbhogakāya and nirmāṇakāya,
and especially emanated pure realms like the great Palace of Lotus Light on the
glorious Copper-Coloured Mountain and Wutai Shan in China, you invoke a vast
ocean-like gathering of the infinite three roots including gurus, yidam deities,
buddhas, bodhisattvas, ḍākinīs, dharmapālas and so on. Invoke both the great guru of
Oḍḍiyāna, Padmasambhava, and the great paṇḍita Vimalamitra, together with their
retinues of vidyādharas and siddhas, wrathful deities, male and female, and ḍākas and
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ḍākinīs. As you recite the words of invocation, consider that the whole earth and sky
are filled with billowing clouds of fragrant incense smoke, tents of rainbow light, the
sound of divine cymbals and music, and mantras like ‘Hūṃ!’ and ‘Phaṭ!’, parasols,
victory banners, melodious chants of praise and prayers of auspiciousness, and
cascades of flowers.
Once the deities have been invoked, perform the secret mantras and mudrās, so that
the deities dissolve into the guru above your head.
All the wisdom deities who have now arrived in space are summoned with jaḥ; they
are dissolved with hūṃ; merge inseparably through baṃ; and develop joy through
hoḥ. This is not like in the lower tantras where the deities are invoked from
somewhere far away. Here, in the marvellous approach of the highest level of the
Mantrayāna, we consider that the hosts of wisdom deities are instantly awakened and
appear before us as brilliant and vivid as the stars and planets in the sky. Consider
that, having dissolved like this the deities blaze with even more resplendence and
blessings in a state of great delight.
For the gathering of the accumulations, although the words of the text for the eight
branches clearly evoke and inspire the ultimate meaning, beginners should bring to
mind the relative visualizations.
As an antidote to pride, consider that together with all other beings you emanate
bodies as numerous as atoms in the universe and offer prostrations, touching the five
points of your body to the ground.
As an antidote to desire and miserliness, offer all the riches of gods and human beings,
including both owned property and ownerless resources, real offerings and those
created in the imagination—vast ocean-like clouds of outer, inner, secret and ultimate
offerings, all emanated through samādhi like that of the bodhisattva Samantabhadra.
As an antidote to aggression, confess all the negative actions you have accumulated
throughout beginningless time, including natural misdeeds like the ten unwholesome
actions, five crimes with immediate retribution, five actions similar to those with
immediate retribution, sixteen serious faults, ransoming the teachings, forsaking the
sacred Dharma, denigrating noble beings, harming sentient beings and so on. Confess,
too, any faults that contravene the rules proscribed by the Buddha, such as
infringements of the vows for lay practitioners, novices and fully ordained monks and
nuns. Then, there are the breakages of the bodhisattva vow, including the four
unwholesome dharmas, eighteen root downfalls, forsaking aspiration or action, or the
forty-six transgressions. Finally, there are any breakages of the samayas of the outer
or inner tantras, especially the inner tantras of the great skilful means of Mahāyoga,
Anuyoga and Atiyoga, including the twenty-seven samayas of the guru’s body, speech
and mind, the fourteen root downfalls, eight serious downfalls, twenty-five branch
samayas and the four king-like samayas of absence, suffusion, oneness, and
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spontaneous accomplishment. With intense regret and remorse for all the negative
actions we have committed knowingly and unknowingly, as well as all our
obscurations and wrongdoing, we confess them using the four powers and without
concealing or holding anything back.
As an antidote to jealousy, rejoice, without any feeling of envy, in all the sources of
virtue accumulated by noble ones in training and beyond training and by ordinary
beings.
As an antidote to holding wrong views, request the turning of the wheel of Dharma,
vast and profound teachings of both provisional and definitive meaning, belonging to
all three vehicles, to suit every capacity.
As an antidote to ignorance, pray that all those buddhas, bodhisattvas and great
masters who intend to pass beyond sorrow may remain until the end of the aeon.
As an antidote to doubt, dedicate all tainted and untainted virtues accumulated

throughout the past, present and future by buddhas, noble beings and everyone down
to ordinary beings. Do so authentically within the inconceivable and inexpressible
space of the dharmadhātu beyond conceptual reference. Pledge to follow in the
footsteps of Samantabhadra and aspire that whatever prayers of dedication are made
for the sake of beings throughout the past, present and future, they may all be entirely
fulfilled.
On an ultimate level:
prostrate at the meeting of your own true face, the naturally manifest
dharmakāya guru;
offer the primordial purity of all that appears and exists;
confess in the recognition that negative actions and obscurations are by
nature beyond arising;
rejoice in the virtue that is unfabricated and beyond effort;
request the turning of the wheel of Dharma that is beyond words or
deliberate expression;
request the teacher to remain in a state that is unchanging, beyond birth
and death;
dedicate beyond the duality of something to dedicate and an act of
dedicating; and
aspire towards the encounter with awareness, the natural face of the three
kāyas.
Gather the accumulations like this, uniting the referential and non-referential forms of
practice.
If you wish to accumulate prostrations, this is the time to do so.
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Maṇḍala Offering
For the maṇḍala offering, the maṇḍala plate may be made from a substance such as
gold, silver, bell metal, wood, or stone.
The heaps to pile upon it could be precious stones, medicine, incense powder,
perfume, or white grains from which you have removed dust or impurity, and which
have been sprinkled with scented water, washed, and dyed in saffron.
Maintaining the threefold purity of the field of accumulation, your motivation and the
offering substances, place an accomplishment maṇḍala—should you have one—
complete with its five heaps, on the shrine, where it will serve as a support for the
visualization of the field of merit. It is also fine if you do not have one. The offering
maṇḍala should be cleaned thoroughly and anointed with bajung.7 If you are
practising more elaborately add thirty-seven heaps; for a briefer practice, add seven.
The text to recite can be elaborate or succinct in the same way. For the daily practice,
use the text that begins, “Oṃ āḥ hūṃ, Together with all beings, infinite in number…”
including the mantra. If you are accumulating the practice, recite this a hundred
thousand times.
For the visualization, you can consider that the field of merit arises spontaneously as
the radiance of the root guru’s great wisdom mind or visualize the guru just as before
in the style of the ‘all-embodied jewel’. Either is acceptable.
Offer your bodies, possessions and virtues from the past, present and future. They all
appear in the form of many billion world-systems, each with its own four continents,
cosmic mountain, sun and moon. They are filled with all the wealth and enjoyments
of the gods and human beings throughout the realms of saṃsāra and nirvāṇa.
Everything is gathered together in the form of a maṇḍala that entirely fills the whole
expanse of reality (dharmadhātu).
All six transcendent perfections are complete within this practice. As the Maṇḍala
Sūtra puts it:
Offering the maṇḍala together with bajung is generosity.

Cleaning it thoroughly is discipline.
Removing any tiny forms of life is patience.
Practising with enthusiasm is diligence.
Meditation is focusing the mind in that moment.
Wisdom is properly drawing the maṇḍala design.
As this indicates, all six transcendent perfections are complete, and the practice brings
accumulation and purification simultaneously.
Heartfelt Prayer
As it is said:
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The guru is the Buddha,
The guru is the Dharma,
Likewise, the guru is the Saṅgha too.
The creator of everything is the guru.
And:
Vajrasattva, the chief of the maṇḍala—

The guru is equal to all the buddhas.
Many other such quotations were already provided above. In addition, the Sūtra of the
Immaculate Sky says:
Ānanda, the tathāgata does not appear to all sentient beings. However, the
spiritual friend manifests universally, teaching the Dharma and planting the
seed of liberation. That is why you must regard the spiritual friend even more
highly than the tathāgata.
The teacher is equal to the buddhas, not greater, in terms of qualities, but surpasses
them in terms of kindness. We were unable to meet the buddhas face-to-face or hear
their voice. But the teacher appears to us in person, grants us the nectar-like
teachings, cares for us lovingly, and grants blessings. Such kindness is unrepayable.
The guru’s realization is as lofty as space; his nature is as stable as Mount Meru; his
wisdom and love are as brilliant as the sun and moon; his compassion is as powerful
as a mighty river; and his blessings are as swift as lightning. This means that if we
can pray, the guru is sure to grant blessings. Even so, our thoughts are wild; our faith
is unstable; we are riddled with doubts; and our pure perception is so weak, the
accomplishments are slow to arrive.
The Great Master of Oḍḍiyāna said:
Pray with a mind of confident faith.

Free of doubts, you’ll achieve whatever you wish.
Pray, therefore from the very core of your being, from the very bottom of your heart
and the marrow of your bones. Don’t just mouth the words. Without entertaining
even a single thought that is unrelated to the guru, allow your mind to be swept away
by devotion. Recognize the guru’s every action as a display of skilful means for the
benefit of beings. Until devotion fills your mind and heart so completely that ordinary
thoughts and perception are brought to a halt, continue to pray. It is essential to
invoke the guru’s wisdom mind like this, sometimes chanting the prayer slowly and in
a loud voice, and sometimes with a beautiful melody.
How could the likes of me—a hoarder of offerings with broken vows, devoid of
Dharma, stubborn and uncivilized—ever merit epithets like bodhisattva, Mañjuśrī,
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heruka and so on? Well, they are obviously being applied imaginatively, as in the case
of someone who is called Sangyé or Sengé, even though he is neither a Buddha nor a
lion.
Nevertheless, it is because several great masters who possess sublime and perfect
vision have prophesied my enlightenment, because saṃsāra will come to an end at
some point in the future, and because in the ground of reality all beings are pervaded
by naturally pure buddhahood, that I have written such words in this prayer. If those
who have a connection with me choose to visualize brass as gold and recite this with
faith and devotion, then, given that “everything is circumstantial and depends entirely
on one’s aspiration,” it will not be without blessings.
You might wonder what it is that we should wish for when we pray. The text says: “I
pray to you bless me and transform my very being!” This means we pray for the
guru’s blessings so that:
the karmic and emotional obscurations in our minds, as well as cognitive

obscurations and habitual tendencies, may all be purified;
we may perfect the two accumulations of merit and wisdom;
our mind may turn towards the Dharma; Dharma may progress along the
path; the path may pacify confusion; and confusion may dawn as wisdom;
in this very life, we may recognize the fundamental wisdom of rigpa-
emptiness, perfect the strength of that recognition, and stabilize it, so that
we attain the level of the rainbow body of great transference;
if we are not liberated in this life, we may recognize the bardo of dying and
gain liberation;
or, if we are still not liberated, then once the bardo of becoming dawns, we
may be guided by the supreme compassion of the guru and led to the pure
realm of Sukhāvatī.
These are the sort of things for which we should pray. To ask merely for good health,
long life and abundant happiness or to avoid falling into the lower realms in the next
life would be a vastly inferior form of request.
Recitation to Invoke & Arouse the Wisdom Mind

Just as calling a person’s name will cause them to come quickly, calling out to the
guru by the life-force mantra automatically invokes and arouses his wisdom mind.
The mantra is explained as follows:
Oṃ, which is complete with the five wisdoms, is placed at the beginning of
the mantra and represents the bestowal of the glorious and supreme
essence of enlightened body.
The long āḥ is the essence of enlightened speech, the source of all Dharma,
inexpressible sound and emptiness.
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Guru śrī means ‘glorious guru’. He is ‘glorious’ because he possesses the
glory of perfectly fulfilling his own and others’ intentions and ‘guru’
because he is heavy with the weight of precious qualities.
Heruka means ‘great blood-drinker’. It signifies that he drinks the blood or
rakta of all thoughts involving dualistic perception, which are liberated into
the all-pervading space of reality; he drinks the warm heart-blood of all the
rudras and māras who have strayed from the meaning of Secret Mantra
and, with great compassion, he consumes the rakta of delight and passion
for sentient beings.
We pray to this great heruka requesting that he may bestow all the siddhis
(sarva siddhi)—those of the three secrets together with enlightened qualities
and activity.
Phala refers to these excellent fruits.
Then hūṃ, the syllable of the essence of enlightened mind beyond dualistic
perception, makes firm and stabilizes.
In this way, the guru’s life-force mantra is inserted within the syllables of enlightened
body, speech and mind as a powerful means for invoking vajra wisdom through
capturing the life-force of his wisdom mind. While reciting this name mantra, focus
your mind on the form of the guru or reflect on his qualities to arouse your devotion
or bring to mind his kindness. At other times simply abide by the view. Or else,
cultivate compassion for sentient beings. Repeatedly focusing on receiving the
empowerments is especially important. To recite each syllable of the name mantra a
hundred thousand times and say the prayer a hundred thousand times would be
excellent.
Receiving Empowerment
In order to receive empowerment and request the siddhis at the end of the session,
recite the text beginning:
“From the syllables at the guru's three centres…”
Of the three syllables visualized at the guru’s three centres, consider that from the
white oṃ at his forehead rays of light shoot out and dissolve into your own forehead.
Through this, you obtain the vase empowerment, obscurations of the coarse physical
body are purified; you are empowered to practise the generation phase of the path—
the ‘yoga of shapes’—and the potential for obtaining the fruition of the vajra body and
the nirmāṇakāya is implanted within you.
From the red syllable āḥ in the guru’s throat centre, rays of light pour out and dissolve
into your throat. Through this you obtain the secret empowerment, purify
obscurations of speech; you are empowered to meditate on the inner heat (tummo)
practice of the subtle channels and inner air, and the potential for obtaining the
fruition of the vajra speech and the saṃbhogakāya is implanted within you.
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From the blue syllable hūṃ at his heart, rays of light stream out and enter your heart.
You obtain the knowledge-wisdom empowerment, obscurations of the ordinary mind
are purified; you are empowered to practise the path of the yoga of subtle essences
(bindu), and the potential for obtaining the fruition of the vajra mind and the
dharmakāya is implanted within you.
Once again, from all three syllables, rays of white, red and blue light shoot out all at
once and dissolve into your own three centres simultaneously. Through this you
obtain the fourth empowerment, and all obscurations of the ālaya, even the most
subtle, are purified. You are empowered to practise the path of the Great Perfection by
meditating on Trekchö and Tögal. And the potential for obtaining the fruition of the
vajra wisdom and the svabhāvikakāya is implanted within you.
At the conclusion of each empowerment, rest evenly in the wisdom that is the
empowerment’s real significance.
Then, at the end, consider that the guru, who is in a state of great joy, slowly melts
into light from his seat on the lion throne upwards and from the hair on the top of his
head downwards, until all that is left is a ball of light at the level of his heart—deep
red, profoundly luminous, and glowing with the radiance of the five wisdoms. This
then suddenly dissolves into your own heart. With this, your own body, speech and
mind merge inseparably as one with the guru’s secret body, speech and mind. In that
naked state of genuine awareness, unspoilt by any thought associated with the past,
present or future, simply allow yourself to rest, neither meditating nor becoming
distracted, and not altering your mind—but simply looking into the natural face of
dharmakāya.
The All-Creating Sovereign Tantra says:
Kyé! I am the universal sovereign, the awakening mind.

In me, there is nothing to be exaggerated or belittled.
I do not think of anything at all. I do not meditate.
Not altering body, speech or mind, I simply let them be just as they are,
And whatever arises is naturally liberated.
Open and expansive like unborn space—
This is the natural Great Perfection.
And:
The unaltered genuine state is the intrinsic nature of everything.

No buddhahood exists apart from this intrinsic nature.
The name “Buddha” is merely another term for it,
But it is nothing other than the intrinsic nature of your own mind.
Your own mind unaltered is described as dharmakāya.
In the state of non-seeking, it has always been unborn,
In the unborn, there is no seeking and no cultivating.
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Non-action does not come about through seeking or through cultivating.
And:
Whoever remains like this, beyond all action,

Whether their body be that of a god or a human,
Their realization is that of a buddha.
As you find here and elsewhere in the Dzogchen tantras, āgamas and upadeśas and in
the instructions of your teacher on how to settle in meditation, rest without allowing
your attention to become distracted or diffused. Unstained by dualistic clinging, allow
whatever arises in your mind to come and go, being freed naturally and
spontaneously.
When you leave the session, do not neglect the practice of integration, which is to
recognize all sights, sounds and awareness as the vajra body, speech and mind of the
guru. During all daily activities, whether walking, moving around, lying down or
sitting, never lose mindfulness and awareness, and do not stray from the naked
awareness and emptiness that is the essence of the guru’s wisdom mind.
When sleeping, focus your attention on the subtle syllable ‘a’ (ཨ) representing the
guru’s wisdom mind, which is located in the centre of your heart, and maintain the
experience of clear light. By focusing on a red syllable ‘aṃ’ () at your throat, train in
dream yoga. Visualize the guru at the crown of your head. Imagine your own
awareness in the form of a syllable ‘a’ and transfer it into his wisdom mind as the
practice of phowa. Whenever you feel afraid, meditate on the guru—this is preparation
for the bardos.
In addition, when practising the yoga of food, visualize the guru in your throat.
Whenever you put on new clothes, first offer them to the teacher and then consider
that he bestows them as siddhis. When you practise inner heat (tummo), offer the bliss
and emptiness of the blazing and dripping through the syllable haṃ () and a-stroke to
the guru and consort. In short, be sure to integrate all your activities with the practice
of the guru.
When offering gaṇacakra, do so before receiving empowerment. Recite Yeshe

Kuchokma. Alternatively, for a more elaborate practice, it is good to consider that all
the peaceful and wrathful deities abide within the guru’s body and recite the extensive
Narak Kongshak. The gaṇacakra substances, which represent skilful means and
wisdom, should not be spoiled by miserliness or associated with wrongdoing. Place
the five meats and five nectars within the vast, expansive receptacle, a skull in three
pieces, and consider that they become the essence of the five wisdoms.
At the conclusion of the invocation of the field of merit, consider that the assembled
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deities are present all around the teacher, in each of the cardinal and intermediate
directions, above and below. Then imagine that you offer them the five sensual
stimulants, which emanate from the food of the gaṇacakra feast. Offer for fulfilment
and confession and liberate and offer the rudra of egocentric conception. At the
middle stage, enjoying the nectar of the feast pleases the deities of the body maṇḍala.
Combine the clean and unclean remainder offerings, sprinkle them with saliva and
offer them to please the Heruka’s attendants. Make prayers of aspiration and perform
vajra songs and dance.
Through this, the deities who are the guests of the gaṇacakra feast will be satisfied,
and the deities of the body maṇḍala will be satisfied too. The maṇḍala deities will be
satisfied by the offerings; the practitioners will be satisfied by the food; the elemental
spirits (’byung po) will be satisfied by the tormas; and the āyatana deities will be
satisfied by the vajra song and dance. This is how this profound yoga of the gaṇacakra
is complete with six kinds of satisfaction. At the conclusion, through proclaiming the
covenant (chad tho) to the ocean-like hosts of arrogant spirits, offer the torma to the
tenma goddesses and perform the horse dance. Then receive the empowerments and
conclude with the dedication prayers of aspiration and verses of auspiciousness.
Although someone like me is unfit to be an object of refuge,

In response to a few devoted ones who expressed a need,
I have written several practices of Guru Yoga, and especially
As a result of the persistent urging of one called Yudrön,8
Who was born to the noble family of four aspects and ten virtues,9
And whose mind is rich in virtue and vision graced with purity,
The wondrous “Lamp that Illuminates the Innermost Essence”
Arose spontaneously through the creative power of awareness.
To comment on one’s own compositions is extremely unbecoming.

Yet, to avoid dismissing the persistent requests of faithful students,
I have written this—and through whatever merit it might bring may all beings, my
very own mothers,
Be accepted as followers of the great Guru Padmasambhava.
May the demonic forces who harm the teachings be vanquished,

The light of the precious jewel-like teachings shine ever brighter,
The lives of the holders of the teachings remain secure,
And the patrons of the teachings prosper and flourish.
In order to fulfil the persistent, enthusiastic requests—made together with the support of
an offering—of my own student Parkö Chöpel,10 I, Jamyang Chökyi Lodrö, wrote this
down by hand with the wish that it might be of some small benefit, even for other guru
yoga practices where only the details of the visualization would need to change. May it
bring benefit to sentient beings! Sarva maṅgalam!
260
| Translated by Adam Pearcey, 2020, with the generous support of the Khyentse Foundation and Terton
Sogyal Trust, with reference to a provisional translation from Rigpa Translations, 2009.
Bibliography
Tibetan Editions
'Jam dbyangs chos kyi blo gros. "Bla ma'i rnal 'byor gyi zin bris ye shes gsal sgron" In
'Jam dbyangs chos kyi blo gros kyi gsung 'bum. TBRC W1KG12986. 10: 131–174. Bir,
H.P.: Khyentse Labrang, 2012.
_____ . "Bla ma'i rnal 'byor gyi zin bris ye shes gsal sgron" In 'Jam dbyangs chos kyi blo
gros kyi gsung 'bum. W21813. 2: 39–96. Gangtok: Dzongsar Khyentse Labrang, 1981–
1985.
Secondary Sources
Dilgo Khyentse. The Life and Times of Jamyang Khyentse Chökyi Lodrö: The Great
Biography by Dilgo Khyentse Rinpoche and Other Stories. Boulder: Shambhala
Publications, 2017.
Galli, Lucia. "From 'Ba' rom to Ris med: A Genealogy of the Kingdom of Nang chen" in
Central Asiatic Journal: Glimpses of Historical Central Asia Part 1, 2019: 91–117
Tulku Thondup. Masters of Meditation and Miracles. Boston: Shambhala, 1996.
1. Sanskrit for ‘Homage to the guru in his wisdom body!’ ↩
2. In this first section in particular, an effort has been made to reflect the gender
neutrality of the original text in translation. This principle does not apply in the
second section, however, where the word 'guru' often refers specifically to
Jamyang Khyentse Chökyi Lodrö as the object of the guru yoga under
discussion. ↩
3. Saraha, Treasury of Dohās. ↩
4. This is from Bla ma’i rim pa dngos grub rgya mtsho. ↩
5. From Yon tan rin po che'i mdzod. ↩
6. Uttaratantra V, 19 ↩
7. Bajung (ba byung) is a ritual preparation made from five different substances
collected from a cow. ↩
261
8. Yudrön was a princess of Derge who later became Queen of Nangchen married
to King Tashi Tsewang Tobgyal (1910–1961). ↩
9. i.e., Derge (sde dge), which is often explained by means of a popular etymology
as the place of the four aspects of wellbeing (sde bzhi) and the ten virtues (dge ba
bcu). ↩
10. Parkö (spar brkos) means a carver of woodblocks for printing. ↩
262
༄༅། །་མ་ལ་འོར་ིང་ག་གསལ་ོན་བགས་སོ། །
The Bright Lamp of the Heart Essence: A Guru Yoga

ན་མོ་་ར་།
Namo Gurave!
རང་ག་་མར་ག་འཚལ་ནས། །ོ་ེ་་ས་འབས་པ་ཐབས། །ིན་བས་་མ་ལ་འོར་། །མདོར་བས་

ང་གསལ་ིང་པོར་ེལ། །
I pay homage to the guru, my own rigpa awareness! I shall now set out this method for invoking indestructible
wisdom, the practice of uniting with the blessings of the lama, clearly and in its essence.
བ་བ་ན་ལ་བག་ཕབས་ེ། །ས་འང་ང་མས་ད་ངས་ནས། །
Sit on a comfortable seat, and train your mind with renunciation and bodhicitta. Then recite:
Taking Refuge
ཨ། རང་ག་ཀ་དག་ས་ི་། །
a, rangrik kadak chökyiku
A! My own rigpa, primordially pure, is the dharmakāya,
རང་གསལ་ན་བ་ལོངས་ོད་ོགས། །
rang sal lhündrup longchö dzok
Its inherent clarity, spontaneously perfect, is the saṃbhogakāya,
ག་ལ་གས་ེ་ལ་པ་། །
rig tsal tukje trulpeku
Rigpa's display, compassionate energy, is the nirmāṇakāya—
རང་་ས་པས་བས་་མ། །
rang ngo shepé kyap su chi
By recognizing the very essence of my mind, I take refuge!
ས་ལན་གམ།
Three times
Arousing Bodhicitta
ཨ། མ་ག་འལ་པ་མས་ཅན་མས། ། 263
ཨ། མ་ག་འལ་པ་མས་ཅན་མས། །
a, marik trulpé semchen nam
A! Sentient beings are deluded by ignorance,
་གམ་ས་ལ་འད་པ་ིར། །
ku sum sa la göpé chir
To bring them to the level of the three kāyas,
ོན་འག་ང་བ་མས་ངས་ང་། །
mönjuk changchub sem jang shing
I shall train in bodhicitta—in both aspiration and in action,
རང་ོལ་ན་པོར་མས་བེད་དོ། །
rangdrol chenpor semkyé do
And, within great self-liberation, arouse the awakening mind.
Three times
Meditating on the Four Immeasurables
མས་ཅན་བ་དང་ན་ར་ག །
semchen dé dang den gyur chik
May all beings have happiness,
ག་བལ་ན་དང་ལ་བར་ཤོག །
dukngal kün dang dralwar shok
May they be free from every form of suffering,
བ་དང་ག་་་འལ་ང་། །
dé dang taktu mindral shing
May they never be separated from happiness,
ས་ན་བཏང་ོམས་ལ་གནས་ཤོག །
chö kün tang nyom la né shok
And may they abide in equanimity towards all phenomena.
ས་ཚད་ད་བ་ོམ།
The Visualization
ཨ། མན་མཁར་འཇའ་འོད་འིགས་པ་ོང་། །
a dün khar ja ö trikpé long
A! In the sky before me, in an expanse of rainbow light,
ང་ི་པ་་་བེགས། ། 264
ང་ི་པ་་་བེགས། །
seng tri pema da nyi tsek
Upon a lion throne, and seats of lotus, sun and moon,
ག་གས་ེར་བ་བད་པ་ེང་། །
tak pak der shi drepé teng
On a tiger skin with its four paws spread out,
པ་་ས་ོ་ེ་། །
pema yeshe dorjé ni
Sits Pema Yeshe Dorje,
་་ཀ་དཔལ་ལ་འོར་ོད། །
heruka pal naljor chö
In the form of a glorious heruka yogin,
དམར་ག་འམ་ོ་ཉམས་ན་པ། །
mar muk dzum trö nyam denpa
Dark red, with a wrathful, smiling expression,
ག་གཡས་ཐོད་པ་་་འོལ། །
chak yé töpé daru trol
His right hand playing a skull-drum,
གཡོན་པས་མཉམ་བཞག་ཐོད་པ་བམས། །
yönpé nyamshak töpa nam
And his left hand resting in a gesture of equanimity, holding a skullcup,
ས་ན་ག་ཤམ་ིལ་གར་ོགས། །
rü gyen tak sham drilyer drok
Wearing bone ornaments with tiny, tinkling bells, and a tiger-skin skirt,
མཆན་གཡོན་ོ་ེ་ཁ་ ཾ་བང་། །
chen yön dorjé khatam zung
A vajra trident in the crook of his left arm.
ང་ིད་ལ་གནོན་ན་པོར་གསལ། །
nangsi zilnön chenpor sal
He appears clearly as the great master who ‘prevails over all that appears and exists’.
གནས་གམ་ོ་ེ་འ་གམ་མཚན། །
né sum dorjé dru sum tsen
From his three centres, marked with the three vajra syllables,
འོད་འོས་་ས་ན་ངས་མ། ། 265
འོད་འོས་་ས་ན་ངས་མ། །
ö trö yeshe chen drang tim
Light radiates out, invoking the wisdom deities, who dissolve into him.
Invocation
ྃ་ ིཿ རང་བན་མ་དག་ཕོ་ང་ནས། །
hung hrih rang shin namdak podrang né
Hūṃ hrīḥ. From the palace of natural purity,
ེ་ད་ས་་་མ་གགས། །
kyemé chökü lama shek
Come now, guru of the unborn dharmakāya!
གསལ་ོགས་བ་བལ་ཕོ་ང་ནས། །
sal dzok khyabdal podrang né
From the palace of all-pervading perfect clarity,
འགག་ད་ལོངས་་་མ་གགས། །
gagmé longkü lama shek
Come now, guru of the unceasing saṃbhogakāya!
ག་ལ་འོ་འལ་ཕོ་ང་ནས། །
rik tsal dro dül podrang né
From the palace of rigpa's power, that tames living beings,
གནས་ད་ལ་་་མ་གགས། །
nemé tulkü lama shek
Come now, guru of the non-abiding nirmāṇakāya!
་གམ་དེར་ད་ཕོ་ང་ནས། །
ku sum yermé podrang né
From the palace of the three kāyas indivisible,
ོ་ེ་་མ་གགས་་གསོལ། །
dorjé lama shek su sol
Come now, vajra guru, I pray!
ལ་འོར་བདག་ལ་ིན་ིས་ོབས། །
naljor dak la jin gyi lop
Inspire me—this practitioner—with your blessings!
བ་ས་་ཛཿ ཛཿྃ་བྃ་ཧོཿ
benza samadzah dzah hung bam ho
vajra samājaḥ | jaḥ hūṃ baṃ hoḥ
266
ཚོགས་བསགས་པ་།
The Accumulation of Merit & Wisdom
ༀ་ཿྃ། རང་ང་མ་དག་་མ་ལ། །
om ah hung, rang nang namdak lama la
Oṃ āḥ hūṃ. To the guru, the pure display of my perception,
མཚན་འན་ལ་བས་ག་འཚལ་ལོ། །
tsen dzin dralwé chak tsal lo
Without clinging to characteristics, I prostrate.
དག་མཉམ་ས་་མད་པ་འལ། །
dak nyam chökü chöpa bul
The dharmakāya offering of purity and equality, I offer.
ིག་ིབ་ེ་ད་ོང་་བཤགས། །
dik drip kyemé long du shak
All negative actions and obscurations, within the unborn expanse, I confess.
མ་ས་ད་ལ་ེས་་རངས། །
majé gé la jé yi rang
In the virtue of non-action, I rejoice.
གཞོམ་ད་བོད་ལ་ས་འར་བོར། །
shomé jödral chökhor kor
Turn the wheel of the indestructible Dharma beyond expression, I implore you.
་འར་ག་པ་ི་ལ་བགས། །
mingyur takpé tri la shuk
Take your place on the immutable, everlasting throne.
ཟག་ད་ས་དིངས་ན་པོར་བོ། །
zagmé chöying chenpor ngo
Within the immaculate great dharmadhātu, I dedicate.
་གམ་་འཕང་ར་ཐོབ་ཤོག །
ku sum gopang nyur top shok
May the level of the three kāyas swiftly be attained!
མལ་འལ་བ་།
Offering of the Maṇḍala
ༀ་ཿྃ། བདག་དང་མཐའ་ཡས་མས་ཅན་ིས། ། 267

ༀ་ཿྃ། བདག་དང་མཐའ་ཡས་མས་ཅན་ིས། །
om ah hung, dak dang tayé semchen gyi
Oṃ āḥ hūṃ. Together with all beings, infinite in number,
ས་དང་ལོངས་ོད་ད་ཚོགས་ན། །
lü dang longchö gé tsok kün
I offer my bodies, possessions and sources of merit,
ི་ནང་གསང་བ་མལ་ིས། །
chi nang sangwé mandal gyi
As outer, inner and secret maṇḍalas,
་མ་ལ་བ་ས་བཅས་མད། །
lama gyalwa sé ché chö
To the guru, buddhas and their bodhisattva heirs.
ༀ་་་ས་ཏ་་ག་ཏ་ར་མལ་་ཛ་ཧོཿ
om guru sarva tathagata ratna mandala pudza ho
oṃ guru sarva tathāgata ratna maṇḍala pūja hoḥ
ས་འལ།
གསོལ་བཏབ་དབང་ང་་བ་།
Making a Heartfelt Prayer and Receiving Empowerments
ི་ར་ལ་ས་ས་ི་ོ་ོས་ེ། །
chi tar gyalsé chökyi lodrö jé
Outwardly, you are the bodhisattva lord Chökyi Lodrö,
ནང་ར་འཇམ་དཔལ་ི་ད་བས་གན་ཞབས། །
nang tar jampal drimé shenyen shap
Inwardly, you are Mañjuśrī and Vimalamitra,
གསང་བ་མཚན་ོགས་་་ཀ་དཔལ་ལ། །
sangwa tsen dzok heruka pal la
Secretly, you are the Glorious Heruka with perfect attributes,
གསོལ་བ་འབས་སོ་བདག་ད་ིན་ིས་ོབས། །
solwa depso dak gyü jin gyi lop
I pray to you: bless my mind, inspire my understanding!
གས་དམ་ད་བལ་བས་པ་།
Mantra for Invoking & Arousing the Guru’s Wisdom Mind
268
ༀ་ཿྃ་་་ི་པ་་་ཀ་ས་ི་ཕ་ལ་ྃ།
om ah hung1 guru shri padma heruka sarva siddhi phala hung
oṃ āḥ hūṃ guru śrī padma heruka sarva siddhi phala hūṃ
ན་མཐར་དབང་ངས་དས་བ་།
At the end, receive the empowerments and request the siddhis, by reciting:
་མ་གནས་གམ་ག་འ་ལས། །
lamé né sum yik dru lé
From the syllables at the guru's three centres,
འོད་ར་དཀར་དམར་མང་གམ་ང་། །
özer kar mar ting sum jung
Rays of white, red and blue light stream out,
རང་་གནས་གམ་མ་པ་ས། །
rang gi né sum timpa yi
As they dissolve into my own three centres,
དབང་བར་ིན་བས་དས་བ་ཐོབ། །
wang kur jinlap ngödrup top
I receive empowerments, blessings and siddhis.
་མ་འོད་་རང་ལ་མ། །
lama ö shu rang la tim
The lama dissolves into light and melts into me;
མ་བས་འན་ལ་ངང་་བཞག །
machö dzindrel ngang du shak
Unaltered, free from clinging, I remain.
ན་མཐར་ད་བོ་ི་ར་། །ེས་ཐོབ་་མ་ལམ་འེར་བོན། །
At the end of the session, recite the dedication of merit in the usual way. Between sessions, exert yourself in the
practice of integrating every aspect of life into the path of guru yoga.
་ར་ཟབ་པ་ལ་འོར་འ། །རང་ལ་ོར་འོས་་་ཡང་། །་གས་བ་ོང་དབང་མོ་། །ག་ོན་མག་་

གང་བལ་ར། །ས་ི་ོ་ོས་ས་་བས། །་འལ་་བ་ས་བ་ལ། །གང་ཤར་ཐོལ་ང་ད་་ས། །ད་
བས་འར་བ་དོང་གས་ཤོག །ས་མ་་ ྉ།། །།
A profound guru yoga such as this should not be applied to someone like me, but in the face of requests from Princess
Yudrön of Derge, I, the one called Chökyi Lodrö, spoke this spontaneously, just as it arose, on the tenth day of the
miracle month. Through this merit, may saṃsāra be emptied from its very depths! Samapta Ithi.
269
| © Rigpa Translations. Edited and adapted for Lotsawa House, 2020.
1. ↑ An alternative version of this mantra omits this hung
270
༄༅། །་མ་ལ་འོར་ིན་བས་འས་པ་བགས།
The Gathering of Blessings: A Guru Yoga

རང་མས་ོས་པ་ལ་བ་ལ། །
rangsem tröpa dralwa la
In my own mind, free from conceptual elaboration,
རང་་ས་པས་བས་་མ། །
rang ngoshepé kyab su chi
With a recognition of its very essence, I take refuge.
མ་ག་འལ་པ་མ་མས་ན། །
marik trulpé ma nam kün
All my past mothers, deluded and lacking awareness,
གདོད་མ་ས་ལ་འད་པར་བི། །
dömé sa la göpar gyi
I vow to establish in in the primordial state.
ཨ། རང་ང་དག་པ་དིངས་ི་མཁར། །
a, rangnang dakpa ying kyi khar
A. In the pure, sky-like space of my own perception,
རང་ག་ོ་བ་ལ་བ་། །
rangrig trodu dralwa yi
My own self-knowing awareness is neither scattered nor withdrawn,
ག་ལ་མ་འགགས་ར་ཡང་འཆར། །
riktsal magak chiryang char
And the unobstructed energy of pure awareness manifests as anything at all―
འར་འདས་ན་བ་ིད་་དཔལ། །
khordé künkhyab sishyi pal
Pervading all saṃsāra and nirvāṇa, it is the splendour of existence and peace,
ག་ོང་འན་ད་ོང་་ཨ། །
riktong dzinmé long du a
Aware yet empty, free from grasping, within this vast expanse: A.
271
ས་ད་་ཐད་ཀ་ཐ་མལ་ི་ས་པ་ེན་པ་བཟོ་བས་དང་ལ་བ་ག་པ་ོང་གསལ་འས་མ་ས་པ་་དཔལ་ན་་
མ་གས་་ཐག་བཅད་་་ངང་བང་་། །
This naked ordinary awareness that is present right now, unaltered and unfabricated―the uncompounded empty
clarity of rigpa―is the wisdom mind of the glorious lama. Decide on this with certainty and sustain it in experience.
ས་པའང་བབ་གམ་ན་པ་་མ་དམར་ིལ་ནས་བལ་ར་ིས།། །།
Written at the request of Lama Mardril who possesses the three higher trainings.
| Translated by Ane Tsöndrü and Adam Pearcey, 2015.
272
༄༅། །་དང་བཅས་པ་ོན་པ་མཉམ་ད་བ་པ་དབང་པོ་་མ་ལ་འོར་ིན་
བས་རོལ་མཚོ།
The Merry Sea of Blessings
A Guru Yoga of the Lord of Sages, Peerless Teacher of All, Including the Devas
བ་དབང་་གམ་ི་་མ་ལ་འོར་། བས་མས་ས་བས་་གས་དང་། ཚད་ད་བ་བོམ་ལ།

For this guru yoga of the three-kāya Lord of Sages, begin by taking refuge and generating bodhicitta, as elaborately
or concisely as the situation demands, and cultivating the four immeasurables. Then continue with:
ཨ། མན་མཁར་མད་ིན་་མཚོ་འིགས་པ་དས། །
ah, dün khar chötrin gyatso trikpé ü
Ah. In the sky before me, amidst vast billowing offering clouds,
ན་ན་ི་ང་ང་་ང་ན་དང་། །
rinchen trikang sengé langchen dang
Upon a jewelled throne supported by a lion, elephant,
་མག་་ས་བགས་པ་ི་་ཁར། །
tachok majé tekpé tri yi khar
Excellent horse and peacock,
་ཚོགས་པ་འདབ་ོང་བལ་བ་ལ། །
natsok pema dab tong dalwa la
And atop a thousand-petalled, multicoloured lotus
་མ་་བ་ས་པ་གདན་ེང་། །
nyima dawa gyepé den tengdu
And sun and full moon seats,
་བ་་མ་ལ་་བ་པ་། །
tsawé lama tulku tubpa ché
Is my own root guru in the form of the great nirmāṇakāya Sage.
ི་ད་གར་ི་ན་པོ་་ར་བིད། །
drimé ser gyi lhünpo tabur ji
He is flawless and magnificent as a mountain of burnished gold,
མཚན་ད་དཔལ་འབར་ས་ས་མ་གམ་གསོལ། །
tsenpé palbar chögö nam sum sol
Resplendent with the signs and marks, and wears the three dharma robes.
273
ག་གཡས་ས་གནོན་གཡོན་པ་མཉམ་བཞག་དང་། །
chak yé sa nön yönpa nyamshyak dang
His right hand touches the earth; his left is in the gesture of equanimity.
ཞབས་ང་ོ་ེ་ིལ་ང་ང་པོར་བགས། །
shyabzung dorjé kyiltrung drangpor shyuk
And he sits upright with his legs crossed in the vajra posture.
གས་ཀར་་ེས་རབ་་ས་པ་ེང་། །
tukkar chukyé rabtu gyepé teng
Upon a fully blossomed lotus at his heart
ལོངས་་ོན་པ་ོ་ེ་འཆང་ན་པོ། །
longku tönpa dorjé chang chenpo
Is the saṃbhogakāya teacher, the great Vajradhara,
དབང་ོན་་མདོག་འཆང་ད་བན་སོགས། །
wang ngön baidü dok chang ugyen sok
The colour of sapphire and wearing a crown
ན་ན་ན་དང་་ས་དར་ིས་བབས། །
rinchen gyen dang lhadzé dar gyi lub
As well as other jewel ornaments and silken garments.
ཐབས་ས་ང་འག་ོར་ིལ་གས་ཀར་བོལ། །
tabshé zungjuk dordril tukkar nol
As the union of means and wisdom, he holds a vajra and bell across his heart.
ཟག་ད་བ་བ་ན་པོས་ཡོངས་ངས་ང་། །
zakmé dewa chenpö yong kheng shing
He is entirely filled with immaculate great bliss,
་་གས་དས་འོད་ི་ར་ིམ་ོང་། །
dé yi tuk ü ö kyi gurkhyim long
And in the centre of his heart, within a pavilion of light,
ས་་ན་བཟང་མང་གསལ་ནམ་མཁ་མདངས། །
chöku kunzang ting sal namkhé dang
Is the dharmakāya Samantabhadra, vividly blue as an azure sky,
གར་་ན་ད་ན་བཟང་དཀར་མོར་འིལ། །
cherbu gyenmé kunzang karmor tril
Naked and unadorned, and embracing the white Samantabhadrī.
བ་དབང་་་འོད་ར་ང་པོ་ལས། ། 274
བ་དབང་་་འོད་ར་ང་པོ་ལས། །
tubwang ku yi özer pungpo lé
A mass of light rays emanates from the body of the Lord of Sages,
ོགས་བ་སངས་ས་ང་མས་་ལ་ར། །
chok chü sangye changsem nyi dul tar
Revealing the buddhas and bodhisattvas of the ten directions who gather
འིགས་པར་གསལ་བ་གནས་གམ་འ་གམ་གསལ། །
trikpar salwé né sum dru sum sal
Like specks of dust in a sunbeam, all with three syllables at their three centres,
འོད་འོས་་ས་མས་དཔའ་ན་ངས་ར། །
ö trö yeshe sempa chendrang gyur
From which light radiates out to invite the wisdom-beings.
Recite the verse:
མ་ས་མས་ཅན་ན་ི་མན་ར་ང་། །
malü semchen kün gyi gön gyur ching
You are the protectors of all beings, every single one.
བད་ེ་དང་བཅས་་བཟད་འམས་མཛད་། །
dü dé pung ché mi zé jomdzé lha
You are the deities who remorselessly destroy the māras and their forces.
དས་མས་མ་ས་་བན་མེན་ར་པ། །
ngö nam malü jishyin khyen gyurpé
You who know all things just as they are, in their true nature,
བམ་ན་འར་བཅས་གནས་འར་གགས་་གསོལ། །
chomden khor ché né dir shek su sol
Enlightened ones, with your retinues, come now to this place!
བ་ས་མ་ཡ་ཛཿ ཛཿྃ་་ཧོཿ
benza samaya dza | dza hung bam ho
Vajra samājaḥ! Jaḥ hūṃ baṃ hoḥ!
དེར་ད་་བིམ།
With this, the deities merge inseparably.
བཟང་ོད་ནས་འང་བ་ཡན་ལག་བན་པ་དང་། ར་ནས་འང་བ་ན་བཤགས་ལན་གམ་། མལ་ས་བས་

ངས་མང་འལ། ་འར་ི་ད་ནས་འང་བ་དམ་བཅའ་ར་བད་པའམ། ༀ། བ་བར་གགས་པ་ེད་་
འ། སོགས་བོད་ལ།
Then practise the seven branches from the Prayer of Good Actions, and the daily confession from the Vajrapañjara
three times. Offer the maṇḍala, elaborately or concisely, many times. And recite the twenty-eight commitments that
275
originate in the tantras of the Ancient Translations, or “Oṃ. Sugata, whatever you are like… etc.”
་མ་ོན་པ་བམ་ན་འདས་་བན་གགས་པ་ད་བམ་པ་ཡང་དག་པར་ོགས་པ་སངས་ས་
དཔལ་ལ་བ་་བ་པ་ལ་ག་འཚལ།
lama tönpa chomdendé deshyin shekpa drachompa yangdakpar dzokpé sangye pal
gyalwa shakya tubpa la chaktsal
Supreme teacher, bhagavān, tathāgata, arhat, complete and perfect buddha, glorious
conqueror, Śākyamuni, to you I bow!
མད་དོ་བས་་མའོ། །ིན་ིས་བབ་་གསོལ།
chö do kyab su chi o | jingyi lab tu sol
To you I pay homage! In you I take refuge!
ས་དད་མོས་ེ་གག་པས་ངས་་ས་བསགས།
Accumulate as many recitations of this as you can with single-pointed faith and devotion.
ོན་པ་མཉམ་ད་འེན་མག་་ཏོག །
tönpa nyammé dren chok shakyé tok
Peerless teacher, supreme guide, foremost of the Śākyas,
ས་པ་་ན་བ་བདག་ོ་ེ་འཆང་། །
ngepa ngaden khyabdak dorjé chang
Omnipresent Vajradhara, complete with fivefold certainty,
ནམ་མཁའ་དང་མཉམ་ས་་ན་་བཟང་། །
namkha dang nyam chöku kuntuzang
And dharmakāya Samantabhadra, who is equal to space—
་གམ་དེར་ད་བ་མག་དོན་ན་བ། །
ku sum yermé tub chok dön kün drub
These three kāyas are indivisible in the supreme sage Siddhārtha.
ིང་ནས་ེ་གག་ས་པས་གསོལ་འབས་ན། །
nying né tsechik güpé soldeb na
If I pray to you now with heartfelt and single-pointed devotion,
ིན་བས་དས་བ་ོལ་ག་་ཏོག །
jinlab ngödrub tsol chik shakyé tok
Foremost of the Śākyas, grant me your blessings and attainments.
བ་ོང་་ས་ེད་ག་ོ་ེ་འཆང་། །
detong yeshe kyé chik dorjé chang
Vajradhara, arouse the wisdom of bliss and emptiness within me.
་ོལ་གར་གནས་བ་བདག་ན་་བཟང་། ། 276
་ོལ་གར་གནས་བ་བདག་ན་་བཟང་། །
yedrol shyir né khyabdak kuntuzang
All-pervading lord Samantabhadra, let me remain in the ground of original freedom.
ཟག་ད་ལ་ིམས་ང་པོ་ཡོངས་་ོགས། །
zakmé tsultrim pungpo yongsu dzok
Cause me to perfect the aggregate of immaculate discipline,
ས་ལམ་ཡོན་ཏན་མ་ས་མཐར་ིན་། །
salam yönten malü tarchin té
To master every quality of the paths and stages without exception,
ིད་ར་་གནས་ང་བ་དམ་པ་བེས། །
sishyir mi né changchub dampa nyé
To attain the sacred awakening that is unconfined to existence or quiescence,
ཁམས་གམ་འར་བ་དོང་ནས་གས་ས་ཤོག །
kham sum khorwa dong né truk nü shok
And to gain the capacity to empty the three realms of saṃsāra from their very depths.
ས་པས་ང་གསོལ་བ་བཏབ། བ་པ་མཚན་གས་ང་ང་དང་། སངས་ས་ི་གས། མཛོད་་ནོར་་

གངས། ་དྷ་བཅས་བ་ང་། གཞན་ཡང་།
Pray in this way, and recite the longer and shorter name mantras of the great Sage, general Buddha mantras, the
Dhāraṇī of the Jewelled Ūrṇā, and the Ye Dharma. Then:
ༀ་ཿ་་བ་དྷ་ར་ྃ།
om ah guru benza dhara hung
oṃ āḥ guru vajradhara hūṃ
And:
ༀ་ཿཾ།
om ah hung
oṃ āḥ hūṃ
ངས་གང་མང་བ།
Recite these as many times as possible.
ན་བཟང་གས་ཀར་ག་་ར། །
kunzang tukkar tiklé ser
At Samantabhadra’s heart is a golden sphere of light,
ང་ཁམས་་ཚོགས་གསལ་བ་དང་། །
shyingkham natsok salwa dang
Which illuminates the various realms.
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འོད་འོས་འོ་བ་དོན་གས་ས། །
ö trö drowé dön nyi jé
Light shines out to accomplish beings’ twofold benefit,
ར་འས་ག་་ལ་བིམ་ང་། །
tsur dü tiklé la tim shying
Then returns and dissolves back into the sphere.
་ང་བག་པར་དཀའ་བ་། །
tra shying takpar kawa yi
From the subtle, barely discernible
ག་་ོང་པ་ན་པོ་ལས། །
tiklé tongpa chenpo lé
Sphere of great emptiness,
ག་་་དང་བ་ག་སོགས། །
tiklé nga dang gyatrak sok
Fivefold spheres and other spheres by the hundred,
གས་ིས་མཚན་པས་ནམ་མཁའ་གང་། །
ngak kyi tsenpé namkha gang
All marked with mantras, emerge to fill the whole of space.
ས་ད་རང་་ིར་བ་དང་། །
chönyi rangdra dirwa dang
They resonate with the spontaneous sound of dharmatā,
གས་ོང་ོ་ེ་གས་་ོགས། །
drak tong dorjé ngak su dzok
Perfect as the mantra of vajra sound and emptiness,
ར་འས་་བ་ག་ར་བིམ། །
lar dü tsawé tikler tim
And return to dissolve into the original sphere,
་ཡང་ས་ི་དིངས་་ཡལ། །
deyang chö kyi ying su yal
Then fade into the dharmadhātu.
་མ་་གམ་དངས་པ་ངང་། །
lama ku sum gongpé ngang
Sustain that experience of the three-kāya guru’s wisdom mind,
བངས་ལ་ས་གམ་ོག་ལ་བཞག ། 278
བངས་ལ་ས་གམ་ོག་ལ་བཞག །
kyang la dü sum tokdral shyak
And settle without thoughts related to past, present or future.
ར་ཡང་་གམ་་ཚོགས་ལས། །
lar yang ku sum lhatsok lé
Then, once again, from the hosts of the three-kāya deities,
་འོད་གས་ེང་ག་མཚན་དང་། །
ku ö ngak treng chaktsen dang
Bodily light, mantra garlands, hand implements,
བད་ི་ན་བཅས་ང་བ་དང་། །
dütsi gyün ché jungwa dang
And streams of nectar all issue forth,
རང་་གནས་བར་མ་པ་ལས། །
rang gi neshyir timpa lé
And dissolve into my own four centres,
Through which I purify obscurations, gain empowerment and siddhis,
་མ་་གམ་ིན་བས་གས། །
lamé ku sum jinlab shyuk
And am infused with the blessings of the three-kāya guru.
མཐར་་འོད་་རང་ལ་མ། །
tar ni ö shyu rang la tim
Finally all melt into light and dissolve into me,
རང་ས་་མ་་་གསལ།
rang lü lamé ku ru sal
And my own body appears clearly as the guru’s form.
ེས་ལ་བཟང་པོ་ོད་པ་དང་། །བ་པས་ེས་འན་ོན་ལམ་།
After this, recite the Prayer of Good Actions and the following aspiration to be cared for by the Sage:
བདག་་ེ་ང་ེ་བ་ཐམས་ཅད་། །
dak ni kyé shying kyewa tamché du
Throughout this life and all my lives to come,
དལ་འོར་ེན་ཐོབ་ཡང་དག་བས་དང་མཇལ། །
daljor ten tob yangdak shé dang jal
May I find a free, well-favoured form and meet a genuine teacher.
279
ག་ན་ཟབ་དང་་་ས་ལ་ོད། །
tekchen zab dang gyaché chö la chö
May I savour the profound and vast Dharma of the Great Vehicle,
ལ་བན་ཉམས་ང་ང་བ་ཐོབ་པར་ཤོག །
tsulshyin nyam lang changchub tobpar shok
Practise it in the proper way and attain awakening.
་རབས་ན་་བ་པ་ས་མཛོད་འན། །
tserab küntu tubpé chö dzö dzin
In all my lives, may I always uphold the Sage’s treasury of Dharma.
མེན་བེ་ས་པ་ཡོན་ཏན་དཔག་ད་ན། །
khyen tsé nüpé yönten pakmé den
May I have immeasurable qualities of knowledge, love and power.
ཐོས་བསམ་ོམ་ལ་ག་་བོན་པ་ས། །
tö sam gom la taktu tsönpa yi
Through constant application in study, reflection and meditation,
ལ་བ་བན་ལ་་བ་ེད་པར་ཤོག །
gyalwé ten la jawa jepar shok
May I act on behalf of the Victorious One’s teachings.
བན་ལ་འ་བ་་ེགས་་ོ་ཚོགས། །
ten la khuwé mutek lalö tsok
May barbarians and extremists who harbour malice toward the Dharma
བདག་་ོབས་ིས་ད་ནས་གཞོམ་པ་དང་། །
dak gi tob kyi tsené shyompa dang
Be entirely vanquished through my power, and may I be blessed
བསམ་ོར་ངན་པ་གནོད་པས་་བི་བར། །
samjor ngenpé nöpé mi dziwar
So that, unaffected by the harms of wrongful thought or action,
ོགས་ལས་མ་པར་ལ་བར་ིན་ིས་ོབས། །
chok lé nampar gyalwar jingyi lob
I come to gain victory over all.
་མཐར་ིན་ང་བསམ་དོན་ད་བན་འབ། །
tsé tar chin ching samdön yishyin drub
May I live a complete life and accomplish all my aims,
རབ་འམས་གང་རབ་ན་ི་་ད་ལ། ། 280
རབ་འམས་གང་རབ་ན་ི་་ད་ལ། །
rabjam sungrab kün gyi denyi la
Have perfect command of all branches of the teachings,
ཐོགས་ད་ོ་ོས་ོབས་པ་གར་ན་འེད། །
tokmé lodrö pobpé terchen jé
And with unfettered intellect, unlock the great treasury of eloquence,
ོད་འཆད་ོམ་ལ་ཆགས་ཐོགས་ད་པར་ཤོག །
tsö ché tsom la chaktok mepar shok
So that I am without impediment in debate, exposition and composition.
བདག་ལ་འེལ་བ་མས་ཅན་་ེད་དང་། །
dak la drelwé semchen jinyé dang
May all sentient beings who have a connection with me
ནམ་མཁས་བ་པ་འོ་བ་མཐའ་དག་ །
namkhé khyabpé drowa tadak gi
And all who are to be found throughout the whole of space
ག་བལ་ན་བསལ་བ་ན་ང་་ོངས། །
dukngal kün sal deden shying du drong
Be freed from all their suffering and led to happy realms.
ིན་ཆད་ལས་ངན་ེ་ོ་ད་པར་ཤོག །
chinché lé ngen kyego chöpar shok
From this moment on, may the doors to evil births be forever closed.
མན་པོ་འཇམ་པ་དངས་ི་གས་བེད་ར། །
gönpo jampé yang kyi tukkyé tar
As in the noble aspiration of the protector Mañjughoṣa,
མས་ཅན་དོན་་འར་བར་གནས་པ་དང་། །
semchen döndu khorwar nepa dang
May I remain in saṃsāra to act always for beings’ benefit,
ང་བ་མས་ི་ིན་ལས་ན་པོ་ས། །
changchub sem kyi trinlé chenpo yi
And may the magnificent actions of the bodhisattvas
ོགས་ས་་མཐའ་ད་པར་བ་པར་ཤོག །
chok dü muta mepar khyabpar shok
Extend throughout the whole infinity of space and time!
ས་སོགས་ི་ོན་ལམ་གདབ་བོ། །
Make prayers of aspiration such as this.
281
ས་པའང་་་་བ་གས་ས་་ལ་བྷོ་་གྷ་ཡ་ང་བ་ན་པོར་མད་འལ་གསོལ་ོན་བས་་ིར་ཉམས་ི་
བན་ས་ལ་གསལ་བ་ར། ་བ་་ས་བན་ལ་་ོད་ངས་་་འདབ་ལ་པོ་ཁབ་་གས་པ་གནས་ན་
ནས་ས་ི་ོ་ོས་པས་ེལ་བ་ི་ར།། །།
Following a deceptive visionary experience that occurred when making offerings and praying at the Mahābodhi
temple in Bodhgayā on the fifth day of the twelfth month of the Fire Bird year, Chökyi Lodrö wrote this at the great
site known as Rajgir in the vicinity of Vulture Peak Mountain on the seventh day of the same month. Siddhirastu!
282
༄༅། །་རོང་མཁའ་འོ་བ་ན་དབང་མོ་གསོལ་འབས་བགས།
Prayer to Gyarong Khandro Dechen Wangmo

ན་མོ་་།
namo guru
Namo guru!
་ས་མཁའ་འོ་མན་་ར་བ་དང་། །
yeshe khandro men da rawa dang
Great ḍākinī, you are the embodiment of the compassion and blessings
དིངས་མ་བ་ན་་ས་མཚོ་ལ་སོགས། །
ying yum dechen yeshe tsogyal sok
Of the wisdom ḍākinī Mandāravā,
ིན་བས་གས་ེ་རང་གགས་མཁའ་འོ་། །
jinlab tukjé rang zuk khandro ché
The space-consort of great bliss, Yeshe Tsogyal, and the rest—
དྷ་ཙ་ཞབས་ལ་གསོལ་བ་འབས། །
dharma tsandré shyab la solwa deb
Dharmacandra,1 'Moon of Dharma', at your feet I pray!
ལས་ངན་ིག་ིབ་དག་པར་ིན་ིས་ོབས། །
lé ngen dikdrib dakpar jingyi lob
Grant your blessings so that I may purify all my negative karma, harmful actions and
obscurations,
དམ་ག་ཉམས་ཆགས་ས་ང་ཐམས་ཅད་ང་། །
damtsik nyamchak nyetung tamché jang
And cleanse all impairments and breakages of samaya, violations, faults and downfalls!
་ས་མཁའ་འོ་ིན་བས་བདག་ལ་གས། །
yeshe khandro jinlab dak la shyuk
Wisdom ḍākinī, may your blessings fill my very being,
ཉམས་ོགས་ག་པ་ལ་ཁ་ོགས་ད་ས། ། 283
ཉམས་ོགས་ག་པ་ལ་ཁ་ོགས་ད་ས། །
nyamtok rigpé tsal kha chokmé gyé
So that experience, realization and the power of rigpa develop boundlessly,
ནད་གདོན་ད་ར་ོད་གཏོང་བོག་པ་དང་། །
nedön jepur bötong dokpa dang
And all sickness, evil influences, sorcery and witchcraft are dispelled!
བ་ན་དབང་མོས་ག་་ེས་བང་ང་། །
dechen wang mö taktu jezung shying
Dechen Wangmo, always hold me in your care,
མཐར་ག་པ་འོད་ི་ོང་ེར་། །
tartuk pema ö kyi drongkhyer du
Until ultimately, in the city of Lotus Light,
གསང་བ་་ས་གས་དང་དེར་ད་ཤོག །
sangwa yeshe tuk dang yermé shok
We become inseparable in the enlightened mind of secret wisdom!
ས་པའང་་་ང་ས་ོན་ནས་གང་བལ་ར། ས་ི་ོ་ོས་པས་ོན་ག་་ིས་པའོ།།
At the request of the ḍākinī Tsering Chödrön, Chökyi Lodrö wrote these words of aspiration.
| An earlier version of this translation by Ane Tsöndrü appeared on the Rigpa Vihara blog in 2014. This version was
revised and edited for Lotsawa House by Adam Pearcey and Ane Tsöndrü, 2015.
1. ↑ Another name for Gyarong Khandro Dechen Wangmo.
284
༄༅། །ང་གདོང་བད་འབས་བགས།
Siṃhamukhā Lineage Prayer

ིད་་བ་བདག་ན་བཟང་་་ཀ །
sishyi khyabdak kunzang heruka
Omnipresent lord of existence and quiescence, Samantabhadra Heruka,
་ས་་་ང་གདོང་་མ་ལ། །
yeshe daki seng dong bimala
The wisdom ḍākinī Siṃhamukhā and Vimalamitra,
པ་འང་གནས་མངའ་བདག་ི་ོང་ེ། །
pema jungné ngadak trisong jé
Padmākara and the sovereign lord Trisong Detsen—
གསོལ་བ་འབས་སོ་ད་གདོན་གལ་འམས་ཤོག །
solwa deb so jé dön yul jom shok
To you I pray: overcome all curses and harmful influences!
་རོ་ནམ་ིང་ལང་ོ་དན་མག་འང་། །
bé ro namnying langdro könchok jung
Vairotsana, Namkhé Nyingpo, Langdro Könchok Jungné,
མེན་བེ་དབང་པོ་་ས་ོ་ེ་དང་། །
khyentsé wangpo yeshe dorjé dang
Jamyang Khyentse Wangpo, Pema Yeshe Dorje,1
ས་བདག་ག་འན་་བད་་མ་ལ། །
chödak rigdzin tsa gyü lama la
And all dharma-keeping vidyādharas, root and lineage gurus—
གསོལ་བ་འབས་སོ་ད་གདོན་གལ་འམས་ཤོག །
solwa deb so jé dön yul jom shok
To you I pray: overcome all curses and harmful influences!
ཕ་རོལ་ད་གདོན་ང་བ་ར་ཁང་བན། ། 285
ཕ་རོལ་ད་གདོན་ང་བ་ར་ཁང་བན། །
parol dra dön sungwé gurkhang ten
Let the tent that guards against enemies and harmful influences be secure.
བོག་པ་མཚོན་ཆས་ད་མ་ཐལ་བར་ོག །
dokpé tsönché jema talwar lok
Employ the defensive weapons and obliterate all forms of evil sorcery.
མ་ས་དིངས་ོལ་རང་ག་་ས་ི། །
namshé ying drol rangrig yeshe kyi
Liberate consciousness into basic space and bring about awakening
དྷ་་་བོར་མན་པར་ང་བ་ཤོག །
dhaki ngowor ngönpar changchub shok
Within the essence of the ḍākinī, the wisdom of our very own awareness.
ས་པའང་འལ་ག་ན་པོ་་གང་ར་པ་་ས་ོ་ེས་གང་ན་ིས་པའོ།། །།
Pema Yeshe Dorje wrote whatever came to mind in response to a request from Trulshik Rinpoche.2
1. ↑ Pema Yeshe Dorje is one of Jamyang Khyentse Chökyi Lodrö’s alternative names.
2. ↑ i.e., Trulshik Kunzang Pawo Dorje (1897–1962), who lived in Gangtok and requested several other texts
related to Siṃhamukhā from Jamyang Khyentse.
286
༄༅། །ོང་ན་ིང་ག་་བད་འབས་ཁ་ོང་།
Supplement to the Longchen Nyingtik Lineage Prayer

བ་བེས་འགས་ད་ལ་བ་་་ཞབས། །
drub nyé jikme gyalwé nyugü shyab
The accomplished Jigme Gyalwe Nyugu;
ལ་པ་་མག་་འར་ནམ་མཁ་མཚན། །
trulpé ku chok mingyur namkhé tsen
Supreme nirmāṇakāya named Mingyur Namkha;
གསོལ་བ་འབས་སོ་གནས་གས་རང་ཞལ་ོན། །
solwa deb so neluk rang shyal tön
To you I pray: Show me my true nature, my original face!
་་ཀ་དཔལ་་ས་ོ་ེ་དང་། །
heruka pal yeshe dorjé dang
Glorious heruka, Yeshe Dorje;
ལ་བ་ས་པོ་གཞན་ཕན་ཕ་མཐའ་ཡས། །
gyalwé sepo shyenpen pa tayé
Son of the buddhas, Shenpen Thaye, whose benefit to others is unlimited;
མཁན་ན་་མ་པ་བ་ལ། །
khenchen lama pema benza la
And the great khenpo, Lama Pema Vajra:
གསོལ་བ་འབས་སོ་མེན་གས་ས་པར་མཛོད། །
solwa deb so khyen nyi gyepar dzö
To you I pray: Cause my twofold knowledge to expand!
མཚོ་ེས་་མ་མེན་བེ་དབང་པོ་ཞབས། །
tsokyé lama khyentsé wangpö shyab
Lake-born guru, noble Khyentse Wangpo;
ན་མེན་འགས་ད་བན་པ་་མ་ེ། །
künkhyen jikme tenpé nyima jé
All-knowing lord Jigme Tenpé Nyima;
ག་འན་ན་པོ་་ཚོགས་རང་ོལ་ལ། ། 287
ག་འན་ན་པོ་་ཚོགས་རང་ོལ་ལ། །
rigdzin chenpo natsok rangdrol la
And great vidyādhara Natsok Rangdrol:
solwa deb so dak gyü jingyi lob
To you I pray: Inspire me with your blessings!
ིད་ལས་སོགས།
Continue with "Through true renunciation and disgust for saṃsāra... etc."1
བད་པ་འ་་འགས་ད་ལ་བ་་། ོགས་ན་བ་པ། མེན་བེ་་ས་ོ་ེ། ལ་ས་གཞན་ཕན་མཐའ་

ཡས་བ་ཀ་ལས་མཁན་ན་པད་ོར་ིས་གསན། པད་ོར་ལས་མེན་བེ་ན་པོ་ས་ོང་ིང་ཡོངས་ོགས་གསན།
This is the lineage that Khenpo Pema Dorje received from Jigme Gyalwe Nyugu, the Fourth Dzogchen, Khyentse
Yeshe Dorje and Gyalse Shenpen Thaye. It was from Khenpo Pema Dorje that Khyentse Rinpoche then received the
entire Longchen Nyingtik.
ོགས་པ་དོན་བད་། ་མ་འགས་ད་ལ་བ་་། མེན་བེ་ན་པོ་་ས་འེན་དས། ་ན་ན།

The lineage of ultimate realization needs to go from Trama Jigme Gyalwe Nyugu to Khyentse Rinpoche. Thus:
བ་བེས་འགས་ད་ལ་བ་་་ཞབས། །
drub nyé jikme gyalwé nyugü shyab
The accomplished Jigme Gyalwe Nyugu;
ོ་ེ་འཆང་ན་འཇམ་དངས་མེན་ེ་ལ། །
dorjé chang chen jamyang khyentsé la
Great Vajradhara Jamyang Khyentse:
གསོལ་བ་འབས་སོ་དངས་བད་ིན་བས་ོལ། །
solwa deb so gonggyü jinlab tsol
To you I pray: Bestow the blessings of the lineage of realization!
ན་མེན་འགས་ད་བན་པ་་མ་དང་། །
künkhyen jikme tenpé nyima dang
All-knowing Jigme Tenpé Nyima;
ག་འན་ན་པོ་་ཚོགས་རང་ོལ་ཞབས། །
rigdzin chenpo natsok rangdrol shyab
Great vidyādhara Natsok Rangdrol:
གདོད་མ་མན་པོ་་བ་་མ་ལ། །
dömé gönpo tsawé lama la
And the primordial protector, my own root guru,
གསོལ་བ་འབས་སོ་གནས་གས་རང་ཞལ་ོན། ། 288
གསོལ་བ་འབས་སོ་གནས་གས་རང་ཞལ་ོན། །
solwa deb so neluk rang shyal tön
To you I pray: Show me my true nature, my original face!
ས་འདོན་ན་གས། བས་ལ་སོགས་ཐོ་བེགས་བས་ང་འ་བན་བོམ་ན་འག་པ་བའོ། །
It is good to recite this version. It is also convenient to visualize the tiered arrangement of the sources of refuge in this
way.
ག་ིས་ལས་བས།། །།
This was transcribed from the master’s handwriting.
| Translated by Adam Pearcey 2020.
1. ↑ See https://www.lotsawahouse.org/tibetan-masters/jigme-lingpa/longchen-nyingtik-lineage-prayer
289
༄༅། །ེ་ེང་གསོལ་འབས་་་ར་ེང་མས་བགས་སོ། །
The Beautiful Garland of Uḍumbara Flowers
A Prayer to the Previous Incarnations

ༀ་་ི།
om svasti
Oṃ svasti!
ལ་བ་ས་དང་བཅས་པ་་ས་། །
gyalwa sé dang chepé yeshe ku
Wisdom embodiment of all the buddhas and their bodhisattva heirs,
ོགས་ས་་མཐའ་ད་པར་བ་པ་བདག །
chok dü mu tamepar khyabpé dak
Sovereign ruler present throughout the whole of space and time,
རང་ང་དང་པོ་སངས་ས་བམ་ན་འདས། །
rangjung dangpö sangye chomdendé
Spontaneously arisen primal buddha, transcendent conqueror,
མན་པོ་འཇམ་པ་དངས་ལ་གསོལ་བ་འབས། །
gönpo jampé yang la solwa deb
Lord and protector Mañjughoṣa, to you I pray!
མེན་རབ་དབང་ག་འཇམ་དཔལ་བས་གན་དང༌། །
khyen rab wangchuk jampal shenyen dang
Powerful master of wisdom, Mañjuśrīmitra,
ོ་ེ་་བེས་་མ་ལ་་། །
dorjé ku nyé bimalamitra
Vimalamitra, who gained an indestructible vajra form,
འར་ལོ་ོམ་དས་ོ་ེ་ིལ་་པ། །
khorlo dom ngö dorjé drilbu pa
Cakrasaṃvara in person, Vajraghaṇṭāpāda,
པཎ་ན་ོ་མཐའ་ཡས་པར་གསོལ་བ་འབས། ། 290
པཎ་ན་ོ་མཐའ་ཡས་པར་གསོལ་བ་འབས། །
panchen go tayepar solwa deb
And the great paṇḍita Anantamukhamati,1 to you I pray!
ས་ལ་ཚངས་པ་་་་ཏོག་དང༌། །
chögyal tsangpa lha yi metok dang
Dharma-king Tsangpa Lhayi Metok,2
་་ཡང་ལ་མག་བ་ལ་པོ་ཞབས། །
dé yi yangtrul chok drub gyalpö shyab
And the reincarnation Chokdrub Gyalpo, 3
ྀ་་་ན་ཉང་ོན་་མ་འོད། །
smritijnana nyang tön nyima ö
Smṛtijñāna,4 Nyangtön Nyima Özer, 5
ས་ལ་འཕགས་པ་མས་ལ་གསོལ་བ་འབས། །
chögyal pakpa nam la solwa deb
And Chögyal Phakpa, 6 to you I pray!
བ་པ་གག་ན་་ལ་རས་པ་དང༌། །
drubpé tsukgyen mi la repa dang
Crowning jewel of siddhas, Milarepa,
འི་ང་ན་ན་དཔལ་དང་ི་ད་འོད། །
drigung rinchen pal dang drimé ö
Drikung Rinchen Pal, 7 Drimé Özer,8
ན་་དས་ང་ག་ཐོག་ཡོན་ཏན་མན། །
men la ngö nang yu tok yönten gön
Medicine Buddha incarnate, Yuthok Yönten Gönpo, 9
བསོད་ནམས་ལ་མཚན་མས་ལ་གསོལ་བ་འབས། །
sönam gyaltsen nam la solwa deb
And Sonam Gyaltsen,10 to you I pray!
ནགས་ི་ན་ན་འས་ལོ་གཞོན་་དཔལ། །
nak kyi rinchen gö lo shyönnu pal
Vanaratna,11 Gö Lotsawa Shyönnu Pal,12
291
མེན་རབ་ས་ེ་པཎ་ན་ད་འན་བ། །
khyen rab chöjé panchen gendün drub
Khyenrab Chöjé,13 great paṇḍita Gendun Drup,14
ལ་འོར་དབང་ག་ཐང་ོང་ལ་པོ་དང༌། །
naljor wangchuk tangtong gyalpo dang
Lord of siddhas, Thangtong Gyalpo, 15
དན་མག་ལ་མཚན་མས་ལ་གསོལ་བ་འབས། །
könchok gyaltsen nam la solwa deb
And Könchok Gyaltsen,16 to you I pray!
ས་ལོ་འཇམ་དངས་ན་དགའ་བསོད་ནམས་དང༌། །
sa lo jamyang künga sönam dang
Sakya Lotsawa Jamyang Kunga Sonam,17
མངའ་ས་པཎ་ན་གནས་གསར་མེན་བེ་དབང༌། །
ngari panchen né sar khyentsé wang
Ngari Paṇchen,18 Nesar Khyentse Wangchuk,19
བ་ས་ོབས་ལ་ོ་བཟང་་མཚོ་ེ། །
tashi tob gyal lo zang gyatsö dé
Tashi Tobgyal,20 Lobzang Gyatsöi De,21
ལ་བ་ཚངས་དངས་ཞབས་ལ་གསོལ་བ་འབས། །
gyalwa tsang yang shyab la solwa deb
And Gyalwa Tsangyang,22 to you I pray!
ོད་ས་ན་མེན་ན་པོ་འགས་ད་ིང༌། །
tsödü künkhyen chenpo jikmé ling
Great omniscient one in this troubled age, Jikmé Lingpa,
བ་པ་དབང་ག་་ས་ོ་ེ་དང༌། །
drubpé wangchuk yeshe dorjé dang
Lord of siddhas, Yeshe Dorje,23 no different from
དེར་ད་བཀའ་བབས་བན་ན་མེན་བེ་དབང༌། །
yermé kabab dünden khyentsé wang
Jamyang Khyentse Wangpo, recipient of the seven special transmissions,24
འཇམ་དངས་ོ་ོས་་མཚོར་གསོལ་བ་འབས། ། 292
འཇམ་དངས་ོ་ོས་་མཚོར་གསོལ་བ་འབས། །
jamyang lodrö gyatsor solwa deb
And Jamyang Lodrö Gyatso,25 to you I pray!
ེ་བ་འ་བང་ང་བ་མ་ཐོབ་བར། །
kyewa di zung changchub matob bar
In this life and in future, until I attain enlightenment,
ེ་བན་་མ་ེད་དང་་འལ་ང༌། །
jetsün lama khyé dang midral shying
May I never be separated from you, my precious master,
གང་གསང་གདམས་པ་བད་ིར་ོད་པ་དང་། །
sung sang dampé dütsir chöpa dang
May I always experience the nectar of your instructions, your secret speech,
རང་གཞན་དོན་གས་ན་ིས་འབ་པར་ཤོག །
rangshyen dön nyi lhün gyi drubpar shok
And may my own and others’ welfare be accomplished spontaneously!
ས་པ་འའང་དད་ན་གས་བད་ོང་ིར་ས་ི་ོ་ོས་པས་ིས་པའོ།། །།
This was written by Chökyi Lodrö in order to fulfil the request of his devoted disciples.
| Translated by Adam Pearcey, 2006. Revised 2019.
1. ↑ Tib. sgo mtha’ yas pa’i blo gros. According to Jamgön Kongtrul’s biography of Jamyang Khyentse
Wangpo, he was a student of Vasubandhu. The name also appears among the previous incarnations of
Jamgön Amnye Zhab Ngawang Kunga Sonam (1597–1659), who is himself counted among Jamyang
Khyentse’s previous rebirths.
2. ↑ Tsangpa Lhayi Metok is the secret name which King Trisong Deutsen received from Guru
Padmasambhava during an empowerment at Samye Chimphu.
3. ↑ Trisong Deutsen’s reincarnation, the son of Mutik Tsenpo, known as Gyalse Lharje, later reborn as a
tertön thirteen times.
4. ↑ According to Dilgo Khyentse Rinpoche, Smṛtijñāna, who travelled to Tibet and China, was praised by
the paṇḍita Dānaśīla as unrivalled in the whole of India for his learning and accomplishment.
5. ↑ Nyang Ral Nyima Özer (1124-1192). The first of the five sovereign tertöns and a reincarnation of King
Trisong Deutsen. Several of his revealed treasures are included in the Rinchen Terdzö, among which the
most well known is the Kagye Deshek Düpa and the biography of Guru Rinpoche known as Zanglingma,
which has been translated into English by Erik Pema Kunsang. See The Lotus-born: The Life Story of
Padmasambhava, Rangjung Yeshe, 2004.
6. ↑ 1235–80, the nephew of Sakya Pandita.
7. ↑ Drikung Kyobpa Rinchen Pal, who was praised as an emanation of Nāgārjuna.
293
8. ↑ Longchen Rabjam, alias Drimé Özer (1308–1363).
9. ↑ A master physician who compiled the four medical tantras (rgyud bzhi). There were in fact two masters
by this name, both associated with the transmission of the medical tantras, the earlier one lived in the
eighth and ninth centuries and the later during the twelfth.
10. ↑ Lama Dampa Sonam Gyaltsen (1312–1375), the fifteenth patriarch of Sakya.
11. ↑ Vanaratna (Tib. nags kyi rin chen; 1384–1468) was an important master in the Kālacakra lineage.
Originally from Bengal, he was one of the last great Indian scholars to visit Tibet. In fact, according to
The Blue Annals, he was referred to as ‘the last paṇḍita.’
12. ↑ ‘gos lo tsa ba gzhon nu dpal, 1392–1481. He studied with more than sixty of the greatest masters of his
day, including Je Tsongkhapa and the great paṇḍita Vanaratna, and composed ten volumes of writings,
the most famous of his works being the celebrated Blue Annals.
13. ↑ Rin chen mkhyen rab mchog grub (1436–1497) from Zhwa lu monastery.
14. ↑ The first Dalai Lama.
15. ↑ 1361-1485.
16. ↑ Mus chen dkon mchog rgyal mtshan (1388–1469), who is best known for compiling, along with his
teacher Shyönnu Gyalchok, the blo sbyong brgya rtsa ma, which was recently translated by Geshe
Thupten Jinpa as part of the Library of Tibetan Classics series. See Mind Training: The Great Collection,
Boston: Wisdom, 2006.
17. ↑ 'jam dbyangs kun dga' bsod nams grags pa rgyal mtshan (1485–1533), aka Sakya Lotsawa Jampé Dorje.
18. ↑ Ngari Paṇchen Pema Wangyal (1487–1542), one of the greatest scholars of the Nyingma school, famous
for his Ascertainment of the Three Sets of Vows (sdom gsum rnam nges). See Perfect Conduct, Dudjom
Rinpoche, Boston: Wisdom, 1996.
19. ↑ Nesar Jamyang Khyentse Wangchuk (1524-68), an important holder of the lam ‘bras slob bshad
transmission.
20. ↑ (1550?-1602/3) A great master of the Northern Treasures (byang gter) tradition.
21. ↑ The Great Fifth Dalai Lama, Ngawang Lobzang Gyatso (1617–1682).
22. ↑ Sixth Dalai Lama Tsangyang Gyatso (1683–1706/46).
23. ↑ Do Khyentse Yeshe Dorje (1800–1866).
24. ↑ i.e., transmissions of canonical teachings (kama), earth treasures, rediscovered treasures, mind
treasures, recollected teachings, pure visions and the aural lineage.
25. ↑ Jamyang Khyentse Chökyi Lodrö himself.
294
༄༅། །ེས་རབས་གསོལ་འབས་་་ན་ས་མོས་ན་དགའ་ེད་ས་་བ་བགས་
སོ། །
The Moon’s Illusory Reflection to Gladden the Devoted
A Prayer to the Successive Rebirths

ན་མོ་མ་ི་།
namo manjushri ye
Namo Mañjuśriye.
མཁའ་བ་ལ་བ་ན་ི་་ས་། །
khakhyab gyalwa kün gyi yeshe ku
Embodiment of the wisdom of all the buddhas throughout space,
ལ་བ་ཡབ་གག་ེ་བན་མེན་པ་གར། །
gyalwé yab chik jetsün khyenpé ter
Only father of the victorious ones, noble treasury of knowledge,
ོངས་པ་་བ་མཐའ་དག་འལ་མཛད་པ། །
mongpé drawa tadak dul dzepa
Who dismantles the entanglements of delusion—
བམ་ན་འཇམ་པ་དངས་ལ་གསོལ་བ་འབས། །
chomden jampé yang la solwa deb
Transcendent conqueror Mañjughoṣa, to you I pray.
་ལ་པོ་གང་་ས་ི་མག །
shakyé gyalpö sung gi sé kyi chok
Supreme son of the King of Śākyas,
་་མག་ར་་་་ས་གས། །
mi yi chokgyur litsawi shyé drak
Best of men, famed as the Licchavi,
གཞོན་་མཐོང་ན་དགའ་བ་མཚན་ིས་ན། །
shyönnu tong na gawé tsen gyi nyen
Known as Priyadarśana the Youthful—
ི་ད་གས་པ་ཞབས་ལ་གསོལ་བ་འབས། ། 295
ི་ད་གས་པ་ཞབས་ལ་གསོལ་བ་འབས། །
drimé drakpé shyab la solwa deb
Vimalakīrti, at your feet I pray.
དགའ་རབ་དཔའ་བོ་གས་ི་ས་ན་པོ། །
garab pawö tuk kyi sé chenpo
Great heart-son of the heroic Garab Dorje,
མེན་རབ་མཐའ་ཡས་ོ་ོས་ན་པོ་གར། །
khyen rab tayé lodrö chenpö ter
Treasure of vast intelligence and limitless wisdom,
ེ་གམ་ོང་ད་བན་པ་ང་་། །
dé sum long gü tenpé shingta ché
Magnificent pioneer of the teachings of the three classes and nine spaces—
མ་་་ཞབས་ལ་གསོལ་བ་འབས། །
mandzu mitré shyab la solwa deb
Mañjuśrīmitra, at your feet I pray.
ང་བ་མཐར་སོན་ག་པ་འོད་ར་ིན། །
nang shyi tar sön rigpa ökur min
Perfecter of the four visions who matured into a body of awareness-light,
ོ་ེ་་བེས་་བོ་ེ་ར་བགས། །
dorjé ku nyé riwo tsé ngar shyuk
Inhabiter of indestructible vajra form at the Five-Peaked Mountain,
ལ་པས་ིང་པོ་བན་པ་གསལ་བར་ེད། །
trulpé nyingpö tenpa salwar jé
Elucidator of the essential teachings through various emanations—
་མ་་་ཞབས་ལ་གསོལ་བ་འབས། །
bima mitré shyab la solwa deb
Vimalamitra, at your feet I pray.
བ་བ་མག་་བ་པ་བེས་པ་ལ། །
dewa chok gi drubpa nyepé pul
Preeminent among those who have accomplished Supreme Bliss,
ིད་་ས་ན་འར་ལོ་ན་པོར་ོམ། ། 296
ིད་་ས་ན་འར་ལོ་ན་པོར་ོམ། །
sishyi chö kün khorlo chenpor dom
Binder of all the phenomena of saṃsāra and nirvāṇa within the great circle, 1
མ་ས་དང་བཅས་མཁའ་ོད་གནས་་གགས། །
yumsé dangché khachö né su shek
You travelled to the celestial realm together with your consort—
ོ་ེ་ིལ་་པ་ལ་གསོལ་བ་འབས། །
dorjé drilbupa la solwa deb
Vajraghaṇṭapāda, to you I pray.
གནས་་ག་པ་་མཚོ་ཕ་མཐར་སོན། །
né nga rigpa gyatsö patar sön
You reached the limits of fivefold scientific knowledge,
གས་ི་ལམ་ལས་དས་བ་མག་བེས་ང་། །
ngak kyi lam lé ngödrub chok nyé shing
Gained supreme accomplishment through the path of mantra,
འཕགས་ལ་མཁས་པ་་མས་ག་ས་པ། །
pakyul khepa dumé chak jepa
And were lauded by the learned ones of the noble land—
པཎ་ན་ོ་མཐའ་ཡས་པར་གསོལ་བ་འབས། །
penchen go tayepar solwa deb
Great paṇḍita Anantamukhamati, to you I pray.2
འཇམ་དཔལ་དངས་ད་གངས་ཅན་ལ་པོར་ལ། །
jampal yang nyi gangchen gyalpor trul
Mañjughoṣa himself emanating as a sovereign of the Land of Snows,
གག་ལག་ཁང་བངས་མདོ་གས་བན་པ་ེལ། །
tsuklakhang shyeng do ngak tenpa pel
You constructed the great temple and spread the sūtra and mantra teachings,
བར་འས་བཀའ་བབས་གས་བེད་ད་་ང་། །
der dü kabab tukkyé mé du jung
And received the transmission of Assembly of Sugatas with marvellous aspiration—
ི་ོང་ེ་བཙན་ཞབས་ལ་གསོལ་བ་འབས། ། 297
ི་ོང་ེ་བཙན་ཞབས་ལ་གསོལ་བ་འབས། །
trisong dé tsen shyab la solwa deb
Tri Song Detsen, at your feet I pray.
ས་ི་ལ་པོ་གས་་་འངས་ང་། །
chö kyi gyalpö rik su ku trung shing
Born into the family of the dharma-king,
་་གས་ན་བཀའ་འས་གར་་གཏད། །
gurü tuk zin ka dü nyer du té
Cared for by the guru and entrusted with the Gathering of Transmitted Precepts,
ེ་བ་བ་གམ་བན་འོ་དོན་ན་བ། །
kyewa chusum ten drö dönchen drub
You accomplished great benefit for teachings and beings in thirteen lifetimes—
ལ་ས་་ེ་ཞབས་ལ་གསོལ་བ་འབས། །
gyalsé lharjé shyab la solwa deb
Gyalse Lharje, at your feet I pray.
གབས་ི་གས་ལས་པ་གས་ི་ས། །
nub kyi rik lé pemé tuk kyi sé
Padma’s heart-son from the family of Nub,
ཡང་དག་བ་བེས་་མ་ར་ལ་བ། །
yangdak drub nyé nyimé zer la chib
You gained genuine accomplishment and rode on the rays of the sun,
མངའ་བདག་ཚངས་པ་་་མད་གནས་མཛད། །
ngadak tsangpé la yi chöné dzé
Becoming a court chaplain for Ngadak Tsangpa—3
ནམ་མཁ་ིང་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
namkhé nyingpö shyab la solwa deb
Namkhai Nyingpo, at your feet I pray.
ོབ་དཔོན་ན་པོས་ེས་བང་གས་ི་ས། །
lobpön chenpö jezung tuk kyi sé
Heart son who was cared for by the great master,
ལང་ོ་ལོ་་ཐོག་ན་མདའ་ར་འན། ། 298
ལང་ོ་ལོ་་ཐོག་ན་མདའ་ར་འན། །
lang dro lotsa tok chen da tar pen
Langdro Lotsāwa, you shot thunderbolts like arrows,
མ་ོབས་ིན་ལས་ས་པ་ལ་འཆང་བ། །
tutob trinlé nüpé tsal changwa
And possessed the skill and power of magical intervention—
དན་མག་འང་གནས་ཞབས་ལ་གསོལ་བ་འབས། །
könchok jungné shyab la solwa deb
Könchok Jungne, at your feet I pray.
མར་པ་གས་ས་གམ་མོ་བཀའ་བབས་ང་། །
marpé tuksé tummö kabab shing
Heart-son of Marpa and recipient of the transmission of tummo practice,
དཀའ་ད་ན་པོས་་འར་མག་དས་བ། །
kaché chenpö tsé dir chok ngödrub
Who, through extreme hardship gained supreme accomplishment in a single life,
མཚན་ཐོས་ངན་སོང་འགས་ལས་མ་ོལ་བ། །
tsen tö ngensong jik lé namdrolwa
Even to hear your name liberates from the terrors of the lower realms—
་ལ་བཞད་པ་ོ་ེར་གསོལ་བ་འབས། །
mi la shyepa dorjér solwa deb
Mila Shepa Dorje, to you I pray.4
ཉང་་གས་ལས་་འངས་ཟབ་གར་བདག །
nyang gi rik lé ku trung zabter dak
Master of profound terma born in the family of Nyang,
མཐོན་མང་རལ་པ་ད་པན་འཆང་བ་ེ། །
tönting ralpé chöpen changwé jé
Lord who possesses a diadem of blue-black locks,
མ་འང་ལ་སོགས་ཟབ་གར་་མཚོ་འིན། །
kho ting lasok zabter gyatso jin
You brought forth an ocean of profound treasures at Khoting and elsewhere—
་མ་འོད་ར་ཞབས་ལ་གསོལ་བ་འབས། ། 299
་མ་འོད་ར་ཞབས་ལ་གསོལ་བ་འབས། །
nyima özer shyab la solwa deb
Nyima Özer, at your feet I pray.5
བལ་ན་ཁ་བ་ོངས་ི་ེ་བོ་མས། །
silden khawé jong kyi kyewo nam
Protector of beings in this chilly Land of Snows
ན་མོངས་ག་བལ་་འས་ལས་ོབས་པ། །
nyönmong dukngal gyundré lé kyobpa
Against the causes and effects of mental afflictions and suffering,
ན་པ་ལ་པོ་་་ཤ་གས་ཅན། །
menpé gyalpo mi yi shatsuk chen
The king of physicians in ordinary human form—
ཡོན་ཏན་མན་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
yönten gönpö shyab la solwa deb
Yönten Gönpo, at your feet I pray.6
ི་ོང་ལ་པ་ར་ིག་འཆང་བ་གཙོ། །
trisong trulpa ngurmik changwé tso
Emanation of Trisong, foremost of the saffron-robed,
་བ་དས་ོན་བ་བད་བན་པ་བདག །
ludrub ngö jön drubgyü tenpé dak
Nāgārjuna in person, master of the teachings of the practice lineage,
འོ་དོན་འཛམ་ིང་ཐ་ར་བ་པ་ེ། །
dro dön dzamling tadrur khyabpé jé
Lord whose benefit to beings extends throughout this vast world—
ོབས་པ་ན་ན་ཞབས་ལ་གསོལ་བ་འབས། །
kyobpa rinchen shyab la solwa deb
Kyobpa Rinchen, at your feet I pray.7
འན་ི་གས་འངས་མཁས་བན་བཟང་པོ་ལ། །
khön gyi rik trung khé tsün zangpö pul
Born into the Khön family, preeminent among the learned, ethical and kind,
གལ་དཀ་འོ་བ་མཐའ་དག་འལ་མཛད་ང་། ། 300
གལ་དཀ་འོ་བ་མཐའ་དག་འལ་མཛད་ང་། །
dul ké drowa tadak dul dzé ching
You disciplined all those beings who are difficult to train,
ེགས་ན་གག་་ནོར་ས་ག་ས་པ། །
drekden tsuk gi norbü chak jepa
And were worshipped by the haughty with the jewels of their crowns—
ས་ལ་འཕགས་པ་ཞབས་ལ་གསོལ་བ་འབས། །
chögyal pakpé shyab la solwa deb
Chögyal Pakpa, at your feet I pray.8
ོ་བོར་་འངས་ལོ་་མཁས་པར་མེན། །
lowor ku trung lo tsa khepar khyen
Born in Lowo, you became a wise and learned lotsāwa,
འཇམ་དཔལ་དམར་པོ་བ་པ་མཐོན་པོར་གགས། །
jampal marpö drubpa tönpor shek
Gained advanced realization through Red Mañjuśrī,
མཁས་དང་བ་པ་ཡོན་ཏན་མཐའ་ཡས་པ། །
khé dang drubpé yönten tayepa
With limitless qualities of learning and accomplishment—
ས་རབ་ན་ན་ཞབས་ལ་གསོལ་བ་འབས། །
sherab rinchen shyab la solwa deb
Sherab Rinchen, at your feet I pray.9
མཚན་མག་གམ་ན་འཇམ་དངས་ས་་པ། །
tsen chok sumden jamyang sakyapa
Jamyang Sakyapa possessing the three supreme names,10
བཤད་བ་ིན་ལས་ནམ་མཁ་མཐར་བ་ང་། །
shedrub trinlé namkhé tar khyab ching
You extended teaching, practice and activity to the far reaches of space,
མེན་བེ་ས་པ་་མཚོ་གར་ན་པོ། །
khyen tsé nüpa gyatsö ter chenpo
Vast treasury of oceanic knowledge, love and capacity—
བསོད་ནམས་ལ་མཚན་ཞབས་ལ་གསོལ་བ་འབས། ། 301
བསོད་ནམས་ལ་མཚན་ཞབས་ལ་གསོལ་བ་འབས། །
sönam gyaltsen shyab la solwa deb
Sonam Gyaltsen, at your feet I pray.11
ི་ནང་གང་གས་་མཚོ་ཕ་མཐར་སོན། །
chinang shyungluk gyatsö patar sön
You reached the distant shore of oceanic learning in outer and inner scriptural traditions
ན་་བཟང་པོ་དངས་པ་ལ་ན་ོགས། །
kuntuzangpö gongpé tsal chen dzok
And perfected the great strength of Samantabhadra’s realization,
འོད་གསལ་ོ་ེ་ེ་མོ་ང་་། །
ösal dorjé tsemö shingta ché
Great pioneer of the pinnacle of Vajra Luminosity—
ོང་ན་རབ་འམས་ཞབས་ལ་གསོལ་བ་འབས། །
longchen rabjam shyab la solwa deb
Longchen Rabjam, at your feet I pray.
ན་མེན་དོལ་པོ་ར་ཡང་ལ་པ་ར། །
künkhyen dolpo lar yang trulpé kur
Further incarnation of the omniscient Dolpopa,
བངས་ནས་པས་ེས་བང་བོད་ཁམས་ོང་། །
shyeng né pemé jezung bö kham kyong
You were guided by Padma and looked after Tibet,
བལ་གས་བ་པ་ཡོངས་ི་གག་་ན། །
tulshyuk drubpa yong kyi tsuk gi gyen
Crown ornament of all masters of unconventional conduct—
ཐང་ོང་ལ་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
tangtong gyalpö shyab la solwa deb
Thangtong Gyalpo, at your feet I pray.12
ན་མེན་ན་དགའ་བཟང་པོ་གས་ི་ས། །
künkhyen künga zangpö tuk kyi sé
Heart-son of the omniscient Kunga Zangpo,
འར་ལོ་ོམ་པ་ར་ིག་གར་བར་ང་། ། 302
འར་ལོ་ོམ་པ་ར་ིག་གར་བར་ང་། །
khorlo dompa ngurmik gar gyur shying
Cakrasaṃvara emanating in saffron robes,
ང་བ་མས་གས་འོངས་པ་ན་ི་ེ། །
changchub sem nyi jongpa kün gyi jé
Lord of all who have mastered twofold bodhicitta—
དན་མག་ལ་མཚན་ཞབས་ལ་གསོལ་བ་འབས། །
könchok gyaltsen shyab la solwa deb
Könchok Gyaltsen, at your feet I pray.13
ི་ར་མ་གམ་གཙང་མ་ས་ིས་བབས། །
chitar nam sum tsangmé gö kyi lub
Outwardly, you wore the robes of threefold purity,
ནང་་ང་བ་མས་ིས་གས་ད་གཏམས། །
nang du changchub sem kyi tukgyü tam
Inwardly, your being was suffused with bodhicitta,
གསང་བ་ོ་ེ་འན་པ་ས་མག་བེས། །
sangwa dorjé dzinpé sa chok nyé
Secretly, you reached the supreme level of Vajradhara—
་་མེན་རབ་ས་ེར་གསོལ་བ་འབས། །
shyalu khyenrab chöjer solwa deb
Zhalu Khyenrab Chöje, to you I pray.14
ར་ིང་པ་གས་གང་ིན་བབས་ས། །
ratna lingpé tuk sung jinlab sé
Blessed heir to Ratna Lingpa’s speech and mind,
བ་དང་བ་བགས་ཟབ་གར་བན་པ་ོང་།
gya dang chu shyuk zabter tenpa kyong
You lived to a hundred and ten and sustained the profound terma teachings,
ག་གས་བ་པ་བན་དང་འོ་བ་མན། །
rik ngak drubpa ten dang drowé gön
Accomplished in vidyā mantra, protector of the teachings and beings—
་དབང་གས་པ་ཞབས་ལ་གསོལ་བ་འབས། ། 303
་དབང་གས་པ་ཞབས་ལ་གསོལ་བ་འབས། །
tsewang drakpé shyab la solwa deb
Tsewang Drakpa, at your feet I pray.
ས་་པཎ་ན་བསམ་བན་ལ་པ་། །
sakya penchen samshyin trulpé ku
Deliberate incarnation of the great Sakya Paṇḍita,
་རོ་ལ་པར་པ་ང་ས་བེས། །
bairö trulpar pemé lung gi nyé
Whom Padma foretold as an emanation of Vairotsana,
གནས་་ག་པ་ས་་ལོ་་ས། །
né nga rigpa sakya lotsa shyé
Skilled in the five sciences, the one known as Sakya Lotsāwa—
འཇམ་པ་ོ་ེ་ཞབས་ལ་གསོལ་བ་འབས། །
jampé dorjé shyab la solwa deb
Jampé Dorje, at your feet I pray.15
མངའ་བདག་ལ་པོ་ཡོན་ཏན་མ་པར་འལ། །
ngadak gyalpö yönten nampar trul
Emanation of the sovereign ruler’s enlightened qualities,
མངའ་ས་ོ་བོ་མ་ཐང་་བམས་ང་། །
ngari lowo matang ku tam shing
You were born in Lowo Matang in Ngari,
ས་ད་བན་པ་་མཚོར་གསན་ོང་མཛད། །
rimé tenpa gyatsor sen jong dzé
And impartially studied and practised an ocean of teachings—
པ་དབང་ལ་ཞབས་ལ་གསོལ་བ་འབས། །
pema wanggyal shyab la solwa deb
Pema Wangyal, at your feet I pray.16
འ་ཞ་གས་འངས་ཚར་ན་གས་ས་མག །
a shyé rik trung tsar chen tuksé chok
Born in the Azha family, you were Tsarchen’s supreme heart-son,
མེན་རབ་འཇམ་དཔལ་དངས་དང་གས་་ད། ། 304
མེན་རབ་འཇམ་དཔལ་དངས་དང་གས་་ད། །
khyen rab jampal yang dang nyisumé
Inseparable in your wisdom from Mañjughoṣa himself
་གམ་ག་པ་་ས་ིན་ིས་བབས། །
tsa sum lhakpé lha yi jin gyi lab
And blessed by the supreme deities of the Three Roots—
མེན་བེ་དབང་ག་ཞབས་ལ་གསོལ་བ་འབས། །
khyentsé wangchuk shyab la solwa deb
Khyentse Wangchuk, at your feet I pray.17
གསང་བ་བདག་པོ་ས་དཀར་འཆང་བར་ོན། །
sangwé dakpo gö kar changwar tön
The Lord of Secrets manifesting as a white-robed householder,
ག་གས་བཀའ་བབས་ག་གས་འཆང་བ་ེ། །
drakngak kabab rik ngak changwé jé
A recipient of fierce mantras and lord of vidyā mantras,
མ་ང་གག་པ་ཅན་མས་འལ་མཛད་པ། །
ma rung dukpachen nam dul dzepa
You subjugated unruly and malevolent forces—
བ་ས་ོབས་ལ་ཞབས་ལ་གསོལ་བ་འབས། །
tashi tobgyal shyab la solwa deb
Tashi Tobgyal, at your feet I pray.18
་མ་ལ་པ་དག་ང་འམས་ས་ང་། །
bimé trulpa daknang jam lé shing
Emanation of Vimalamitra, infinitely pure of perception,
བལ་གས་བ་པ་མས་ི་འར་ལོས་ར། །
tulshyuk drubpa nam kyi khorlö gyur
Universal monarch among masters of unconventional conduct,
་་ཀ་དཔལ་་བན་དཔའ་བོ་། །
heruka pal lhatsün pawo ché
Glorious heruka, great warrior Lhatsün—
ནམ་མཁའ་འགས་ད་ཞབས་ལ་གསོལ་བ་འབས། ། 305
ནམ་མཁའ་འགས་ད་ཞབས་ལ་གསོལ་བ་འབས། །
namkha jikme shyab la solwa deb
Namkha Jigme, at your feet I pray.19
མདོ་ད་མས་ལས་ལ་བས་ང་ས་བགས། །
dogyü nam lé gyalwé lung gi ngak
Prophesied by the buddha in sūtras and tantras
ང་ོགས་ོང་བ་ོབས་པ་མག་ར་པ། །
jangchok kyongwé kyobpa chokgyur pa
As a supreme guardian to oversee the northern land,
འཛམ་ིང་ན་གག་་ས་མད་འོས་ར། །
dzamling gyen chik lhami chö ö gyur
Sole ornament of this world, revered by gods and men alike—
ངག་དབང་ོ་བཟང་་མཚོར་གསོལ་བ་འབས། །
ngawang lobzang gyatsor solwa deb
Ngawang Lobzang Gyatso, to you I pray.20
འར་ད་ོ་ེ་་་ས་་བམས། །
gyurmé dorjé ku yi sé su tam
Born as the physical heir of Gyurme Dorje,21
་མིན་བ་བེས་དབང་ན་གང་་གས། །
tamdrin drub nyé wangchen sung gi rik
You accomplished Hayagrīva and joined the family of the Mighty One’s speech;
ོ་ོས་ན་པོས་ས་་རབ་འམས་མེན། །
lodrö chenpö sheja rabjam khyen
With your vast intelligence you understood infinite fields of knowledge—
པ་འར་ད་་མཚོར་གསོལ་བ་འབས། །
pema gyurmé gyatsor solwa deb
Pema Gyurme Gyatso, to you I pray.22
་་ཡང་ིད་ོས་གས་དཔའ་བོ་། །
dé yi yangsi nyö rik pawo ché
Further incarnation, great hero of the Nyö clan,
ར་བཅས་ེ་ས་མཐོང་ན་རབ་དགའ་ང་། ། 306
ར་བཅས་ེ་ས་མཐོང་ན་རབ་དགའ་ང་། །
lhar ché kyegü tong na rabga shying
You brought delight to all who saw you, even the gods,
ང་བ་མས་དཔའ་གཞན་ལ་ཕན་པ་མག །
changchub sempa shyen la penpé chok
And were a supreme bodhisattva benefitting others—
ཚངས་དངས་་མཚོ་ཞབས་ལ་གསོལ་བ་འབས། །
tsang yang gyatsö shyab la solwa deb
Tsangyang Gyatso, at your feet I pray.23
ལང་ོ་ེ་མཐའ་ཟབ་གར་བན་པ་འན། །
langdrö kyé ta zabter tenpa dzin
Final birth of Langdro Lotsāwa, holder of profound terma teachings,
པ་ག་པོ་་བ་ེ་བད་འལ། །
pema drakpö ku drub dé gyé dul
You accomplished the form of Padma Drakpo and subjugated the eight classes,
ིགས་ས་འང་པོ་འལ་བ་གད་་ར། །
nyikdü jungpo dulwé shé du gyur
Becoming a conqueror to subdue elemental spirits in this degenerate age—
ོང་གསལ་ིང་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
longsal nyingpö shyab la solwa deb
Longsal Nyingpo, at your feet I pray.24
ག་པ་ན་པོ་གས་མག་ཡོངས་་སད། །
tekpa chenpö rik chok yongsu sé
Your supreme affinity for the great vehicle was fully awakened,
་་མད་ོལ་ས་མས་ོང་ནས་ོལ། །
tsa yi dü drol chö nam long né dol
Knots in your channels were undone, teachings poured forth from your expansive
realization,
དངས་གར་ནམ་མཁའ་མཛོད་ལ་མངའ་དབང་ར། །
gongter namkha dzö la nga wang gyur
And you took control of the sky-like treasury of mind terma—
འགས་ད་ིང་པ་ཞབས་ལ་གསོལ་བ་འབས། ། 307
འགས་ད་ིང་པ་ཞབས་ལ་གསོལ་བ་འབས། །
jikme lingpé shyab la solwa deb
Jigme Lingpa, at your feet I pray.
ི་ད་བས་གན་ད་ོང་ལ་བན་ནས། །
drimé shenyen gejong tsul ten né
Vimalamitra manifesting in the form of a renunciant,
ེ་བ་བན་་བན་འོ་དོན་ན་བ། །
kyewa dün du ten drö dön chen drub
Who, over seven lifetimes, brought vast benefit to the teachings and beings,
ིར་་ོག་པ་གས་འཆང་བ་པ་། །
chirmidokpé tak chang shyipa ni
And was the fourth holder of the signs of irreversibility—
་འར་ནམ་མཁ་ོ་ེར་གསོལ་བ་འབས། །
mingyur namkhé dorjér solwa deb
Mingyur Namkhé Dorje, to you I pray.25
་ས་ོ་ེ་་དང་ན་དག་གང་། །
yeshe dorjé ku dang küngé sung
To the great emanation of the body of Yeshe Dorje,
དབང་མག་གས་ལ་ོ་གསལ་ཡོན་ཏན་དང་། །
wang chok tuktrul losal yönten dang
The speech of Kunga, mind of Wangchok,
འཇམ་དཔལ་དངས་དས་མེན་བེ་དབང་པོ་། །
jampal yang ngö khyentsé wangpo yi
Qualities of Losal and activity of Khyentse Wangpo,
ིན་ལས་མ་འལ་ན་པོར་གསོལ་བ་འབས། །
trinlé namtrul chenpor solwa deb
Who was Mañjughoṣa in person, I pray.
མེན་བེ་དབང་པོ་ིན་ལས་ལ་པ་། །
khyentsé wangpö trinlé trulpé ku
Emanation of Khyentse Wangpo’s activity,
བཀའ་ིན་གམ་ན་བ་བདག་འར་ལོ་མན། ། 308
བཀའ་ིན་གམ་ན་བ་བདག་འར་ལོ་མན། །
kadrin sumden khyabdak khorlö gön
All-pervasive lord of the maṇḍala with threefold kindness,
ིགས་མ་འོ་འལ་མཛད་པ་བསམ་་བ། །
nyikmé drodul dzepa sam mikhyab
Inconceivable in your deeds to train beings of this degenerate age—
ས་ི་ོ་ོས་ཞབས་ལ་གསོལ་བ་འབས། །
chökyi lodrö shyab la solwa deb
Chökyi Lodrö, at your feet I pray.
མ་འོངས་ང་ོགས་ས་ོད་ལ་པ་ང་། །
ma ong jangchok sachö trulpé shying
In future, in the emanated realm to the north,
ཤ་ལ་་ཕོ་ང་ཀ་ལ་པར། །
shambha la yi podrang kala par
In Shambhala, in the palace of the Kapala Court,
གས་ན་ག་པོ་འར་ལོ་ག་ན་འཆང་། །
rikden drakpo khorlo chak na chang
May I be inseparable from Kulika Raudracakrin,
མ་པར་ལ་བ་ཅན་དང་དེར་ད་ཤོག །
nampar gyalwachen dang yermé shok
The victorious one with a wheel in his hand.
གསོལ་འབས་་ལ་བེ་བས་རབ་དངས་། །
soldeb bu la tsewé rab gong té
Turn your loving attention to this prayerful child.
ང་ནས་བང་ེ་་རབས་ཐམས་ཅད་། །
deng né zung té tserab tamché du
And, from now on, in all my future lives,
ེ་བན་་མ་མག་ས་ེས་བང་ང་། །
jetsün lama chok gi jezung shying
O supreme and noble master, guide and care for me,
རང་གཞན་དོན་གས་འབ་པར་ིན་ིས་ོབས། ། 309
རང་གཞན་དོན་གས་འབ་པར་ིན་ིས་ོབས། །
rangshyen dön nyi drubpar jingyi lob
And inspire me to accomplish my own and others’ benefit.
འཇམ་དངས་་མ་ཞབས་པད་ན་་བན། །
jamyang lamé shyabpé yündu ten
May the life of the Mañjughoṣa Guru long remain secure,
བན་དང་བན་འན་དར་ང་ས་པ་དང་། །
ten dang tendzin dar shying gyepa dang
May the teachings and those who uphold them spread far and wide,
བོད་ཁམས་ས་ི་ད་པ་ན་་ནས། །
bö kham dü kyi güpa kün shyi né
May all the current misery in the land of Tibet be pacified,
འག་ེན་བ་དག་དཔལ་ིས་འོར་ར་ག །
jikten dé gé pal gyi jor gyur chik
And may the splendour of happiness and joy enrich the entire world.
ས་པའང་རང་་ོབ་མ་ོང་གསར་དན་གདོང་་་ང་་མག་་ལ་པ་་དམ་པ་མ་ཐར་ིབ་ལ་་གསལ་
བ་འཇམ་དངས་ས་རབ་གཞན་ཕན་ས་ི་ང་་མག་ནས་་ེས་ནན་ཏན་ན་པོས་ར་བམས་བས་པ་ག་ཡོད་
པ་་ལས་ས་པ་ག་ས་ང་དས་ས་གང་བལ་ར། འཇམ་དངས་ས་ི་ོ་ོས་པས་་འག་ནག་པ་་བ་
དམར་ོགས་ི་ལ་བ་གམ་པ་ས་ ༢༥ ལ་ིས་པ་འའང་དོན་དང་ན་པར་་མ་ལ་བ་ས་བཅས་ིས་ིན་ིས་
བབ་་གསོལ། །
Thus, in response to the repeated requests of my own student, the sublime Jamyang Sherab Shenpen Chökyi Senge,
supreme tulku of the Dongna Labrang at Dzongsar Monastery whose noble life is without blemish and who urged me
to expand on the brief version that I had composed in the past, I, Jamyang Chökyi Lodrö, wrote this on the 25th day,
the third day of victory during the waning phase of the third month of the Water Dragon year. May the guru and the
victorious ones and their heirs grant their blessings so that it becomes meaningful.
རང་ལ་ེ་བ་ན་པ་། །
ལ་ནན་བོད་པ་མ་ོབས་ང་། །
དམ་པ་ང་མ་ེས་རབས་ལ། །
ག་བལ་གང་ཤར་གང་ན་ིས། །
ས་ན་ིབ་པར་་འར་ང་། །
་མ་ར་བཅས་གས་ིས་བཟོད། །
310
རང་བན་དག་པ་དིངས་གག་ིར། །
་ཙམ་ནོངས་པ་ད་དམ་མ། །
ད་བ་ཆ་ཙམ་ཡོད་ིད་ན། །
ོབ་མས་གཙོ་ས་བདག་ོས་ལ། །
མོས་ས་ེན་་འར་བ་དང་། །
ིན་བས་དས་བ་ཐོབ་པར་ཤོག །
Although I dare not speak insistently
Of my own memories of former lives,
I have taken the previous lives of my noble predecessor
As a basis and written whatever else occurred to me.
If I am at fault let this not become an obscuration,
But let the guru and deities grant their forgiveness.
Since all are one within the sphere of natural purity,
To that extent, I wonder if there might be no error.
As there is possibly some tiny virtue herein,
May I become a suitable vessel for devotion
For all who rely on me, especially my students,
And may we receive blessings and attainments.
ས་མ་།། །།
Sarva maṅgalam.
1. ↑ The words of this verse refer to the practice of Cakrasaṃvara (’khor lo sdom pa).
2. ↑ sgo mtha’ yas pa’i blo gros. According to Jamgön Kongtrul’s biography of Jamyang Khyentse Wangpo,
he was a student of Vasubandhu. The name also appears among the previous incarnations of Jamgön
Amnye Zhab Ngawang Kunga Sonam (1597–1659), who is himself counted among Jamyang Khyentse’s
previous rebirths.
3. ↑ i.e., Trisong Detsen, who is also known as Ngadak Tsangpa Lhayi Metok (mnga’ bdag tshangs pa lha yi
me tog).
4. ↑ i.e., Milarepa (1040–1123), Tibet’s most famous yogi and poet.
5. ↑ i.e., Nyangrel Nyima Özer (1124–1192).
6. ↑ i.e., Yuthok Yönten Gönpo, a master physician who is said to have compiled the four medical tantras
(rgyud bzhi).
7. ↑ i.e., Drikung Kyobpa Jigten Sumgön (1143–1217), founder of the Drikung Kagyü tradition.
8. ↑ i.e., Chögyal Pakpa Lodrö Gyaltsen (1235–1280).
9. ↑ i.e., Lotsawa Sherab Rinchen of Mustang, who was born in the thirteenth century.
10. ↑ mtshan mchog gsum ldan, referring to the fact that the Sakyapa combine celestial descent, the Khön
family lineage and the Sakya lineage.
11. ↑ i.e., Lama Dampa Sonam Gyaltsen (1312–1375), the fifteenth patriarch of Sakya.
311
12. ↑ The great siddha and bridge-builder. His dates are unclear but were possibly 1361–1485.
13. ↑ Müchen Könchok Gyaltsen (1388–1469).
14. ↑ Alias Rinchen Khyenrab Chokdrub (1436–1497).
15. ↑ Alias Jamyang Kunga Sonam, 1485–1533.
16. ↑ Ngari Paṇchen Pema Wangyal (1487–1542), one of the greatest scholars of the Nyingma school, famous
for his Ascertainment of the Three Sets of Vows (sdom gsum rnam nges). See Perfect Conduct, Dudjom
Rinpoche, Boston: Wisdom, 1996.
17. ↑ Nesar Jamyang Khyentse Wangchuk (1524–1568), an important holder of the Lamdré transmission.
18. ↑ Changdak Tashi Tobgyal (1550?–1603).
19. ↑ Lhatsün Namkha Jigme, who is credited with ‘opening the hidden land’ of Sikkim (1597–1650).
20. ↑ i.e., the Fifth Dalai Lama (1617–1682).
21. ↑ i.e., the heir of his enlightened body, as distinct from unrelated disciples who might still be counted as
heirs of the master’s enlightened speech and mind.
22. ↑ 1686–1718
23. ↑ i.e., the Sixth Dalai Lama.
24. ↑ 1625–1692.
25. ↑ i.e., the Fourth Dzogchen Rinpoche (1793–1870).
312
༄༅། །འཇམ་དངས་ས་ི་ོ་ོས་ི་ཞབས་བན་གསོལ་འབས།
Prayer for the Long Life of Jamyang Khyentse Chökyi Lodrö

by Shechen Gyaltsab Gyurme Pema Namgyal
འ་ད་བ་པ་ག་འན་་མ་ལ། །
chimé drubpé rigdzin bimalé
You are the wisdom play, the vajra dance of the secret body, speech and mind
གསང་གམ་་ས་་འལ་ོ་ེ་གར། །
sang sum yeshe gyutrul dorjé gar
Of the immortal vidyādhara Vimalamitra;
འཇམ་དཔལ་དངས་དས་ས་ི་ོ་ོས་ི། །
jampal yang ngö chökyi lodrö kyi
You are Mañjughoṣa in person—
ཞབས་པད་བན་ང་ིན་ལས་ས་ར་ག །
shyabpé ten ching trinlé gyé gyur chik
Chökyi Lodrö, may your life be secure and enlightened activity flourish and spread!
ས་པའང་་ན་པ་་ཛས་མཛད་པ་དའོ།། །།
This was composed by Shechen Padma Vijaya. May it be virtuous!
313
༄༅། །འཇམ་དངས་ས་ི་ོ་ོས་ི་ཞབས་བན་གསོལ་འབས།
Prayer for the Long Life of Jamyang Khyentse Chökyi Lodrö

by Gatön Ngawang Lekpa
ས་གམ་ལ་བ་ན་ི་གང་འན་ང་། །
dü sum gyalwa kün gyi dung dzin ching
Heir to all the victorious buddhas of the three times,
ག་གམ་ས་ི་དགའ་ོན་འེད་མཁས་པ། །
tek sum chö kyi gatön gyé khepa
Expert in offering a Dharma feast of the three vehicles,
ཁམས་གམ་འོ་བ་འེན་གག་ར་པ། །
kham sum drowé dren chik gyurpa
And sole guide for beings of the three realms—
འཇམ་དངས་ས་ི་ོ་ོས་ཞབས་བན་གསོལ། །
jamyang chökyi lodrö shyabten sol
Jamyang Chökyi Lodrö, may your life remain secure!
ས་པ་འ་་འཇམ་མན་ངག་དབང་གས་པས་མཛད་པའོ།། །།
This was composed by Jamgön Ngawang Lekpa.
314
༄༅། །་་་་འང་བོག་བགས།
Prayer for the Long Life of Khandro Tsering Chödrön: Removing Obstacles in the
Life of the Ḍākinī
ༀ་ཿྂ་བ་་་པ་ི་ྂ། །
om ah hung benza guru pema siddhi hung
་མ་ན་འས་པད་འང་ཡབ་མ་དང་། །
lama kündü pejung yabyum dang
Embodiment of all gurus, Padmasambhava and Yeshe Tsogyal,
་དམ་ཡོངས་འས་བ་པ་བཀའ་བད་། །
yidam yong dü drubpa kagyé lha
Assembly of all yidams, the eight Kagyé deities,
མཁའ་འོ་ན་འས་ོ་ེ་ཕག་མོ་སོགས། །
khandro kündü dorjé pakmo sok
Embodiment of all the ḍākinīs, Vajravārāhī—
་གམ་རབ་འམས་ན་པ་ས་མ་ངས། །
tsa sum rabjam denpé nütu chung
We invoke the power of truth of the all-pervading Three Roots!
་ལམ་གསང་བ་ོགས་མག་ོ་ེ་མཚོ། །
tsé lam sangwé drok chok dorjé tsö
Through your blessing, may all obstacles for the life of the supreme secret consort of long
life, the Vajra Ocean,
ིན་བས་་ཿདྷ་་་ི། །
jinlab ayuh dharma dipam gyi
Tsering Chödrön, Āyu Dharma Dīpam (Long Life, Lamp of the Dharma),
་་བར་ཆད་ས་ི་དིངས་་ོལ། །
kutsé barché chö kyi ying su drol
Be liberated into the dharmadhātu,
ད་ར་ོད་གཏོང་ན་མ་ཐམས་ཅད་བོག །
jepur bötong sünma tamché dok
And all danger, harm and the summons of the ḍākinīs be averted!
་འར་ོ་ེ་ོག་་ཀ་བ་བན། །
mingyur dorjé sok gi kawa ten
May the immutable vajra pillar of her life-force remain firm!
315
བ་ག་དགའ་བ་ལང་འཚོ་རབ་ས་ང་། །
chudruk ga shyi langtso rabgyé shing
For her, may youthfulness, the four joys, and all positive splendour grow ever more, and
་་ང་འག་ག་་ན་པོར་ོམ། །
ewam zungjuk chakgya chenpor dom
Sealed by Evaṃ, the indivisible union of Mahāmudrā,
འཕོ་ད་ག་པ་དམ་པ་བ་ས་ཤོག །
pomé takpa dampé tashi shok
May all be auspicious, to attain the everlasting non-transference!
ས་པའང་དད་ན་ག་བསམ་གར་བཟང་ར་དཀར་བ་ར་བོས་ས་འལ་ི་བལ་ར་ཐབས་མག་དཔའ་བོ་་
ས་ོ་ེས་ིས་པ་འས་ང་ི་་འང་བོག་ང་ང་་འཚོ་བ་ར་་་པད་འང་ཡབ་མ་ིས་ིན་ིས་
བབ་་གསོལ། ས་མ་། །
May this prayer—written by Tabchok Pawo Yeshe Dorje (Jamyang Khyentse Chökyi Lodrö) at the request of the
devoted Parkö Chöpel, whose motivation is as pure as finest gold—be blessed by the Lotus-born Guru and his consort
so that it becomes the cause for averting all dangers to the life of this ḍākinī, and she may live long into the future.
Sarva maṅgalaṃ.
316
༄༅། །དཔལ་ན་ས་་པ་ཡབ་ས་གས་ི་ཞབས་བན་བགས་སོ།།
Prayer for the Long Life of the Glorious Sakyapa Father and Son
ང༵ག་དབ༵ང་་གས་འན་ི་ས་་འངས། །
ngawang lharik khön gyi sé su trung
Born as a son of the Khön family in the divine lineage of the Lord of Speech,
ན༵་དག༵་བན་པ་ོགས་བར་ེལ་བ་མན། །
kün gé tenpa chok gyar pelwé gön
Protector who spreads the teachings of Kunga in a hundred directions,1
་ད་བསོ༵ད་ནམ༵ས་བ་མག་དབང་པོ་ད། །
damé sönam drub chok wangpo nyi
Mighty master of supreme accomplishment, peerless in merit,
ཞབས་པད་བན་ང་མཛད་ིན་ས་ར་ག །
shyabpé ten ching dzetrin gyé gyur chik
May your life be secure and your activity flourish and spread! 2
འཇ༵མ་དང༵ས་མེན་པ་ག་འོད་ོང་འོ་བས། །
jamyang khyenpé zi ö tong trowé
Mañjughoṣa, the sun of wisdom that shines its myriad rays,
ར་བཅས་འོ་ན༵་དགའ༵་བ་གག་་ནོར། །
lhar ché dro kün gawé tsuk gi nor
You are the crown jewel that delights all beings, including the gods,
དབང༵་་ལ༵་པོ་ོ༵་ོས༵་མ༵་ོབས༵་། །
wang gi gyalpo lodrö tutob ché
A powerful king with the force and strength of intelligence,
བད༵་ཚོགས་འལ༵་བ་ོ་ེ་ཞབས་བན་གསོལ། །
dü tsok dulwé dorjé shyabten sol
A vajra that destroys the hordes of māras—may your life be secure!3
ས་པའང་ས་ི་ོ་ོས་པས་ལ་བའོ།།
This was offered by Chökyi Lodrö.
317
1. ↑ i.e., the Sakya teachings, which derive from Sachen Kunga Nyingpo (1092–1158).
2. ↑ This verse incorporates the formal name of Jigdal Dagchen Rinpoche: Ngawang Kunga Sonam
3. ↑ This verse incorporates the name of Sakya Dagchen Rinpoche’s eldest son Mañjuvajra Rinpoche:
Jamyang Kunga Wangyal Lodrö Tutob Düdül Dorje.
318
༄༅། །ིན་གང་ན་པོ་ར་ཞབས་བན་་གསོལ་བ་འ་ད་་།
The Drum of Deathlessness
A Prayer for the Long Life of Minling Chung Rinpoche

ༀ་ི།
om swasti
Oṃ svasti.
་གམ་འས་ཞལ་པ་ཐོད་ེང་དང་། །
tsa sum dü shyal pema tötreng dang
Through the blessings of Pema Tötreng, embodiment and face of the Three Roots,
ི་ོང་་རོ་བ་ན་མཚོ་ལ་སོགས། །
trisong bairo dechen tsogyal sok
As well as Trisong Detsen, Vairotsana, Yeshe Tsogyal and the rest,
བཀའ་གར་ག་འན་བད་པ་ིན་བས་དང་། །
kater rigdzin gyüpé jinlab dang
All the vidyādharas of the Kama and Terma lineages,
བན་པ་ོབས་ིས་ས་པ་ལ་་གསོལ། །
denpé tob kyi shipa tsal du sol
And through the power of truth, may everything be auspicious, I pray.
་འར་མདོ་གས་ཟབ་ས་ས་ི་མཛོད། །
ngagyur do ngak zabgyé chö kyi dzö
The profound and vast Dharma treasury of the Ancient Translations' sūtra and mantra,
མེན་རབ་གར་ི་ོམ་ར་གས་གཏམས་ང་། །
khyenrab sergyi drombur lek tam shing
With which the golden chest of your wisdom is replete,
བེ་ན་གས་ེ་གས་ིས་ངས་མཛད་པ། །
tsé chen tukjé shuk kyi drang dzepa
You distribute through the force of great love and compassion—
ངག་དབང་ས་ི་གས་པ་ཞབས་བན་གསོལ། ། 319
ངག་དབང་ས་ི་གས་པ་ཞབས་བན་གསོལ། །
ngawang chökyi drakpa shyabten sol
Ngawang Chökyi Drakpa, may your life remain secure.
དཔའ་ན་ལག་ན་ོ་ེ་མ་ས་ོབས། །
pachen lak na dorjé tu nü tob
Since, with the power and strength of the great valiant Vajrapāṇi,
མག་་གསང་གམ་དིལ་འར་ལ་གས་པས། །
chok gi sang sum kyilkhor la shyukpé
You have entered the maṇḍala of the supreme three secrets,
ིགས་ས་བན་འོ་ོབ་པ་དང་གན་། །
nyikdü ten dro kyobpé pungnyen du
Now, to protect and guard the teachings and beings of this degenerate age,
ཞབས་པད་འར་ད་ན་་བགས་པར་གསོལ། །
shyabpé gyurmé yündu shyukpar sol
May your lotus feet remain steadfast long into the future.
ས་གསང་ིན་ོལ་ས་ི་ལ་ཁབ་། །
ngé sang mindrol chö kyi gyalkhab ché
In the great dharma kingdom of maturing and liberating through the definitive secret,
བན་པ་ན་ན་བཤད་བ་ལ་མཚན་བེངས། །
tenpa rinchen shedrub gyaltsen dreng
May you raise aloft the victory banner of teaching and practising the precious teachings,
་ན་བད་ེ་ཚོགས་མས་རབ་བམ་ེ། །
lhamin dü dé tsok nam rab chom té
Thoroughly subdue the hosts of demonic forces and asuras,
མ་པར་ལ་བ་ན་པོར་འཚོ་གས་གསོལ། །
nampar gyalwa chenpor tsoshyé sol
And continue to reign victorious in great prosperity, I pray.
་ར་གསོལ་བ་བཏབ་པ་ག་འ་དག །
detar solwa tabpé tsik didak
Through an auspicious rain of blessings from the gurus, Three Roots,
་བན་འབ་པར་་མ་་གམ་དང་། ། 320
་བན་འབ་པར་་མ་་གམ་དང་། །
jishyin drubpar lama tsa sum dang
Dharma guardians, wealth deities, treasure keepers and the rest,
ས་ོང་ནོར་་གར་བདག་ཚོགས་མས་ི། །
chökyong norlha terdak tsok nam kyi
May all be virtuous and excellent, so that these words of prayer
ིན་བས་བ་ས་ཆར་ིས་ད་གས་ཤོག །
jinlab tashi char gyi gelek shok
Come to be fulfilled just as I wish.
ས་པའང་མན་པོ་མག་་ཞལ་ོབ་གར་་འགས་ད་ོ་ེས་ེན་བཅས་བལ་བ་དང་། རང་ད་ང་ེ་ད་
ལས་གང་་བད་ི་ནོས་ང་ད་དང་བ་ན་པོས་འཇམ་དངས་ས་ི་ོ་ོས་པས་ོན་ག་་གསོལ་བ། ེ་བན་
་མ་ཞབས་པད་ན་་བན་པ་ར་ར་ག །ས་མ་།། །།
Thus, in response to a request, supported by gifts, from the supreme lord's disciple Serla Jigme Dorje, and out of my
own deep inspiration, having received the nectar of this master's instruction, I, Jamyang Chökyi Lodrö, offered these
words of aspiration. May they become a cause for the precious guru's life to remain secure long into the future. Sarva
maṅgalaṃ.
321
༄༅། །ལ་མག་ཐམས་ཅད་མེན་པ་ན་པོ་་ེང་བ་བ་པར་ཞབས་བན་་གསོལ་
བ་འ་ད་བད་ི་དངས་ན་ས་་བ་བགས། །
The Melody of the Nectar of Immortality
A Prayer for the Long Life of His Holiness the Fourteenth Dalai Lama, Supreme
Victor and Omniscient One
ༀ་ི།
om svasti
Oṃ svasti!
ལ་བ་ན་ི་བེ་ན་་ས་། །
gyalwa kün gyi tsé chen yeshe ku
The vast love and primordial wisdom of the buddhas
གག་་བས་པ་གངས་་ར་དཀར་བ། །
chik tu düpa gangri tar karwa
All are embodied in Lokeśvara, white like a dazzling snow mountain,
འཕགས་མག་འག་ེན་དབང་ག་ལ་པ་། །
pakchok jikten wangchuk trulpé ku
Sublime and holy Lord of the World. You who are his emanation,
ཁམས་གམ་འོ་བ་་མ་ལ་ར་ག །
kham sum drowé lama gyal gyur chik
A guru for each and every being in the three realms: may you be victorious!
ིད་པ་གམ་ན་་མཚར་་ད་པ། །
sipa sum na ngotsar da mepa
Wondrous and without equal in the three worlds,
་མ་ཝ་ར་ར་འཕགས་ཐམས་ཅད་མེན། །
u dum wa ra tar pak tamché khyen
Omniscient and as unique as the uḍumbara flower,
འཛམ་ིང་བན་འོ་ཡོངས་ི་གག་ནོར་། །
dzamling ten dro yong kyi tsuk nor ché
Great crown jewel for the teachings and all beings on earth:
ལ་མག་ག་ན་པོ་ཞབས་བན་གསོལ། །
gyal chok chak na pemo shyabten sol
Supreme victorious one, Holder of the Lotus—I pray for your long life!
322
གདོད་ནས་མན་སངས་ས་ང་ོད་པ་ས། །
döné ngön sangye kyang tsöpé dü
Always and forever enlightened, yet in this age of conflict
འོ་མས་ག་་ཡལ་གས་ར་འན་པ། །
dro nam chak gi yalgé nyer dzinpé
You gather living beings within your embrace,
གས་བེད་དམ་བཅའ་ོ་ེ་་ར་བན། །
tukkyé damcha dorjé tabur ten
Your resolve and your commitment unshakeable like a vajra:
ས་བ་དབང་ག་ན་པོ་ཞབས་བན་གསོལ། །
sa chü wangchuk chenpo shyabten sol
Great lord on the tenth bhumi—I pray for your long life!
ང་བ་ལམ་ི་མ་པ་མན་ོགས་ན། །
changchub lam gyi rimpé ngöntok kün
All the realizations of the stages of the path to enlightenment
གསང་བ་གམ་དང་དེར་ད་འེས་པ་ལས། །
sangwa sum dang yermé drepa lé
Are merged as one with your secret body, speech and mind,
མེན་དང་བེ་བ་ཡོན་ཏན་བསམ་་བ། །
khyen dang tsewé yönten sam mikhyab
Your qualities of knowledge and love inconceivable:
ང་ོགས་བ་དབང་གས་པར་ཞབས་བན་གསོལ། །
jangchok tubwang nyipar shyabten sol
Second buddha of the north—I pray for your long life!
འཆད་ོད་ོམ་ལ་ཆགས་ཐོགས་་མངའ་ང༌། །
ché tsö tsom la chaktok mi nga shying
Of teaching, debate and composition, your mastery is unimpaired,
ོབས་པ་གར་ན་བད་པོ་ཡོངས་་ོལ། །
pobpé terchen gyepo yongsu drol
In you the eight great treasures of brilliance have opened wide,
སོ་སོ་ཡང་དག་ག་པས་ས་ོན་པ། །
soso yangdak rigpé chö tönpa
With ‘specific perfect understanding’, you teach the Dharma:
ོགས་ལས་མ་ལ་ན་པོར་ཞབས་བན་གསོལ། ། 323
ོགས་ལས་མ་ལ་ན་པོར་ཞབས་བན་གསོལ། །
chok lé namgyal chenpor shyabten sol
You who are victorious in every direction—I pray for your long life!
ོ་བཟང་ལ་བ་བན་པ་ན་པོ་། །
lo zang gyalwé tenpa rinpoche
Through your explanation, accomplishment and activity, you spread
བཤད་བ་ལས་ི་འར་ལོས་ོགས་བར་ེལ། །
shedrub lé kyi khorlö chok gyar pel
The enlightened Tsongkhapa’s precious teaching in a hundred directions,
ོལ་ངན་བད་ི་ང་པོ་ད་པ་འམས། །
gol ngen dü kyi langpö lepa gem
Annihilating the deluded arguments of malicious opponents,
འགས་ལ་་བ་ེ་ཞབས་བན་གསོལ། །
jikdral mawé sengé shyabten sol
Fearless Lion of Speech, Mañjuśrī—I pray for your long life!
ང་གམ་ད་གམ་གསང་གས་ལམ་ི་མ། །
nang sum gyü sum sang ngak lam gyi rim
On the secret mantra’s gradual path of the triple vision and triple tantra,
དབང་བ་ལ་འོར་ཟབ་མོ་འོས་བ་མ། །
wang shyi naljor zabmo drö shyi tim
As the four maṇḍalas are absorbed through the profound yogas of the four empowerments,
་བ་་ས་མན་མ་བེས་མཛད་པ། །
ku shyi yeshe ngönsum nyé dzepa
You realize directly the wisdom of the four kāyas:
བ་བདག་ོ་ེ་འཆང་དབང་ཞབས་བན་གསོལ། །
khyabdak dorjé chang wang shyabten sol
All-pervading lord vajradhara—I pray for your long life!
དས་པོ་ན་ི་གནས་གས་ག་་། །
ngöpo kün gyi neluk chakgya ché
Mahāmudrā is the natural state of all things,
ཟབ་གསལ་གས་་ད་པ་ན་ེས་ི། །
zabsal nyisumepé lhenkyé kyi
Profound emptiness and clarity, indivisible:
་ས་་མས་ིད་་ན་ལ་བ། ། 324
་ས་་མས་ིད་་ན་ལ་བ། །
yeshe nyimé sishyi münsel ba
With the sunlight of its innate wisdom you dispel the darkness of saṃsāra and nirvāṇa:
ལ་འོར་དབང་ག་ན་པོར་ཞབས་བན་གསོལ། །
naljor wangchuk chenpor shyabten sol
Great lord of yogins, Milarepa—I pray for your long life!
ད་ེ་་མཚོ་གསང་བ་ན་ི་མཛོད། །
gyüdé gyatsö sangwa kün gyi dzö
From the treasury of all the mysteries in the ocean of tantras
ིན་ོལ་ཁ་འབབ་མ་བ་ན་བཟང་པོ། །
mindrol kha bab nam shyi gyün zangpo
You make the exquisite water of the four rivers that mature and liberate
ལ་བཟང་གལ་་ང་སར་འེན་མཛད་པ། །
kalzang duljé shyingsar dren dzepa
Flow into the fields of fortunate disciples:
གསང་བ་འན་པ་བདག་པོར་ཞབས་བན་གསོལ། །
sangwa dzinpé dakpor shyabten sol
Vajrapāṇi, Lord of Secrets—I pray for your long life!
འར་འདས་ས་ན་ེན་འེལ་རོལ་པར་ཤར། །
khordé chö kün tendrel rolpar shar
Everything in saṃsāra and nirvāṇa occurs as the play of interdependence,
ཤར་ཡང་གདོད་ནས་ེ་ད་རབ་་བ། །
shar yang döné kyemé rabshyi ba
Arising yet primordially unborn, a state of utter peace:
ོས་པ་ན་ལ་ཟབ་མོ་ད་མ་ལམ། །
tröpa kündral zabmo umé lam
Wise teacher of this profound Madhyamaka that is free from all conceptual elaboration,
ོན་མཁས་་་དབང་པོར་ཞབས་བན་གསོལ། །
tön khé lu yi wangpor shyabten sol
‘Lord of Nāgas’—Nāgārjuna—I pray for your long life!
ི་ནང་གཞན་གམ་དེར་ད་ས་འར་ལོ། །
chi nang shyen sum yermé dükhor lo
Kulika Pundarika, skilled and perfect exponent of the Kālacakra,
གས་པར་འདོམས་མཁས་གས་ན་པ་དཀར། ། 325
གས་པར་འདོམས་མཁས་གས་ན་པ་དཀར། །
lekpar dom khé rikden pema kar
With its inseparable outer, inner and alternative cycles,
བྷོ་ཊ་ོངས་་ད་བ་བས་་ོན། །
bhoté jong su geweshé su tön
Has appeared in the land of Tibet in the form of a spiritual friend:
དང་པོ་སངས་ས་་བོར་ཞབས་བན་གསོལ། །
dangpö sangye ngowor shyabten sol
You who are in essence the original buddha, Kālacakra—I pray for your long life!
འར་འདས་ས་ན་འོད་གསལ་ག་་ོང༌། །
khordé chö kün ösal tiklé long
All phenomena of samsara and nirvana are the expanse of the sphere of luminosity—
ི་གང་ད་པ་ན་ིས་ོགས་པ་། །
drigang mepa lhün gyi dzogpa ché
Unfluctuating, spontaneously Great Perfection:
ར་ད་རང་ོལ་འས་་ལ་ས་ོགས། །
jarmé rangdrol drebü gyalsa nyok
In self-liberation, beyond all action, you attain the kingdom of fruition,
ན་བཟང་གདོད་མ་མན་པོར་ཞབས་བན་གསོལ། །
kunzang dömé gönpor shyabten sol
Primordial lord Samantabhadra—I pray for your long life!
མདོར་ན་བ་བན་ཡོངས་ོགས་ང་་། །
dorna tubten yongdzok shingta ché
Fearless, and without mixing or confusing them,
མ་འེས་ག་ས་འེན་ལ་བེངས་པ་ལ། །
ma dré chak gi dren la nyengpadral
You steer onwards the great chariot of all the Buddha’s teachings;
བན་དང་འོ་བ་ན་ི་བས་གག་། །
ten dang drowa kün gyi kyab chikpu
Sole refuge for the teachings and for all beings:
བན་འན་་མཚོ་དབང་པོར་ཞབས་བན་གསོལ། །
tendzin gyatsö wangpor shyabten sol
Lord Tenzin Gyatso—I pray for your long life!
ིད་པ་གམ་ི་་་གག་ནོར་ིས། ། 326
ིད་པ་གམ་ི་་་གག་ནོར་ིས། །
sipa sum gyi chegü tsuk nor gyi
A hundred times with reverence and awe,
གང་་ཞབས་པད་བ་ས་འར་ལོ་ལ། །
gang gi shyabpé tashi khorlo la
The jewelled heads of the mighty ones of the three worlds,
ས་ང་འདར་བཅས་ལན་བར་བད་པ་ས། །
gü shing dar ché len gyar tüpa yi
Bow to the auspicious wheels of your lotus feet:
ས་ི་ལ་པོ་ན་པོར་ཞབས་བན་གསོལ། །
chö kyi gyalpo chenpor shyabten sol
Great sovereign of Dharma—I pray for your long life!
་ན་བད་ེ་ཚར་གད་་་དབང༌། །
lhamin dü dé tsarchö lha yi wang
As the lord of the gods, annihilating the demonic forces of the asuras
མ་ོབས་ས་པ་ོ་ེ་ེ་བ་པས། །
tutob nüpé dorjé tsé gyapé
With the hundred-pointed vajra of power, energy and strength,
་ངན་ལོག་་ག་་འམས་མཛད་པ། །
ta ngen lokté drakri jom dzepa
Destroying the rocky mountains of wrong and perverted views,
འགས་མཛད་་་ཀ་དཔལ་ཞབས་བན་གསོལ། །
jik dzé heruka pal shyabten sol
Fearsome Śrī Heruka—I pray for your long life!
ས་དང་ན་པོ་་་གནས་ི་བར། །
sa dang lhünpo nyida né kyi bar
As long as this earth, Mount Meru, sun and moon endure,
གསང་གམ་གཞན་་འར་བ་ད་པ་། །
sang sum shyendu gyurwa mepa yi
May you remain secure, invincible, on your vajra throne
་འན་འཕགས་མག་དེས་པ་གཞལ་ད་ཁང༌། །
dru dzin pakchok gyepé shyalmé khang
In the celestial mansion of Potala, Avalokiteśvara’s delight,
ོ་ེ་ི་ལ་གཞོམ་ལ་བན་བགས་གསོལ། ། 327
ོ་ེ་ི་ལ་གཞོམ་ལ་བན་བགས་གསོལ། །
dorjé tri la shyomdral tenshyuk sol
Your secret body, speech and mind forever changeless!
འ་ད་་མག་གམ་ི་ིན་བས་དང༌། །
chimé lha chok sum gyi jinlab dang
Through the grace of the three supreme deities of Long Life,
་མ་་དམ་སངས་ས་ང་མས་ི། །
lama yidam sangye changsem kyi
And the power of the truth of masters, yidams, buddhas and bodhisattvas,
བན་པ་ོབས་ིས་་ར་གསོལ་བ་དོན། །
denpé tob kyi jitar solwé dön
May all that we have prayed for be blessed
གས་ད་འབ་པར་ིན་ིས་བབ་་གསོལ། །
gekmé drubpar jingyi lab tu sol
And so accomplished without any obstacle!
ས་ོ་གམ་དས་པོ་ན་ིས་བད་་ཤར་མདོ་ཁམས་ི་ོངས་་གནས་པ་འཇམ་དངས་མེན་བེ་ལ་ང་
འན་པ་འཇམ་དངས་ས་ི་ོ་ོས་པས་ས་པ་ན་པོས་དས་འར་འཆང་་ན་ར་ས་འལ་ང་་ས་འར་
ན་པོ་ོ་ོགས་བསམ་འབ་ཕོ་ང་་གམ་ཤག་་གསོལ་བ་བཏབ་བན་ིས་་ཐམས་ཅད་མེན་གགས་ན་པོ་
ན་ར་ལ་བ་༧ཞབས་པད་བལ་པ་་མཚོར་བགས་པ་ར་ར་ག། །།ས་་ཀ་ཾ་་ེ་ཡོ་བྷ་བ་། །
Paying reverence with his body, his speech and his mind, the one who bears the name of the incarnation of Jamyang
Khyentse, Jamyang Chökyi Lodrö from the realm of Dokham in the east, wrote this as he prayed with fervent
devotion, at the Samdrup family house, to the south of the great temple of Rasa Trulnang (the Jokhang), in Lhasa in
Central Tibet. He then offered this prayer to the great omniscient one himself. May it become a cause for his life to be
secure for countless aeons! Sarvadā kalyāṇaṃ suśreyo bhavatu: All is perfectly complete!
| Rigpa Translations, 2000. Based on the translation made by the late Khenpo Migmar Tsering, Principal of Sakya
College, and Dr. Peter Della Santina, to mark His Holiness the Dalai Lama’s visit to Sakya College in November 1992.
328
༄༅། །ང་ས་ན་པོར་ཞབས་བན་་གསོལ་བ་འ་ད་་དངས་བགས།
The Music of Immortality
A Prayer for the Long Life of His Holiness the Dalai Lama
ༀ་་ི།
om svasti
Oṃ svasti!
ངག་ལ་དབང་བར་ས་་ཐམས་ཅད་མེན། །
ngak la wanggyur sheja tamché khyen
Powerful in speech, you know all that is to be known,
ོ་བཟང་ལ་བ་ང་གས་ན་མོར་ེད། །
lo zang gyalwé ringluk nyinmor jé
And, like the sun, light up the victorious Lobzang Drakpa’s tradition,
གངས་ཅན་བན་འན་་མཚོ་གག་ན་མག །
gangchen tendzin gyatsö tsukgyen chok
Supreme crown jewel amidst all the infinite holders of the teachings in this snowy land—
ཞབས་པད་ིད་མཐ་བར་་བགས་གསོལ་འབས། །
shyabpé si té bardu shyuk soldeb
I pray that your life may be secure until the very end of existence!
དམ་པ་ལ་དས་ཡོན་ཏན་དབང་འོར་ང༌། །
dampé tsul gü yönten wangjor shying
Master of virtuous qualities and the nine ways of the saintly,
འཕགས་ནོར་ན་ན་བན་ིས་མན་པར་མཐོ། །
pak nor rinchen dün gyi ngönpar to
Pre-eminent through the seven riches of the noble ones,
ས་ི་ལ་པོ་ིད་གམ་དབང་བར་བ། །
chö kyi gyalpo si sum wang gyurwa
King of Dharma, with authority over the three planes of existence,
འཛམ་ིང་བན་པ་བདག་པོ་ཞབས་བན་གསོལ། ། 329
འཛམ་ིང་བན་པ་བདག་པོ་ཞབས་བན་གསོལ། །
dzamling tenpé dakpo shyabten sol
Master of all that is taught in this world—I pray that your life may be secure!
འོ་བ་་མ་མངས་པ་ད་པ་མན། །
drowé lama tsungpa mepé gön
Guide to all wandering beings, protector without equal,
མག་་གསང་གམ་ག་བིད་རབ་འོ་བས། །
chok gi sang sum ziji rab trowé
Through the radiant splendour of your supreme secret body, speech and mind,
ས་ནོར་འདོད་ཐར་ེ་བ་དཔལ་ཡོན་ས། །
chö nor dö tar dé shyi palyön gyé
May the glory of the four aspects of well-being—worldly values, wealth, pleasure and
liberation—increase,
བན་པ་ན་ན་དར་ང་ས་པར་ཤོག །
tenpa rinchen dar shying gyepar shok
And may the precious teachings flourish and spread far and wide!
ས་པའང་བ་གནས་གཡའ་མ་ང་་འ་ད་ག་འན་འས་པ་་བ་བད་ི་མ་བད་ི་དིལ་འར་ི་་ག་
དང་འེལ་བར་མད་ཚོགས་ས་པར་ོ་་ཞབས་བན་་བ་བས་༧ལ་མག་ན་པོ་གས་ེ་ིབ་བལ་་
འད་པ་འཇམ་དངས་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་བན་ིས་པ་་བན་འབ་པར་ིན་ིས་བབ་་
གསོལ།། ས་་མ་།།
While performing an elaborate offering as part of the maṇḍala ritual for the long-life practice of Rigdzin Düpa, The
Vase Nectar of Deathless Elixir, in the sacred place of Yamalung, this was written by Jamyang Chökyi Lodrö, who
lives in the cooling compassionate shade of this great and victorious master. May it be blessed so that it comes true,
just as I have prayed! Sarvadā maṅgalaṃ!
330
Notes on the Seven Points of Mind Training
The guru Dharmarakṣita held the view of the śrāvaka Vaibhāṣika school. As scriptural
authority he cited the Garland of the Three Clubs1 and for logical reasoning he relied
upon the Sūtra of Expansive View2 and the Jātaka Tales.
Maitrīyogi was the junior Kusalī brother. His view was that of non-abiding. As
scriptural authority he cited the [Questions of] Ākāśagarbha and for logical reasoning
he relied upon Introduction to the Bodhisattva's Way of Life (Bodhicaryāvatāra) and
Compendium of Training (Śikṣāsamuccaya).
Serlingpa held the view that self-grasping is not to be relinquished but taken as the
logical basis of the practice. His conduct was like that of the non-Buddhists (tīrthika).
As scriptural authority he cited the Questions of Vimalakīrti.3 and for reasoning he
relied on the Levels of the Bodhisattvas.4 This instruction derives from Maitreya. As
stated in the Sūtra of Vimalakīrti: "The view of the perishable collection is the heritage
of the buddhas." For Serlingpa, the equalizing of self and other must come first,
followed by the meditation on exchange. This was said by Chenga Rinpoche.5
Dromtön Rinpoche said that Serlingpa would practise the exchange from the very
beginning.
The text of the Seven Points says to "train in viewing all things and events as
dreamlike" and "examine the nature of unborn awareness". This shows the unreality of
grasping subject and grasped objects. "Let even the antidote be freed in its own place"
shows the unreality of all phenomena. "Rest in the ālaya, the essence" refers to the
clear light of the main practice, untainted by thoughts of subject or object.
"Between sessions, be a conjurer of illusions" means that you should not depart from
the practice of meditative equipoise during post-meditation but train in recognising
how things are unreal and dream-like.
The verse beginning "Through practising like this..." shows the benefit.6
For the cultivation of relative bodhicitta, the text says: "Train in the two—giving and
taking—alternately." This shows how to begin with loving kindness and compassion.
"These two are to be mounted on the breath" explains the actual method of training.
Then "Three objects, three poisons and three sources of virtue" shows how to take the
objects of experience onto the path. The lines "In all activities, train by applying
slogans" and "When all the world is filled with evil, transform adversity into the path
of enlightenment" show how to transform adversity into an ally.
331
"Meditate on the great kindness of all" shows that we must recognise the great
kindness of beings and cherish them as dear. This is also known as 'the instruction of
taking flesh and taking blood.'
The four lines beginning, "Three views..." demonstrate how to transform adversity
through ultimate bodhicitta.7
"Without suffering, there is no renunciation. Disenchantment drives away arrogance.

Develop compassion for those in saṃsāra."8 This shows that one must first develop
renunciation, then meditate on the great kindness of beings and cultivate compassion.
"The fourfold practice is the best of methods" points out how to train in bodhicitta
through accumulation and purification. The four practices are: 1) accumulating merit;
2) purifying misdeeds; 3) offering to harmful influences, which means offering torma
to harm-doers; and 4) offering to dharma-protectors.
"The essence of the instruction, briefly stated, is to apply yourself to the five
strengths" shows how to apply the practice throughout one's whole life. The five
strengths are those of: 1) impetus; 2) familiarization; 3) wholesome seeds; 4) revulsion
and 5) aspiration.
"The same five strengths. Conduct is important." These lines reveal the instruction for
transference at the moment of death. Conduct here means blocking the right nostril
and lying down on one's right side when dying.
"All teachings share a single purpose" refers to the measure of mind training.
"Of the two witnesses, rely upon the principal one" highlights two possible witnesses
—oneself and others—who might disapprove.
"Always maintain only a joyful attitude" means that no matter what unwanted
circumstances arise, if you can see them as allies that is a measure of your mental
mastery.
"If this can be done even when distracted, you are proficient" refers to another
measure of mind training, which may be illustrated through the example of a skilled
horse-rider.9
"Train constantly in three basic principles" means to avoid 1) transgressing

commitments, 2) being reckless and 3) falling into partiality.
"Change your attitude, but remain natural" means maintaining ordinary conduct
while never parting from the yoga of exchanging oneself for others.
"Don’t speak of injured limbs" means to avoid [speaking of] faults.10
332
"Abandon any expectations of results" means to give up hope concerning karmic
ripening.
"Give up poisonous food" means to abandon clinging to things as real.
"Don’t lash out in retaliation" means avoiding harsh words.
"Don't lie in ambush" means to give up malice.
"Don’t transfer the ox’s burden to the cow" means giving up spite.
"Don’t be competitive" means to avoid stratagems for procuring desirable objects for
oneself.
"Don’t misperform the rites" means to abandon practising mind training in any way
that does not eliminate selfishness.
"Don’t reduce gods to demons" means to avoid ridiculing or belittling others. There
are two senses to the example.11
"Don’t seek others’ misery as crutches of your own happiness" means to avoid taking
delight in others' misery out of desire for one's own happiness.
"Do everything with a single intention" shows how mind training is sufficient by itself
alone.
"Counter all adversity with a single remedy" means that if you no longer have
enthusiasm for train the mind your meditation may go astray, so you must apply
yourself conscientiously.
"Two tasks: one at the beginning and one at the end" means that first thing in the
morning you should vow to remember the guru's instructions and establish your
motivation untainted by self-grasping. Then in the evening you should review the day
by thinking "I did this...then I did that..." and so on. If you find that you have
transgressed the training, confess; if you did not, cultivate joy and recite verses of
dedication and aspiration.
"Whichever of the two occurs, be patient" means that whether you find yourself
promoted or demoted in rank, made joyful or sorrowful, you should avoid becoming
arrogant or despondent.
"Keep the two, even at your life’s expense" means that you should not impair either
the commitments of the teachings in general or the commitments of mind training in
particular.
333
"Train in the three difficulties" refers to overcoming the mental afflictions. It can be
difficult to remember the antidote, difficult to confront the afflictions, and difficult to
cut their momentum. But we must learn to accomplish these without difficulty.
"Acquire the three main provisions" means to take to heart the guru's instructions, to
feel intense disenchantment, and to amass favourable circumstances and facilities.
"Cultivate the three that must not decline" means training in the three undeclinable
factors: faith and devotion, enthusiasm and conscientiousness.
"Keep the three inseparable" means that body, speech and mind must be constantly
devoted to virtuous practice.
"Meditate constantly on those who’ve been set apart" means to train with a special
focus on those who are in close proximity and those who seem unpleasant, as if they
were pieces of your very own heart. It also means to train with special focus on those
powerful objects in regard to whom karmic effects are inconceivably consequential.
"Don’t be dependent on external conditions"12 means that if you should fail to secure
favourable conditions that failure is itself a reason to practise this instruction.
"This time, practise what’s most important" refers to the important accomplishment of
what is beneficial for future lives; the important practice of training in bodhicitta; the
important instructions of the guru; and the important place to stay, which is on one's
seat.
"Don’t misunderstand" means to avoid misplaced patience, intention, relish,

compassion, pursuit and joy.
"Don’t be inconsistent" means to avoid occasionally practising mantra recitation and

occasionally training the mind. As long as mind training remains incomplete practise
it with determined resolve.
"Gain freedom through discernment and analysis" means to train assiduously in

overcoming mental afflictions by employing methods that take into account both the
past and the future.
"Don’t be boastful" 13 means to avoid boastful posturing and arrogance.
"Don’t be irritable" means that one should not retaliate.
"Don’t be temperamental" means to avoid fickleness of expression based on an

inconstant temperament. 14
"Don’t seek acknowledgement" means to give up desire for fame and renown, as
expressed in words of gratitude and the like.
334
"The five prevalent signs of degeneration are transformed into the path of awakening"
shows the benefits.
The four lines that begin "When karmic seeds left over from former trainings were
aroused...etc." show the difficulties that the author endured in putting this into
practice.
Sogyal Trust.
Bibliography
Tibetan Edition
'Jam dbyangs chos kyi blo gros. "Blo sbyong don bdun ma'i zin bris" in 'Jam dbyangs
chos kyi blo gros kyi gsung 'bum. TBRC W1KG12986. vol. 9: 401–407. Bir, H.P.:
Khyentse Labrang, 2012.
Secondary Sources
Ga Rabjampa. To Dispel the Misery of the World: Whispered Teachings of the
Bodhisattvas. trans. Rigpa Translations. Boston: Wisdom Publications, 2012.
Gyalse Tokme Zangpo. Commentary on the Seven Points of Mind Training. trans. Adam
Pearcey. Lotsawa House, 2018.
Thupten Jinpa. Mind Training: The Great Collection. Boston: Wisdom Publications,
2006.
1. Reading g.yug pa as dbyug pa. ↩
2. lta yangs kyi mdo. This is likely an error. Other sources mention Aśvaghoṣa's
Ornament of Sūtras here. See Thupten Jinpa 2006: 88. ↩
3. Reading grang as grags. ↩
4. The Tibetan here omits the term for level/bhūmi (sa). The translation follows
Thupten Jinpa 2006: 88. ↩
5. Note that Sé Chibu Chökyi Gyaltsen's text, which appears to be Jamyang

Khyentse's source, includes the same statement by Chenga Rinpoche but
attributes this view to Maitrīyogi rather than Serlingpa. See Jinpa 2006:89. ↩
335
6. This appears to be a reference to the following four-line verse: de ltar sgrub pa
thams cad kyang/ /dngos 'dzin zhen pas ma bslad par/ /mkha' bzhin stong pa chen
po byer/ /'chi med bde chen ngang du 'gro// which might be translated as: By
practising like this, in all these ways,/ Untainted by attachment or grasping at
things as real,/ Everything disperses into vast, space-like emptiness/ And one is
brought to a state of great bliss beyond death. See also Jinpa 2006: 93 ↩
7. The first two of the four lines referred to here are not included in most editions
of the Seven Points. They are as follows: lta ba gsum dang nam mkha' mdzod/
rnal 'byor bsrung ba bla na med/ These might be translated as: Three views and
the treasury of space—/ This yoga is the unsurpassed protection. See also Jinpa
2006: 106. ↩
8. As Thupten Jinpa points out, these slogans are not part of the Seven Points. Two
of them are drawn from the Bodhicaryāvatāra and the source of the third is
unknown. See Jinpa 2006: 109 and 593 n.220–222. ↩
9. Reading rtag pa rtsal chen as rta pa rtsal can. ↩
10. There appears to be a word or two missing in the Tibetan here. ↩
11. The precise meaning of this sentence is unclear. It could also be read as: There
are two examples, each with their own significance. ↩
12. Reading skye ba gzhan dag as an error for rkyen gzhan dag. This correction is
based not only on the other versions of the Seven Points but also on the
explanation that follows. ↩
13. Reading snon pa as rngom pa. ↩
14. Reading rnal 'byor as rnam 'gyur. ↩
336
༄༅། །མད་ེན་་ང་ཁ་ཤོར་ལ་གསོལ་བ་འབས་པ་བགས་སོ། །
A Prayer to the Stūpa of Jarung Khashor in Boudha

ན་མོ་་།
namo guru
Namo guru!
ལ་བ་མས་ི་གས་མག་ས་ི་། །
gyalwa nam kyi tuk chok chö kyi ku
This great stūpa symbolizing the dharmakāya,
མཚོན་པར་ེད་པ་མད་ོང་ན་པོ་། །
tsönpar jepé chö dong chenpo ni
The sublime wisdom mind of all the buddhas,
ིད་་ཁམས་ན་་མ་ར་མ་། །
sishyi kham na nyima tar lham mé
Shines bright like the sun throughout all the realms of existence and quiescence—
མཐོང་ོལ་ན་པོ་་ལ་གསོལ་བ་འབས། །
tongdrol chenpo dé la solwa deb
‘Great Liberation Upon Seeing’, to you I pray!
སངས་ས་འོང་ང་ན་པོ་ང་བེལ་ིས། །
sangye ong sung chenpö ringsel gyi
Precious reliquary piled high with sacred relics,
ར་ར་གཏམས་པ་་གང་ན་པོ་། །
chur bur tampé kudung rinpoche
Such as the ringsel of the buddha Mahākāśyapa,
མཁའ་འོ་བ་མག་གས་བེད་ལས་བན་པ། །
khandro demchok tukkyé lé trünpé
Which arose from the noble aspirations of the ḍākinī Samvarī—
ེན་མག་ད་བན་ནོར་ར་གསོལ་བ་འབས། །
ten chok yishyin norbur solwa deb
Supreme representation ‘Wish-Fulfilling Jewel’, to you I pray!
མཁན་ོབ་ས་ལ་མས་ི་ང་ོགས་། ། 337
མཁན་ོབ་ས་ལ་མས་ི་ང་ོགས་། །
khen lob chögyal nam kyi jangchok su
The Abbot, the Precious Master and the Dharma King
བ་བན་ེལ་བ་གཡར་དམ་མས་བེད་བས། །
tubten pelwé yardam semkyé shyé
Made their aspirations here to spread the Buddha’s teachings to the North—
་་མས་ིས་བསོད་ནམས་བསགས་པ་ང༌། །
lhami nam kyi sönam sakpé shying
To this field for the accumulation of merit among gods and human beings,
མངས་་ད་ལ་ས་པས་ག་འཚལ་ང༌། །
tsungda mé la güpé chaktsal shying
I prostrate in devotion!
མད་དང་ིག་བཤགས་ད་ལ་ེས་་རངས། །
chö dang dikshak gé la jé yi rang
Before you, I make offerings, I confess my misdeeds and I rejoice in virtue;
ས་བལ་་ངན་་འདའ་གསོལ་བཏབ་དང༌། །
chö kul nyangen mi da soltab dang
I implore the masters to teach and to remain without passing into parinirvāṇa;
ད་ཚོགས་ནམ་མཁ་མཐར་ག་འོ་ལ་བོ། །
gé tsok namkhé tartuk dro la ngo
And I dedicate all my merits to the infinity of beings throughout the vast reaches of the
universe.
སངས་ས་བན་དར་བན་འན་ཞབས་པད་བན། །
sangye ten dar tendzin shyabpé ten
May the Buddhadharma flourish and may the lives of its holders remain secure!
ས་འགས་་ང་བ་དག་དཔལ་ཡོན་ས། །
dü truk shyi shying dé gé pal yön gyé
May the turmoil of this age be pacified and may the splendours of happiness and virtue
increase!
འེལ་པས་བས་པ་གན་གསོན་ཕོ་མོ་མས། །
drelpé düpé shin sön pomo nam
May everyone—male and female, living or dead—who has any connection with you
་ད་ང་བ་མག་ལ་ར་འད་ཤོག །
lamé changchub chok la nyur gö shok
Be brought swiftly to supreme and unsurpassable awakening!
338
ས་པའང་ེན་མག་ད་ི་ང་་ས་ི་ོ་ོས་བས་ོན་པའོ།། །།
This aspiration was made by Chökyi Lodrö in the presence of the sacred stūpa itself.
339
༄༅། །བལ་ལ་མད་ོང་འཕགས་པ་ང་ན་ལ་གསོལ་འབས་བགས།
A Prayer to the Svayambhū Stūpa1 in Nepal

emaho
Emaho!
རང་ང་ས་་མད་ོང་ན་པོ་། །
rang jung chö küi chö dong chen po ni
This great spontaneously arisen stūpa of the dharmakāya,
ལ་བ་མས་ི་གས་ིས་ིན་བབས་ང་། །
gyalwa nam kyi tuk kyi chinlap shing
Infused with the blessings of the buddhas’ wisdom minds,
ོ་ེ་ཟོམ་ས་གས་པ་ན་པོ་ར། །
dorjei zom shyé drakpa chen po der
To this place, renowned as the “Vajra Peak”, 2
་མཚར་བསམ་་བ་ལ་གསོལ་བ་འབས། །
ngo tsar sam mi khyap la solwa dep
So wondrous as to defy the imagination, I pray!
་་་ོང་ེར་ས་ོད་ང་། །
shanta puri drong khyer sa chö shying
In the earthly town of Śāntipur
་་ཀ་་ལ་པ་དིལ་འར་བགས། །
he ru ka yi trulpé kyilkhor shyuk
Lies the emanated maṇḍala of the Heruka,
འཕགས་པ་ང་ན་གགས་་མད་ོང་། །
pakpa shing kün zuk küi chö dong ché
The great rūpakāya stūpa of Svayambhū,
་མ་ས་ལ་གར་གསོལ་བ་འབས། །
go ma sa la gendhar solwa dep
To the Gomasālagandha,3 I pray!
340
ས་གམ་ལ་བ་མས་ིས་ཞབས་བཅག་ང་། །
dü sum gyalwa nam kyi shyap chak ching
The Buddhas of past, present and future all set foot here,
ོན་ོན་སངས་ས་རབས་བན་ང་བེལ་ི། །
ngön jön sangye rab dün ring sel gyi
And it's filled with the jewel-like relics of the buddhas of the seven ages—
ནོར་ས་ར་ར་གཏམས་པ་མད་ོང་། །
norbü chur bur tampé chö dong ché
To this great stūpa, in devotion,
ས་པས་ག་མད་ག་་གསོལ་བ་འབས། །
gü pé chak chö taktu solwa dep
I pay homage and offer constant prayer!
ིག་བཤགས་་རང་ས་འར་བོར་བར་བལ། །
dik shak yi rang chö khor korwar kül
I confess my harmful actions, rejoice in virtue, request the turning of the Dharma wheel,
བགས་གསོལ་འབས་ང་ད་ཚོགས་འོ་ལ་བོ། །
shyuk sol dep shing gé tsok dro la ngo
Implore the buddhas to remain, and dedicate my merits to living beings—
་གམ་་འཕང་དམ་པ་མན་ེད་ཤོག །
ku sum go pang dampa ngön ché shok
May they all arrive at the sublime attainment of the three kāyas!
ེན་མག་འ་ས་འཛམ་་ིང་ན་བ། །
ten chok di yi dzam bü ling kün dé
Through the power of this supreme representation, may happiness reign throughout the
whole world,
ན་མེན་བ་པ་བན་པ་དར་ང་ས། །
kün khyen tubpé tenpa dar shying gyé
May the teachings of the Omniscient Buddha flourish and spread,
བན་ལ་གནོད་པ་མཐའ་དག་་བ་དང་། །
ten la nöpa tadak shyiwa dang
May all harm to the teachings be pacified,
ཕན་བ་ད་མཚན་ས་པ་བ་ས་ཤོག ། 341
ཕན་བ་ད་མཚན་ས་པ་བ་ས་ཤོག །
pendéi getsen gyepé tashi shok
And may all be auspicious for positive signs of benefit and happiness to spread far and
wide!
ས་པའང་ས་ི་ོ་ོས་པས་ེན་མག་ད་ི་ང་་གསོལ་བ་བཏབ་པའོ།། །།
The one called Chökyi Lodrö made this aspiration in the presence of the sacred stūpa itself.
| Translated by Adam Pearcey, 2008, revised 2015 & 2016 (with many thanks to Hubert Decleer for his comments and
corrections).
1. ↑ The Tibetan title refers to the stūpa as Pakpa shingkun ('phags pa shing kun). On this, see Hubert
Decleer, “The Tibetan Name of Svayambhu, 'Phags pa shing kun ('Sacred All-Trees'): What Does it Really
Mean?” in Light of the Valley: Renewing the Sacred Art and Traditions of Svayambhu, edited by Tsering
Palmo Gellek & Padma Dorje Maitland. Cazadero, CA: Dharma Publishing, pp. 241–72.
2. ↑ Even though the Tibetan has zam (“bridge”) here, this must be corrected to zom, to give “Vajra Peak”
(rdo rje'i zom), one of the four names of Svayambhū, which changed with each yuga/aeon (Hubert
Decleer)
3. ↑ Although the editor of the Tibetan text has mistakenly written “gan dho” rather than “gan dha” here,
this is not speaking of a gandhola, but is a reference to one of the names of Svayambū, according to the
Li yul prophecy (Hubert Decleer).
342
༄༅། །་པ་ལ་མད་ེན་མ་གམ་ི་གསོལ་འབས་བགས་སོ། །
A Prayer to the Three Stūpas of Nepal

་མ་ཧོ། ས་གམ་སངས་ས་མས་ི་ིན་ིས་བབས། །
emaho dü sum sangye nam kyi jin gyi lab
Emaho! The blessings of the buddhas of the three times,
ལ་པ་ང་བེལ་འཛད་པ་ད་པ་གར། །
trulpé ringsel dzepa mepé ter
An inexhaustible treasury of miraculous relics,
ས་་མད་ེན་འཕགས་པ་ང་ན་ལ། །
chökü chörten pakpa shing kün la
The dharmakāya stūpa of Svayambhūnāth1—
་ེད་ས་པ་ན་པོས་གསོལ་བ་འབས། །
miché güpa chenpö solwa deb
With unshakable devotion, to you I pray!
སངས་ས་འོད་ང་མག་་ིན་བས་ལས། །
sangye ösung chok gi jinlab lé
Through the sublime blessings of the Buddha Kāśyapa,
མཁའ་འོ་བ་མག་ས་དང་བཅས་པ་ས། །
khandro demchok sé dang chepa yi
The ḍākinī Samvarī and her sons,
གས་པར་བངས་པ་མད་ོང་ན་པོ་། །
lekpar shyengpé chö dong chenpo ni
Built this great stūpa to perfection—
འཕགས་པ་་ང་ཁ་ཤོར་ལ་གསོལ་བ་འབས། །
pakpaja rung khashor la solwa deb
Noble Jarung Khashor, to you I pray!
ང་བ་མས་དཔའ་ིང་ོབས་ན་པོ་ས། ། 343
ང་བ་མས་དཔའ་ིང་ོབས་ན་པོ་ས། །
changchub sempa nyingtob chenpo yi
From the relic remains of bodhisattva Mahāsattva,2
ག་མོར་ིན་པ་་གང་ག་མ་ལས། །
takmor jinpé kudung lhakma lé
Who offered his body to the tigress,
བན་པ་བསོད་ནམས་ང་མག་མད་ེན་ལ། །
trünpé sönam shying chok chörten la
Arose this stūpa, a supreme field of merit3—
དད་པས་ག་འཚལ་ས་པས་གསོལ་བ་འབས། །
depé chaktsal güpé solwa deb
To you, with confidence I prostrate and with devotion I pray!
ས་དང་ལོངས་ོད་ས་གམ་ད་ཚོགས་བཅས། །
lü dang longchö dü sum gé tsok ché
My body, my possessions and all the virtue I gather throughout the three times,
ན་བཟང་མད་པ་ིན་་འལ་བ་དང་། །
kunzang chöpé trin du bulwa dang
All of them, I offer, as Samantabhadra’s offering clouds!
ག་འཚལ་ིག་བཤགས་་རང་ས་བལ་ང་། །
chaktsal dikshak yi rang chö kul shying
I prostrate, confess my misdeeds, rejoice, and request the Dharma and pray that you remain
—
བགས་གསོལ་ད་ཚོགས་ང་བ་ན་པོར་བོ། །
shyuk sol gé tsok changchub chenpor ngo
Through this accumulation of merit, may we attain the great awakening!
བདག་གཞན་ེ་དང་་རབས་ཐམས་ཅད་། །
dakshyen kyé dang tserab tamché du
May I and others, throughout all our lives,
མན་མཐོ་ེན་ཐོབ་ས་འང་ལ་ིམས་དང་། །
ngön tö ten tob ngejung tsultrim dang
Attain a rebirth in a higher realm! May renunciation, discipline,
མས་དང་ིང་ེ་ང་བ་མས་མག་དང་། ། 344
མས་དང་ིང་ེ་ང་བ་མས་མག་དང་། །
jam dang nyingjé changchub sem chok dang
Love, compassion, supreme bodhicitta,
ཡང་དག་་བ་ད་ལ་ེ་བར་ཤོག །
yangdak tawa gyü la kyewar shok
And the authentic view awaken in our minds!
སངས་ས་བན་པ་དར་ང་ས་པ་དང་། །
sangye tenpa dar shying gyepa dang
May the Buddha’s teachings spread far and wide!
འོ་མས་བ་ིད་འལ་ང་ད་པ་ལ། །
dro nam dekyi pel shying gyüpa sel
May beings’ happiness and joy increase and their misery be dispelled!
བན་ལ་གནོད་པ་ཐམས་ཅད་རབ་་ང་། །
ten la nöpa tamché rabshyi shying
May all harm to the teachings be completely pacified!
བན་འན་ེས་མས་ཞབས་པད་བན་ར་ག །
tendzin kyé nam shyabpé ten gyur chik
And may the lives of the holders of the teachings be ever secure and stable!
ས་པའང་ས་ི་ོ་ོས་པས་་ང་ཀ་ཤོར་མན་་ིས་པའོ།། །།
This was written by Chökyi Lodrö in front of the Boudha Stūpa, Jarung Khashor.
| Lhasey Lotsawa, 2017. (Translated by Peter Woods and Stefan Mang. Revised 2018, with many thanks to Hubert
Decleer.)
1. ↑ The Tibetans refer to Svayambhū as Pakpa Shingkün ('phags pa shing kun), Sacred All-Trees. On this,
see Hubert Decleer, “The Tibetan Name of Svayambhu, 'Phags pa shing kun ('Sacred All-Trees'): What
Does it Really Mean?” in Light of the Valley: Renewing the Sacred Art and Traditions of Svayambhu, edited
by Tsering Palmo Gellek & Padma Dorje Maitland (Cazadero, CA: Dharma Publishing, 2002): 241–272.
2. ↑ In his life prior to attaining awakening, Buddha Śākyamuni was the bodhisattva Mahāsattva, ‘the
Courageous,’ who offered his body to a hungry tigress.
3. ↑ i.e. the stūpa of Namo Buddha
345
A Short Guide to Yangleshö in Nepal
Homage to the Glorious Heruka!
Through the magic of birth from the unborn,

From the great, self-existing secret,
These vajra words naturally arise:
How wondrous and supreme, emaho!
I, Padmākara, was born spontaneously

On the northwest border of Uḍḍiyāna,
On the tip of a lotus in the sindura ocean,
Untainted by a womb.
Adopted as a son of Uḍḍiyāna’s king,

I benefited beings through my yogic activity,
And maintained this conduct in the eight great charnel grounds.
Under many accomplished masters and paṇḍitas
I studied and learned, gaining knowledge
In the host of teachings of sūtra and tantra.
At Māratika, through the path of swiftness,

The vidyādhara level of immortality was accomplished,
And Amitāyus displayed his very countenance.
In particular, in rocky Yangleshö,

I manifested the glorious Great Seal.
Obstacles and obstructors, all were conquered
Through the meditative power of vajra wrath.
The vidyādhara level of mahāmudrā then completed,
I entered the ranks of Vajradhara.
This site of such accomplishment

Carries the blessing of the great Heruka.
When Rudra was liberated long ago,
This is where appeared his boundless inner palace.
The ground is laid out auspiciously, with all that is desirable.
Multitudes of bodhisattvas —
Lord of Mysteries,1 Mañjuśrī, and countless others —
Actually came in person to this holy site,
Surrounded on every side by the eight great charnel grounds.
Specifically, when the Great Sage himself
346
Miraculously set foot on the land at Ox Hill,2
The community of bodhisattvas and arhats
Travelled here,3 accompanied by all their retinue,
And a host of immortal ṛṣis and vidyādharas,
And gods and nāgas and yakṣas too.
For these he turned the Dharma wheel, vast and profound.
And for the ears of the exceptional vidyādharas
He proclaimed the melodious sound of the tantras,
Truly the well-spring of the great herukas,
Hiding countless treasures of secret mantra.
Siddhas such as Saraha, from the noble land of India,

Came here and practiced and relied upon this place,
Until they received the siddhi of supreme accomplishment.
Therefore, those who wish
The secret mantra to flourish —
Their worship and practice here will indeed be meaningful;
They will gain the great good fortune of perfect accomplishment,
And teachings and beings will thrive in abundance!
Samaya!
In this supreme location, in the centre of Nepal,

Birthplace of buddhas of past, present and future,
Greatest of stūpas, of blessings and relics,
Delight of glorious Maheśvara,
In this naturally arisen secret cave,
Awesome gathering place of herukas,
Vajravārāhī abides in actuality,
And ḍākas and ḍākinīs delight and play.
Wondrous pleasure grove, where great bliss is attained —

Merely by seeing it, karmic obscurations are purified;
Merely by hearing, the doors to the lower realms are closed.
If one practices correctly, the supreme siddhi is gained.
If those who hold the samayas

Perform the outer, inner and secret gaṇacakras,
They will become the equal of the herukas.
If those who have mastered vajra-like yogic conduct
Perform the great secret dance,
Their channels, inner air and bindus will be purified,
The strength of the wisdom of awareness will blaze,
They will gain success on the path of union and liberation,
And certainty, too, in the great secret of secrets —
347
The ultimate realization of reality.
Samaya!
When Tibet has fallen into suffering,

And the power of the Mongol-Turks has grown,
And all types of miseries arise,
Then, my, Padmākara’s, concern
And the aspirations of the Great King,
Will flash upon this place like a bolt of lightning
And cause the teachings and beings' happiness to thrive.
While not an actual terma-treasure,

This guide will manifest in the future.
The Dharma King of Nepal,
One who is named Bhaṃga,
Will take hold of this profound treasure,
And open the way to prosperity for the teachings and beings.
Samaya!
The dancing monkey rides the bird,

He will fall to the ground and wander like a dog,
Run like a pig, then hide like a mouse.
Then the tip of the ox-horn
Will be adorned with multi-coloured flags,
And for a brief time this world will be happy.
Then the terma-treasure of this place will manifest.
In the fire-monkey year,4 I Pema Yeshé Dorjé went on pilgrimage to India and Nepal for
the benefit and happiness of the teachings and beings. On the 1st day of the 12th month,
while offering a gaṇacakra feast of Yang Phur Drakma 5 in Yangleshö my mind became
totally clear. In the very early morning, on the 2nd day, my student, the Lama from
Nangchen Tsechu,6 the master of ceremony Lodrö Chokden, gave me a piece of paper and
urged me, saying: “Write whatever you remember.” Due to this circumstance, I began
writing this guide at Yangleshö. Later, when we reached Svayambhū I continued to write.
I wrote down all that I could recall of the many different meditative experiences that
occurred. Maṅgalam!
| Lhasey Lotsawa, 2017. (Translated by Peter Woods, Han Kop and Stefan Mang. Edited by Libby Hogg.)
348
Bibliography
Tibetan edition and English translation based on

‘Jam dbyangs mkhyen brtse chos kyi blo gros. “Bal yul yang le shod kyi mdo byang
bsdus pa.” In Gsung 'bum tha pa/ (10), 379-382. Khyentse labrang: Bir, 2012.
1. i.e. Vajrapāṇi ↩
2. This is a reference to the Svayambhū stūpa. The sūtra called The Prophecy of
Gośṛṅga (D 357) recounts the mythical origins of the Gomasālagandha stūpa on
the Ox-horn hill. Several Tibetan masters identify the Gomasālagandha stūpa as
the Svayambhū stūpa in Nepal. Others, such as Situ Paṇchen, locate the
Gomasālagandha stūpa in Khotan. See: Franz-Karl Ehrhard, “Old and New
Tibetan Sources Concerning Svayambhunath,” in Zentralasiatische Studien 36
(2007), 111. ↩
3. i.e. Nepal or more precisely the Kathmandu valley ↩
4. 1956–1957 ↩
5. Yang Phur Drakma (snyan brgyud yang phur sbrag ma), the 'Combined Practice
of Śrī Heruka and Vajrakīla from the Oral Lineage', also known as 'Khyentse
Yangpur' (mkhyen brtse yang phur) is a teaching revealed by Jamyang Khyentse
Wangpo. ↩
6. Nangchen Tsechu is the name of a monastery in Kham. ↩
349
A Song of Perfect Joy: In Praise of the Sacred Sites of
Rājgṛha, Vulture Peak and Nālandā
Homage to Lord Mañjughoṣa!
Having entirely overcome the darkness of dualistic perception,

You became a great beacon of luminous omniscient wisdom,
Unrivalled throughout the three worlds,
Teacher to all, including the gods — to you I pay homage!
You travelled to the place beneath the bodhi tree,

Defeated Māra, awakened, and turned the Dharma wheel.
Finally, after displaying the four ways of taming in boundless measure,
You passed into nirvāṇa in Kuśinagara — to you I pay homage!
Among your many hundreds of deeds, I praise especially

Those that you enacted on the perfectly formed vajra hill,
Which has a peak that resembles a white, twice-born vulture
And which is adorned with fruit-bearing trees and plants.
Homage to this place of lapis lazuli and white, yellow, blue and green,
Its cliffs all darkened by smoke and delightful to behold,
Plastered as if with molten lunar crystal,
All beautifully arranged like a series of balconies.
On a precious throne held aloft by a lion and elephant, adorned with a lotus,
And entirely surrounded by an elegant ring of iron mountains —
You, the transcendent conqueror, gods of gods, took your seat,
And a retinue gathered from all realms of the ten directions — to you I pay homage!
To the essence derived from the churning of the dharmic ocean,

Sūtras of the great mother of the victorious ones of past, present and future,
The single Dharma, with which you taught each individually, I pay homage!
To this place, where the arhat and elder, the great Kṣudrapanthaka
Dwells on an expansive hillside, at the peak of auspiciousness,
And where Nāgasena and retinue continuously reside, I pay homage!
With streams and ponds that possess the eight qualities,

Where Sarasvatī sports in bathing pools and lakes,
With plains, grassy meadows and bamboo groves —
To this pleasure park of Śuddhodana's son, I pay homage!
350
As a result of many millionfold acts of merit,
The dharma-king by the name of Bimbisāra
Came to offer reverence to you, the tathāgata —
Lord of men, god of gods, to you I pay homage!
Hostile at first, he acted unvirtuously,

But Māra cannot deceive those of great intelligence,
And prostrating himself at the feet of the leonine lord,
He realized the truth — master of the world, to you I pay homage!
Arhats, retaining Buddha's teachings in their minds,

And led by the regent Mahākāśyapa,
Convened the first council here to gather the Word,
Its fame reaching the peak of existence — to this I pay homage!
From the pleasure grove that delighted the king

To the north, in the direction of Yakṣa,
Is the great emanated dharma establishment
Known as Śrī Nālandā, to which I pay homage!
So vast that its circumference is measured in leagues;

It has temples that housed buddhas and bodhisattvas,
And courtyards, gardens, dharma thrones and more —
To this place that is beyond imagining, I pay homage!
The six ornaments who enhance this world of ours,

Two marvellous ācāryas and other mahāpaṇḍitas,
As well as great adepts such as Saraha himself,
All spent time here — to this place, I pay homage!
Centre of the teachings, unrivalled in this world,

Where the supreme duo of emanated śrāvakas,
Like the sun and moon, were born,
And the great dharma-wheel was turned — to this, I pay homage!
Now, to my ordinary perception, all appears

In its ephemeral condition, yet on the definitive level,
In the great indestructible realm of Abhirati
Dharma teaching continues — to this I pay homage!
Thus, through the power of the virtue of offering this token of praise
To places in the region of Magadha in the land of the noble ones, Where the sugata
resided,
Travelled and carried out his activity,
May the precious peak of merit that I have amassed
Cause the teachings to flourish and beings' happiness to increase,
351
And throughout the garland of my future lives
May I never be separated from the guru and Lord of Sages!
Thus, inspired by the force of faith, Jamyang Lodrö Gyatso composed this garland of
verses, a deluded composition, in the fine station building1 at Gayā. Maṅgalam. Virtue!
| Translated by Adam Pearcey (with the generous support of the Khyentse Foundation and the kind
assistance of Alak Zenkar Rinpoche and Ringu Tulku Rinpoche), 2018.
1. kri sing gi khang bzang. I.e., the railway station. I am grateful to Ringu Tulku
Rinpoche for clarifying this reference. ↩
352
༄༅། །འཕགས་ལ་མ་ག་དྷ་ང་བ་ན་པོ་བགས་གནས་ེན་དང་བེན་པར་བཅས་
པ་གསོལ་ོན་བ་ས་འིལ་བ་བགས་སོ།།
Gathering Auspiciousness: A Prayer of Aspiration before the sacred Mahābodhi

Temple and its Imagery, Magadha, Land of the Āryas
ན་མོ་བྷ་ག་ཝ་་་་ན་།
Namo bhagavate śākyamunaye!
ོབས་བ་དབང་ག་ན་མེན་ཟས་གཙང་ས། །
tob chü wangchuk kunkhyen zé tsang sé
Master of the ten powers, all-knowing son of Śuddhodana,
ལ་བ་ན་ི་དས་ན་པད་དཀར་ར། །
gyalwa kun gyi ü na pé kar tar
You who are praised as a white lotus among the victorious ones,
རབ་བགས་་་་མ་ང་གས་གཙོ། །
rab ngak lha mi lama kang nyi tso
Foremost of the two-legged, such as gods and human beings,
བ་དབང་་མ་མག་ལ་ག་འཚལ་ལོ། །
tubwang nyima chok la chak tsal lo
Supreme sun, lord of sages, to you I pay homage!
མག་ང་གཏད་རབས་བན་དང་གནས་བན་། །
chok zung té rab dün dang neten ché
With the roar of a fearless lion, amidst the inconceivable assembly
ཉན་ཐོས་རང་ལ་ང་མས་འར་ི་ཚོགས། །
nyentö rang gyel chang sem khor gyi tsok
That includes the supreme pair,1 seven patriarchs2 and great elders,3
བསམ་ཡས་དས་ན་འགས་ད་ེ་ས། །
samyé ü na jikmé sengé dré
Śrāvakas, pratyekabuddhas and bodhisattvas,
ཚངས་དངས་ས་་ོགས་ལ་ག་འཚལ་ལོ། །
tsang yang chö dra drok la chak tsal lo
You proclaim the Dharma in the divine voice of Brahmā—to you I pay homage!
རབ་འམས་ང་ན་་་བད་པས་བ། ། 353
རབ་འམས་ང་ན་་་བད་པས་བ། །
rabjam shying kun ku yi köpé khyab
Your forms are present throughout infinite realms,
་བན་གགས་པ་ཚོགས་དང་བཀའ་བོས་ང་། །
dé shyin shekpé tsok dang ka drö shing
Where they converse with hosts of thus-gone buddhas,
འལ་བ་མ་བ་་འལ་ཕ་མཐའ་ཡས། །
dülwa nam shyi chotrul pa ta yé
And display infinite miracles as they tame in the four ways— 4
་ེ་ཞབས་ལ་ག་འཚལ་ལོ། །
shakya sengé shyab la chak tsal lo
Lion of the Śākyas, to you I pay homage!
ང་བ་དམ་པ་མན་་བེས་པ་གནས། །
chang chub dampa ngön du nyepé né
At this site where you attained perfect awakening,
ོ་ེ་གདན་ི་འགས་ད་ང་་ི། །
dorje den gyi jikmé sengé tri
Upon the fearless lion’s throne, the Vajra Seat,
ང་བ་ོན་པ་ང་ས་མས་པ་ར། །
chang chub jönpé shing gi dzepa der
In the shade of the beautiful bodhi tree,
བ་དབང་དོན་ན་བ་ལ་ག་འཚལ་ལོ། །
tubwang dön kün drup la chak tsal lo
Siddhārtha, Lord of Sages, to you I pay homage!
གང་་མ་ཐར་མཁའ་དང་་མཚོ་མངས། །
gang gi namtar kha dang gyatsö jing
Your liberation, which is as vast as space or an ocean,
འཕགས་པ་ོས་ང་གཞལ་དཀ་གནས་ར་ན། །
pakpé lö kyang shyal ké né gyur na
Would be difficult even for the mind of an Ārya to fathom,
ིས་ོ་་ེས་འཐོར་བ་ངལ་བས་། །
chi lö tra tsé torwé ngalwé chi
So why exhaust oneself with the smatterings of an undeveloped mind?
འོན་ང་ཆ་ཤས་དད་པས་བོད་པ་མས། ། 354
འོན་ང་ཆ་ཤས་དད་པས་བོད་པ་མས། །
ön kyang cha shé depé töpé tü
Yet, through devoted praise based on partial comprehension,
བདག་སོགས་འ་བང་ེ་བ་ཐམས་ཅད་། །
dak sok di zung kyewa tamché du
May I and others in this and all our future lives,
ཡོངས་འན་བས་གན་དམ་པར་འད་པ་དང་། །
yong dzin shenyen dampar trepa dang
Encounter noble spiritual guides and teachers,
ན་མེན་བ་པ་ན་པོས་ེས་བང་ནས། །
kün khyen tubpa chenpö jé zung né
Be accepted by the great all-knowing Sage,
ག་མག་དམ་པ་ས་ལ་ོད་པར་ཤོག །
tek chok dampé chö la chöpar shok
And savour the noble Dharma of the supreme vehicle!
ནམ་ག་ལ་ཚབ་མ་ཕམ་མན་པོ་ས། །
nam shyik gyaltsab mapam gönpo yi
In future, when the invincible Lord Maitreya
བ་་ནར་ས་འར་བོར་བ་ས། །
bendza sanar chökhor korwé dü
Turns the wheel of dharma at the Vajra Seat,
འར་ི་ཐོག་མར་ང་བན་དགས་དངས་ཐོབ། །
khor gyi tokmar lungten uk yung tob
May we attain a prophecy in the very first assembly,
ང་བ་ོད་པ་་མཚོ་མཐར་ིན་ཤོག །
chang chub chöpa gyatso tarchin shok
And perfect an ocean of enlightened conduct!
དལ་འོར་ེན་ཐོབ་ལ་ིམས་ང་པོ་ོགས། །
dal jor ten tob tsultrim pungpo dzok
May we always enjoy a free, well-favoured human form and maintain perfect ethical
discipline,
བ་བར་གགས་པ་ས་མཛོད་རབ་འན་། །
dewar shekpé chö dzö rab dzin té
And may we master the treasury of the bliss-gone buddhas’ Dharma.
ོ་ེ་གདན་ི་ོ་ལ་མན་འཚང་། ། 355
ོ་ེ་གདན་ི་ོ་ལ་མན་འཚང་། །
dorje den gyi po la ngön tsang gya
Having become fully awakened upon the vajra seat,
ནམ་མཁའ་མཉམ་པ་འོ་མས་ོལ་བར་ཤོག །
namkha nyampé dro nam drolwar shok
May we liberate beings, who are as innumerable as space is vast!
གནས་འར་དད་མོས་འེལ་བས་བས་པ་། །
né dir dé mö drelwé düpa yi
May the foremost of those gathered here through ties of faith and devotion,
གཙོ་ས་མ་ར་གས་ག་མས་ཅན་མས། །
tso ché ma gyur rik druk semchen nam
Beings of the six classes, my very own past mothers,
འར་བ་ངན་སོང་ག་བལ་ལས་ོལ་། །
khorwa ngen song dukngal lé drol té
Be freed from the sufferings of saṃsāra and the lower realms,
བ་ན་ང་་བས་་ེ་བར་ཤོག །
dé den shying du dzü té kyewar shok
And take miraculous birth in the blissful realm of Sukhāvatī!
བན་འན་ེས་མས་་་ོན་བཟང་བན། །
tendzin kyé nam ku tsé jön zang ten
May all be auspicious, so that the lives of the teachers remain firmly rooted,
བན་པ་ིན་བདག་ད་ོག་རབ་་བཙན། །
tenpé jindak u mok rabtu tsen
Dharma patrons enjoy prestigious status and perfect wealth,
ད་འན་འས་པ་་ི་་གར་ས། །
gendün düpa litri chu ter gyé
Saṅgha communities flourish and expand like a vermilion sea,
ལ་བན་དར་ང་ས་པ་བ་ས་ཤོག །
gyal ten dar shying gyṕé trashi shok
And the teachings of the victorious one spread far and wide!
ས་པའང་རང་ོབ་གཡག་་བ་འར་ད་གས་པས་བ་ས་པ་་ག་ན་ན་གས་པ་འར་ལོ་དང་། ནོར་
་དིབས་ཅན་ི་དིག་ོ་བཅས་བལ་བ་བན། ་་ལོ་ ༡༡ ས ༣༠ ལ་ོ་ེ་གདན་ི་གོ་ལ་ང་བ་ན་
པོ་མན་་འཇམ་དངས་ས་ི་ོ་ོས་པས་ས་མ་བན་ང་་ང་བ་ས་ིས་ས་པས་ིས་པ་ད་གས་
356
འལ།། །།
Jamyang Chökyi Lodrö spoke these words before the Mahābodhi temple in Bodhgayā on the 30th day of the 11th
month of the Fire Bird year (1957/8) in response to a request from his own student, Yakzewa Gyurme Drakpa, who
offered an auspicious silken scarf, silver coins and a jewel-shaped stone. The secretary Tsering Tashi then respectfully
wrote what was said.
| Translated by Adam Pearcey with the generous support of the Khyentse Foundation, 2018.
1. ↑ Śāriputra and Maudgalyāyana
2. ↑ Mahākāśyapa, Ānanda, Śāṇavāsika, Upagupta, Dhītika, Kṛṣṇa and Sudarśana
3. ↑ i.e., the Sixteen Elders.
4. ↑ i.e., through the great merit of the buddha's body, directly through enlightened mind, through
inconceivable miraculous abilities, and through knowledge conveyed in speech.
357
In Praise of Devāvatāra, Site of Buddha's Descent
from Heaven1
Oṃ svasti!
Blessed conqueror, Lion of the Śākyas,
I bow in reverence at your feet with their thousand-spoked wheels,
And offer praise to this, the most wondrous of sites,
Where you descended from the realm of the gods.
Ornament of the world, vast and expansive in all directions,

This is a valley of medicinal plants, flowers and forests,
Which rivals in its beauty the celestial playground
Of the three devas Brahmā, Viṣṇu and Śiva.
Heavenly rivers carry flecks of gold and silver,
A great treasury and source of varied gems.
Peacocks perform their delightful dance,
And the Dharma is intoned in attractive voices.
Gods and human beings gather and play as if in a vision —
To see this and to rest here sets the mind at ease,
And causes disturbances in mind and energy to subside.
In this great pleasure grove that delighted the Lord of Sages
Māyādevī, who bore the supreme Kinsman of the Sun,
Through the display of delighting in illusory passion,
Was brought here through the chariot of non-referential love,
And when the glorious lady of summer showed herself,
The voice of Brahmā sounded the great drum of Dharma.
Gods who had slumbered in the sleep of carelessness
Were awakened and light-rays of noble Dharma shone forth.
The ground of seeing the truth was thoroughly tilled,
And fresh shoots of awakening started to grow.
Ema! The devas experienced myriad joys of Dharma,

The likes of which they had not known before.
Cymbals resounded, chiming melodies of praise,
A single divine month passed, and then
The supreme Sage decided to return to Earth.
To herald this descent from heaven
The play of sitars struck up spontaneously,
And upon a staircase of precious lapus lazuli,
He descended in elephantine strides.
The celestial retinues offered gifts on an unimaginable scale,
To fill the sky like specks of dust glittering in a sunbeam
358
And slowly falling as a wondrous, delightful spectacle
For each and every being to witness and enjoy.
And that Lord of Sages made as a representative
Took seven steps as well, as if in rivalry.2
At that time, through the Victorious One's compassion

A precious and blessed stūpa was formed,
As a magnificent field for accumulating merit.
And there were signs of auspiciousness and virtue in abundance.
May the sacred Dharma, which is like healing nectar,

Spoken by the peerless Teacher, the unrivalled Ikṣvāku,
As well as the teachings of those who uphold it,
The assemblies of the ārya saṅgha, flourish and spread!
Thus, through honouring just partially in this way

The deeds of that towering splendour, the great victorious Sage,
With what is no more than a hair-tip of praise,
May we gather entirely the two sacred accumulations!
Throughout our lives, may we and all other beings

Always be accepted by the Buddha, deity of deities,
May we traverse the five paths and ten stages,
And spontaneously accomplish both our own and others' aims!
Thus, in the male Wood Monkey year,3 while on pilgrimage to the sacred places of the
noble land of India, I visited the great site of the descent from heaven, known as
Sāṃkāśya. I, Jamyang Chökyi Lodrö, wrote this on the outskirts of that very place. May
it become a cause for gaining the ability to sound the music of praise to the sugatas in
each and every lifetime! Maṅgalam!
| Translated by by Adam Pearcey (with the generous support of the Khyentse Foundation and the kind
assistance of Alak Zenkar Rinpoche), 2018.
1. One of the eight major pilgrimage places and more commonly known as
Sāṃkāśya (Pāli: Saṅkassa). ↩
2. According to some accounts, King Prasenajit had an artist carve an image of the
Buddha out of sandalwood, which became the Buddha's representative on earth
while he was in the Trāyastriṃśa heaven. The image is said to have greeted the
Buddha upon his return. ↩
3. Both available editions of the Tibetan give this date, which corresponds to 1944,
but it is likely a mistake for Fire Monkey, i.e., 1956, the year in which Jamyang
359
Khyentse undertook a pilgrimage to the major sites of India and Nepal. ↩
360
In Praise of Kuśinagara
Oṃ svasti!
Sacred site of the final act of the Lion of the Śākyas,
That guide and teacher to all beings,
Kuśinagara, town of finest kuśa grass, praised by the conquerors —
With utmost respect and devotion, I bow before you!
Arrayed like a lotus in every direction,

Expansive and filled with various riches —
Rocky hills, medicinal plants,
And rows of beautifully coloured flowers,
Pleasant fields, lakes and garlands.
I praise this pure realm that appears on this earth.
In this great dwelling place of devas and ṛṣis,

With its perfect array of bodhi trees,
The supreme being, kinsman of the sun,
Whose vajra body is beyond death,
Highlighted the rarity of a buddha's appearance
And countered any clinging to the everlasting
By arranging a bed between two sāla trees,
Imparting instructions to Rāhula and Ānanda,
Adopting the lion's posture with his head to the north,
And then departing the vase-like enclosure of his physical form.
To you, the one who demonstrated this, I bow down!
Then the three worlds were plunged into darkness,

All beings, the gods included, cried out in despair,
Many arhats passed into nirvāṇa all at once,
The regent Mahākāśyapa and other disciples
Gathered to purify your remains in wisdom flames,
And your four canine teeth and other major relics,
Which emerged as supports for offering and merit,
Were divided and placed in stūpas as their blazing heart:
To this unending activity, I reverently offer praise!
Thereafter, three great councils were convened

And seven great patriarchs appeared in succession.
In short, all the teachings and holders of the teachings
In India, China, Nepal, Tibet and elsewhere
Arose through your compassionate blessings, Lord of Sages,
And whatever is still to come will arise through your power.
361
Repeatedly remembering this, your kindness, I offer homage!
Thus, to the peerless teacher, who is the Buddha,

The great Dharma, which protects and pacifies,
And the precious Saṅgha, most excellent of guides,
I pray, with unshakeable and heartfelt devotion!
With renunciation, discipline and bodhicitta,

May I directly realize the perfect view,
Complete all ten stages and five paths,
And become one with you, King of the Śākyas!
Thus, while on pilgrimage in the noble land of India, Tsuklak Lungrik Nyima was
inspired to make this simple prayer. Grant your blessings, I pray, so that it may be
fulfilled!
| Translated by Adam Pearcey (with the generous support of the Khyentse Foundation), 2018.
362
In Praise of Vārāṇasī, the Supreme Place
Oṃ svasti!
In this unique source of many hundred forms of auspiciousness,

Site of the auspicious first turning of the Dharma Wheel,
Great forest grove, home to auspicious deer,
May the auspicious Great Sage grant auspiciousness!
Like an enchanted city of immortal gods

Transposed directly from the heavens,
Its splendid name, Ṛṣipatana — 'Sages' Descent' —
Nectar to the ears of all, past, present and future.
Here the supreme Sage, with the splendour of a hundred suns,

Eclipsed the light of every other being in the world,
And all were compelled to shut their eyes simultaneously,
As the brilliance of virtue and goodness shone!
Upon the great adamantine throne of the Vajra Seat,

You sat unmovingly in a single cross-legged posture,
And having reached the essence of enlightenment,
Wended your way here — thus, may there be virtue!
Here it was that your very first followers gathered,

The five excellent disciples, intoxicated with pride,
Who had scolded you and sworn an oath.
But, like dry grass suddenly set aflame,
They instantly arranged a seat of the finest materials
When they saw you, the sublime leader of men, approach.
And, like great vines falling to the earth,
Prostrated themselves in reverence and faith.
Then, with the light of compassion, you, a lion among men,

Summoned Indra and Prajāpati (Brahmā),
Who arrived with a majestic, melodious sound
And a blazing thousand-spoked wheel of gold.
They urged you to turn the sacred Dharma Wheel,
And, upon a throne supported by five-headed lions,
You sounded your fearless roar
Of threefold formulation.1
363
You turned the precious wheel, unknown in former ages,
In unsurpassable ways, heard up to the very summit of existence,
And eighty thousand deva sons and daughters saw the truth,
As your renown extended unto existence's peak.
Thus, in this supremely noble, sacred place,

You performed the greatest of all a buddha's deeds,
The resonant speech-activity of a supreme nirmāṇakāya,
To rouse beings from the slumber of twofold ignorance.
Fragrantly scented trees are to be found here in abundance,

And precious hills, rocky shelters and grassy plains,
All laid out like a maṇḍala of turquoise meadows,
Where flowers, red and white, vie with one another.
Pools of bathing water possess the eight qualities,

Fine houses gleam as if made from lunar crystal,
And in the surface of the glittering marble2
Reflections appear and are clearly seen.
Deer with magnificent coats graze and play,

Heavenly birds call out in sweet, beguiling songs,
Streams bubble and splash as they flow along,
And gods and sages dwell.
There are traces of the excellent deeds

Of the great dharma-king Aśoka,
Which are enough to stir the mind
With faith and disenchantment.
Here too, amid many signs of degeneration,

The one known as Dharmapāla of Ceylon,3
An illustrious king of Dharma, restored the place,
As if encouraging a patient to rise from bed.
In a great casket of jewels and refined gold,

Upon heaps of water crystal supported by a lotus,
The precious relics, shining white and black,
Of the supreme Kinsman of the Sun, Lord of Sages, were placed.
This is a place revered by all, including the gods;

It is a field for amassing boundless stores of merit,
And a supremely sacred site, whose true value
Exceeds even a cascade of wish-granting gems.
364
What is more, great treasures lie beneath the earth,
Compositions of the learned and accomplished
All arranged in garlands ready to burst forth,
Truly bringing liberation upon sight.
May this place, where support and supported alike are sacred,
Never decline but remain forever indestructible as a vajra
For as long as the teachings themselves continue to abide,
So that the light of virtue and auspiciousness grows ever brighter!
Thus, the one called Tsuklak Lungrik Nyima Mawé Sengé (Chökyi Lodrö) wrote this
while in this very place. May virtue abound!
1. The threefold formulation (bzlas pa gsum) relates to the three paths of seeing,
meditation and no-more learning. In the first, suffering, its origin, the path and
cessation are understood. In the second, suffering is to be known, the origin to
be abandoned, the path to be relied upon and cessation to be actualized. In the
third, suffering is known, the origin abandoned, the path relied upon and
cessation actualized. ↩
2. Tib. a mo ni rka ↩
3. Seemingly a reference to Anagārika Dharmapāla, founder of the Maha Bodhi

Society. ↩
365
༄༅། །བལ་ལ་ཡང་་ཤོད་ི་གནས་བོད་བགས།
In Praise of Yangleshö in Nepal

ི་བ་་་ཀ་ན་མོ། །
shri benza heruka namo
Homage to the glorious Vajra Heruka!
འབར་བ་་་གག་་འིལ། །
barwé ku ni chik tu khyil
The blazing body of the heruka resides here,
་ས་བ་པ་ག་་། །
yeshe drubpé chakgya ché
And the great mudrā, whose nature is wisdom.
གདོད་ནས་བ་པ་འོག་ན་། །
döné drubpé womin ni
This is the primordial heaven of Akaniṣṭha,
ས་འར་འཕོས་པ་ད་་ང༌། །
sa dir pöpa mé du jung
Transferred into this very world—amazing!
ོ་ེ་ས་ི་བད་པ་། །
dorjé lü kyi köpa ni
The features of the indestructible vajra body
ི་རོལ་དས་པོ་ས་་ཤར། །
chirol ngöpö chö su shar
Are all manifest here as external forms.
དད་གས་མ་ས་དག་པ་། །
ché lek namshé dakpa yi
Look carefully: it is ornamented with the auspicious signs,
བ་ས་གས་ི་མཚན་མས་ས། །
tashi tak kyi tsenmé tré
Representing the purest aspects of consciousness.
་དང་ཨ་ང་ོམས་གས་ི། །
hang dang atung nyom shyuk kyi
There is a crystal white peak as a sign of union,
ཁ་ོར་གས་་ལ་དཀར་། ། 366
ཁ་ོར་གས་་ལ་དཀར་། །
khajor tak su shel kar ri
The coming together of a HAṂ and A-stroke,
ནགས་ཚལ་གས་པོ་མ་པར་མས། །
naktsal tukpö nampar dzé
Beautifully adorned with thickest woodland.
ལ་པ་འར་ལོ་ས་འན་། །
trulpé khorlo sa dzin ni
As the cakra of manifestation, the land
མ་པོ་ག་་གག་་འིལ། །
dumpo tiklé chik tu khyil
Lies in the shape of a sphere, a single bindu.
ན་པ་མ་བད་ངས་བལ་ིང༌། །
drenpa nam kö dang sil dzing
Awareness is represented by deep refreshing pools,
མ་ལ་རོ་ག་འདོད་ཡོན་མད། །
ngam la ro druk döyön chö
Offerings of the six tastes and sensual delights,
བ་ིད་་མོ་གར་ིས་ེན། །
dekyi lhamö gar gyi tsen
With bliss-sustaining goddesses dancing and playing.
ཨ་དོན་ེ་ད་ོང་པ་། །
a dön kyemé tongpé dra
“A” is the sound of emptiness signifying the unborn nature,
་རས་ོས་པ་བལ་གས་ིས། །
suré nyöpé tulshyuk kyi
And “sura” the intoxicating drink of crazy yogic conduct.
དབང་ན་མས་པ་་ོགས་པས། །
wangchen ngampé dra drokpé
Proclaiming the fearsome sounds of great power,
བདག་འན་་་མ་གམ་གཞོམ། །
dakdzin rudra nam sum shyom
The three kinds of ego-clinging rudra are destroyed,
དཔལ་ན་་གས་ག་མཚན་སོགས། ། 367
དཔལ་ན་་གས་ག་མཚན་སོགས། །
palchen ku ngak chaktsen sok
And the great Glorious One’s enlightened form, mantra and attributes
ཕན་ན་འན་པ་བན་་བ། །
pentsün drenpa shyindu tra
Manifest clearly all around, as if competing with one another.
པ་ལ་པོ་ཐོད་ེང་ལ། །
pema gyalpo tötreng tsal
Here the Lotus King (Pema Gyalpo) Tötreng Tsal,
ཡང་དག་བ་པ་ན་པོ་། །
yangdak drubpa chenpo yi
On the night of the great accomplishment of Yangdak,
ོད་ལ་བད་མས་ི་ལས་བལ། །
sö la dü nam ki lé dral
Liberated obstructing māras through Kīlaya,
ཐོ་རངས་མན་པར་ང་བ་བེས། །
torang ngönpar changchub nyé
And at dawn attained complete awakening.
་་ིན་བས་བ་གནས་། །
dé yi jinlab drub né ché
As a result of this blessing, this great and sacred place
ས་ན་འ་ན་འན་་དན། །
sa chen di na drenda wen
Is without equal anywhere upon the Earth.
ི་ནང་གསང་བ་་ད་དང༌། །
chi nang sangwé denyi dang
Through these words of praise, elegantly composed,
གས་ར་བད་པ་་དངས་ིས། །
lek jar köpé drayang kyi
Describing the outer, inner and secret nature of this place,
ིད་གམ་འོ་བ་ན་བལ་ནས། །
si sum drowa kün dral né
May all the beings of the three worlds be liberated,
གསང་བ་མག་་ོང་འག་ཤོག ། 368
གསང་བ་མག་་ོང་འག་ཤོག །
sangwa chok gi drong juk shok
And may they enter the city of the supreme and secret practice.
ར་ཡང་ས་གར་བང་མཛོད་མས། །
lar yang chö ter bangdzö nam
Once again, may the store of priceless Dharma riches—
ཕ་ནོར་་ས་ོད་པ་དང༌། །
pa norbu yi chöpa dang
The treasures of the father—be enjoyed by his heirs,
ས་གམ་རབ་དག་དངས་ོགས་པས། །
sa sum rabgé yang drokpé
And may the melodious sounds of perfect joy resound throughout the three worlds,
འཛམ་ིང་ན་་བ་པར་ཤོག །
dzamling küntu khyabpar shok
Pervading the whole of Jambudvīpa.
ས་པའང་ོ་ེ་ག་འབར་ལ་ིས་སོ། །
Composed by Dorje Zibar Tsal.
369
In Praise of the Great Indian City of Kolkata
Oṃ svasti!
Vast grove delighting Mahādeva’s mighty consort,
Realm of the glorious Lord of the World,
Eternal wonder transported to this land.
Place where all eighteen trades are plied,1
And people from every race in Jambudvīpa
Gather spontaneously, like bees to honey.
Such varied and splendid riches abound,
As if Vaiśravaṇa's very troves of treasure
Had offered up the world's wealth, with nothing wanting.
All kinds of people—beautiful, ugly and in-between—
As numerous as specks of dust,
Come to vie with one another;
Not even Indra's thousand eyes could behold them all!
So many contraptions and machines
Fill the ears with a thousand clatterings,
Make earth tremble and air rumble like thunder,
And the talk in kumbhāṇḍa, gandharva and other tongues –
It's a wonder we aren't all deaf!
Boats, sparkling like stars, sail back and forth
As if the Ganga herself—finely laid across Jambudvīpa,
Had dragged them there, as precious stones.
Plants and trees laden with fruit,
And, better still, tangled groves
Of luscious greenery—a sight to behold!
Mansions too, magnificently balconied,
With silver and gold, many doorways
And skylights to gladden any heart.
Electric lights, like radiant gemstones,
White, red, yellow, blue and green,
Make it hard to tell night from day—
Fools might even wonder which is which!
Food, drink, clothing, adornments, garlands,
And ointments—everything you might need—
All are here, readily and instantly available,
As if conjured by a bodhisattva’s prayer.
That such a heavenly scene as this
Should exist here in this human realm
Seems hardly possible, but I've seen it—
Certain proof that it's no phantom!
370
As for the pearl-like relics of the tathāgata,2
Supreme amongst all precious vajra substances,
Everything else in existence and peace, all gathered up,
Would not approach even a fraction of their worth.
With offerings from gods and men that defy the imagination
All laid out before them, to look and see is to be liberated!
These sacred objects gracing the world with their beauty
Are more than worthy of veneration, both earthly and divine.
These words of wonder were composed by Lodrö Gyatso

In the twelfth (rgyal) month,
On the tenth day of the waxing moon,
When the vīras and ḍākinīs gather.
May they be virtuous!
Translated by Adam Pearcey and edited by Janine Schulz, 2014. With many heartfelt thanks to Ringu Tulku
Rinpoche who kindly answered questions about the text. Originally published on adamspearcey.com.
1. The traditional definition of a major town (grong khyer) is a place where the
eighteen trades or crafts are present. For a list of the eighteen see Jamgön
Kongtrul Lodrö Tayé, Buddhist Ethics, Ithaca: Snow Lion, 1998: p. 422, n. 70. ↩
2. As noted in the translator's introduction, this is presumably a reference to the

contents from the stūpa at Birdpur (now Piprahwa) in Uttar Pradesh, discovered
in 1898 and then placed in Kolkata’s Indian Museum. ↩
371
Offering Clouds to Delight the Victorious Ones,
Combining A Praise of Redreng with a Prayer of
Aspiration
Namo guru śākyamunaye!
Sun-like conqueror, protector of the triple world,

Lord of Sages, Maitreya, Mañjughoṣa,
Holder of the White Lotus, Tārā and the rest—
This great pleasure grove delights them all:
It is a pleasant site where noble beings reside,
Perfectly arranged and with a fragrant scent,
And thickly arrayed groves of medicinal plants,
Various species of emanated birds who call out in song,
Gently flowing streams of water possessing the eight qualities,
Grassy meadows arrayed like a maṇḍala of turquoise,
All filled with beautiful flowers that delight both gods and men,
And where precious stones and minerals gleam and glisten.
Ḍākinīs and vīras sing like the humming of bees.
Sages, vidyādharas and siddhas throng like sesame seeds.
Here they reside in this place that is like just Sukhāvatī
Transposed to earth, wondrous in its power to inspire.
Onto this great stage, which delights everyone including the gods,
Came the one true heart-son of Atiśa Dīpaṃkāra,
Who was the actual manifestation of Amitābha freed from the lotus,
The great Gyalwé Jungné, ‘Source of the Conquerors’, Könchok Bang,1
Through his blessing this great temple where Mañjughoṣa
Is directly present, this supreme support for all the world,
Arose as the splendour and merit of people from the snowy peaks.
Kyema!2
This is the great heavenly realm of Akaniṣṭha,
With precious trees in the four cardinal and eight intermediate directions,3
Bringing delight to countless buddhas and bodhisattvas,
Whose smiles are enhanced through the latticed rays of light.
Nectar-like treasures dispel sickness, harmful influences, negative actions and
obscurations.
Jewel-like cliffs and terraces are beautifully arranged
And entirely filled with caches of Dharma and other riches.
This great pleasure grove that delights the victorious ones
372
Is equal to the divine assembly hall of Excellent Dharma.4
The Mañjuvajra is like a newly risen sun5
Shining upon a mountain of saffron
One never tires of looking upon it, as it blazes with the splendour of the signs and
marks
And appears as the great all-pervasive lord of all existence and quiescence.
The magical emanation of Gyalwa Könchok Bang,
Gyalwé Jungné, brings joy upon sight,
With a retinue of countless emanations of noble ones of the three families
Appearing in succession like a chain of golden mountains.
These supreme representations, blessed by the victorious one’s secret body, speech
and mind,
Are amassed here like a mountain of precious jewels.
This support for the merit of all the world’s inhabitants
Is like the splendour of the two perfected accumulations.
Those in saffron robes gather here like flocks of geese

And are undistracted in their tenfold practice of Dharma.
They are peaceful, disciplined and conscientious,
Worthy of reverence by gods and human beings alike.
I pray that this site of support and supported, lowland and peak,
May never decline for as long as it remains,
And that it may forever be secure, just like the Vajra Seat!6
Bringing to mind all the virtues that I and others accumulate

Throughout the past, present and future,
As a great cloud of offerings to delight the victorious ones,
I dedicate it all as a cause for the flourishing of the teachings.
Throughout all my births and in all my future lifetimes,

May I uphold the pure conduct of the Kadampas.
May Lord Atiśa and his heirs remain upon the lotus in my heart,
And may I meet them all continually—in actuality, in visions and in dreams!
Sustained by the nectar of the teaching of the supreme vehicle,

May whatever I do through the three doors of my body, speech and mind,
Be of benefit to my mothers and fathers, all sentient beings,
And may I remain until saṃsāra itself is emptied.
May all those with a connection to me, even those who merely hear my name,
Be thoroughly liberated from the seas of misery that are the lower realms.
May the seed of liberation be implanted in their minds,
And may they ultimately attain the fruition of great awakening!
373
May the teachings of the omniscient conqueror flourish and spread,
May the lives of the holders of the teachings be secure,
May all the world enjoy virtue, goodness and prosperity,
And may all the strife of these discordant times be pacified!
Thus, having reached my sixty-third year and arrived at Redreng in the North, the
hermitage of the conqueror,7 I, Jamyang Chökyi Lodrö, made this heartfelt, respectful
prayer. I pray that through inspiration and blessing, it may be realized!
| Translated by Adam Pearcey with the generous support of the Khyentse Foundation, 2019.
1. The life of Prince Könchok Bang (dkon mchog ‘bangs) is told in the fifth of
Dromtönpa’s famous twenty-two birth stories. ↩
2. kye ma. This expression often indicates sorrow but here the sense is clearly one
of wonder. ↩
3. Redreng is famous for its juniper trees. ↩
4. i.e., Sudharmā assembly hall (chos bzang lha yi ’dun sa) in the Heaven of the
Thirty-Three. ↩
5. A statue of Mañjuvajra, the central deity of Guhyasamāja, is the main object of

worship in the temple. ↩
6. i.e., the Vajrāsana, the seat of the Buddha's enlightenment at Bodhgayā. ↩
7. Although referred to here as northern this means north of Lhasa. Redreng is

sometimes spelled Reting in English sources. The name could also be
transliterated as Radreng, but Redreng reflects what may be an older spelling.
‘Hermitage of the conqueror’ (rgyal ba’i dben gnas) is ambiguous in Tibetan and
could be interpreted either as a place of the conquerors, i.e., the buddhas in
general, or as the place of Dromtönpa Gyalwé Jungné specifically. ↩
374
Praise and Prayer to Kharchu, Great Sacred Place of
Lhodrak
Namo guru padmarājāya!
Like a second Akaniṣṭha transported to this world,

This great vajra place of Lhodrak Kharchu
Was blessed repeatedly by the Lotus-born master of Oḍḍiyāna and consort,
As well as the disciples — the king and subjects—, the vidyādharas of India,
And many learned and accomplished masters,
Especially Namkhai Nyingpo, who gained accomplishment
Directly through Viśuddha-Jālaśaṃvara
And attained miraculous powers, realization and the highest view.1
Millions upon millions of vīras and ḍākinīs,
Like an abundance of sesame seeds, revel and delight
In this supremely sacred place,
Which is visible to the eye.
For those of us with good karma and fortune,
There is the wondrous vajra cave with its domed ceiling —
Perfectly elegant, solid and enduring yet spontaneously formed,
And its images of the symbols of the three roots,
Blazing with splendour, imbued with the blessings of the three secrets.
Fields and meadows resemble a maṇḍala of turquoise
With divine flowers, all vividly bright and colourful.
Various trees sway in the breeze,
And are laden with finest fruit.
Heavenly birds call out in sweetest song,
And nectar-like water possessing the eight qualities
Gently cascades and flows in streams.
There are male and female yogis and holders of awareness,
Visible and invisible, too numerous to count,
And inexhaustible Dharma riches and profound treasures —
To this great place of abundant accomplishment,
I pray: inspire me with your blessings!
Supreme vajra place, Devīkoṭa,2
Through infusing this practitioner's body,
And gathering outer, inner and other as one,
Cause me to gain control of energy-mind and appearances,
Delight the gathering of vīras and ḍākinīs,
And actualise the level of Yangdak-Cakrasaṃvara!
375
The vidyādhara Kunzang Ösal Nyingpo Tsal prayed in this way on the 20th day of the
monkey month of the Fire Monkey year3 while passing through this very place.
Siddhirastu!
| Translated by Adam Pearcey 2018, with the generous support of the Khyentse Foundation.
1. Namkhai Nyingpo of the Nub (gnubs/snubs) clan, who is counted among Guru
Padmasambhava's twenty-five disciples, was exiled by King Trisong Deutsen to
Lhodrak, where he meditated on Yangdak Heruka (here equated with
Jālaśaṃvara/Cakrasaṃvara) and attained accomplishment. Kharchu Monastery
later became the seat of Namkhai Nyingpo's incarnations. ↩
2. Lhamo Kharchen is identified with Devīkoṭa, one of the 24 sacred places. ↩
3. 1956 ↩
376
༄༅། །ག་མོ་ས་ིན་མད་ོང་ལ་གསོལ་ོན་བགས་སོ། །
Prayer of Aspiration to the Stūpa “Bodily Sacrifice to the Tigress”

ན་མོ། ོགས་བ་ས་བ་ལ་བ་ས་བཅས་དང་། །
namo chok chu dü shyi gyalwa sé ché dang
Namo! Before all you victorious ones and your heirs throughout the whole of space and
time,
ོན་པ་མཉམ་ད་་ལ་པོ་། །
tönpa nyam mé shakyé gyalpo yi
Including our own incomparable teacher, king of the Śākyas,
ཞབས་ལ་ི་བོ་ན་་མད་ས་ནས། །
shyap dül chiwö gyen du chö ché né
I bow down, presenting my crown-ornament to the dust at your feet—
གསོལ་འབས་ོན་པ་གནས་འ་འབ་པར་མཛོད། །
soldep mönpé né di drubpar dzö
May these, my prayers of aspiration, be fulfilled!
ོན་་བ་དབང་ང་མས་ིང་ོབས་། །
ngön tsé tubwang chang sem nying tob ché
In the past, when the Lord of Sages was the bodhisattva Mahāsattva,
ར་་ག་མོ་་་དང་བཅས་པར། །
gyur tsé takmo bu nga dang chépar
He offered his own body to the hungry tigress and her five cubs,
་ས་ིན་བཏང་ག་མར་་དབང་པོས། །
ku lü jin tang lhakmar lhé wangpö
Prompting Indra, lord of the gods, to create this stūpa,
མད་ོང་བངས་པར་མཛད་ལ་གསོལ་བ་འབས། །
chö dong shyengpar dzé la solwa dep
Wherein to place his remains—to you who acted in this way, I pray!
འཛམ་་ིང་་ེན་མག་ད་པར་ཅན། །
dzam bü ling gi ten chok khyepar chen
Through the blessings of prostrating, offering and praying
བསོད་ནམས་བསགས་པ་དཔལ་ང་དམ་པ་ལ། ། 377
བསོད་ནམས་བསགས་པ་དཔལ་ང་དམ་པ་ལ། །
sönam sakpé pal shying dam pa la
Here, before such an especially sacred object in this world of ours,
ག་མད་གསོལ་བ་བཏབ་པ་ིན་བས་ིས། །
chak chö solwa tabpé chinlap kyi
A supreme, venerable field for the accumulation of merit,
བདག་གཞན་འོ་བས་ང་བ་ར་ཐོབ་ཤོག །
dak shyen drowé chang chub nyur tob shok
May I and all other beings swiftly attain awakening.
བདག་་འར་བར་་ཙམ་གནས་ི་བར། །
dak ni khorwar ji tsam né kyi bar
For as long as I remain here in saṃsāra,
གཞན་ཕན་བ་ལ་ོ་བ་ེས་པ་དང་། །
shyen pen drup la trowa kyepa dang
May I take delight in altruistic actions,
ོ་ངལ་ད་ང་བཟོད་པ་་ཆ་བན། །
kyo ngel mé ching zöpé gocha ten
And never tire, but remain secure in the armour of endurance,
དལ་་བཟོད་དཀ་གནས་འང་འག་ས་ཤོག །
nyal mé zö ké né su'ang juk nü shok
Capable even of entering the unbearable flames of hell.
ལ་བ་ས་ལ་མཐའ་དག་རབ་འན་ང་། །
gyelwé chö tsül tadak rab dzin ching
Maintaining all the victorious buddhas' ways of Dharma,
སངས་ས་ང་མས་མ་ས་མད་པ་དང་། །
sangyé chang sem malü chöpa dang
And venerating each and every buddha and bodhisattva,
ང་ཁམས་མཐའ་དག་ཡོངས་་ོང་བ་དང་། །
shing kham tadak yong su jongwa dang
May I thoroughly purify all the various realms,
བ་བར་གགས་པ་ས་མས་ཡོངས་ོགས་ཤོག ། 378
བ་བར་གགས་པ་ས་མས་ཡོངས་ོགས་ཤོག །
dewar shekpé chö nam yong dzok shok
And fully perfect all the qualities of the sugatas.
མདོར་ན་འཇམ་དཔལ་དངས་ི་གས་བེད་དང་། །
dor na jampal yang kyi tuk kyé dang
In short, by generating the intention of Mañjughoṣa,
མཛད་པ་ོན་ལམ་་བན་འབ་ར་ནས། །
dzepa mönlam jishyin drup gyur né
And accomplishing his activity according to these aspirations,
ནམ་མཁ་མཐའ་མཉམ་འོ་བ་མ་ས་པ། །
namkhé ta nyam drowa malüpa
May I lead all beings, who are as infinite as space,
ན་་བཟང་པོ་་འཕང་ལ་འད་ཤོག །
kuntu zangpö gopang la gö shok
To the level of Samantabhadra, the Ever Excellent!
ས་པའང་ས་ི་ོ་ོས་པས་ོན་ག་་ིས་པ་་བན་འབ་པར་ར་ག། །།
May these words of aspiration, written by the one called Chökyi Lodrö, be accomplished in this way!
379
The Conquerors' Delight: In Praise of Śrāvastī
Oṃ svasti!
Supreme god of gods, triumphant Lion of the Śākyas,
Leader of men and foremost guide for all the world,
Your three kāyas are to be found throughout all realms,
And, in taming those of limited vision, you reign supreme!
Miraculous in your activity, in the mere blink of an eye

You emanated and absorbed many hundred forms
Here, in this supreme of places known as Śrāvastī —
To this, the Lord of Sages' garden of delight, I pay homage!
Here the light of the assembled saṅgha in their saffron robes

Embraced the sky like fresh golden clouds at dawn or dusk,
In this great valley renowned as Jetavana — 'Jeta's grove' —
Which arose through the merit of the patron Anāthapiṇḍada.
Here, in this great paradise of the Dharma,

The Lord of Sages, resplendent as a golden mountain,
Displayed great miracles that utterly vanquished
The six elephant-like teachers, drunk on their wrong views.
As the sound of their wailing filled the entire world,
You subdued and humiliated all Māra's forces,
And sounded the drum of Dharma a hundred times.
Thus, the wondrous account of your great miracles,

Like nectar that gladdened the heart and delighted the vision
Of gods, human beings and all other witnesses,
Will be forever told and retold until the very ends of time.
To Śrāvastī, a place more exalted than any other,

For more than five and twenty rainy seasons,
You, foremost of the two-legged, came and here you stayed —
Now, recalling this again and again, I pay homage!
Henceforth, throughout all my future lives,

May I be cared for by the Guru, Lord of Sages,
And as I keep the discipline that delights the noble,
May I be satisfied with Dharma, profound and vast!
380
May the Omniscient Buddha's teaching and its holders flourish,
May Dharma patrons live long and their merit and resources increase!
May the evil actions of asuras hostile to the doctrine be pacified!
And may the light of precious Dharma shine forever brightly!
Thus, I, Jamyang Chökyi Lodrö, wrote this during a pilgrimage to this holy place in the
Fire Monkey year (1956), when recalling the Teacher's life and liberation and feeling
extremely inspired.
381
The White Lotus Garland of Immortality: In Praise of
the Supreme Vajra Place, Tso Pema (Lotus Lake)1
Oṃ svasti!
May Pema Tötreng, king of awareness-holders,

Who embodies the wisdom, strength and love
Of the victorious ones and their heroic heirs,
Grant auspiciousness everywhere and for evermore!
Were a heavenly realm to be transposed to earth,

It still could not compare to this unrivalled site,
This great wisdom lake adorned with lotus flowers —
To this supremely sacred place, I offer praise!
Here the crystal-white peaks of the Himālayas

Are beautifully arrayed like threaded pearls,
And some, like fragments of white cloud,
Shimmer as if dancing to and fro in the sky.
It is surrounded on all sides by golden hills,

And forests thick with white sandalwood,
And there are rocks of precious substance,
Bearing signs of enlightened body, speech and mind.
There are groves of plants, flowers, and trees of delicious fruit,

As if arisen from requests to alleviate hunger and thirst;
Yet this was not designed or delivered to fulfil such needs;
It naturally provides and fulfils all wishes — and for this, I offer praise!
These divine streams came not from heaven,

Nor were they created by the nāga king;
It was Padmākara, achiever of the vajra body,
Who miraculously turned heat into water.
The flames of the sandalwood pyre, which flickered and raged as if in anger,
Fled as if in shame when he appeared in his deathless body,
And this clear, cooling lake, immaculate and purifying, rare in the three worlds,
Appeared as the self-arisen, lotus-filled splendour of the Lotus Born: emaho!
Single embodiment of all the buddhas' compassion,

Lotus King, chief of all sky-faring ḍākas and ḍākinīs,
Miraculously born nirmāṇakāya, untainted by a womb —
To this great eternal bearer of the lotus, I bow down!
With the wisdom consort, deathless Mandāravā,

You displayed a hundred modes of illusory passion,
And your fame extended throughout the three planes —
To the Immortal Lake-Born Vajra, I offer reverent praise!
382
You transformed the kingdom of Zahor to make it pure,
And with your unimaginable activity of taming the unruly,
You made it the source of oceans of vidyādhara masters —
To the support and the supported, I offer reverent praise!
May all living beings be cared for by this second Buddha,

Be encouraged by the prophecy of a great secret treasury of uncommon instructions,
Become a receptacle of Dharma,
And bring infinite disciples to maturity and liberation!
From Cāmaradvīpa, consider us with compassion:

Inspire us, your fortunate followers, with blessings,
Cause the teachings to spread throughout India and Tibet,
And pacify the dark forces that plague us in this troubled age!
On the shores of Tso Pema, I, Chökyi Lodrö, the lowliest of Padma's followers, made this prayer.
Siddhirbhavantu!
Translated by Adam Pearcey (with the generous support of the Khyentse Foundation and the kind assistance of Alak
Zenkar Rinpoche), 2018.
1. i.e., Rewalsar, Himachal Pradesh, India ↩
383
The White Lotus: In Praise of Lumbinī
Oṃ svasti!
The great flag of your universal renown
Flies high throughout the three worlds,
You of supreme marks and moon-like face1 —
Lord of sages, to you I pay homage!
Following five wondrous considerations,

You, the divine Prince Śvetaketu,
Took birth in this world of ours in Kapilavastu,
As the son of Śuddhodana.
You blessed the golden womb of Mahāmāyā,2
As a jewelled palace,
Where you taught the Dharma.
And when months equal in number to the ten bhūmis
Had passed, you emerged painlessly
As a newborn from her right side,
To be wrapped in white cotton
By the gods Brahmā and Indra.
When you then took seven steps
Pure fresh lotuses sprang up
And blossomed beneath your feet,
And a great radiance filled the air.
You were bathed in divine nectar,
A prognosticator examined you well
And prophesied that you would become
Either a universal monarch or a buddha.
At this, the gods raised their eyebrows
And laughed together in merriment,
While Māra’s hosts despondently cried out
And wailed in anguish.
At once, countless signs of merit and fortune
Appeared throughout the world,
As your five hundred positive aspirations
For this age of strife took effect.
Thereafter, as a great leader of beings,
You excelled in the sports and games of youth,
Reached the essence of enlightenment,
And perfectly sounded the great Dharma drum.
As I behold this renowned and sacred site,
Venerated by so many noble arhats,
A place that truly liberates upon seeing,
I bow down in faith and devotion.
Through the virtue of offering praise in this way,

May there be boundless perfecting, maturing and purifying
Throughout infinite, ocean-like realms, so that beings are freed
And attain the supreme status, equal to this Great Sage!
When encountering this very place, I, Jampal Gawé Gocha, felt inspired to arrange these flower-like words.
384
| Translated by Adam Pearcey with the generous support of the Khyentse Foundation and with gratitude to Hubert
Decleer, 2018.
1. Cf. The Rāṣṭrapāla Sūtra: "To you who are endowed the supreme marks and an immaculate
moon-like face and are the colour of gold, I pay homage!" (mtshan mchog ldan pa dri med zla ba'i
zhal/ gser mdog 'dra ba khyod la phyag 'tshal lo/ ) ↩
2. Buddha Śākyamuni's mother is also known simply as Māyā or as Māyādevī. ↩
385
༄༅། །འ་ད་འཕགས་མ་བ་མད་བས་ི་ར་ན་ང་་བགས་སོ། །
Brief Supplementary Text for Intensive Practice (Drupchö) of the Sublime Lady of
Immortality (Chimé Pakmé Nyingtik)
ན་མོ་་་་་་ཙ་ཡ།
Namo gurvī-tārā-cintācakrāyai!1
་ལ་འ་ད་འཕགས་མ་བ་མད་བས་་་་ན་དང་། མ་པ་་ན་གས་ལས་
When performing intensive practice2 of the Sublime Lady of Immortality,3 there are the preparations, the main part,
and the conclusion.
1. Preparations
For the first, there is the preparation of the deity and the preparation of the vase.
1. Preparation of the Deity
དང་པོ་ཐོག་མར། བ་ས་ིན་ཆགས་དག་པ་གནས་་ང་བོད་ཡར་་ས་བད་་་ས་བཟང་
པོར། དམ་ག་་ིས་་སོགས་ེན་དང་ན་ི་ཡོ་ད་་མས་ས་པ་ང་། བདག་བེད་མད་པ་་གས་
ར་ོད། ན་གཏོར་ར་མས་་ར་བ་བར་བཤམ།
First go to a pure, auspicious, and blessed place. Then, during an excellent time, for example when the sun is moving
north4 on the 8th day of the waxing moon, gather the following articles and ornaments. A representation of the deity,
such as a painting [that is a support for your] samayas. In front of that place the daily offerings of the two waters
and the five sense offerings, and the ambrosia,5 torma, and rakta for the self-visualization. You can place them
wherever is convenient.
ེགས་་བས་ན་ི་དས་་ན་པོ་་མལ་ི་ག་་བད་པ་ལ་་ཏོག་གམ་འ་དཀར་ི་ཚོམ་་དས་་་
བ་གག །ོགས་བར་་ལས་དམའ་བ་བ། ་བ་ང་བ་བ་བཅས་གཙོ་འར་ད་བད། མན་བ་གང་
བར་ན་རཀ་གཏོར་གམ་དང་། ་གས་ར་ོད་གཡོན་བོར་་བཤམ། ོན་འོ་དཀར་གཏོར་
དང་། གཞན་ཡང་ར་མ་ཡོ་ད་མས་ཚོགས་པར་འོ། །
In the middle of a small stand covered with a cloth, arrange a precious maṇḍala with scented drops and then place
heaps of flowers or white grains. This maṇḍala represents the main deity and her retinue, and should thus consist of
nine heaps; a large heap in the centre, four slightly smaller heaps in the four directions, and on the outside of each of
those four heaps, place a small heap (making four small heaps in total). In front or behind, wherever is convenient,
place the ambrosia, torma, and rakta, and the two waters and the five sense offerings, arranged clockwise. Also
gather the white preliminary torma6 and anything else you might need.
་ནས་ཐོག་མར་ག་བན་གསོལ་འབས་དང་བད་འབས་ོན་་འོ་བ་བས་མས་ནས་བམས་བདག་བེད་
ན་ི་ལ་འོར་ར་ས་ལ། བས་པ་མས་་ར་འབ་པར་། ་ནས་དཀར་གཏོར་གར་ེམས་བཤམས་
ལ། བསང་ང་ིན་བབས་མོན་ངས་ང་གས་བས་ི་ར་ས་ལ།
386
Then start with the seven-line prayer and the lineage prayers, followed by the self-visualization based on the daily
practice. Start with taking refuge and recite all the way through, up to and including the mantra recitation. Then
arrange a white torma and a golden drink.7 Cleanse, purify, and bless them, invite the guests, and recite the mantras
as usual. Request them to perform their activities with the verse starting with:
གང་དག་འར་གནས་་དང་། །
gangdak dir né lha dang lu
All those who dwell in this place—gods and nāgas,
གནོད་ིན་ིན་པོའམ་གཞན་དག་ལ། །
nöjin sinpo am shyendak la
Yakṣas, rākṣasas, and others—
དིལ་འར་དོན་་ས་ོགས་འ། །
kyilkhor döndu sachok di
For the sake of this maṇḍala, in this place,
བདག་་ེད་ིས་ལ་་གསོལ། །
dak shyu khyé kyi tsal du sol
I pray: please grant us the space!
གང་དག་འར་གནས་སོགས་ིས་ིན་ལས་བལ་བ་་ས་ོང་་དོན་ཡང་ཚང་་། །
With this, the ritual for requesting the use of the land is complete.
་ནས་ལས་གང་ར་ིན་བབ། ཚོམ་་ལས་གས་ིས་བསང་།
Then bless the offerings according to the main sādhana. Purify the heaps [representing the maṇḍala] with the activity
mantra.
ༀ་བ་ཨ་ྀ་ཏ་་ི་ཧ་ན་ཧ་ན་ྃ་ཕཊ།
om benza amrita kundali hana hana hung pé
oṃ vajrāmṛta-kuṇḍali hana hana hūṃ phaṭ
Purify with:
ༀ་་་ཝ་ཿས་དྷ་་་ཝ་ོ྅་། ས་ང་།
om sobhava shuddha sarva dharma sobhava shuddho hang
oṃ svabhāva śuddhāḥ sarvadharmāḥ svabhāva śuddho ‘haṃ
ོང་པ་ངང་ལས་མན་ི་ེན༔
tongpé ngang lé dün gyi ten
Out of emptiness arises the front visualization.
འང་་མ་ི་མཁའ་ོང་༔
jung nga yum gyi khalong du
Within the expanse of the five elements—the five consorts—
ནོར་་་ལ་ སོགས 387

ནོར་་་ལ་ སོགས
norbu chushel...
Stands the celestial mansion of great liberation, formed of precious crystal...etc.
ིན་ལས་ར་དམ་ག་པ་བེད། ་ས་པ་བིམ། ག་མད་བོད་པ་བར་དས་ར་བཏང་།

Generate the samayasattva according to the activity manual.8 Dissolve the wisdom deity, perform the homage, and
continue as usual, up to and including the offerings and praise.
ོར་ིལ་དང་ོས་ཐོགས། ས་བག་ཐལ་མོ་ར་ལ།
Kneel, and while holding vajra, bell, and incense, with hands folded together, pray in the following way:
ༀ༔ སངས་ས་ཐམས་ཅད་ེད་པ་མ༔
om, sangye tamché kyepé yum
Oṃ! Deities of the maṇḍala of Immortal Tārā,
འ་ད་ོལ་མ་་ཚོགས་མས༔
chimé drolmé lhatsok nam
Mother of all the buddhas,
ོན་ི་གས་དམ་ན་པོ་ས༔
ngön gyi tukdam chenpo yi
Please remember the sacred pledge you took earlier
བདག་ལ་དངས་པར་མཛད་་གསོལ༔
dak la gongpar dzé du sol
And think of me!
ག་པ་འན་པ་བདག་ས་༔
rigpa dzinpa dak gi ni
I, a vidyādhara,
ཡོ་ད་མ་པ་ཐམས་ཅད་པས༔
yojé nampa tamchépé
By using all the various substances,
བ་བ་ལོངས་ོད་རབ་ར་༔
dewé longchö rabjar té
Will enjoy the wealth of great bliss,
་མས་ཡོངས་་མད་པ་དང་༔
lhanam yongsu chöpa dang
And thus make offerings to the deities.
ོད་ན་མས་ལ་ཕན་གདགས་ིར༔
nöden nam la pendak chir
For the benefit of beings
388
གས་ི་་ག་ཐབས་ན་པོས༔
ngak kyi chogé tab chenpö
I will accomplish the maṇḍala of the essence
ིང་པོ་དིལ་འར་བབ་པ་དང་༔
nyingpö kyilkhor drubpa dang
Through the great method of this mantric ritual
རང་གཞན་དོན་ན་བིད་འཚལ་ན༔
rangshyen dön kün gyi tsal na
When beseeching you to accomplish the benefit of myself and others,
་ས་ིང་ེ་ན་པོ་ས༔
yeshe nyingjé chenpo yi
Through your great wisdom and compassion,
བཟོད་པར་མཛད་་གནང་ནས་ང་༔
zöpar dzé dé nang né kyang
Bear with me and accomplish it!
ོད་བད་འ་ད་ོལ་མ་༔
nöchü chimé drolma yi
Please grant your blessings so I may realize
ོ་ེ་གམ་དང་དེར་ད་པར༔
dorjé sum dang yermé par
The world and all beings
ིན་ིས་བབ་པར་མཛད་་གསོལ༔
jingyi labpar dzé du sol
As indivisible from the three vajras of Immortal Tārā!
ས་གསོལ་བ་བཏབ། ས་གསོལ་བས་་ཚོགས་མས་དེས་པ་ན་པོས། ག་པ་འན་པ་ོད་ིས་དིལ་འར་

ི་ལས་་ར་འོས་པ་ིས་ག་ས་བཀ་གནང་བ་ལ་ནས་བ་པ་ས་ག་ལ་མ་པས་་ས་ི་ག་ིན་ག་པར་
འབར་བར་ར། ས་དགས་ལ་མལ་ཚོམ་་བཅས་བ།
Through this prayer, the deities are utterly delighted, and they grant permission by saying: ‘You, a vidyādhara, may
perform whichever of the maṇḍala’s activities is appropriate!’ They dissolve in the place of practice, which then
blazes with wisdom’s extraordinary splendour. After visualizing this, dissolve the maṇḍala and clean up the heaps
that represent it.
389
2. Preparation of the Vase
གས་པ་་ན་ན་མ་པ་ི་ཆབ་དང་ར་་བད་ན་གས་ཁ་ན་མལ་ངས་བཅས་པ་བད་ནས། མད་
པ་མས་ར་ར་གསར་་བཤམ་པའམ་ཁ་གསོ། ང་ཞལ་གངས་ཐག་འ་ས་ལ།
Arrange two precious vases, ornamented and with a ribbon tied around the neck, filled with scented water and
containing the twenty-five vital essences. Also arrange a conch and a dhāraṇi-cord, and new offerings in the same
way as before. You may also simply replenish the offerings that are already present.
བསང་
Cleanse with:
ༀ་བ་ཨ་ྀ་ཏ་་ི་ཧ་ན་ཧ་ན་ྃ་ཕཊ།
om benza amrita kundali hana hana hung pé
oṃ vajrāmṛta-kuṇḍali hana hana hūṃ phaṭ
ང་།
And purify with:
ༀ་་་ཝ་ཿས་དྷ་་་ཝ་ོ྅་།
om sobhava shuddha sarva dharma sobhava shuddho hang
ོང་པ་ངང་ལས་པད་་ེང་༔
tongpé ngang lé pé dé teng
From the state of emptiness, upon a lotus and moon disk,
ཁ་དོག་་ན་་་ ྃ༔
khadok ngaden yigé droom
Arises a five-coloured syllable bhrūṃ,
ཡོངས་ར་ི་་ན་པོ་༔
yong gyur chi ni rinpoche
Which transforms into an excellent vase,
རང་བན་མ་པ་བཟང་པོ་༔
rangshyin bumpa zangpo ché
Its exterior made from precious jewels,
མཚན་ད་ཡོངས་ོགས་འོད་་འབར༔
tsennyi yongdzok ö du bar
Perfect in its design, and blazing with light.
ནང་་་ཚོགས་བགས་པ་གནས༔
nang ni lhatsok shyukpé né
Inside, the deities abide
ན་ན་གཞལ་ད་ཁང་ན་པོར༔ 390
ན་ན་གཞལ་ད་ཁང་ན་པོར༔
rinchen shyalmé khang chenpor
In a vast, immeasurable palace made of jewels.
དས་་པ་འདབ་བ་ེང་༔
ü su pema dab shyi teng
In its centre, on a four-petalled lotus, are…etc.
སོགས་ིན་ལས་ར་དམ་ག་པ་བེད། ་ས་པ་ན་འེན་བགས་གསོལ་ག་མད་བོད་པ་བར་བཏང་།
Follow the activity manual, and continue with inviting the wisdom deity, requesting to remain, offering homage, and
making offerings and praise. Then recite the following:
མ་ནང་འཕགས་མ་གས་ཀ་༔
bum nang pakmé tukka ru
Inside the vase, in the heart of the Noble Lady,
་ས་མས་དཔའ་་དཔག་ད༔
yeshe sempa tsepakmé
Is the wisdom being9 Amitāyus.
དཀར་གསལ་མཉམ་གཞག་་མ་འན༔
karsal nyamshyak tsebum dzin
He is brilliant white and holds a long-life vase, in the mudrā of meditative equipoise,
དར་དང་ན་ན་ན་ིས་མས༔
dar dang rinchen gyen gyi dzé
And is adorned with silks and jewelled ornaments.
ོ་ེ་ིལ་ང་པད་ར་བགས༔
dorjé kyiltrung pé dar shyuk
He is seated resplendently in vajra posture upon a lotus and moon-disc seat
འོད་དང་འོད་ར་འོ་བ་༔
ö dang özer trowa yi
Amidst radiating rays of light.
གས་དས་་ེས་་་དས༔
tuk ü chukyé nyidé ü
In the centre of his heart is a lotus, sun, and moon-disc seat,
ཾ་མཐར་གས་ི་ེང་བས་བོར༔
tam tar ngak kyi trengwé kor
Upon which is tāṃ encircled by the mantra garland.
བས་པས་གས་དམ་ད་བལ་༔ 391
བས་པས་གས་དམ་ད་བལ་༔
depé tukdam gyü kul té
Reciting the mantra evokes his wisdom mind,
འོད་ི་ང་བ་མཐའ་ཡས་པ༔
ö kyi nangwa tayepa
Causing a stream of boundless light to burst out
གག་ཏོར་ནོར་་ེ་ནས་འཐོན༔
tsuktor norbü tsé né tön
From the tip of the uṣṇīṣa’s jewel.
་ལས་འཕགས་མ་མ་པར་ལ༔
dé lé pakma nampargyal
From it appears the sublime Vijayā,
་ལ་མདོག་ཅན་ག་གཡས་ིས༔
chushel dokchen chak yé kyi
The colour of crystal.
བས་ིན་ག་ས་གས་་དང༔
kyabjin chakgyé chakkyu dang
Her right hand holds an iron hook with the gesture of granting refuge,
གཡོན་པས་མག་ིན་་མ་བམས༔
yönpé chokjin tsebum nam
And her left holds a long-life vase with the gesture of supreme giving.
འོད་དང་འོད་ར་དང་བཅས་པ༔
ö dang özer dang chepa
Along with brilliant rays of light,
ངས་ད་་ར་ལ་ར་འོས༔
drangmé nyizer dul tar trö
Limitless forms of herself stream out like specks of dust in sunlight.
རང་་གས་ནས་གས་ི་ེང་༔
rang gi tuk né ngak kyi treng
From my heart the mantra garland flows
ོ་ེ་གངས་ཐག་ལས་བད་༔
dorjé zung tak lé gyü dé
Through the dhāraṇī-cord,
མ་་གས་དམ་ད་བལ་བས༔ 392
མ་་གས་དམ་ད་བལ་བས༔
bum lhé tukdam gyü kulwé
Which invokes the wisdom minds of the deities of the vase.
བ་ོང་རོལ་པ་འོད་ར་ིན༔
detong rolpé özer trin
Clouds of light rays—the play of bliss and emptiness—
མཁའ་བ་ན་་ང་བ་ས༔
khakhyab küntu nangwa yi
Completely illuminate the whole of space,
འཕགས་མད་འོ་བ་དོན་ན་བབས༔
pak chö drowé dön kün drub
Make offerings to the noble ones, and fulfil all beings’ aims.
ར་འས་གས་ི་ངས་བར་འིལ༔
tsur dü tuk kyi dangwar khyil
Gathering back, they coil around the vital essence of her heart.
་དང་གས་ལས་བད་ི་ན༔
ku dang ngak lé dütsi gyün
From her body and the mantra, a boundless flow of ambrosia
དཔག་ད་ང་ནས་མ་པ་བད༔
pakmé jung né bumpé chü
Gushes forth and transforms the contents of the vase
དས་བ་ན་ི་ིང་པོར་ར༔
ngödrub kün gyi nyingpor gyur
Into the essence of all accomplishments.
ས་པས་ང་འན་གསལ་བཏབ། གངས་ཐག་ངས་ལ་གཙོ་བོ་གམ་དང་་ཤམ་ཅན་མས་མ་བ་་ལས་་ང་
བ་དང་། ལས་བ་བ་་། ོ་བ་ར་གག་་ལས་་ང་བ་བ། མཐར།
Clearly visualize like this. Take hold of the dhāraṇī-cord, and recite the mantra of the three main deities and the
combined mantra10 at least three hundred times, the mantras of the four activity Tārās about one hundred times
each, and the mantras of the four gatekeeper Tārās at least twenty-one times. At the end, offer the water of the conch
with:
ༀ་ཿྃ༔
om ah hung
oṃ āḥ hūṃ
ས་ང་ཞལ་ི་་མད་ཡོན་་ལ་བས།
་ཚོགས་བ་བ་ན་པོ་་བོར་འོད་་་བས་འ་ད་་དང་་ས་ི་དས་བ་ེར་བ་ོ་ེ393
་
་ཚོགས་བ་བ་ན་པོ་་བོར་འོད་་་བས་འ་ད་་དང་་ས་ི་དས་བ་ེར་བ་ོ་ེ་
བད་ི་་ན་་ར།
lhatsok dewa chenpö ngowor ö du shyuwé chimé tsé dang yeshe kyi ngödrub terwé
dorjé dütsi chugyün du gyur
The deities —the essence of great bliss— dissolve into light and become a stream of vajra-
ambrosia that grants the accomplishments of immortal life and primordial wisdom.
ས་མོས།
ལས་མ་ནང་་པད་་ེང་༔
lé bum nang du pé nyi teng
In the activity vase on a lotus and sun-disc
པ་་མིན་་མདོག་དམར༔
pema tamdrin kudok mar
Is Padma Hayagrīva, red in colour.
ག་གས་པ་ིལ་་འན༔
chak nyi pema drilbu dzin
He has two hands which hold a lotus and bell,
ར་ོད་ཆས་ོགས་དོར་བས་བགས༔
durtrö ché dzok dortab shyuk
Is adorned with all the charnel ground ornaments, and stands in striding posture.
་ལས་ོ་ེ་བད་ི་ན༔
ku lé dorjé dütsi gyün
From his body flows a stream of vajra-ambrosia,
བབས་པས་མ་པ་གང་བར་བསམ༔
babpé bumpa gangwar gyur
Which fills the vase.
ༀ་ ིཿཔ་ི་ཏ་ས་ ན་ཧ་ན་ཧ་ན་ྃ་ཕཊ༔
om hrih padmantakrita sarva bighanen hana hana hung pé
oṃ hrīḥ padmāntakṛta sarva-vighnān hana hana hūṃ phaṭ
ས་བ་་བད་བ།
Recite this 108 times.
དཔལ་ོ་བོ་ལ་པོ་་མིན་ིས་དབང་བར་ི་་བ་མ་བ་ི་བར་་བར་གད་ི་བགས་ 394
དཔལ་ོ་བོ་ལ་པོ་་མིན་ིས་དབང་བར་ི་་བ་མ་བ་ི་བར་་བར་གད་ི་བགས་
ཐམས་ཅད་བོག་པ་ིན་ལས་མཛད་་གསོལ།
pal trowö gyalpo tamdrin gyi wangkur gyi jawa ma drub kyi bardu barchö kyi gek
tamché dokpé trinlé dzé du sol
Hayagrīva, glorious king of wrathful ones, please enact your activity of averting all
obstacle-making demons until the activities of granting empowerments has been
accomplished!
ས་ལས་བལ་ནས་བཞག །་ེན་ཙི་ད་ན་ོར་ིལ་བད་ི་སོགས་དབང་ས་མས་ང་བས་འ་་ཚོགས་
པར་ས་ལ།
Entrust the activity like this. Now gather the empowerment substances, such as an image or other representation of
enlightened body, the empowerment images,11 the crown, vajra and bell, and ambrosia.
དབང་ས་མས་་བོ་མ་པར་དག་པ་ས་ི་དིངས་རང་བན་་ས་ི་ང་བ་ར་ཡང་འཆར་
བ་ིན་བས་དང་དས་བ་འང་བ་དིག་་ར་པར་
wang dzé nam ngowo nampar dakpa chö kyi ying rangshyin yeshe kyi nangwa chiryang
charwé jinlab dang ngödrub jungwé yik tu gyur
Imagine that the empowerment substances transform into wisdom appearances which have
the nature of the completely pure essence, the basic space of phenomena, and become like a
jewel that grants accomplishment and blessing.
མོས་པ་མས་་་ན་ི་་བའོ། །
This concludes the preparations.
2. Main Part
དས་ག་བ་མད་བས་ཛ ་ཁང་དེ་བ་།
During the main part of the intensive practice, divide the maṇḍala house with the following mantra:
ྃ་་་་ེ། ྃ་ ིཿ ྃ༔ ྃ་ ྃ་ ིཿྃ། ཛ་ྃ་བྃ་ཧོ༔ ཕཊ་ཛཿ

droom bisho bishuddhé | tam hrih droom | tam droom hrih hung | dza hung bam ho | pé
dza
bhrūṃ viśva vishuddhe | tāṃ hrīḥ bhrūṃ | tāṃ bhrūṃ hrīḥ hūṃ | jaḥ hūṃ baṃ hoḥ | phaṭ
jaḥ
ས་བདག་བེད་ི་དིལ་འར་ལས་མན་ེན་ི་་ས་མར་་གག་ལས་གས་མད་ི་ལ་ིས་ེན་དང་བེན་
པ་དིལ་འར་ེས་་་་འདབས་འོར་ཙམ་་བགས་པར་བོམ་ལ་བས་པར་འོ།། །།
Visualize that the maṇḍala of the self-visualization, both surroundings and deities, divides, and in the space in front
arises the maṇḍala of the front-visualization, like one candle lighting another, with rings of fire-mountains at the
edges of the maṇḍalas just touching each other. Then do the mantra recitation.
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3. Conclusion
མག་དས་བ་ན་པ་བས་དགས་།
The visualization for receiving the accomplishments is as follows. First divide the maṇḍala with this mantra.
ཾ་་་་ེ་ༀ་་་་་་་ས་མ་ལ་ཕཊ་ཛཿ
droom bisho bishuddhé | om taré tuttaré turé sarva mandala | pé dza
bhrūṃ viśva vishuddhe | oṃ tāre tuttāre ture sarva-maṇḍala | phaṭ jaḥ
ས་ཛ ་ཁང་ེ་བ་ོན་་འོ་བས།
རང་་གས་ཀ་ནས་འོད་ར་དམར་པོ་འོས།
rang gi tukka né özer marpo trö
From my heart radiate red rays of light,
དིལ་འར་ི་་ཚོགས་མས་ི་གས་ད་བལ།
kyilkhor gyi lhatsok nam kyi tukgyü kul
Invoking the wisdom minds of the deities.
་ལས་འོད་ར་བསམ་ིས་་བ་པ་འོས།
dé lé özer sam gyi mi khyabpa trö
From them, inconceivable rays of light burst forth
འར་འདས་ི་ངས་བད་ཐམས་ཅད་བས་་དིལ་འར་པ་གས་ཀར་མ།
khordé kyi dangchü tamché dü té kyilkhorpé tukkar tim
And gather the vital essences of saṃsāra and nirvāṇa, which dissolve into the deities'
hearts.
དས་བ་ོལ་བ་ལ་མན་་ོགས་པས་་ས་ི་ག་ིན་འབར་བན་བགས་པར་ར།
ngödrub tsolwa la ngön du chokpé yeshe kyi zijin bar shyin shyukpar gyur
The deities are about to grant the accomplishments, and remain ablaze with wisdom’s
splendour.
Then recite the following mantra as much as you can:
ༀ་་་་་་་ ིཿ ྃ་བ་་ན་་་་་༔ ༀ་ཿྃ་་༔ ྃ་ྃ་ྃ་ྃ་ྃ༔ ས་ཏ་

་ག་ཏ་་་ན་མ་་ེ་་ༀ༔ ་ཡ་་ཀ་་་ཎ་ཀ་ས་ི་ཕ་ལ་ཧོ༔
om taré tuttaré turé hrih droom benza jnana ayukhé soha | om ah hung soha | mum lam
mam pam tam | sarva tathagata ayujnana maha punyé tishta om | kaya waka tsitta guna
karma sarva siddhi pala ho
oṃ āḥ hūṃ svāhā | mūṃ lāṃ māṃ pāṃ tāṃ | tāre tutāre tūre sarva-tathāgata āyurjñāna
māha-puṇye tiṣhṭha oṃ | kāya vāka citta guna karma sarva-siddhi phala hoḥ
་ས་་བའོ། །
དས་བ་བལ་བ་བ་ན་རང་གང་ར་ལ། ང་ཟད་ས་པར་ོ་ན་ཡོངས་ོགས་འ་ད་ིང་ག་ལས་འང་བ་
396
འས་ང་བལ་།
Now comes invoking the accomplishments. Should you wish to be concise, simply follow the main practice text. To
elaborate slightly, perform the following invocation from The Completely Perfect Immortal Heart Essence.12
ིཿ རང་ང་འོད་ང་ོགས་བ་དིལ་འར་བ༔
hrih, rangjung önang chok chü kyilkhor khyab
Hrīh! Naturally arising light suffuses the maṇḍalas of the ten directions
་འར་་་དས་བ་མ་ས་བས༔
mingyur tsé yi ngödrub malü dü
And gathers all the accomplishments of unchanging life.
བད་ི་རང་བན་དས་བ་ས་ལ་མ༔
dütsi rangshyin ngödrub dzé la tim
They dissolve into the accomplishment substances, which have the nature of ambrosia,
་ས་བསོད་ནམས་་་་མཚོར་འིལ༔
yeshe sönam tsé yi gyatsor khyil
And swirl in an ocean of wisdom, merit, and longevity.
ིཿ འ་ད་ོ་ེ་དིལ་འར་མ་ས་པ༔
hrih, chimé dorjé kyilkhor malüpa
Hrīh! All the immortal vajra-maṇḍalas
གཞན་་་བགས་རང་་དིངས་་གསལ༔
shyendu mi shyuk rang gi ying su sal
Are found nowhere but in your own basic space.
མ་ག་འར་བ་ན་ོད་ལས་ོལ་༔
marik khorwé mün trö lé drol té
Having been liberated from the darkness of samsāra’s ignorance,
དག་པ་་ས་ོ་ན་རང་སར་ེ༔
dakpa yeshe gochen rangsar jé
The great door of immaculate wisdom opens in its own place.
ས་ད་དག་པ་་ངས་དང་པོར་ཤར༔
chönyi dakpé kyareng dangpor shar
At first the pure dharmatā dawns;
ཉམས་ང་ང་་འལ་བ་ནམ་ཡང་ལངས༔
nyamnang gong du pelwé namyang lang
Then the daylight of increase in experience breaks;
ག་པ་ཚད་ལ་བས་པ་་མ་ཤར༔ 397
ག་པ་ཚད་ལ་བས་པ་་མ་ཤར༔
rigpa tsé la pebpé nyima shar
And the sun of awareness reaching full maturity arises;
མ་ོག་འ་བདག་ན་པ་ན་ཟད་ནས༔
namtok chidak münpa kün zé né
Finally, when the darkness of conceptual thoughts, the Lord of Death, is completely
exhausted
་ས་ང་བ་འལ་བ་ངས་ོགས་པས༔
yeshe nangwa pelwé drang dzokpé
The increase of wisdom appearances is perfected.
ད་་ད་་དས་བ་ལ་་གསོལ༔
danta nyi du ngödrub tsal du sol
This very moment, grant us accomplishment!
ད་་ནང་དིངས་ན་པོར་དེར་ད་པར༔
dani nang ying chenpor yermé par
Now, lead me into the great inner space indivisible from
ས་དིངས་ན་བཟང་ལ་ས་ན་པོར་འག༔
chöying kunzang gyalsa chenpor juk
The dharmadhātu, the great kingdom of Samantabhadra.
་་ན་ིས་བ་པ་དབང་ན་ར༔
ku nga lhün gyi drubpé wangchen kur
Bestow the great empowerment of the spontaneously present five kāyas.
ཡོན་ཏན་་ཟད་ན་ི་དས་བ་ོལ༔
yönten mizé gyen gyi ngödrub tsol
Bestow the accomplishment of the ornament of inexhaustible qualities.
ས་ད་ལ་བ་ིན་ལས་ན་ལ་བ༔
rimé gyalwé trinlé kün la khyab
Make the unbiased activities of the victorious ones spread far and wide,
ན་ཆད་ད་པ་འོ་དོན་ན་ིས་བ༔
gyünché mepé dro dön lhün gyi drub
And spontaneously accomplish the benefit of beings, without interruption!
་ནས་རང་གང་་བལ་ག་ལ་འག་ །
Then recite the invoking accomplishments section from the main text.
མར་་ོན་ལམ་ི་ར་རམ། འ་ད་ིང་ག་ལས་འང་བ་ར་ས་ང་འེལ་་ེ།
Finally, recite a light aspiration prayer13 in the usual way, or, preferably, recite the one from the Heart Essence of
398
Immortality itself.
Aspiration Prayer
ྃ༔ ་བོ་རང་བན་གས་ེ་དིལ་འར་༔
hung, ngowo rangshyin tukjé kyilkhor du
Hūṃ! In this maṇḍala of the essence, nature, and compassion,
་མཐའ་ཡས་དས་་མས་ད་བང་ནས༔
tsétayé ngö lamé u zung né
Headed by the teacher, Amitāyus in person,
་་ད་་འེལ་བ་མད་མ་མས༔
lugu gyü du drelwé checham nam
We remain connected with our spiritual siblings.
་འལ་འོགས་པ་ང་འན་ེ་གག་ས༔
mindral drokpé tingdzin tsechik gi
With this samādhi of one-pointed accompaniment,
ང་གསལ་མར་་འ་ས་མཚོན་ནས་ང་༔
nangsal marmé di yi tsön né kyang
Exemplified by this illuminating candlelight,
་ས་ོན་་ོང་་ཤར་བ་མས༔
yeshe drönmé tong tsa sharwé tü
And through the strength of a thousand wisdom lights,
མ་ག་ན་པ་ནང་་་འམས་ང་༔
marik münpé nang du mi khyam shing
May we not stray into the darkness of ignorance.
འ་བདག་གཅན་གཟན་གག་པ་ད་་ཐོས༔
chidak chenzen dukpé ké mi tö
May we never hear the cry of the vicious beast of the Lord of Death.
ན་མོངས་ག་་ང་བ་ན་སོལ་ལ༔
nyönmong duk nga dangwa kün sol la
Having dispelled all risings of the five poisonous emotions,
འར་བ་ེ་འ་འང་ལ་འིམ་བ་༔
khorwa kyechi trang la drim drab tsé
When we are about to wander in the abyss of saṃsāra—life and death—
་ས་ོན་་གས་ེ་ར་མ་ང་༔
yeshe drönmé tukjé der ma chung
May your lamp of wisdom and compassion be not weak.
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་ལམ་པ་ཅན་ིས་་ིད་ནས༔
tsélam pemachen gyi natri né
May Pemachen lead us along the path of longevity,
འ་ད་འཕགས་མ་ཚོགས་ིས་་ོལ་ལ༔
chimé pakmé tsok kyi tsé tsol la
The hosts of Immortal Ladies grant us long life,
་བདག་ཡབ་མ་མས་ིས་ོག་བན་ག༔
tsedak yabyum nam kyi sok ten chik
And the Lord of Life and his consort stabilize our life-force.
དབང་ན་་མིན་ལ་པོས་བར་ཆད་སོལ༔
wangchen tamdrin gyalpö barché sol
May the mighty king Hayagrīva remove all obstacles,
མོགས་མ་མད་པ་་མོས་མཐའ་ནས་ོངས༔
gyok machöpé lhamö ta né kyong
And the swift offering goddesses protect us all around.
འོད་གསལ་ང་བ་མ་པར་བོད་ནས་ང་༔
ösal nang shyi rimpar drö né kyang
Gradually traversing the four visions of luminosity,
འ་ད་ོ་ེ་་་འབ་པར་ཤོག༔
chimé dorjé ku ru drubpar shok
May we attain the immortal vajra body!
ས་ོན་ལམ་གདབ་བོ། །
་ར་བ་མད་ར་མ་ར་ན་ས་ི་ོ་ོས་པས་དས་གག་་བེབས་པའོ།། །།
This supplementary text for intensive practice was compiled by Jamyang Khyentse Chökyi Lodrö.
| Translated by Han Kop, 2020, with many thanks to Khenpo Tashi from Namdroling for his clarifications. Verses
from The Completely Perfect Immortal Heart Essence adapted from a translation by Steve Cline.
1. ↑ This form of White Tārā is called Cintāmaṇicakrā, ‘Wish-Fulfilling Wheel’.
2. ↑ Drupchö (sgrub mchod).
3. ↑ Chime Pakme Nyingtik (’chi med ’phags ma’i snying thig).
4. ↑ This means the period after the winter solstice, when the days become longer again.
5. ↑ Skt. amṛta
6. ↑ Tib. Kator
400
7. ↑ Tib. serkyem
8. ↑ The Light of Wisdom.
9. ↑ Skt. Jñānasattva.
10. ↑ Literally ‘the mantra with the longevity mantra attached’
11. ↑ Tib. tsakli
12. ↑ yongs rdzogs 'chi med snying thig, from the Chokling Tersar.
13. ↑ Tib. marme mönlam (mar me smon lam).
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A Blossoming of the Intellect: In Praise of the Great
Pioneer Thönmi Sambhoṭa
Namo guru mañjuśriye!
Even so much as hearing your name

Shatters the mountains of delusion,
Great translator who is inseparable from
The heroic conqueror Mañjuśrī, to you I bow!
As pure as a lotus or the whitest moon,

Bright and unblemished in colour or form,
Constantly you gaze in love, no matter where you might be—
Devotedly, we praise you, our sole refuge, Mañjughoṣa Guru!
Extremely handsome, you are like nectar to the eyes,

Fathoming even a fraction of your qualities would prove a challenge.
Great orb of wisdom and love, you lack even the slightest
Hankering after sensory pleasures such as tea or alcohol.
Iridescent, your moon-like face features lotus-like eyes.
Judiciously you bring together all the teachings of the tathāgatas,
Knowing all the sacred Dharma to be one within your wisdom mind.
Let alone in the past, even here and now and on into the future,
Most crucial, as the heart, your works will remain.
Now, like Venus, you stand aloft in the heavens of the knowable.
Over there or over here—you are not confined to such extremes.
Perfectly you grant all wishes, like the supreme cow of plenty.
Quite clearly, we are all, without exception, your disciples to train.
Readily, like a chowry, you bestow cooling bliss and wellbeing.
Sun-like, you overcome the bitter chills of existence and peace.
Taking up the sword of explanation, you cut through eternalism and nihilism
Until the wild proponents of such false views skulk away like foxes.
Verily you are as lofty as a hat, but we follow in your footsteps.
When we employ language even for a moment, it is through your kindness.
eXaggerated and excessive as it might seem, were it not for these texts,
Yes indeed, refined individuals would be as rare as stars in broad daylight.
Zealous and committed as I am, like Rāmaṇa, to my pledge, 1
May I experience all the topics of knowledge, as vast as a great cloak,
Emerging clearly in my mind like burgeoning mushrooms,
And may excellent works of knowledge spread throughout the world.
As I pray continuously with exceedingly intense devotion,

May your wisdom, the vast unborn dharmadhātu that holds the meaning of A,
Merge inseparably with my own mind,
And may I serve the Victorious One’s teachings until the very end of existence.
Following the circumstance of seeing the praise composed by the All-Knowing Lord, and so that the blessings
of both the object of that praise and the praise’s author might enter the mind, I, Jamyang Chökyi Lodrö
offered this prayer. May it become a cause for the blessings of wisdom vision to swiftly infuse my own and
others’ minds.
402
1. i.e., Rāma, the eponymous hero of the great Indian epic, the Rāṃāyaṇa. ↩
403
༄༅། །ོ་ེ་མས་དཔའ་ལ་ཡང་ིང་་བོད་པ་།
A Song of Innermost Praise to Vajrasattva

ༀ་བ་ས་ཨ་ཧ་བ་ིི་ཨ་ཧོ་།
Oṃ vajrasatva aha vajra gīrti ahoye!
དཔལ་ན་ན་བ་རང་ང་གསང་བ་། །
palden künkhyab rangjung sangwa ché
Glorious, omnipresent, self-arisen great secret,
དིལ་འར་་མཚོ་ོ་དང་བ་བ་བདག །
kyilkhor gyatso tro dang duwé dak
Masterfully emanating and reabsorbing oceanic maṇḍalas,
ོ་ེ་མས་དཔའ་་གས་བ་ན་པོ། །
dorjé sempa mishik dechen po
Vajra-like being of indestructible great bliss,
འར་ད་ོ་ེ་མས་དཔར་བོད་པར་བི། །
gyurmé dorjé sempar töpar gyi
Unchanging Vajrasattva, to you I offer praise!
ༀ་ག་་ན་་ས་གསང་བ་མཛོད། །
om yik ngaden yeshe sangwé dzö
Oṃ—fivefold syllable, secret treasury of wisdom,
ད་ེ་་མཚོ་གས་ི་འང་གནས་། །
gyüdé gyatsö ngak kyi jungné ché
Vast source of mantras throughout the oceanic tantras,
་འལ་་ཟད་ོ་ེ་་ད་། །
gyutrul mizé dorjé na dé lu
Inexhaustible illusion, the song of the vajra nāda,
ས་གམ་ས་ད་ན་་ང་ལ་བོད། །
dü sum dümé küntu nang la tö
Atemporal, not of the three times, to you I offer praise!
404
བ་་ེད་ོ་ེ་རང་བན་། །
benza miché dorjé rangshyin du
Vajra—in the indestructible, vajra-like nature,
འར་དང་་ངན་འདས་པ་གག་་བམ། །
khor dang nya ngen depa chik tu dum
Saṃsāra and nirvāṇa are contained as one,
ག་ད་ཀ་དག་འོད་གསལ་གག་མ་། །
shyi gyü kadak ösal nyukmé ku
Natural kāya of ground tantra, primordially pure clear light,
བན་གཡོ་ན་བ་དང་པོ་སངས་ས་བོད། །
tenyo künkhyab dangpö sangye tö
Original buddha pervading environment and beings—to you I offer praise!
ས་་མས་དཔའ་ན་པོ་ལམ་ི་བན། །
sa ta sempa chenpo lam gyi den
Sattva—great being, who has reached the sublime peace
འག་བན་་བ་དམ་པ་མཐར་ིན་ང་། །
gok den shyiwa dampé tarchin ching
That is the culmination of the true path and true cessation,
ང་ོགས་དམ་པ་ས་ི་རོལ་མོ་འོལ། །
lungtok dampé chö kyi rolmo trol
And who sounds the Dharma of transmission and realization
ང་ཁམས་ན་་ཡོངས་་བ་ལ་བོད། །
shyingkham küntu yongsu khyab la tö
As music throughout every realm—to you I offer praise!
གལ་་མས་ཅན་ང་ལ་ངས་་ེད། །
duljé semchen shying dul drang jinyé
For beings to be trained, as numerous as atoms in the universe,
ལམ་ད་འར་ལོས་ིབ་གམ་་བ་གད། །
lam gyü khorlö drib sum drawa chö
You cut the web of threefold obscuration with the wheel of path tantra.
་ས་ང་བ་རབ་་ས་པ་། །
yeshe nangwa rabtu gyepa yi
Great radiance who banishes the darkness of ignorance
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མ་ག་ན་ལ་འོད་ན་པོ་ལ་བོད། །
marik münsel ö chenpo la tö
In wisdom's expansive light, to you I offer praise!
ཨ་དོན་ེ་ད་ོང་པ་་འལ་ལས། །
a dön kyemé tongpé chotrul lé
From the magical display of unborn emptiness, the true meaning of A,
འས་ད་་འལ་་བ་དིལ་འར་ོགས། །
dré gyü gyutrul drawé kyilkhor dzok
The fruitional tantra, the maṇḍala of the Illusory Net, is complete.
་བ་ིན་ན་མ་པར་བད་པ་། །
ku shyi trin chen nampar köpa ni
To you who make the vast, cloud-like array of the four kāyas
ནམ་མཁ་མཐའ་ས་བ་པར་མཛད་ལ་བོད། །
namkhé talé khyabpar dzé la tö
Extend unto the very limits of the universe, I offer praise!
་ར་ས་དོན་བོད་པ་་དངས་འ། །
detar ngedön töpé drayang di
Through the virtue of proclaiming this melodious song
ོགས་མས་ན་་མ་པར་ོགས་པ་དས། །
chok nam küntu nampar drokpé gé
Of definitive praise everywhere and in all directions,
འོ་མས་ད་གམ་འར་ལོ་བོར་བ་། །
dro nam gyü sum khorlo korwa yi
May beings attain the three secrets of Vajrasattva,
ོ་ེ་མས་དཔ་གསང་གམ་འབ་པར་ཤོག །
dorjé sempé sang sum drubpar shok
The one who turns the wheels of threefold tantra!
ས་པའང་་་ས་ག་་བར་འས་ོངས་་མ་སངས་བ་་ོང་་བན་ག་དང་པོར་འཇམ་དངས་ས་ི་ོ་
ོས་པས་ད་ལ་འཆར་བ་བན་ིས་པ་འས་ང་ིད་པ་གམ་ི་ོང་ེར་ོང་པ་ར་ར་ག །
Thus, Jamyang Chökyi Lodrö wrote down whatever arose in his mind during a ceremony to mark the first week since
the passing of Princess Sangde, in Sikkim in the month of Vaiśākha in the Fire Bird year. May this be a cause for the
city of the three realms of existence to be emptied!
406
407
༄༅། །མ་གག་ལབ་ོན་ལ་བོད་པ་བད་བ་དིངས་གད་ས་་བ་བགས་སོ།།
Cutting through the Four Demons in Absolute Space: A Praise of Machik Labdrön
ན་མོ་་ན་་ར་་ཏ་།
Namo jñānapāramitāyai!
ས་གམ་ལ་བ་ཐམས་ཅད་བེད་པ་མ། །
dü sum gyalwa tamché kyepé yum
Mother who bears all the victorious ones of the three times,
ས་རབ་ཕ་རོལ་ིན་མ་གགས་ི་ར། །
sherab parol chin ma zuk kyi kur
Manifesting in the rūpakāya form of the Perfection of Wisdom,
བན་ནས་འོ་བ་ན་ི་དོན་མཛད་མ། །
ten né drowa kün gyi dön dzé ma
She who acts for the sake of all living beings—
ཨ་མ་ལབ་ི་ོན་མར་ག་འཚལ་ལོ། །
ama lab kyi drönmar chaktsal lo
Ama Labkyi Drönma, to you I pay homage!
ང་ོགས་ཁ་བ་ཅན་ི་ལ་ཁམས་འར། །
jangchok khawachen gyi gyalkham dir
In this northern country of the Land of Snows,
གགས་ཅན་་དང་གགས་ད་་འེ་བལ། །
zukchen mi dang zukmé lha dré tul
You tamed embodied humans and immaterial gods and demons,
མ་ན་གས་ལས་ལ་པ་འོ་ོལ་མ། །
yumchen tuk lé trulpé dro drolma
Saviouress who emanated from the Great Mother’s heart—
ས་བ་དབང་ག་ན་མོ་ོད་ལ་བོད། །
sa chü wangchuk chenmo khyö la tö
Magnificent master of the tenth bhūmi, to you I offer praise!
གཞོན་་ས་ནས་གས་ི་་་ས། ། 408
གཞོན་་ས་ནས་གས་ི་་་ས། །
shyönnü dü né rik kyi nyugu gyé
From an early age, the shoots of your enlightened potential blossomed;
ཡོངས་འན་དམ་པ་མང་པོ་ཞབས་ལ་བད། །
yongdzin dampa mangpö shyab la tü
You bowed down at the feet of many excellent tutors,
ཟབ་ས་ས་ི་གདམས་ངག་་མཚོ་གར། །
zabgyé chö kyi damngak gyatsö ter
And became an ocean-like treasury of profound and vast Dharma instruction—
ེ་བན་འཕགས་མ་ན་མོ་ོད་ལ་བོད། །
jetsün pakma chenmo khyö la tö
Great reverend and exalted lady, to you I offer praise!
ས་རབ་ཕ་རོལ་ིན་མ་དངས་པ་དོན། །
sherab parol chin yum gongpé dön
The fundamental intent of the mother Prajñāpāramitā
རང་་ག་པས་མན་མ་ོགས་པ་དང་། །
rang gi rigpé ngönsum tokpa dang
You realized directly through your own awareness,
མདོ་གས་ང་འག་ཟབ་དོན་བད་གད་ི། །
do ngak zungjuk zab dön dü chö kyi
And in a hundred ways you opened the great wisdom-mind treasury
གས་གར་ན་པོ་ོ་བ་འེད་ལ་བོད། །
tuk ter chenpö go gya jé la tö
Of cutting through demons, the profound union of sūtra and mantra—to you I offer praise!
ལ་པ་་མག་དམ་པ་སངས་ས་ིས། །
trulpé ku chok dampa sangye kyi
The supreme nirmāṇakāya Padampa Sangye
ོགས་པ་བོགས་འདོན་ལ་ཁམས་ོགས་ད་འིམ། །
tokpé bokdön gyalkham chokmé drim
Enhanced his realization while wandering aimlessly through various lands
རོ་ོམས་བལ་གས་ོད་པ་མཐར་ིན་ནས། །
ronyom tulshyuk chöpa tarchin né
And reached the pinnacle of the yogic conduct of equal taste—
409
ིད་པ་གམ་ལས་མ་པར་ལ་ལ་བོད། །
sipa sum lé nampar gyal la tö
To you who are fully victorious over the three worlds, I offer praise!
ོད་་སངས་ས་ན་ི་ལ་པ་ེ། །
khyö ni sangye kün gyi trulpa té
You who are the emanation of all the buddhas,
ག་འན་བ་ཐོབ་མས་དང་དངས་པ་གག །
rigdzin drubtob nam dang gongpa chik
Your realization one with accomplished vidyādharas,
དིངས་ག་ོ་ེ་ཕག་མོ་མ་འལ་། །
yingchuk dorjé pakmö namtrul té
Manifestation of Vajravārāhī, sovereign of space,
ལ་འོར་དབང་ག་བ་པ་ལ་མོར་བོད། །
naljor wangchuk drubpé gyalmor tö
Supreme yoginī, queen of siddhas—to you I offer praise!
ོང་པར་གནས་དང་མས་ཅན་ཡོངས་་གཏོང་། །
tongpar né dang semchen yong mi tong
You remain in emptiness while not forsaking sentient beings,
ས་བན་ེད་དང་བ་གགས་ིན་ིས་ོབས། །
mé shyin jé dang deshek jingyi lob
Your actions accord with your speech, and you convey the sugatas’ blessings,
མ་བ་དངས་དོན་ཟབ་མོ་བད་གད་ི། །
nam shyi gongdön zabmo dü chö kyi
Great founder of the instruction lineage of Cutting through demons,
བཀའ་བབས་ང་་ན་པོ་ོད་ལ་བོད། །
kabab shingta chenpo khyö la tö
With its profound fourfold intent—to you I offer praise!
་མ་་་ང་་འན་མག་དང་། །
gyuma tabü ting ngé dzin chok dang
The supreme illusion-like samādhi,
དཔའ་བར་འོ་དང་ོ་ེ་་་། ། 410
དཔའ་བར་འོ་དང་ོ་ེ་་་། །
pawar dro dang dorjé tabu yi
As well as the heroic-march and vajra-like—
ང་འན་བསམ་་བ་ལ་ོམ་འག་ངས། །
tingdzin sam mi khyab la nyomjuk dang
You mastered the equipoise of inconceivable concentrations,
་ས་་་གཙོ་མག་ན་མོར་བོད། །
yeshe daki tso chok chenmor tö
Sublime leader of wisdom ḍākinīs, to you I offer praise!
ོང་པ་ད་དང་མཚན་མ་ད་པ་དང་། །
tongpanyi dang tsenma mepa dang
Emptiness, the absence of characteristic marks,
ོན་པ་ད་པ་མ་ཐར་ོ་གམ་ི། །
mönpa mepa namtar go sum gyi
And wishlessness—these three gateways to liberation
ས་དིངས་ཟག་ད་་ས་མངའ་དབང་འོར། །
chöying zakmé yeshe ngawang jor
You mastered with the inexhaustible wisdom of the dharmadhātu—
ེ་བན་བམ་ན་འདས་མ་ོད་ལ་བོད། །
jetsün chomden dema khyö la tö
To you, reverend bhagavatī, I offer praise!
ཐོགས་བཅས་ཐོགས་ད་དགའ་ོད་ེམས་ེད་དང་། །
tokché tokmé gadrö nyemjé dang
The substantial, insubstantial, elation and egotistical pride,1
ང་པོ་ན་མོངས་འ་བདག་་་བད། །
pungpo nyönmong chidak lhabü dü
The aggregates, afflictions, lord of death and devaputra—2
དིངས་་བམ་ནས་་བན་ད་་གགས། །
ying su chom né deshyin nyi du shek
Having conquered these māras in absolute space, you arrived at suchness—
ཡང་དག་ངས་ོགས་མཐར་ིན་མ་ལ་བོད། །
yangdak pang tok tarchin ma la tö
To you who perfected authentic abandonment and realization, I offer praise!
411
མ་གག་ིན་མོ་་་གདམས་ངག་། །
ma chik drinmo ché yi damngak ni
The instruction of the One Mother, who is so very kind,
གནད་ཐོག་་བཙས་ན་མོངས་ད་ནས་འིན། །
né tok metsé nyönmong tsené jin
Is like treatment directed at the vital points: it eradicates afflictions,
བདག་འན་ང་ངས་་ས་མན་མ་ོན། །
dakdzin drung chung yeshe ngönsum tön
Uproots ego-clinging and reveals primordial wisdom directly—
འོ་ོལ་ར་མ་དཔའ་མོ་ོད་ལ་བོད། །
dro drol nyurma pamo khyö la tö
To you, the heroine who swiftly liberates beings, I offer praise!
མཐའ་བད་ོས་ལ་ས་ད་ནམ་མཁའ་ར། །
ta gyé trödral chönyi namkha tar
The dharmatā nature is sky-like, beyond complexity and the eight extremes,
མཚན་མཚོན་བོད་པ་ལས་འདས་མ་ད་དིངས། །
tsen tsön jöpa lé dé nammé ying
It is a featureless expanse beyond labelling and expression,
མ་བཅས་ཐ་མལ་ད་ད་གགས་བར་ཡང་། །
nam ché tamal bümé zuk gyur yang
Yet transformed into this physical expression of feminine appearance—
་བོ་མཐའ་ལ་ད་མ་ན་པོར་བོད། །
ngowo tadral uma chenpor tö
To you, whose essence is the great middle way beyond extremes, I offer praise!
ག་ོང་འོད་གསལ་ཐབས་ས་དེར་ད་པ། །
riktong ösal tabshé yermé pa
Awareness and emptiness, the luminosity of inseparable method and wisdom—
འཕོ་ཆགས་འར་བ་ས་ལས་རབ་འདས་ང་། །
po chak gyur dé chö lé rab dé shing
You transcended the phenomena of transient, passion-based bliss,
གང་འན་ན་་ོག་པ་ིབ་པ་ངས། ། 412
གང་འན་ན་་ོག་པ་ིབ་པ་ངས། །
zungdzin küntu tokpé dribpa pang
And abandoned obscurations that derive from dualistic conception—
འོད་གསལ་ག་་ན་པོར་བ་ལ་བོད། །
ösal chakgya chenpor drub la tö
To you who are established in clear light Mahāmudrā, I offer praise!
འར་འདས་ས་ན་ཀ་ནས་དག་པ་དིངས། །
khordé chö kün kané dakpé ying
In the space of the primordial purity of all phenomena in saṃsāra and nirvāṇa
རང་ང་ན་ིས་བ་པ་གདངས་ཤར་བས། །
rangjung lhüngyi drubpé dang sharwé
Emerges the radiance that is self-arising and spontaneously present;
་ས་འས་མ་ས་པ་ེ་མོར་གགས། །
yeshe düma jepé tsemor shek
Through this, you reached the pinnacle of wisdom that is unconditioned—
གར་ོགས་ག་པ་ར་ིན་ོད་ལ་བོད། །
shyir dzok rigpa kur min khyö la tö
To you, originally perfect awareness matured in physical form, I offer praise!
ན་ེས་་ས་ོ་ེ་ལ་འོར་མ། །
lhenkyé yeshe dorjé naljorma
Vajrayoginī of co-emergent wisdom—
བ་ོང་ོ་ེ་བན་མོ་མཁའ་ོང་ནས། །
detong dorjé tsünmö kha long né
From the vajra queen’s sky-like expanse of bliss-emptiness,
ལ་བ་ས་བཅས་ོ་དང་ད་མཛད་མ། །
gyalwa sé ché tro dang dü dzé ma
You emanate and reabsorb the victorious buddhas and their heirs—
དིལ་འར་་མཚོ་བདག་མོ་ོད་ལ་བོད། །
kyilkhor gyatsö dakmo khyö la tö
To you, the sovereign of infinite, ocean-like maṇḍalas, I offer praise!
་ར་བོད་ང་གསོལ་བ་བཏབ་པ་མས། ། 413
Through the power of praising and praying to you in this way,
བདག་ཅག་ང་བ་བ་པ་བར་གད་པ། །
dakchak changchub drubpa barchöpé
May all that prevents our attainment of awakening—
ི་ནང་གསང་བ་ད་གམ་དིངས་་བསད། །
chi nang sangwé dra sum ying su sé
Outer, inner and secret enemies—be eliminated in basic space,
འང་གམ་བལ་ནས་བལ་གས་ལམ་ོངས་ཤོག །
trang sum gal né tulshyuk lam lhong shok
And, traversing the three defiles, may we accomplish yogic conduct!
མས་དང་ིང་ེས་འོ་མས་ེས་་འན། །
jam dang nyingjé dro nam jesu dzin
May we guide beings through loving kindness and compassion,
ིན་ལས་མ་པ་བ་ལ་ཐོགས་པ་ད། །
trinlé nampa shyi la tokpa mé
Be unhindered as we carry out the four kinds of activity,
མ་ན་ས་་དངས་པ་ལ་ོགས་། །
yumchen chökü gongpa tsal dzok té
Perfect the strength of the great dharmakāya mother’s realization,
ལབ་ི་ོན་མ་ེད་དང་དེར་ད་ཤོག །
labkyi drönma khyé dang yermé shok
And become inseparable from you, Labkyi Drönma!
བ་པ་བན་པ་ས་ད་དར་ང་ས། །
tubpé tenpa rimé dar shying gyé
May the non-sectarian teachings of the Buddha flourish and spread,
བན་འན་ེས་མས་ཞབས་པད་ན་་བན། །
tendzin kyé nam shyabpé yündu ten
May the lives of the holders of the teachings long remain secure,
ད་འན་ེ་འལ་འག་ེན་ཁམས་ན་བ། །
gendün dé pel jikten kham kün dé
May the saṅgha increase and all regions of the world be happy,
414
་ལོག་་ན་་ོ་འམས་ར་ག །
ta lok lhamin lalo jom gyur chik
And may those who hold wrong or barbaric views be overcome!
ིད་པ་་བ་བདག་འན་ཐད་ཀར་གད། །
sipé tsawa dakdzin tekar chö
May we cut through ego-clinging, the root of saṃsāric existence,
ཐབས་ས་དེར་ད་ཕཊ་ི་དངས་པ་ལ། །
tabshé yermé pé kyi gongpa la
Abide in the realization of Phaṭ—means and wisdom inseparable—
རང་ག་ས་གམ་ན་ཆད་ད་པར་གནས། །
rangrig dü sum gyünché mepar né
Continuously throughout the three times, within our own awareness,
ིད་གམ་དིངས་ོལ་འར་བ་དོང་གས་ཤོག །
si sum ying drol khorwa dongtruk shok
And, by liberating the triple world in basic space, empty saṃsāra from its depths!
ས་པའང་་ེལ་ས་ག་་བ་དཀར་ོགས་ི་ོགས་པ་གས་པར་་ས་་་དེས་པ་དགའ་ཚལ་ཟངས་་མཁར་
དམར་ི་འ་ཞལ་ན་པོ་་མན་་གད་ལ་མོས་པ་ལམ་་ེད་པོ་འཇམ་དངས་ས་ི་ོ་ོས་སམ། པ་་ས་
ོ་ེས་གསོལ་བ་བཏབ་པ་འས་ང་མ་ན་ར་ིན་ི་དངས་དོན་མན་མ་ོགས་པ་ར་ིན་ིས་བབ་་
གསོལ། ས་་མ་།། །།
Thus, on the second completion of the light phase (i.e., the tenth day) of Saga Dawa in the Fire Monkey year (1956),
before the precious image in Zangri Kharmar, the pleasure grove that delights the wisdom ḍākinī, Jamyang Chökyi
Lodrö (alias Pema Yeshe Dorje) offered this prayer. Grant your blessings, I pray, so that it may become a cause of the
direct realization of the fundamental meaning of the great mother Prajñāpāramitā! Sarva maṅgalam!
1. ↑ These are the four demons of Chöd practice (gcod yul bdud bzhi): 1) the substantial, tangible or
material demon (thogs bcas kyi bdud); 2) the insubstantial, intangible or immaterial demon (thogs med
kyi bdud); 3) the demon of elation or exultation (dga' brod kyi bdud) and 4) the demon of egotistical pride
or conceit (snyems byed kyi bdud).
2. ↑ These are the four māras (bdud bzhi): 1) the māra of the aggregates; 2) the māra of the afflictions; 3) the
māra of the lord of death; and 4) the devaputra or son-of-the-gods māra.
415
༄༅། །ད་བ་བས་གན་ན་པོ་འཇམ་དངས་ལ་མཚན་ལ་བོད་པ་ཐོས་བསམ་རབ་
ས་བགས་སོ།།
Fully Blossomed Learning and Contemplation: A Praise of the Great Spiritual

Friend Jamyang Gyaltsen
ༀ་ི།
om swati
Oṃ svasti.
འཇ༵མ་དང༵ས་་མ་ིན་བས་ིན་ང་ལས། །
jamyang lamé jinlab trinpung lé
From the cloudbanks of blessings from the Mañjughoṣa Guru1
མདོ་གས་ནོར་་་ཆར་ག་པར་འ། །
do ngak norbü druchar lhukpar jo
Falls the gentle rain of sūtra and mantra jewels
ན་དག་བན་པ་ལ༵་མཚན༵་ེར་བད་པ། །
küngé tenpé gyaltsen tser köpa
To be placed atop the victory banner of Kunga’s teachings— 2
དཔལ་ན་་མ་ཞབས་ལ་གསོལ་བ་འབས། །
palden lamé shyab la solwa deb
Glorious guru, at your feet I pray!
གཞན་ཕན་མས༵་པ༵་དཔལ༵་དང་ན༵་པ་མག །
shyenpen jampé pal dang denpé chok
Supreme of those endowed with splendid altruism and loving kindness,
ས༵་རབ༵་གམ་ིས་ས་ལ་མ་པར་འེད། །
sherab sum gyi chö tsul nampar jé
You discern the ways of Dharma with threefold wisdom
ཡང་དག་་ོམ་ོད་པ་ཁང་བཟང་། །
yangdak ta gom chöpé khang zang du
In the fine mansion of authentic view, meditation and conduct—
ེན་བཅས་བས་གན་ན་པོར་གསོལ་བ་འབས། ། 416
ེན་བཅས་བས་གན་ན་པོར་གསོལ་བ་འབས། །
ten ché shenyen chenpor solwa deb
Great spiritual friend, to you I pray!
བདག་སོགས་ལ་ིམས་མ་པར་དག་པ་དང་། །
dak sok tsultrim nampar dakpa dang
May I and others develop impeccable ethical discipline,
ས་འང་ང་བ་མས་གས་ད་ལ་ེ། །
ngejung changchub sem nyi gyü la kyé
May renunciation and twofold bodhicitta awaken in our being,
མ་གས་ལམ་ི་བོད་པར་མཐར་ིན་ནས། །
rim nyi lam gyi dröpar tarchin né
May we perfectly traverse the paths of the two stages
ས་ི་ལ་པོ་་འཕང་ཐོབ་པར་ཤོག །
chö kyi gyalpö gopang tobpar shok
And ultimately attain the level of a Dharma Sovereign!
ས་པའང་ེ་་མ་ད་ི་ཞལ་ོབ་མས་ི་གང་བལ་ར་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་ར།། །།
Chökyi Lodrö offered this prayer at the request of the precious guru’s own disciples. Siddhirastu!
1. ↑ The prayer incorporates the syllables of what appears to be Jamyang Gyaltsen's full name: Jamyang
Gyaltsen Jampa Palden Sherab. Note, however, that this version of his name is not attested in any other
source, including the two available biographies by Dezhung Rinpoche and Gelek Puntsok.
2. ↑ i.e., the Sakya teachings, which derive from Sachen Kunga Nyingpo.
417
In Praise of Jetsün Mila Shepa Dorje
In reality, you have entirely forsaken the web of conceptuality,

And already awakened in the indestructible essence of Akṣobhya,
Yet, impelled by the forceful winds of compassion,
Like a blossoming uḍumbara flower, you appeared as Dorje Gyaltsen.
When the fierce winds of dispute swept through your family,

You caused a rain of hailstones that wrought havoc and destruction,
As cherished possessions were all brought to nothing.
And your reputation as a powerful master of sorcery grew.
Connected by the golden thread of your past aspirations,

The very moment you heard the name of Hevajra Marpa,
You felt a surge of perfect joy, and, at the same time,
The heruka himself revealed his smiling face.
Having tamed completely your apparent physical body, the residue of past karma,
Just like purifying and refining gold,
As soon as the seed of the four vajras was planted,
Hundreds of doorways to conditioned existence were sealed,
And the impure elements were consumed in the fire of tummo.
Melting and taming the moon-like syllable HAṂ,
Maturing the strength of the essences and releasing the channels, energies and elements.
In the very same life, you gained the supreme accomplishment: Emaho!
The crown jewel of siddhas adorning the northern Land of Snows,
Many millions of vidyādharas humbly bowed before you,
And placed your lotus feet on the crown of their heads,
And the whole area was filled with accomplished yogins and yoginīs.
The sweet melody of your spontaneous vajra songs of sound and emptiness,
Is like nectar for the ears of each and every being.
Even to encounter only fragments of your enlightened speech which liberates upon hearing,
Causes experience and realisation to increase just like the waxing moon,
Such is your incomparable kindness, Precious Master, Jetsün Dorje Chang!
From this moment on, Mila Shepa Dorje,

May you remain forever in the centre of my heart, without ever separating,
So that the brilliant light of co-emergent wisdom shines ever brighter!
This prayer was made with intense faith and devotion by the one called Chökyi Lodrö. May it be virtuous
and auspicious!
418
༄༅། །འགས་ད་ིང་པ་ལ་ད་འཕགས་བོད་པ་བགས།
In Praise of Jigme Lingpa’s Pre-Eminence

ༀ་ི།
om swasti
Oṃ svasti!
ན་མེན་མང་ཡང་ནང་དོན་གགས་པ་དན། །
künkhyen mang yang nang dön zikpa kön
There are many whose knowledge is universal but few who see the inner meaning.
འགས་ད་ིང་པ་ས་ད་བན་པ་གགས། །
jikme lingpa chönyi denpa zik
Jigme Lingpa saw the truth of dharmatā.
མཁས་པ་མང་ཡང་བ་པ་ཐོབ་པ་དན། །
khepa mang yang drubpa tobpa kön
There are many scholars but few who attain accomplishment.
རང་ང་ོ་ེ་འཕགས་པ་ས་མཐོར་གགས། །
rangjung dorjé pakpé sa tor shek
Rangjung Dorje reached the exalted level of an ārya.
མཁས་པར་ངས་ཡང་མ་བབ་ས་པ་དན། །
khepar jang yang ma lab shepa kön
There are many who study and become learned but few who understand without training.
མེན་བེ་་་ས་མས་རང་ོལ་མེན། །
khyentsé nyugu chö nam rangdrol khyen
Khyentse Nyugu realized the self-liberation of phenomena.
ོམ་ན་མང་ཡང་ག་པ་མན་ར་དན། །
gomchen mang yang rigpa ngöngyur kön
There are many great meditators but few who realize pure awareness.
ན་མེན་ན་པོ་ང་བ་ཟད་སར་འོལ། །
künkhyen chenpo nang shyi zé sar khyol
The great Omniscient One arrived at the exhaustion of the four visions.
འོ་དོན་ས་ང་གཞན་དོན་འང་བ་དན། །
dro dön jé kyang shyendön jungwa kön
There are those who act for beings but few who secure the welfare of others.
419
ོབ་བད་མས་ིས་བན་པ་མཁའ་མཐར་བལ། །
lob gyü nam kyi tenpa kha tar dal
This master’s lineage of disciples spread the teachings unto the far reaches of space.
ོམ་པ་མང་ཡང་གས་བཤད་འང་བ་དན། །
tsompa mang yang lek shé jungwa kön
There are many works of literature but few that are well-expressed.
་མ་གང་རབ་ལ་བ་བཀའ་དང་མངས། །
lamé sung rab gyalwé ka dang tsung
This guru’s writings are equal to the Buddha’s own Words.
་ར་ིགས་ས་བོད་ཁམས་ོང་བ་མན། །
detar nyikdü bö kham kyongwé gön
Such was this guardian who looked after Tibet in the degenerate age,
པ་དབང་ན་་ས་རོལ་པ་ལ། །
pema wangchen yeshe rolpa tsal
Pema Wangchen Yeshe Rolpa Tsal.
འཇམ་དཔལ་བས་གན་་མ་་་མས། །
jampal shenyen bi ma mi tra nam
An actual manifestation of Mañjuśrīmitra and Vimalamitra,
དས་་ོན་དང་མ་དེར་མ་མས་པ། །
ngö su jön dang namyer machipé
And inseparable from them—
འགས་ལ་ིང་པ་ཞབས་ལ་ག་འཚལ་ལོ། །
jikdral lingpé shyab la chaktsal lo
Jigdral Lingpa, to you I pay homage!
ེ་བ་འ་དང་་རབས་ཐམས་ཅད་། །
kyewa di dang tserab tamché du
In this life and in all my future lives,
ེད་དང་ད་ག་་འལ་འོགས་པ་དང་། །
khyé dang kechik mindral drokpa dang
May I always accompany you, never parting even for a moment.
གས་ད་གག་འེས་ག་པ་འོད་གསལ་ི། །
tuk yi chik dré rigpa ösal gyi
May my mind merge with your wisdom mind.
420
་གམ་ན་བ་གཞོན་་མ་་། །
ku sum lhündrub shyönnu bumku ru
And may all be auspicious so that I gain awakening in the youthful vase body,
མན་པར་ང་བ་ཐོབ་པ་བ་ས་ཤོག །
ngönpar changchub tobpé tashi shok
Wherein the luminous three kāyas are spontaneously present!
ས་པའང་འགས་ད་ནམ་མཁ་ོ་ེས་སོ།། །།
By Jigme Namkhé Dorje.1
1. ↑ One of Jamyang Khyentse Chökyi Lodrö’s many alternative names.
421
Praise of the Lords of the Three Families
Oṃ svasti!
You dispel the darkness of wrong view,

And open the lotus of perfect intellect,
Seeing all knowable things as they truly are –
Mañjughoṣa, to you I pay homage!
With great love, you look upon us,

And bring freedom from suffering's shackles,
Always acting for beings' welfare –
Great Compassionate One, to you I pay homage!
You wield the vajra weapon in your hand,

And eliminate all the evil hosts of māra,
You are the powerful, the wrathful –
Vajrapāṇi, to you I pay homage!
Through the virtue of offering this praise

To the master-protectors of the three families,
May I and all other sentient beings
Attain the level of enlightenment!
Translated by Abraham Ta-Quan and Adam Pearcey, 2015.
422
Intensely Brilliant Wisdom: In Praise of the Great
Elder Smṛtijñāna
Namo guru jñānakāyāya!
With the splendour of your supreme wisdom body

You dispel delusion’s darkness from the three worlds.
Mañjughoṣa guru, Smṛtijñāna, I honour you evermore
As an inseparable adornment on the top of my crown.
Great paṇḍita of the noble land,

Most exalted at the head of all,
You are the marvellous great elder,
Resplendent in your pre-eminence.
The great pioneers Maitreya, Nāgārjuna and Asaṅga,

As well as Dignāga, Dharmakīrti, Candragomin,
Candrakīrti and the other adornments of this world
Passed on the fruits of their intellect to you.
Outwardly you were peaceful and tame, in conduct like a śrāvaka,

Inwardly you possessed the vast wish-fulfilling tree of bodhicitta,
And secretly you were endowed with the great siddhi of mantra—
To this lord of scholars and adepts, I offer homage and praise.
You terrified the beast-like tīrthikas and defeated them,

Sounded the victory drum of authentic scripture and reasoning,
And raised aloft the magnificent banner of Buddha’s teachings
From the noble land in the neighbouring realm of high mountains.
The scent of your superior ethical discipline permeated everywhere far and wide,
You emerged from from equipoise in an array of undefiled meditative absorptions,
And with profound insight you unlocked the eight treasures of courageous eloquence—1
To you who mastered an ocean of the wisdom of twofold knowledge, I offer praise.
In the valleys between the snowy peaks of the north,

As a great master, you shone as brightly as the moon,
With your profound wisdom mind deep as the ocean,
And for a fortunate few you were directly accessible.
To highlight the effects of actions and what to do and avoid,

You guided your birth-giving mother from the ephemeral hells,
Wandering in confusion and employing means to overcome evil forms—
To you who guided her safely to the heavenly realms, I offer praise.
Your great commentary on the Praise Expressed in Song ,2

As well as other wondrous and amazing writings and translations
Related to the sūtras, tantras and other branches of knowledge,
Were all lauded by sublime beings who played the flutes of praise.
423
Your wisdom knowledge was equal to the limits of space,
Your loving compassion as intense as apocalyptic storms,
And your mighty power comparable to that of Vajrapāṇi himself—
O protector, you are the crowning glory of existence and peace.
In your countless representations, supports for reverence,

You inspire faith in all and sundry, even unto the ends of time,
And guard against the terrors of this and future lives—
You who are universally renowned as Smṛtijñāna.
In the region of Den your manifestation faded into absolute space,

Your physical form of karmic ripening merged into the earth,
And the great king of jewels remained forever stable,
Sacred relics that continue to benefit the teachings and beings.
An object of reverence for devas, human beings and nāgas,

Which when invoked through prayer fulfils every desire,
This wondrous great stūpa is clearly beyond compare,
A supreme foundation of benefit and happiness in this world.
Through your countless, unimaginable manifestations,

Your carry out great waves of activity to liberate beings,
And for as long as the earth and Sumeru continue to abide
Bring vast effortless and spontaneous benefit—to you I offer praise.
The inexhaustible stream of merit that accrues from such praise,

Like the flow of the Ganges, I dedicate to the spread of the teachings.
Now and in all my lives to come, may I always remain inseparable
From you, the sublime master Smṛtijñāna.
This garland of words arose during the Earth Dog 3 year following a surge of faith brought on by the
compounded delusion of a dream. May it become a cause for the great elder’s blessings to seep into the heart.
Maṅgalam. Śubham.
1. 1) treasure of recollection; 2) treasure of intelligence; 3) treasure of realization; 4) treasure of

retention (dhāraṇī); 5) treasure of courageous eloquence; 6) treasure of Dharma; 7) treasure of
bodhicitta; 8) treasure of accomplishment. ↩
2. i.e., the Mañjuśrīnāmasaṅgīti ↩
3. 1958–1959. ↩
424
༄༅། །་མོ་དངས་ཅན་ལ་བོད་པ་ག་བས་ེང་ས་་བ།
Ripples on the Ganges: In Praise of the Goddess Sarasvatī

ༀ་ི།
om swasti
Oṃ svasti!
འཕགས་མག་གས་ེ་་བ་། །
pakchok tukjé dawa yi
Lady of language, who manifested from
ཞལ་ི་་ེས་མ་བ་ལས། །
shyal gyi chukyé chewa lé
The canine teeth of the lotus-like face
མན་པར་ལ་པ་་ན་མ། །
ngönpar trulpé draden ma
Of the sublime and noble moon of mercy—1
ཚངས་པ་ས་མོར་བོད་པར་བི། །
tsangpé semor töpar gyi
Daughter of Brahmā, to you I offer praise!
་མོ་ག་ེད་དངས་དང་ན། །
lhamo rikjé yang dangden
Goddess of the vedas and of eloquence,
་ར་ི་ས་གས་པ། །
sara swati shyé drakpa
The one called Sarasvatī, 'She Who Flows',
ིད་དང་་བ་ངས་་ན། །
si dang shyiwé khong su nyen
Renowned throughout existence and peace—
དངས་ཅན་མ་ལ་ག་འཚལ་བོད། །
yangchenma la chaktsal tö
Sweet Voiced Lady, to you I offer praise!
་བ་ང་དང་་ཏ་ཞལ། ། 425
་བ་ང་དང་་ཏ་ཞལ། །
dawa dung dang ku muta shyal
Your face is like the moon, a conch or water lily,
ིན་མ་གནག་མ་་ལ་ག །
minma nak num u tpal mik
With blackish brows above blue lotus eyes.
ེད་བས་་ལ་ོས་མ་མཐོ། །
ké kab tra la nyö bum to
You have a slender waist, high, alluring bosom,
གསང་བ་པོ་འམ་ལ་བོད། །
sangwé pemo dzum la tö
And secret smiling lotus—to you I offer praise!
ཙན་ས་མག་ི་བང་འལ། །
tsenden sa chok drisung tul
You bear the scent of white sandalwood,
ཞལ་ི་ཆབ་གས་་བད་ི། །
shyal gyi chab zek lhé dütsi
And your mouth is graced with heavenly nectar.
མཐོང་བ་ཙམ་ིས་འག་ེན་གམ། །
tongwa tsam gyi jikten sum
The mere sight of you is enough to captivate
ད་འོག་མ་ལ་ག་འཚལ་བོད། །
yitrok ma la chaktsal tö
The three worlds—to you I offer praise!
སངས་ས་ང་བ་མས་དཔའ་དང་། །
sangye changchub sempa dang
All the buddhas, bodhisattvas,
ཉན་ཐོས་རང་ལ་ཐམས་ཅད་དང་། །
nyentö ranggyal tamché dang
Śrāvakas and pratyekabuddhas,
་དང་ང་ོང་བ་ག་འན། །
lha dang drangsong drub rigdzin
Devas, sages, and accomplshed vidyādharas—
426
ཐམས་ཅན་ཐམས་ཅད་ེད་ལ་འད། །
tamchen tamché khyé la dü
They all—each and every one—bow to you!
དིལ་འར་ན་ི་གས་ི་མ། །
kyilkhor kün gyi rik kyi yum
Mother of the families of all maṇḍalas,
ོ་དང་བ་བ་ེད་པོ་མག །
tro dang duwé jepo chok
Supreme enacter of emanation and absorption,
དིངས་མ་ར་ིན་ན་བཟང་མོ། །
ying yum sherchin kunzang mo
Space-like mother, Prajñāpāramitā, Samantabhadrī—
ོ་ེ་དངས་ི་ལ་མོར་བོད། །
dorjé yang kyi gyalmor tö
Queen of vajra melody, to you I offer praise! 2
་ར་བོད་པ་ད་བ་མས། །
detar töpé gewé tü
Through the virtuous force of this praise,
ཟབ་ང་་་ོ་ོས་འལ། །
zab ching gyaché lodrö pel
May my understanding of the profound and vast increase,
མེན་གས་ང་བ་རབ་ས་ནས། །
khyen nyinang ba rabgyé né
And, with the light of twofold wisdom expanded,
ཐམས་ཅད་མེན་གགས་མག་བ་ཤོག །
tamché khyen zik chok drub shok
May I attain the supreme state of universal insight!
ས་པའང་་ེལ་ིན་་ས་ལ་་བོ་གར་གངས་ི་འལ་འར་་གས་པ་་ས་ི་ོ་ོས་པས་གསོལ་བ་
བཏབ་པ་དའོ།། །།
Chökyi Lodrö prayed in this way during the month of kṛttikā in the Fire Monkey year while travelling by boat along
the river Ganges. May virtue abound!
427
1. ↑ According to the Kāraṇḍavyūha Sūtra, Sarasvatī was born from the canine teeth of Avalokiteśvara.
2. ↑ Both available editions have rdo rje dbyangs here, but it is possibly an error for rdo rje dbyings, i.e.,
'queen of vajra space'.
428
༄༅། །དཔལ་་ི་་ར་བོད་པ་དཔལ་་དེས་པ་དངས་ན་བགས་སོ།།
Sweet Melody to Delight the Glorious Deity
In Praise of Śrī Kālīdevī

ན་མོ་ི་མ་་་ི་་ི་།
Namo śrī mahākālīdevyai!
དཔལ་ན་གས་ལས་ལ་པ་་མོ་། །
palchen tuk lé trulpé lhamo ni
Goddess emanated from the heart of the great and glorious deity,
བདག་ད་ོང་པ་དོན་དམ་ས་ི་དིངས། །
dakmé tongpa döndam chö kyi ying
The ultimate space of phenomena, identityless and empty,
མ་པ་ན་ི་མག་དང་རབ་ན་མ། །
nampa kün gyi chok dang rabden ma
You who fully possess the supreme of all aspects
འར་འདས་ན་བ་ན་་བཟང་མོར་བོད། །
khordé künkhyab kuntuzangmor tö
And pervade saṃsāra and nirvāṇa—Samantabhadrī, to you I offer praise. 1
་བན་ད་དིངས་ོས་མཚན་་ོག་ང་། །
deshyin nyi ying trö tsen mi tok kyang
The basic space of reality has no conceivable features or attributes,
ེ་ད་ངང་ལས་ེ་བ་་འལ་ོན། །
kyemé ngang lé kyewé chotrul tön
Yet, out of this state beyond arising, the display of arising magically unfolds,
་དང་ོ་ཆགས་་ཚོགས་རབ་བར་མ། །
shyi dang tro chak natsok rab gyur ma
And you take on various manifestations, both peaceful and wrathful—
ང་བ་མཚན་ོང་མ་ལ་བོད་པར་བི། ། 429
ང་བ་མཚན་ོང་མ་ལ་བོད་པར་བི། །
ming gya tsen tong ma la töpar gyi
To you, mother of a hundred names and thousand attributes, I offer praise.
་མོ་པ་ཤ་བ་་དང་། །
lhamo parna shawa ri dang ni
You who manifest as the goddess Parṇaśavarī,
་ི་བད་སོགས་མ་འར་ར་ཡང་འཆར། །
gau ri gyé sok namgyur chiryang char
As the eight Gaurī, and in various other forms—
ིད་གམ་དབང་བར་ོ་ེ་འལ་མོ་། །
si sum wanggyur dorjé trulmo ché
Great vajra enchantress, mistress of the three realms,
དཔལ་ན་དིངས་ི་ལ་མོར་ག་འཚལ་བོད། །
palden ying kyi gyalmor chaktsal tö
Glorious Queen of Space, to you I offer homage and praise.
ང་ིད་འང་ན་་པོ་རང་བན་། །
nangsi jung chen ngapö rangshyin ni
Magnificent Goddess whose nature is that of the five elements
་མཉན་ོ་དང་ོད་ེད་བདག་ད་། །
sa nyen dro dang kyö jé daknyi ché
Of appearance and existence—stable, fluid, warm and mobile,
ས་བ་དཔལ་འན་ནམ་མཁ་ས་ཅན་མ། །
dü shyi paldzin namkhé göchen ma
Bearer of the splendour of the four times, lady cloaked in space,
འར་འདས་ེད་བ་མ་ན་མ་ལ་བོད། །
khordé kyewé yumchen ma la tö
Great Mother from whom saṃsāra and nirvāṇa are born, to you I offer praise.
ོ་ེ་བན་མོ་་ེས་ས་པ་དས། །
dorjé tsünmö chukyé gyepé ü
In the heart of the Vajra Queen’s blossoming lotus
རབ་འམས་དིལ་འར་ལ་ི་ང་་བན། ། 430
རབ་འམས་དིལ་འར་ལ་ི་ང་་བན། །
rabjam kyilkhor til gyi gongbu shyin
Infinite maṇḍalas abide forever, like heaps of sesame seeds,
ག་་བགས་པ་འོག་ན་གསང་བ་ར། །
taktu shyukpé womin sangwa cher
And in the great and mysterious Akaniṣṭha,
གསང་འན་དབང་མོ་ལ་འོར་མ་དཔལ་བོད། །
sang dzin wangmo naljorma pal tö
You are the powerful yoginī, keeper of secrets—to you I offer praise.
་བོ་རང་བན་ད་ང་བདག་ོག་ངས། །
ngowo rangshyin mé ching dak tok pang
Without essence or nature and transcending any notion of self,
ོས་པ་མཚན་མ་ཐམས་ཅད་ར་་ང་། །
tröpé tsenma tamché nyershyi shying
You have pacified entirely the features of conceptual elaboration
འོད་གསལ་མ་པ་ན་ི་མག་ན་མ། །
ösal nampa kün gyi chokden ma
And are endowed with luminosity, the supreme of all aspects—
ས་རབ་ཕ་རོལ་ིན་མ་་བོར་བོད། །
sherab parol chin mé ngowor tö
To you, the very essence of Prajñāpāramitā, I offer praise.
ོང་པ་དིངས་ལས་གགས་ི་ར་བངས་པ། །
tongpé ying lé zuk kyi kur shyengpa
Out of empty basic space, you arise in your kāya of form
ལོངས་ོད་ཡོངས་ོགས་་བན་གགས་མ་། །
longchö yongdzok deshyin shek ma nga
As the five female buddhas of perfect enjoyment,
ས་དང་ཕ་རོལ་ིན་བ་ེ་མོར་ིན། །
sa dang parol chin chü tsemor chin
At the pinnacle of the ten stages and transcendent perfections—
དཔལ་ན་རང་ང་ལ་མོར་ག་འཚལ་བོད། །
palden rangjung gyalmor chaktsal tö
Glorious self-arisen queen, to you I offer homage and praise.
431
་་ཀ་དང་ེགས་པ་་ན་སོགས། །
heruka dang drekpé lhachen sok
Together with Heruka, haughty Mahādeva and others,
གག་་མ་ས་ཐབས་ན་མ་མང་དང་། །
chik tu ma ngé tab chen nam mang dang
Various different partners of great skilful methods,
ཁ་ོར་བ་་རོལ་ེད་ོན་མཛད་མ། །
khajor shyi yi roltsé tön dzé ma
You demonstrate the play of fourfold union—
་འལ་་མོ་ན་མོར་ག་འཚལ་བོད། །
gyutrul lhamo chenmor chaktsal tö
Great goddess of illusion, to you I offer homage and praise.
འཛག་པ་ི་མ་ཐམས་ཅད་མ་ངས་ང་། །
dzakpé drima tamché nam pang shing
To you who fully possess the qualities of nectar
ཟག་ད་བ་བ་མག་་ལོངས་ོད་ིས། །
zakmé dewa chok gi longchö kyi
From the rabbit-bearing moon of the syllable Haṃ
ག་་ོས་ང་་ག་་བོང་ །
taktu nyö shing hang yik ribong gi
And constantly savour the supreme undefiled bliss
བད་ི་ཆ་ས་ཡོངས་་གང་ལ་བོད། །
dütsi cha yi yongsu gangla tö
In which any fault of emission is absent, I offer praise.
དགས་ད་ིང་ེས་ེ་འོ་ཐམས་ཅད་ལ། །
mikmé nyingjé kyendro tamché la
You who have non-referential compassion for all beings
མ་གག་་ལ་བེ་བན་ག་་གང་། །
ma chik bu la tsé shyin taktu dung
And care for them constantly with motherly love.
མས་པ་ན་པོ་ན་ིས་གགས་མཛད་པ། ། 432
མས་པ་ན་པོ་ན་ིས་གགས་མཛད་པ། །
jampa chenpö chen gyi zik dzepa
You who look upon them with eyes of deep loving kindness—
མ་གག་ང་བ་མས་མ་ན་མོར་བོད། །
ma chik changchub sem ma chenmor tö
Sole mother, great bodhisattva, to you I offer praise.
ས་གམ་ན་་ོན་འོ་ེས་་འག །
dü sum küntu ngöndro jesu juk
You who course throughout ages past, present and future,
ས་བ་ན་བ་ོད་བད་་ན་མོ། །
dü shyi künkhyab nöchü cha chenmo
Pervading the four times as prosperity in lands and beings;
ལ་པ་གགས་་་མ་མང་པོར་ོན། །
trulpé zuk ni duma mangpor tön
You who display countless forms of emanation
ན་་ཆད་པས་འོ་བ་འལ་ལ་བོད། །
gyün michepé drowa dul la tö
And train beings continuously—to you I offer praise.
དིངས་ལ་གནས་ང་་བ་མཐར་མ་ང་། །
ying la né kyang shyiwé tar ma lhung
You who abide in basic space without lapsing into the quiescent extreme,
ིད་པར་ེས་་ཆགས་པ་་ཐབས་ིས། །
sipar jesu chakpé gyu tab kyi
And through illusory means engage passionately in conditioned existence;
ནམ་ཡང་འགས་པ་ད་པ་ིན་ལས་། །
namyang gokpa mepé trinlé ni
You who display enlightened activity that will never come to an end
འར་བ་གནས་ི་བར་་ོན་ལ་འད། །
khorwa né kyi bardu tön la dü
But continue for as long as saṃsāra itself endures—to you I bow down.
་ལ་དབང་བར་་མོ་ནམ་་མ། ། 433
་ལ་དབང་བར་་མོ་ནམ་་མ། །
lha la wanggyur lhamo namdru ma
With dominion over the devas, you are the goddess Revatī,
་ལ་དབང་བར་་མོ་ང་ོང་མ། །
lu la wanggyur lumo dungkyong ma
With dominion over the nāgas, you are the nāginī Śaṅkhapālī,
ིན་པོ་ང་མ་འབོད་ོགས་ལ་མོ་། །
sinpö chungma bö drok gyalmo ché
And as a consort among the rākṣasas, you are Rāvaṇa’s great queen—
མཁའ་འོ་གཙོ་མོ་ེ་ལ་ག་འཚལ་བོད། །
khandrö tsomo jé la chaktsal tö
Sovereign lady of the ḍākinīs, to you I offer homage and praise.
གསང་གས་ད་ེ་ན་ི་གར་འན་མ། །
sang ngak gyüdé kün gyi nyer dzinma
Custodian of all the classes of tantra and secret mantra,
འོག་ན་ར་ོད་་་འབར་བ་། །
womin durtrö meri barwa ru
In the Blazing Volcano Charnel Ground of Akaniṣṭha,
བཀའ་་ང་མ་ོ་མོ་རག་གདོང་མ། །
ka yi sungma tromo rakdong ma
You are the guardian of the Word, the copper-faced lady of wrath,
ིད་་ད་ལས་མ་ལ་མ་ལ་བོད། །
sishyi dra lé namgyalma la tö
Subduer of foes throughout existence and peace—to you I offer praise.
་མ་ཛ་་་དང་རབ་བན་མ། །
ré ma dza dzi dzu dang rabten ma
Remajā, Remajī, Remajū 2 and Rabtenma,
དམག་དང་ཟོར་ི་ལས་མཛད་ག་མོ་ལ། །
mak dang zor gyi lé dzé drakmo gyal
Makzor Gyalmo, the wrathful queen of martial and sorcerous rites,
ོ་ེ་གཤོག་ོད་ོག་བ་མ་ལ་སོགས། །
dorjé shok gö sokdrub ma lasok
Together with Dorje Shokgöma, Sokdrupma and the rest—
434
བན་ང་་མར་འལ་ལ་ག་འཚལ་བོད། །
tensung dumar trul la chaktsal tö
To you who manifest as these various guardians of the teachings, I offer homage and
praise.
ོད་ི་ེས་འང་ང་ིན་བ་ལང་གདོང་། །
khyö kyi jé drang kong sin balang dong
To all your followers too, the ox-faced Kongsin,
འོག་ིན་་ིན་གདོང་དང་ེད་གདོང་སོགས། །
drok sin chusin dong dang dré dong sok
Makara-faced Droksin, and bear-faced Bamsin,
གཞན་ཡང་ནག་མོ་ེ་བ་འམ་ེ་ཚོགས། །
shyen yang nakmo jewa bum dé tsok
As well as the legions of nakmo goddesses
ང་ནག་འབས་མར་འིལ་ལ་རབ་་བོད། །
lung nak tsubmar khyil la rabtu tö
Who teem in a darkening tempest, I offer praise.
ོང་ཁམས་འ་ན་ག་ལ་མ་མོ་། །
tong kham di na drakstal tumo ché
Lady of wrath and power in this thousandfold realm,
ོབས་གས་བལ་པ་་བན་རབ་འབར་མ། །
tobshuk kalpé mé shyin rab bar ma
You who blaze intensely with the power of apocalyptic fire,
བན་ང་ན་ལ་དབང་བར་ན་མོ་། །
tensung kün la wanggyur chenmo ni
Magnificent controller of all guardians of the teachings,
དཔལ་ན་འདོད་ཁམས་་མོ་ོད་ལ་བོད། །
palden dökham lhamo khyö la tö
Glorious Goddess of the Desire Realm, to you I offer praise.
མ་ར་མས་དང་ིང་ར་རབ་གང་ང་། །
ma tar jam dang sing tar rab dung shying
You who have a mother’s love and sister’s ardent care,
ལ་འོར་བ་པ་ོགས་མོ་ན་མོ་། ། 435
ལ་འོར་བ་པ་ོགས་མོ་ན་མོ་། །
naljor drubpé drokmo chenmo ni
You who are a great support to practitioners of yoga,
ང་བ་བར་ི་མཛའ་མོར་མངའ་གསོལ་ང་། །
changchub bar gyi dzamor ngasol shying
I take you as my dear companion until enlightenment,
་འལ་དང་བ་མས་ིས་བོད་པར་བི། །
mindral dangwé sem kyi töpar gyi
And, in sincere hope that we may never part, I offer praise.
་ར་བོད་པ་དངས་ི་རོལ་མོ་འས། །
detar töpé yang kyi rolmo di
Through the sweet music of these words of praise,
་མ་་་གས་དམ་གན་པོ་བངས། །
remati yi tukdam nyenpo kang
May the exacting demands of Rematī be fulfilled.
འགལ་འལ་ཉམས་ཆགས་ཐམས་ཅད་བཟོད་བས་ལ། །
galtrul nyamchak tamché zö shyé la
Please forgive all errors, confusions, impairments and breakages,
ཚངས་པ་མག་་དས་བ་ལ་་གསོལ། །
tsangpa chok gi ngödrub tsal du sol
And grant the attainment of supreme and total purification.
འག་ེན་འག་ེན་འདས་པ་དས་པོ་ན། །
jikten jikten depé ngöpo kün
All the riches of this world and that which lies beyond
ོ་ས་ངས་་འདོད་ཁམས་བདག་མོར་འལ། །
lo yi lang té dökham dakmor bul
I take up in my mind and offer to you, Mistress of the Desire Realm.
ོད་གས་དེས་པ་ན་པོ་རབ་བེད་། །
khyö tuk gyepa chenpo rab kyé dé
May this bring you immense joy and delight,
མ་བ་ིན་ལས་མ་ས་འབ་པར་མཛོད། །
nam shyi trinlé malü drubpar dzö
And may you carry out all four types of activity.
436
ན་མེན་་མ་གན་ི་བན་པ་དང་། །
künkhyen nyimé nyen gyi tenpa dang
May the teaching of the omniscient Kinsman of the Sun 3 and those who uphold it spread
far and wide.
བན་འན་ེ་ས་ང་ོགས་བཤད་བ་འལ། །
tendzin dé gyé lungtok shedrub pel
May the teaching and practice of the Dharma of scripture and realization flourish.
ས་ན་ལ་པོ་ིན་བདག་ད་འཕང་མཐོ། །
chöden gyalpo jindak upang to
May Dharma-endowed rulers and patrons gain ever higher status and glory.
ནག་ོགས་ེར་བཅས་ད་ནས་འམས་ར་ག །
nakchok der ché tsené jom gyur chik
And may all forces of darkness be eradicated entirely!
ལ་འོར་བདག་ཅག་ཡོན་མད་འར་བཅས་ལ། །
naljor dakchak yönchö khor ché la
For us yogis, our patrons and all those around us,
གནོད་པར་ེད་པ་གགས་ཅན་གགས་ད་ཚོགས། །
nöpar jepé zukchen zukmé tsok
May any doers of harm, whether they be embodied or immaterial,
་དང་ས་དང་དབང་ས་ལས་གམ་ིས། །
shyi dang gyé dang wang gi lé sum gyi
Be tamed through the threefold activity of pacifying, enriching and magnetizing,
མས་པ་མས་དང་ན་པ་ིན་ལས་མཛོད། །
jampé sem dang denpé trinlé dzö
So that they carry out enlightened action with minds of love.
་བས་་འལ་ང་མས་ན་པ་མས། །
shyiwé mi dul dang sem denpa nam
May those who bear hostility and are untameable through peaceful means
ོང་མ་་ལ་བ་པ་་བན་། །
dong kam mé la gyabpa jishyin du
Be thoroughly annihilated, like tinder that is put to the flames,
ང་དང་ས་དང་བད་པར་བཅས་པ་མས། ། 437
ང་དང་ས་དང་བད་པར་བཅས་པ་མས། །
ming dang rü dang gyüpar chepa nam
So that their personal and family identity and descendants are no more,
ང་ཙམ་ད་པ་ལ་་བག་པར་མཛོད། །
ming tsam mepa dul du lakpar dzö
And nothing, not even so much as their names, remains.
མདོར་ན་གང་བསམ་ར་ང་ཐམས་ཅད་པ། །
dorna gang sam chir nang tamché pa
In short, may all that I conceive of and perceive
རང་་མས་ི་་རོལ་ད་་ཤར། །
rang gi sem kyi cho rol nyi du shar
Arise as the magical manifestation of my own mind,
དིངས་ི་ལ་མོ་་ཀ་ཙ་་། །
ying kyi gyalmo ekadzati ru
And by recognizing it with certainty as Ekajaṭī, Queen of Space,
་ས་ཐག་ད་ག་་ཉག་གག་ོང་། །
ngoshé takchö tiklé nyakchik long
May enlightened activity be spontaneously and effortlessly accomplished
་ོལ་ལ་བ་ིན་ལས་ན་བ་མཛོད། །
jatsol dralwé trinlé lhündrub dzö
Within the expanse of reality’s single, all-encompassing sphere.
ས་པའང་་གར་ཀ་ལ་ཀ་ཏ་དཔལ་་མོ་ོང་ེར་་ག་འང་དཔའ་བོ་པ་་ས་ོ་ེས་ཤར་མར་ིས་པའོ།། །།
Thus, in Kolkata, the Indian city of the glorious goddess, I, Traktung Pawo Pema Yeshe Dorje, wrote down whatever
came to mind.
| Translated by Adam Pearcey, 2020, with the kind assistance of Khenpo Yeshe Gyaltsen and Sean Price.
1. ↑ The Bir 2012 edition mistakenly reads kun tu bzang por in place of kun tu bzang mor.
2. ↑ Together with Rematī, these three goddesses belong to the guardians of Kīla as a group known as the
four mahātmadevī (bdag nyid ma).
3. ↑ nyi ma’i gnyen. A common epithet of Buddha Śākyamuni.
438
༄༅། །ོ་ེ་འཆང་ོ་གར་དབང་པོ་ལ་བོད་པ་ིན་བས་མག་ོལ་ས་་བ་བགས་
སོ།།
The Bestowal of Supreme Blessings: Praise to the Vajradhara Loter Wangpo

ༀ་ི།
om swasti
Oṃ svasti!
ོ་ེ་འཆང་དབང་་་གགས་འན་པ། །
dorjé chang wang mi yi zuk dzin pa
Mighty Vajradhara appearing in human form,
དིལ་འར་་མཚོ་ོ་བ་ེད་པོ་མག །
kyilkhor gyatso trodü jepo chok
Supreme source for the emanation and absorption of oceanic maṇḍalas,
དཔལ་ན་བན་གཡོ་ན་བ་གསང་བ་བདག །
palden tenyo künkhyab sangwé dak
Glorious Lord of Secrets, pervading throughout the animate and inanimate world,
ིང་དས་པད་དཀར་བཞད་པ་་འར་འད། །
nying ü pekar shyepé zé'u drur dü
To the one upon the blossoming white lotus in the centre of my heart, I bow!
སངས་ས་ན་ི་གསང་འན་དབང་པོ་། །
sangye kün gyi sangdzin wangpo ni
The mighty keeper of the secrets of all the buddhas
ལག་ན་ོ་ེ་མ་ངས་བད་ད་གད། །
lak na dorjé marung dü dré shé
Is Vajrapāṇi, vanquisher of foes and unruly demons,
མ་ོབས་ས་པ་་མཚོ་གར་ན་དང་། །
tutob nüpa gyatsö terchen dang
A great treasure of oceanic power, strength and capacity,
དེར་ད་དཔལ་ན་་མ་ཞབས་ལ་འད། །
yermé palden lamé shyab la dü
And inseparable from him is the glorious guru, to whom I bow!
439
གཞོན་་ད་ནས་གས་ི་ས་པ་སད། །
shyönnu nyi né rik kyi nüpa sé
From a young age, your enlightened potential was awakened,
ང་བ་ོད་པ་ཡོངས་་དག་པ་དང་། །
changchub chöpa yongsu dakpa dang
You practised the entirely pure conduct of the bodhisattvas
ཐོས་བསམ་ོམ་པ་ཕ་མཐར་སོན་པ་། །
tö sam gompé patar sönpa yi
And became superlative in study, reflection and meditation—
ཐམས་ཅད་མེན་དས་་མ་ཞབས་ལ་འད། །
tamché khyen ngö lamé shyab la dü
Genuinely omniscient guru, to you I bow down!
འཆད་མཁས་ོ་ན་ེ་བ་ད་དབང་འོག །
ché khé loden jewé yiwang trok
Skilled in teaching, you captivated countless intelligent minds,
ོད་པས་ལོག་་རོ་འན་ང་ནས་གད། །
tsöpé lokmé rodzin drung né chö
Through debate, you halted the tongues of mistaken dogmatists,
ོམ་པས་བ་བན་ན་མོར་ེད་མཁས་པ། །
tsompé tubten nyinmor jé khepa
And through composition, skilfully shone light upon Buddha’s teaching—
ང་ོགས་བ་དབང་གས་པ་ཞབས་ལ་འད། །
jangchok tubwang nyipé shyab la dü
Second Lord of Sages for this northern realm, to you I bow!
བན་དང་འོ་ལ་གས་བེད་་ད་པས། །
ten dang dro la tukkyé da mepé
With unparalleled magnanimity toward the teachings and beings,
ོང་དང་ོག་པ་ིན་ལས་མཁའ་མཐར་བལ། །
pong dang lokpé trinlé kha tar dal
You spread the activities of renunciation and study far and wide,
་གང་གས་ི་ེན་མག་བངས་པ་སོགས། ། 440
་གང་གས་ི་ེན་མག་བངས་པ་སོགས། །
ku sung tuk kyi ten chok shyengpa sok
Commissioned sublime supports of enlightened body, speech and mind,
ལ་ས་་མག་ན་པོ་ཞབས་ལ་འད། །
gyalsé khyuchok chenpö shyab la dü
And more—great leader of the buddha’s heirs, to you I bow!
ིགས་ས་བན་པ་ན་ན་ཉམས་དམས་པར། །
nyikdü tenpa rinchen nyam mepar
At this time of degeneration when the precious teachings are in decline,
གས་བེད་ོ་ེ་་བོ་ར་བན་པས། །
tukkyé dorjé riwo tar tenpé
With your altruistic intention as stable as a vajra mountain,
ོ་ེ་འཆང་་གསང་བ་གས་ི་མཛོད། །
dorjé chang gi sangwa ngak kyi dzö
You compiled a treasury of the Vajradhara’s secret mantras,1
ད་པོ་ོ་ེ་འན་པ་ཞབས་ལ་འད། །
düpo dorjé dzinpé shyab la dü
Vajra holder, to you I bow down!
ལ་འོར་དབང་ག་ེ་བན་་པ། །
naljor wangchuk jetsün birwapé
You illuminated the precious teachings of the aural lineage,
ན་བད་བན་པ་ན་ན་གསལ་མཛད་ང་། །
nyengyü tenpa rinchen sal dzé ching
Of the lord of yogis, venerable Virūpa,
ས་གམ་འན་་ལ་བ་ས་ི་ེ། །
sa sum drenda dralwé chö kyi jé
And as a lord of Dharma were without peer in the three worlds—
ན་པས་གང་ལ་་མ་ཞབས་ལ་འད། །
drenpé dung sel lamé shyab la dü
Guru whose memory banishes distress, to you I bow!
ོ་ེ་་་དིལ་འར་མ་པ་བར། ། 441
ོ་ེ་་་དིལ་འར་མ་པ་བར། །
dorjé ku yi kyilkhor nampa shyir
Through the fourfold dissolution of the nectar of profound meaning,
ཟབ་དོན་བད་ི་འོས་བ་མ་པ་ལས། །
zab dön dütsi drö shyi timpa lé
In the four maṇḍalas of the vajra body,
་བ་དབང་ག་དཔལ་ན་་བ། །
ku shyi wangchuk palden hé benza
You are the mighty lord of the four kāyas, glorious Hevajra—
འཇམ་དངས་ོ་གར་དབང་པོ་ཞབས་ལ་འད། །
jamyang loter wangpö shyab la dü
Jamyang Loter Wangpo, at your feet I bow!
Through the power of offering praise and prayer like this,
ེ་དང་ེ་བར་་མས་ེས་བང་ེ། །
kyé dang kyewar lamé jezung té
May we always be accepted by the guru throughout our lives.
མ་གས་ལམ་ི་བོད་པ་མཐར་ིན་ནས། །
rim nyi lam gyi dröpa tarchin né
May we each the culmination of the path of the two stages,
གསང་བ་གམ་དང་དེར་ད་འར་བར་ཤོག །
sangwa sum dang yermé gyurwar shok
And become inseparable from your secret body, speech and mind.
ས་བ་བདག་འར་ལོ་མན་པོར་བོད་པ་འའང་དགས་པ་ད་པ་གས་ེ་ན་པོ་རང་གགས་གཙང་གསར་
མག་ལ་ན་པོ་ས་ཚོགས་འདོན་་ར་ིས་ག་ས་བཀའ་ལ་ི་བོར་མད་་མན་པོ་གང་་བཀའ་འབངས་ཐ་
ང་ོངས་ལ་འཇམ་དངས་ས་ི་ོ་ོས་པས་ིས་པ་འར་འེལ་མས་ི་ད་ལ་་ས་གགས་པ་ིན་བས་
ར་་འག་པ་ར་ར་ག། །།
This praise of the omnipresent lord of maṇḍalas was written by the lowest of the master’s disciples, the dullard
Jamyang Chökyi Lodrö, who took as an offering upon the crown of his head the command of the actual embodiment
of great non-referential compassion, Tsangsar Choktrul Rinpoche, when he asked for something suitable for
recitation in assemblies. May this become a cause for anyone with a connection to swiftly receive the blessings of the
master’s wisdom vision in their minds.
442
1. ↑ This is a reference to the Compendium of Tantras (rgyud sde kun btus), which Loter Wango compiled.
443
༄༅། །ལ་འོར་དབང་ག་ལ་བོད་པ་དེས་མཛད་དཔའ་བོ་གད་ངས་ས་་བ་
The Hero's Bellowing Laughter: In Praise of the Lord of Yogins

ན་མོ་་་་་པ་ད་ཡ། །
Namo guru virūpa-pādāya!
ོག་ོལ་་་དིངས་་འང་བ་ལས། །
soktsol dhuti ying su chingwa lé
Through binding wind-energy within the space of dhūti,
འཕོ་ད་བ་ན་ག་་ར་བངས་པ། །
pomé dechen chakgyé kur shyengpa
You arose in the form of the mudrā of changeless great bliss.
ོ་ེ་་མ་་་ཀ་དཔལ་། །
dorjé nyima heruka pal ni
You are the glorious heruka Vajra Sun,
ལ་འོར་དབང་ག་འབར་བ་ར་ོན་པ། །
naljor wangchuk barwé kur tönpa
Displaying the form of a resplendent Lord of Yogins.
འར་འདས་ས་ན་འར་ལོ་ོམ་པ་དིངས། །
khordé chö kün khorlo dompé ying
With all the phenomena of saṃsāra and nirvāṇa in the space of Cakrasaṃvara,
ནང་་ས་མག་གག་གཏོར་ེ་མོར་བོད། །
nang gi sa chok tsuk tor tsemor drö
You reached the peak of the jewelled crest, the supreme inner stage,
་་ཀ་དཔལ་དེས་མཛད་ོ་ེ་། །
heruka pal gyé dzé dorjé ku
The supreme heruka, the vajra form of Hevajra.
འབར་གཡོ་ེས་ཆགས་གར་བས་རོལ་བ་། །
bar yo jé chak gar gyé rolwa yi
Through a hundred moods of passionate blaze and movement,
ས་གམ་བ་མཛད་ཧ་ཧ་གད་ངས་ོགས། ། 444
ས་གམ་བ་མཛད་ཧ་ཧ་གད་ངས་ོགས། །
sa sum khyab dzé ha hé gegyang drok
You pervade the three realms, bellowing with laughter: 'Ha! Ha!'
བ་དང་ོང་པ་་ེད་འོད་གསལ་གས། །
dé dang tongpa miché ösal tuk
Your mind of clear light in which bliss and emptiness are indivisible,
ིབ་ལ་ན་་མ་པར་དག་པ་། །
dribdral shintu nampar dakpa ni
Is free from obscuration and exceedingly pure;
དས་མས་མ་ས་ན་ལ་ཡོངས་་བ། །
ngö nam malü kün la yongsu khyab
It extends everywhere, encompasses every entity.
བ་མག་ོ་ེ་མས་དཔ་དཔལ་ཡོན་། །
demchok dorjé sempé palyön ni
With your glorious qualities of the vajra being of Supreme Bliss,
མཁའ་དང་མཉམ་པ་ིན་ལས་ག་འོ་བ། །
kha dang nyampé trinlé tak trowa
Your activity, as vast as space, extends forever.
ལ་འོར་དབང་ག་ན་པོར་གསོལ་བ་འབས། །
naljor wangchuk chenpor solwa deb
Great lord of yogins, to you I pray!
འགས་ད་་་ཀ་དཔལ་མག་ཐོབ་ཤོག །
jikme heruka pal chok tob shok
May I attain the supreme splendour of the fearless heruka!
ས་པའང་འགས་ལ་དཔའ་བོས་ས་པ་་་གགས་་ེལ་བ་པོ་ཨཀྵ་ར་མས་སོ།། །།
Thus, Jigdral Pawo spoke this words and Akṣara Maṅgala1 put them into writing.
1. ↑ i.e., Drungyik Tsering Tashi, Jamyang Khyentse's scribe and calligrapher.
445
The Melodious Song of Joy: In Praise of the Master
Candrakīrti
Homage to the guru, the protector Mañjughoṣa!
Since you have eliminated the darkness of dualistic view,

And possess the perfect vision of non-dual wisdom,
You comprehend all knowable things in a single instant,
Guardian and conqueror, wisdom treasury, to you I bow.
The infinite river-like facets of the Sage's Dharma

Flow and merge as one within this great ocean,
The definitive and ultimate great Madhyamaka—
To this path that all the buddhas of the three times take, I bow.
Although the intelligent analyis of tenets

Produced a great many philosophical systems,
At their heart, towering over all the rest,
Like the king of mountains, is that of glorious Nāgārjuna.
The holders of this tradition, like the sun and moon,

Were renowned as the Prāsaṅgikas and Svātantrika—
Of which the Prāsaṅgika, like the nectar of the gods,
Is praised as magnficent and triumphant over all.
Candrakīrti, you saw that Buddhapālita had understood well,

And having reached the ārya levels, as Mañjuśrī's emanation,
With the moonlight of intelligence, caused the water lilies
Of profound meaning to blossom—to you I bow.
Without falling into either superimposition or denial,

And avoiding the extremes of eternalism and nihilism,
You taught profound emptiness extensively with unrivalled confidence,
While possessing the vast treasure of confident intellect—to you I bow.
You crushed the arrogance of the master Candragomin,

Whose own powers were spent and who was consulting
And receiving assistance from the mighty lord of compassion—
To you, who thus became the crown ornament of the learned of this world, I bow.
Demonstrating how all apparent and existent things are unreal and illusory,
You drew milk from a painted cow
And dispelled reification through symbols of emptiness and dependent origination—
Mighty lord of adepts, at your feet I bow.
When the legions of the Turuṣka army attacked,

You rode upon a mighty elephant of stone,
And turned them back without injury to either side—
To you who displayed such wondrous miracles of love, I bow.
446
You who are indivisible from Mañjuvajra,
And course throughout the sky of the knowable,
With the universal wisdom of an unrestricted intellect—
Candrakīrti, at your feet I bow.
From now until I finally reach the essence of awakening,

May I never be apart from the Middle Way of the supreme vehicle,
And having perfected it correctly within my stream of being,
May I destroy entirely the rocky peaks of tīrthikas' wrong views.
May the warrior-like Mañjuśrī grant the attainment of knowledge,

The masterful lord of compassion bestow the nectar of bodhicitta,
And the heroic Lord of Secrets confer the vajra empowerment,
So that we may perfect the activity of the sovereigns of the three families.
Tsuklak Lungrik Nyima Mawé Sengé, who felt a vivid appreciation for the tradition of this great master,
wrote this in Darjeeling.
447
༄༅། །་མོ་དངས་ཅན་མ་ལ་བོད་པ་རབ་དག་དངས་ན་བགས།
The Sweet Sound of Perfect Joy: In Praise of the Goddess Sarasvatī

ཿ ཚངས་པ་ད་ི་ས་མོ་། །
hring tsangpé yi kyi semo ni
Hrīṃ! Daughter of the mind of Brahmā
རོལ་པ་མཚོ་ན་ལས་ང་བ། །
rolpé tso chen lé jungwa
Arisen from the great lake of enjoyment,
་ར་དཀར་བ་ཞལ་མངའ་མ། །
da tar karwé shyal nga ma
With your face as pure and white as the moon—
དངས་ཅན་་མོར་ག་འཚལ་བོད། །
yangchen lhamor chaktsal tö
Goddess Sarasvatī, to you I pay homage!
ག་ེད་གསང་ག་འཛད་ད་གར། །
rikjé sang tsik dzemé ter
Unending treasury of the secret words of the Vedas,
་བན་གགས་གང་ས་ང་། །
deshyin shek sung chö pung ché
And the vast collection of the buddhas’ Dharma,
འ་ད་ལམ་ཡང་མཐར་བ་ེད། །
chimé lam yang tar khyabjé
Reaching to the end of the path of deathlessness—
དངས་ི་དཔལ་མོར་ས་པས་བོད། །
yang kyi palmor güpé tö
Glorious Lady of Melodies, to you I bow in devotion!
ཏ་ར་ལ་འད་ས་། །
tambura la khyü jé té
Clasping a ‘tambura’ lute in your hands,
སོར་ེས་དལ་ིས་བེངས་པ་ས། །
sor tsé dal gyi drengpa yi
And gently playing it with the tips of your fingers.
448
འག་ེན་འདས་དང་མ་འདས་ན། །
jikten dé dang ma dé kün
To you who captivate the minds of all, both beyond
ད་ི་བན་པ་འོག་ལ་འད། །
yi kyi tenpa trok la dü
And still within this worldly realm, I bow!
ས་དོན་ས་རབ་ཕ་རོལ་ིན། །
ngedön sherab parol chin
In reality you are the Perfection of Wisdom herself,
མ་པ་་མོ་གགས་་ར། །
nampa lhamö zuk su gyur
Yet you appear in the form of a goddess,
་མཚར་་འལ་བསམ་་བ། །
ngotsar gyutrul sam mikhyab
A wondrous and inconceivable manifestation,
ས་བ་དབང་ག་ན་མོར་འད། །
sa chü wangchuk chenmor dü
Great Lady who has mastered the ten bhūmis, to you I bow!
་བན་གགས་ན་ེས་ཆགས་ིས། །
deshyin shek kün jé chak kyi
To all the buddhas who regard you with their love,
་ས་ན་ི་ར་མདའ་གཡོ། །
yeshe chen gyi zur da yo
And glance at you with their eyes of wisdom,
ོམས་འག་བ་ན་མད་ིན་བོབས། །
nyom juk dechen chötrin tob
You offer great cloud-like gifts of blissful union,
དེས་མ་ན་མོར་ས་པས་འད། །
gyé yum chenmor güpé dü
To you, the great mother of joy, respectfully I bow!
ོ་ན་གང་་མིན་ིང་ལ། །
loden gang gi drin nying la
As you enter the throats and hearts of the intelligent,
གས་པ་་་མོད་ད་། ། 449
གས་པ་་་མོད་ད་། །
shyukpa dé yi mö nyi du
In that very instant, they become transformed,
་བ་དབང་ག་ན་པོར་བར། །
mawé wangchuk chenpor gyur
And are made powerful masters of speech—
ོ་ོས་མག་ོལ་མ་ལ་བོད། །
lodrö chok tsol ma la tö
To you, bestower of supreme intelligence, I offer praise!
་ར་བོད་པ་ིན་བས་ིས། །
detar töpé jinlab kyi
Through the blessings of praising you in this way,
བདག་ད་དད་པ་འོ་མཚོ་། །
dak yi depé o tso ru
May you enter the milky lake of my devoted mind,
བགས་ནས་མེན་གས་་ས་ི། །
shyuk né khyen nyi yeshe kyi
And grant me the brilliant light of wisdom,
ང་བ་ན་པོ་ལ་་གསོལ། །
nangwa chenpo tsal du sol
Complete with the twofold knowledge, I pray!
ༀ་་་་་་་་། ་ལ་་ལ་་་་། ་་་་ི་ཝ་་་།

om pitsu pitsu prajna vardhani dzala dzala medhi vardhani dhiri dhiri buddhi vardhani
soha
Oṃ picu picu prajñā vardhani jvala jvala medhivardhani dhiri dhiri buddhi vardhani svāhā
ས་བས་ོ་ོས་འལ་བར་ེད།
Recite this and your intelligence will increase.
ས་པའང་་ཞབས་་་ན་པོ་་དབོན་བསམ་གཏན་ལ་་ན་པོ་་ནས་་ས་བཅས་གང་ས་བལ་བ་བན་
ས་ི་ོ་ོས་སམ་ང་གཞན་འཇམ་དཔལ་དགའ་བ་་ཆར་འབོད་པས་དཔལ་ངས་ད་དགའ་ས་འན་དངས་ཅན་
དེས་པ་དགའ་ཚལ་་ིས་པ་ི་ར།། །།
In response to the requests of Samten Tulku Rinpoche, the nephew of the noble Palpung Situ Rinpoche, given together
with the gift of a silken scarf, I, Chökyi Lodrö, also known as Jampal Gawé Gochar, wrote this in the Joyful Grove
Delighting the Goddess Sarasvatī in Palpung Monastery. Siddhirastu!
450
༄༅། །འཇམ་དངས་བོད་པ་ིན་བས་ར་འག་བགས་སོ། །
The Swift Infusion of Blessings: In Praise of Mañjughoṣa

ིཿ མཁའ་བ་དང་པོ་སངས་ས་འཇམ་དཔལ་དངས། །
dhih, khakhyab dangpö sangye jampal yang
Dhīḥ. Primordial buddha Mañjuśrīghoṣa, pervasive as the sky,
་ས་ག་གག་ན་་ི་མ་ད། །
yeshe mik chik küntu drima mé
Your singular eye of pristine wisdom is entirely without flaws,
མ་པར་དག་པ་མཚན་ད་འོད་འབར་བ། །
nampar dakpé tsenpé öbarwa
And you gleam with the light of the pure signs and marks—
་མག་ལ་པོ་ེད་ལ་ག་འཚལ་བོད། །
ku chok gyalpo khyé la chaktsal tö
To the king of supreme body, I offer homage and praise.
ཚངས་དངས་བདག་ད་ང་་་དང་ན། །
tsang yang dakmé sengé dra dangden
With your voice of Brahma and selfless leonine roar,
་ེགས་་གས་ན་་ག་མཛོད་པ། །
mutek ridak küntu trak dzöpa
You strike fear into the wild beasts of the tīrthikas.
བོད་ད་བོད་པ་ན་ི་གར་ར་པ། །
jömé jöpa kün gyi shyir gyurpa
Inexpressible, you are the basis of all expression—
གང་མག་འཇམ་པ་དངས་ལ་ག་འཚལ་བོད། །
sung chok jampé yang la chaktsal tö
To the ‘Gentle Melody’ of supreme speech, I offer homage and praise.
ཡང་དག་མཐའ་དང་་བན་ད་ི་བདག །
yangdak ta dang deshyin nyi kyi dak
Master of the limits of the authentic and reality as such,
རང་ང་་ས་དོན་དམ་ས་ི་། ། 451
རང་ང་་ས་དོན་དམ་ས་ི་། །
rangjung yeshe döndam chö kyi ku
The ultimate dharmakāya of naturally arisen wisdom,
ཟབ་་ོས་ལ་འོད་གསལ་འས་མ་ས། །
zab shyi trödral ösal dümajé
Profound peace beyond complexity, luminous and unconditioned—
གས་མག་འཇམ་པ་ོ་ེར་ག་འཚལ་བོད། །
tuk chok jampé dorjér chaktsal tö
To Mañjuvajra of supreme mind, I offer homage and praise.
་བན་གགས་པ་ན་ི་དབང་ག་། །
deshyin shekpa kün gyi wangchuk ché
Great and mighty lord of all the thus-gone buddhas,
ཡོན་ཏན་་ཟད་་མཚོ་གར་ན་པོ། །
yönten mizé gyatsö ter chenpo
Vast store of inexhaustible, ocean-like qualities,
ས་གམ་ལ་བ་ཐམས་ཅད་བེད་པ་ཡབ། །
dü sum gyalwa tamché kyepé yab
Forefather to all the victorious ones of the three times—
ཡོན་ཏན་མག་མངའ་ེད་ལ་ག་འཚལ་བོད། །
yönten chok nga khyé la chaktsal tö
To you, possessor of supreme qualities, I offer homage and praise.
ད་བན་ནོར་་དཔག་བསམ་ང་བན་། །
yishyin norbu paksam shing shyindu
Just like a wish-granting gem or a wish-fulfilling tree,
ནམ་མཁ་མཐའ་ས་འོ་བ་མ་ོངས་བར། །
namkhé talé drowa matongwar
To the farthest reaches of space, as long as beings remain,
་ིད་མཛད་པ་ིན་ལས་ན་་ཆད། །
desi dzepa trinlé gyün mi ché
Your enlightened activity continues without interruption—
ིན་ལས་མག་མངའ་ེད་ལ་ག་འཚལ་བོད། །
trinlé chok nga khyé la chaktsal tö
To you whose activity is supreme, I offer homage and praise.
452
་ར་བོད་པས་འཇམ་དཔལ་་ས་མས། །
detar töpé jampal yeshe sem
Through praising you, wisdom-being Mañjuśrī, in this way,
ིང་་་འར་དེས་པར་ག་བགས་ནས། །
nying gi zé'u drur gyepar tak shyuk né
May you remain forever gladly upon the lotus of my heart,
མ་ག་ན་ལ་་ས་་ོ་འེད། །
marik münsel yeshe tsa gojé
Banish ignorance’s darkness, open the channels to wisdom,
ོ་མག་ོབས་པ་གར་བད་ལ་་གསོལ། །
lo chok pobpé ter gyé tsal du sol
And grant the eight treasures of eloquence and supreme intellect.1
ༀ་ཨ་ར་པ་ཙ་ན་ིཿ།
om ara pa tsana dhih
Oṃ arapacana dhīḥ.
ས་པའང་ཐམས་ཅད་མེན་པ་ས་ི་འང་གནས་ི་ེ་དབོན་བསམ་གཏན་མག་ལ་ི་ེ་ེང་གམ་པས་་ག་
བཅས་གང་བལ་ར། ས་ི་ོ་ོས་བས་དཔལ་ངས་ད་དགའ་ས་འན་ི་ེད་ཚལ་་ིས་པ་དའོ།། །།
Thus, at the request of the third incarnation of Samten Choktrul,2 the noble nephew of the all-knowing Chökyi
Jungné, I, Chökyi Lodrö, wrote this in the garden of Yiga Chödzin (Joyous Upholding of Dharma) at Palpung.
1. ↑ The eight treasures of courageous eloquence are: 1) treasure of recollection; 2) treasure of intelligence;
3) treasure of realization; 4) treasure of retention (dhāraṇī); 5) treasure of courageous eloquence; 6)
treasure of Dharma; 7) treasure of bodhicitta; 8) treasure of accomplishment.
2. ↑ i.e., the Third Palpung Öntrul.
453
The Swift Infusion of Blessings: In Praise of the
Mahāpaṇḍita Candragomin
Homage to Mañjughoṣa!
In the forever peaceful dharmadhātu,

You are already liberated and awakened,
Yet still you appear once again in this realm
In a wisdom form with knowledge and love.
The maṇḍala of your signs and marks is fully developed,

Your speech resonates with the sixty melodious tones,
And your mind has the character of transcendent wisdom—
Mañjughoṣa guru, I bow down before you.
Opponent of ordinary substantial phenomena,

Keeper of the treasury of sections of Dharma,
One whose identity is the definitive ultimate,
To you who defy the imagination, I pay homage.
Your loving face glows like a hundred moons

All full of compassion towards beings
And adorned with the rabbit mark of bodhicitta—1
To you who bestow the ambrosia of benefit and happiness, I bow.
Your fine form with its pure, brahma-like conduct, 2

Which is entirely consistent and without duplicity,
Emits the sweet fragrance of ethical discipline—
To you who are magnificent at observing vows, I bow down.
You reside on an island amidst the ocean of learning,

Are arrayed in the jewel ornaments of the meditative,
And possess the hood of scripture and reasoning—
To you, a second Nāgārjuna, I pay homage.
The three families and Tārā, your yidam deity,

Appeared to you directly time and again,
And you discussed the profound and vast Dharma—
To you who cut through the web of doubt, I bow.
Countless scholars of the noble land

Bowed down at your feet in reverence
And through a portion of your teaching
Unlocked the treasure of courageous eloquence—to you I bow.
You dispelled the wicked attacks of arrogant disputants,

And raised aloft the umbrella of the genuine teachings.
Who else but you could count as the famous moon
In the sky of the profound and vast Mahāyāna?
454
You beautified the three worlds
With the noble Asaṅga’s views and works.
And as an immaculate, day-making sun,
Set out the path uniting view and conduct.
Your treatises with their excellent explanations

Of all outer and inner branches of knowledge
Will remain as the unique vision of the learned
Without ever fading, even until the aeon’s end.
Fully trained in the path of the two stages,

At the supreme level of no-further-training,
You are the all-pervasive, all-perfect dharmakāya—
To you, the mighty Vajradhara, I bow.
As we who have faith in you

Play the many-stringed vīṇā of praise,
And thereby delight your wisdom mind,
Grant us the light of intelligence, I pray.
From now until I attain awakening,

As I follow you, my protector, without ever parting,
Cause the bright wisdom fire of twofold knowledge
To burn through the thicket of the obscurations, I pray.
Bring mastery in explanation, debate and composition,

Cause me to find certainty in the authentic view,
Unlock a hundred doors to wondrous courage and eloquence,
And grant me the attainment of perfect victory over all.
These verses of praise and prayer to the great upāsaka and marvellous ācārya 3 Candra were composed by
one who was intrigued by his life story and inspired with faith, Shönnu Mañjughoṣa Dharmamati. May
virtue and goodness abound!
1. This refers to the rabbit-shaped area that is visible within the moon — which led the Indians to
coin the term 'rabbit bearer' (śaśadhara) as a synonym for the lunar orb. ↩
2. brahmacarya, i.e., celibacy. ↩
3. Candragomin is sometimes counted as one of 'two marvellous ācāryas' (rmad byung gi slob dpon
gnyis), the other being Śāntideva. ↩
455
༄༅། །ན་མེན་་རམས་པ་བསོད་ནམས་ང་་ལ་བོད་པ་དངས་ི་འག་་ས་་
བ་བགས།
Thunderous Melody: In Praise of the Omniscient Gorampa Sonam Senge

ན་མོ་་་ས་་ེ་ང་ཧ་།
namo guru sarwa dzana punyé sengha yé
Namo guru sarvajñā-punye-siṃhāya
བ་བར་གགས་པ་བན་པ་མཛོད་འན་པ། །
dewar shekpé tenpé dzö dzinpa
Holder of the treasury of the sugatas’ teachings,
་ས་གར་ན་དབང་ག་བད་ན་དཔལ། །
yeshe terchen wangchuk gyé den pal
Great mine of wisdom, splendid in eightfold mastery,
་བ་ང་་མཉམ་ད་ན་པོ་ལ། །
mawé sengé nyammé chenpo la
Magnificent and incomparable lion of speech—
རབ་དང་ད་ི་ས་པས་བོད་པར་བི། །
rab dang yi kyi güpé töpar gyi
In utmost inspiration and devotion, I praise you!
བལ་པ་་མཚོར་ང་བ་ོད་པ་། །
kalpa gyatsor changchub chöpa yi
Throughout the course of oceanic aeons, you travelled to the distant shore
ཕ་མཐར་སོན་པས་ིབ་གས་ན་པ་སངས། །
patar sönpé drib nyi münpa sang
Of enlightened action, dispelled the darkness of the two obscurations,
ོགས་པ་ཡོན་ཏན་འོད་ར་ོང་ས་མས། །
tokpé yönten özer tong gi dzé
And gained the radiant splendour of the qualities of realization.
འཇམ་པ་དཔལ་དང་གས་་ད་པ་གང་། ། 456
འཇམ་པ་དཔལ་དང་གས་་ད་པ་གང་། །
jampé pal dang nyisumepa gang
You who are inseparable from Mañjuśrī,
གཞོན་་ས་ནས་ཡོན་ཏན་ཐམས་ཅད་ོགས། །
shyönnü dü né yönten tamché dzok
Beginning in your youth, you perfected all the qualities,
མཁས་པ་ར་གས་ས་ི་ས་ོབས་ས། །
khepé drar shyuk chö kyi lü tob gyé
And, entering the ranks of the learned, developed Dharma’s strength.
ང་དང་གས་པ་ན་ཆས་མ་པར་ེག །
lung dang rikpé gyenché nampar gek
Captivating with your adornments of scripture and reasoning,
ེ་ོད་གམ་ི་ེགས་བམ་ང་པོ་། །
denö sum gyi lekbam pungpo ché
You mastered an abundance of texts from the three collections,
ན་མེན་ན་ལ་དབང་བར་རབ་འམས་པ། །
künkhyen kün la wanggyur rabjam pa
And became a scholar of vast learning and universal knowledge.
ོ་ལ་་གཡོ་མན་དང་དེར་་ེད། །
trogyal miyo gön dang yer miché
Inseparable from Acala, king of the wrathful,
འཇམ་པ་དངས་ིས་ག་་རལ་ི་། །
jampé yang kyi chak gi raldri ni
You brandished the sword of Mañjughoṣa,
འར་བས་མཁའ་དིངས་བ་པ་འོད་ིས་བཀང་། །
charwé khaying khyabpé ö kyi kang
Filling the entire expanse of space with light.
ལ་བས་ང་ཐོབ་ན་དག་མཚན་ཅན་ི། །
gyalwé lung tob kün gé tsenchen gyi
You received the buddhas’ prophecy and became a heart-son
གས་ི་ས་ར་་་ིར་བགས་ང་། །
tuk kyi sé gyur ewam trir shyuk shing
Of the one named Kunga,1 and then you sat upon the Evaṃ throne. 2
བ་བན་མ་པར་ལ་བ་ས་་། ། 457
བ་བན་མ་པར་ལ་བ་ས་་། །
tubten nampar gyalwé chö dra ché
Your great dharma centre of Tubten Namgyal 3
་མཚར་མ་ེན་གནས་ལ་་འི་བ། །
ngotsar sum tsen né la cho driwa
Was a wonder to rival the heavenly palace of the three great devas,
མཁས་མང་འས་པ་་མཚོས་ཡོངས་་གཏམས། །
khé mang düpa gyatsö yongsu tam
A place where vast crowds of learned scholars thronged.
བ་དབང་གས་པ་བལ་གས་འཆང་བ་པོ། །
tubwang nyipé tulshyuk changwa po
Upholder of the discipline of the second Lord of Sages,
ས་་ེ་བན་ང་མ་བད་གང་མས། །
sakyé jetsün gongmé shyé shyung nam
When the approach and exegesis of the Sakya patriarchs
་ཚོགས་ོ་ས་ོགས་པར་ར་པ་ན། །
natsok lo yi nyokpar gyurpa na
Had become sullied by assorted opinions and assertions,
བང་ེད་་ངས་ནོར་་ེད་གག་། །
drung jé chu dang norbu khyé chikpu
You alone functioned as a cleansing jewel to bring purity.
བན་པ་མད་ོང་ིད་་་ན་མཐོ། །
tenpé chö dong sishyi lana to
An offering pillar of the teachings, pre-eminent in existence and peace.
མ་ོག་པ་དང་ལོག་ོག་ོགས་ོག་ས། །
matokpa dang loktok chok tok gi
When your own and others’ sides were unsettled
ོ་ད་འག་པར་ར་པ་རང་གཞན་ེ། །
lo yi trukpar gyurpé rangshyen dé
By incomprehension, misunderstanding and partial knowledge,
མེན་རབ་དོད་ས་ནོར་་ོག་ེང་ས། །
khyenrab chö shé norbü lok treng gi
You brought clarity through your gem-like wisdom and analysis,
གསལ་བར་མཛད་ནས་ཡང་དག་འོད་ང་བལ། ། 458
གསལ་བར་མཛད་ནས་ཡང་དག་འོད་ང་བལ། །
salwar dzé né yangdak ö nang dal
And the light of genuine understanding shone.
མདོ་དང་གས་ི་གས་བཤད་ནོར་་ོམ། །
do dang ngak kyi lekshé norbü drom
The jewel-casket of your superb explanations of sūtra and mantra
ིགས་ས་མཁས་པ་མས་ི་ིང་་གར། །
nyikdü khepa nam kyi nying gi ter
Is a heart treasure of the learned in this degenerate age.
་མ་འཇམ་པ་དངས་ི་ེས་་བང་། །
lama jampé yang kyi jesu zung
You were cared for by the guru Mañjughoṣa,
་དམ་་་བེད་ོགས་བ་པ་བེས། །
yidam lha yi kyedzok drubpa nyé
And gained accomplishment through generation and completion of the yidam deity.
མཁའ་འོ་ས་ོང་པ་ཚལ་་། །
khandro chökyong pemé tsal du ni
You attracted ḍākinīs and dharmapālas, who gathered like bees in a lotus garden,
ང་བ་བན་་ག་པར་འ་ང་འར། །
bungwa shyindu takpar du shying khor
And became your constant companions.
མཁས་པ་མཁས་པ་་མག་་རམས་པ། །
khepa khepé khyuchok gorampa
Learned—you were supreme among the learned, Gorampa,
བན་པ་བན་པ་དཔལ་ིས་མན་པར་མཐོ། །
tsünpa tsünpé pal gyi ngönpar to
Dignified—you were exalted with the splendour of dignity,
བཟང་པོ་བཟང་པོ་ིན་ལས་ོགས་བར་ེལ། །
zangpo zangpö trinlé chok gyar pel
Noble—your noble activity spread in a hundred directions—
ན་མེན་བསོད་ནམས་ང་ར་གས་ལ་བོད། །
künkhyen sönam sengér drak la tö
To the one renowned as omniscient Sonam Senge, I offer praise!
བདག་་ེད་ལ་གསོལ་བ་བཏབ་པ་མས། ། 459
བདག་་ེད་ལ་གསོལ་བ་བཏབ་པ་མས། །
dak ni khyé la solwa tabpé tü
Through the force of these, my prayers to you,
འགས་ད་ོ་ོས་ོབས་པ་ལ་ན་ོགས། །
jikme lodrö pobpé tsal chen dzok
May I perfect the great strength of intellectual confidence and fearlessness,
ཟབ་ས་གནས་ལ་ཆགས་ཐོགས་ད་པ་། །
zabgyé né la chaktok mepa yi
And may the light of twofold wisdom blaze,
མེན་གས་་ས་ང་བ་འབར་ར་ག །
khyen nyi yeshe nangwa bar gyur chik
Unimpeded in realization of the profound and vast!
ས་པའང་ས་ི་་གས་ས་་་ལ་ེ་་ད་ལ་་ང་ར་འཆར་བ་ེན་ིས་དད་པ་་བས་དབང་ད་་
གཡོས་པ་ལས་ང་བ་བོད་ག་་ེང་བ་འ་ཡང་གག་ལག་ང་གས་་མས་འས་ོངས་་ིས་པའོ།། །།
This garland of praise was written in Sikkim on the twentieth day of the second month of the Earth Dog year (1958)
by Tsuklak Lungrik Nyima, when the thought of this master sprung vividly to mind, bringing an uncontrollable
surge of devotion.
1. ↑ i.e., Ngorchen Kunga Zangpo (1382–1456).
2. ↑ Ngor Ewam Chöden (ngor e vam chos ldan).
3. ↑ i.e., Tanak Tubten Namgyal (rta nag thub bstan rnam rgyal), which Gorampa founded in 1473.
460
༄༅། །གསོལ་འབས་་ས་ཆར་འབས་ས་་བ་བགས་སོ། །
A Prayer to Shower Down the Rain of Wisdom

་བ་གག་ན་པཎ་ན་་མ་ལ། །
ngabgyé tsukgyen penchen bimala
Great paṇḍita Vimalamitra, crown jewel of five hundred scholars,
འཇའ་ས་འཕོ་ན་ོ་ེ་་བེས་ང་། །
jalü pochen dorjé ku nyé shing
Who attained rainbow body of great transference—
འ་ད་་ས་་ཅན་་མ་ལ། །
chimé yeshe kuchen lama la
To the guru who obtained the deathless wisdom body,
I pray from the core of my heart: inspire me with your blessings!
བེད་ོགས་ལམ་ི་་ད་མཐར་སོན་ང་། །
kyedzok lam gyi denyi tar sön shying
The one who perfected the essence of the path of the generation and perfection stages,
ལ་འོར་བ་པ་་མག་ས་དོན་ི། །
naljor drubpé khyuchok ngedön gyi
Lord of accomplished yogins—
བན་པ་ོག་ང་་ལོང་ོ་ེ་ལ། །
tenpé sokshing melong dorjé la
To the vital pillar of the teachings of definitive meaning, Melong Dorje,
I pray from the core of my heart: inspire me with your blessings!
ིགས་ས་བ་པ་ཡོངས་ི་འར་ལོས་བར། །
nyikdü drubpa yong kyi khorlö gyur
Sovereign of all the siddhas of this degenerate age,
འོད་གསལ་ིང་པོ་བན་པ་ན་མོར་ེད། ། 461
འོད་གསལ་ིང་པོ་བན་པ་ན་མོར་ེད། །
ösal nyingpö tenpa nyinmor jé
Sun of the teachings of the essence of clear light,
འན་་ན་ལ་ེ་བན་ས་ི་ེ། །
drenda kündral jetsün chö kyi jé
The noble Lord of Dharma entirely without equal—
་་་ཛ་ཞབས་ལ་གསོལ་བ་འབས། །
kuma radzé shyab la solwa deb
Kumārarāja, at your feet I pray!
ལ་ན་མེན་བེ་་ས་གག་བས་ང་། །
gyal kün khyentsé yeshe chikdü shing
Single embodiment of the wisdom and compassion of all the buddhas,
ཡོངས་ོགས་བན་པ་མངའ་བདག་ོང་ན་པ། །
yongdzok tenpé ngadak longchenpa
Sovereign of all the teachings, Longchenpa—
ང་ོགས་བ་དབང་གས་པ་ན་མེན་ེར། །
jangchok tubwang nyipa künkhyen jer
To the omniscient master, a second lord of sages for the north,
ིང་ནས་གསོལ་འབས་བདག་ད་ིན་ིས་ོབས། །
nying né soldeb dak gyü jingyi lob
I pray from the core of my heart: transform my mind with your blessings!
འཇམ་དཔལ་དངས་དས་ཚངས་པ་་་ཏོག །
jampal yang ngö tsangpa lhé metok
Intentional manifestation of Divine Flower of Brahmā, who was Mañjuśrī in person, 1
བསམ་བན་ོན་པ་མཁས་དང་བ་པ་ེ། །
samshyin jönpa khé dang drubpé jé
Lord of siddhas and paṇḍitas,
རང་ང་ོ་ེ་པ་དབང་ན་ལ། །
rangjung dorjé pema wangchen la
Rangjung Dorje Pema Wangchen — 2
To you I pray from the core of my heart: transform my mind with your blessings!
462
དམ་པ་མས་ལ་ས་པས་གསོལ་བཏབ་མས། །
dampa nam la güpé soltab tü
Through the power of praying reverently to all these holy beings,
ོགས་པ་་ས་ང་ནས་འཆར་བ་དང་། །
tokpé yeshe khong né charwa dang
May the wisdom of realization arise from within my mind,
་་་ེད་མེན་པ་ལ་ན་ོགས། །
ji ta jinyé khyenpé tsal chen dzok
May the wisdom of the nature and extent of all things be perfected,
འོ་བ་དོན་ན་འབད་ད་ན་བ་ཤོག །
drowé dön kün bemé lhündrub shok
And may the welfare of all beings be effortlessly and spontaneously accomplished!
ས་པའང་མདོ་ན་མག་ལ་ན་པོ་་་དབང་གས་པ་གང་བལ་ར་འཇམ་དངས་ས་ི་ོ་ོས་པས་ིས་
པའོ།། །།
Jamyang Chökyi Lodrö wrote this prayer at the request of Dochen Choktrul Rinpoche Tsewang Drakpa.
| Translated by Abraham Ta-Quan, 2020.
1. ↑ Tsangpa Lhayi Metok is an alternative name for Trisong Detsen.
2. ↑ i.e., Jigme Lingpa
463
༄༅། །ཟབ་དོན་ོགས་པ་གསོལ་འབས་བགས།
A Supplication to Realize the Profound

ན་མོ་་།
Namo guru!
ས་དིངས་མཁའ་ལ་གས་ེ་ིན་འིགས་ང་། །
chöying kha la tukjé trin trik shing
You cause a pleasant rain of accomplishment and blessings to fall
ིན་བས་དས་བ་ང་ཆར་འབ་མཛད་པ། །
jinlab ngödrub drang char beb dzepa
From the clouds of compassion gathered in the sky-like dharmadhātu,
མཚོ་ེས་ོ་ེ་མེན་བེ་དབང་པོ་ལ། །
tsokyé dorjé khyentsé wangpo la
Lake-born Vajra, Khyentse Wangpo:
་ེད་ིང་ནས་ས་པས་གསོལ་བ་འབས། །
miché nying né güpé solwa deb
I supplicate you from the very depths of my heart.
ག་འན་བ་པ་ཡོངས་ི་གང་འཚོབ་། །
rigdzin drubpa yong kyi dungtsob tu
As the successor of all the vidyādharas and siddhas,
ལ་ས་མས་དཔའ་ན་་བཟང་པོ་། །
gyalsé sempa kuntuzangpo yi
You are a bodhisattva who has perfected the wisdom
འོད་གསལ་ིང་པོ་དངས་པ་ལ་ོགས་པ། །
ösal nyingpö gongpé tsaldzokpa
Of the clear light heart-essence of Samantabhadra;
དཔལ་ན་་མས་བདག་ད་ིན་ིས་ོབས། །
palden lamé dak gyü jingyi lob
Glorious Guru, please bless me to realize this myself!
རང་མས་གདོད་ནས་ེ་ད་ག་པ་གས། ། 464
རང་མས་གདོད་ནས་ེ་ད་ག་པ་གས། །
rangsem döné kyemé rigpé shi
My mind has never been born — this is the nature of awareness.
མ་བས་་བན་བཞག་པ་ོམ་པ་དང་། །
machö jishyin shyakpé gompa dang
To settle in this experience without the slightest alteration or contrivance is meditation;
ང་ང་འན་ོལ་ལ་བ་ོད་པ་ས། །
panglang dzin tsol dralwé chöpa yi
And conduct is to be without effort or concern for what to do or to avoid —
ཀ་དག་ས་་མན་་འར་བར་ཤོག །
kadak chöku ngön du gyurwar shok
May I actualize the primordially pure dharmakāya!
ས་པའང་མཁས་བ་ཡོངས་ི་ེ་བོ་བད་འམས་མག་ལ་ན་པོ་་་ས་ིན་ལས་ནོར་་ནས་གང་བལ་
ར། འཇམ་དངས་ས་ི་ོ་ོས་པས་ིས་པ་ད། །།
Jamyang Chökyi Lodrö wrote this at the request of Thinley Norbu, son of the lord of all the learned and accomplished
ones, Dudjom Choktrul Rinpoche.
| Translated by Sean Price, 2016. With thanks to Lama Chönam for his kind assistance.
465
༄༅། །ན་མེན་འགས་ད་ིང་པར་གསོལ་འབས་མོས་ས་ིང་་གར་འབས།
Devotion that Pierces the Heart: A Prayer to the Omniscient Jigme Lingpa
ༀ་ཧོ་། ེ་གས་བ་བ་བདག་འོ་བ་མན། །
om ho yé, je rikgyé khyabdak drowé gön
Oṃ ho ye! Lord, sovereign of the hundred families and protector of beings,
ཕ་ན་པས་གང་ལ་འགས་ད་ིང་། །
pa drenpé dung sel jikme ling
Father, Jigme Lingpa, remembering you my suffering is relieved.
མཚན་ཐོས་པས་ིད་པ་ལ་པོར་ེད། །
tsen töpé sipa hrulpor jé
Hearing your name, conditioned existence is torn right through.
ེ་ཐོས་ོལ་ན་པོར་གསོལ་བ་འབས། །
jé tödrol chenpor solwa deb
Lord, great liberator upon hearing, to you I pray!
དཔལ་པ་་བྷས་ང་བན་ང་། །
pal pema sambhé lungten ching
You were prophesied by glorious Padmasambhava
ེ་ི་ད་འོད་ར་དེས་ཞལ་མཇལ། །
jé drimé özer gyé shyal jal
And had visions of the joyful Lord Drimé Özer,
ས་ེ་གམ་ོགས་ན་བན་པ་གཏད། །
chö désum dzogchen tenpa té
Who entrusted you with the teachings of the three piṭakas and Great Perfection.
མན་རང་ང་ོ་ེར་གསོལ་བ་འབས། །
gön rangjung dorjér solwa deb
Protector Rangjung Dorje,1 to you I pray!
གས་མེན་བེ་་ས་ི་མ་ད། །
tuk khyentsé yeshe drima mé
Your mind is immaculate, primordial wisdom of insight and love.
གང་ས་ི་་དངས་ཡོངས་ལ་བ། ། 466
གང་ས་ི་་དངས་ཡོངས་ལ་བ། །
sung chö kyi drayang yong la khyab
Your speech is the all-pervading Dharma song.
་་མཚར་མཚན་དས་ན་མོར་ེད། །
ku ngotsar tsenpé nyinmor jé
Your body shines with the major and minor marks, so wondrous.
ཕ་མེན་བེ་འོད་ར་གསོལ་བ་འབས། །
pa khyentsé özer solwa deb
Father, Khyentse Özer, to you I pray!
ལམ་མ་གས་ལ་འོར་ེད་པ་། །
lam rimnyi naljor jepa yi
By practising the yogas of the path’s two stages,
་ག་ང་མད་པ་རང་ོལ་བས། །
tsa tik lung düpa rangdrol bé
The knots of your channels, vital essences, and wind-energies were naturally freed,
ོད་མ་བབ་ས་་མཐའ་དག་མེན། །
khyö ma lab sheja tadak khyen
Enabling you to master, without study, all knowable things.
ེ་འཇམ་དངས་་མར་གསོལ་བ་འབས། །
jé jamyang lamar solwa deb
Lord, Guru Mañjughoṣa, to you I pray!2
ས་ང་བ་མས་ི་གས་ད་འོར། །
chö changchub sem kyi tukgyü jor
Your mind of bodhicitta is rich with Dharma.
ོད་འོ་བ་ན་ལ་་ར་བེ། །
khyö drowa kün la bu tar tsé
You love all beings like your very own child
མ་མས་ཅན་ན་ི་ར་འཚོ་ག། །
ma semchen kün gyi nyer tsö shyi
And provide for them, all mother-like beings.
མན་ན་རས་གགས་ལ་གསོལ་བ་འབས། །
gön chenrezik la solwa deb
Protector Avalokiteśvara, to you I pray!
467
ཕ་ེད་ི་མ་ོབས་་ད་པས། །
pa khyé kyi tutob da mepé
Father, with your incomparable strength
བད་ིན་པོ་ོང་ེར་ོངས་ནས་གཞོམ། །
dü sinpö drongkhyer mong né shyom
You vanquish the cities of demonic rākṣasas.
ོགས་ན་ལས་མ་པར་ལ་བ་། །
chok kün lé nampar gyalwé lha
Deity who is victorious over all,
མན་ལག་ན་ོ་ེར་གསོལ་བ་འབས། །
gön lak na dorjér solwa deb
Protector Vajrapāṇi, to you I pray!
བས་་གམ་ན་འས་་་ེ། །
kyab tsa sum kündü guru jé
Source of refuge who embodies all the three roots, Lord Guru,
གས་དངས་པ་གསང་མཛོད་གར་ན་བོལ། །
tuk gongpé sangdzö terchen dol
The secret storehouse of your wisdom mind overflows with treasures.
ེ་ང་བ་ལམ་ི་ེ་མོར་སོན། །
jé nang shyi lam gyi tsemor sön
Lord, you have arrived at the summit of the path of the four visions.
ཕ་གདོད་མ་མན་པོར་གསོལ་བ་འབས། །
pa dömé gönpor solwa deb
Father, primordial protector, to you I pray!
མན་པད་འང་ི་ད་འོད་ར་ི། །
gön pejung drimé özer gyi
Protector, Lotus-Born Drimé Özer,
གས་གར་ི་གདམས་པས་འཛམ་ིང་བ། །
tuk ter gyi dampé dzamling khyab
The instructions of your wisdom treasures pervade the whole world.
ེ་འེལ་ཚད་དོན་ན་ིན་ལས་ཅན། ། 468
ེ་འེལ་ཚད་དོན་ན་ིན་ལས་ཅན། །
jé dreltsé dönden trinlé chen
Lord whose activity makes every connection meaningful—
དཔལ་པ་དབང་ན་གསོལ་བ་འབས། །
pal pema wangchen solwa deb
Glorious Pema Wangchen, to you I pray!
་བདག་་ོ་ིང་ང་གམ་པོ། །
bu dak gi lo nying drang sumpo
I, your son, from now until awakening,
ས་ང་ནས་ང་བ་ིང་པོ་བར། །
dü deng né changchub nyingpö bar
With my mind, my heart and soul,3
ཕ་བས་ན་འས་ཞལ་ན་པོ་ལ། །
pa kyab kündü shyal chenpo la
Rely on you and surrender to you entirely,
་ོས་ང་བར་ི་འལ་ལགས་ན། །
ré tö ling kyur gyi bul lak na
Father—you are the very face and embodiment of all sources of refuge.
ེ་་མས་་ས་ན་ིས་གགས། །
jé lamé yeshe chen gyi zik
Lord Guru, look upon me with your wisdom eye,
བདག་གས་ེ་ག་ས་མ་འདོར་ཨང་། །
dak tukjé chak gi ma dor ang
And do not let your hand of compassion forsake me.
་བདག་ལ་ིད་ག་་ང་ཡང་། །
bu dak la kyiduk chi jung yang
Whatever suffering or happiness befalls me, your son,
ཕ་ན་མག་་མ་ེད་རང་མེན། །
pa dren chok lama khyerang khyen
Father, supreme object of remembrance, you know me.
བདག་ིང་ཁ་འོད་་ོང་ོམ་། ། 469
བདག་ིང་ཁ་འོད་་ོང་ོམ་། །
dak nyingkha ö ngé long drom du
In the casket of the expanse of five lights within my heart
ཕ་་གམ་རང་ང་ོ་ེ་བགས། །
pa ku sum rangjung dorjé shyuk
Abides the father, the naturally arisen, indestructible three kāyas.
་ག་ོང་དངས་པ་ལ་ན་ོགས། །
bu riktong gongpé tsal chen dzok
Having perfected the great dynamic energy of awareness and emptiness,
མན་ན་བཟང་གས་དང་དེར་ད་ཤོག །
gön kunzang tuk dang yermé shok
May I become indivisible from the wisdom mind of the protector Samantabhadra!
ས་པའང་རང་ལོ་སོ་གམ་ོན་་ས་གག་ལ་ེ་་མ་གདན་ས་མཇལ་བ་ན་དད་ོ་དང་དགའ་ོ་འེས་མ་ངང་་
གར་གཡོ་་་འག་་གག་ལག་་་ལོགས་་པ་་ས་ོ་ེས་མོས་ས་ག་པོས་གསོལ་བ་འབས་པ་་མ་
ིན་བབས་ིང་ལ་འག་པར་ིན་ིས་བབ་་གསོལ། ས་ི་ར། ་།། །།
In my thirty-third year, on the first day of the fifth month,4 when I visited the seat of my Lord Guru, strong faith,
joy, and sadness all blended together. Right there in the vicinity of the Yoru Tradruk temple,5 I, Pema Yeshe Dorje,
prayed with ardent devotion. May the blessings of the guru enter my heart!
| Translated by Han Kop with the kind assistance of Khenpo Tashi Tseten from Namdroling, 2020.
Bibliography
Tibetan Edition
’Jam dbyangs chos kyi blo gros. "kun mkhyen 'jigs med gling par gsol 'debs mos gus snying gi gzer 'debs" in ’Jam
dbyangs chos kyi blo gros kyi gsung ’bum. 12 vols. Bir: Khyentse Labrang, 2012. W1KG12986 Vol. 3: 89–90
1. ↑ Rangjung Dorje and, in the next verse, Khyentse Özer, are alternative names of Jigme Lingpa.
2. ↑ The deities referred to here and in the two following verses—Mañjuśrī, Avalokiteśvara, and Vajrapāṇi—
are the Lords of the three families.
3. ↑ Literally, my mind, heart and chest.
4. ↑ This must have been 22 June 1925, when Jamyang Khyentse Chökyi Lodrö made his first pilgrimage to
Central Tibet.
5. ↑ A temple in the Yarlung Valley said to have been built by Songtsen Gampo. It is one of four so-called
'border taming temples'.
470
༄༅། །ན་མེན་ས་ི་ལ་པོ་གང་པོད་བ་གམ་པ་གས་ང་གནང་བས་ི་
གསོལ་འབས།
Prayer on the Occasion of the Reading Transmission for the Omniscient King of
Dharma's Thirteen-Volume Collected Writings
ན་མོ་་་་ི་་ར་མ་་ཥ་་ཛ་ཡ།
Namo guru vāgīśvara-mañjughoṣa-dhvajāya.
འཇ༵མ་དང༵ས་་མ་ིན་བས་ིན་ང་ལས། །
jamyang lamé jinlab trinpung lé
From the cloudbanks of blessings from the Mañjughoṣa Guru1
མདོ་གས་ནོར་་་ཆར་ག་པར་འ། །
do ngak norbü druchar lhukpar jo
Falls the gentle rain of sūtra and mantra jewels
ན་དག་བན་པ་ལ༵་མཚན༵་ེར་བད་པ། །
küngé tenpé gyaltsen tser köpa
To be placed atop the victory banner of Kunga’s teachings— 2
Glorious guru, at your feet I pray!
གཞན་ཕན་མས༵་པ༵་དཔལ༵་དང་ན༵་པ་མག །
shyenpen jampé pal dang denpé chok
Supreme of those endowed with splendid altruism and loving kindness,
ས༵་རབ༵་གམ་ིས་ས་ལ་མ་པར་འེད། །
sherab sum gyi chö tsul nampar jé
You discern the ways of Dharma with threefold wisdom
ཡང་དག་་ོམ་ོད་པ་ཁང་བཟང་། །
yangdak ta gom chöpé khang zang du
In the fine mansion of authentic view, meditation and conduct—
ེན་བཅས་བས་གན་ན་པོར་གསོལ་བ་འབས། །
ten ché shenyen chenpor solwa deb
Great spiritual friend, to you I pray!
471
བདག་སོགས་ལ་ིམས་མ་པར་དག་པ་དང་། །
dak sok tsultrim nampar dakpa dang
May I and others develop impeccable ethical discipline,
ས་འང་ང་བ་མས་གས་ད་ལ་ེ། །
ngejung changchub sem nyi gyü la kyé
May renunciation and twofold bodhicitta awaken in our being,
མ་གས་ལམ་ི་བོད་པར་མཐར་ིན་ནས། །
rim nyi lam gyi dröpar tarchin né
May we perfectly traverse the paths of the two stages
ས་ི་ལ་པོ་་འཕང་ཐོབ་པར་ཤོག །
chö kyi gyalpö gopang tobpar shok
And ultimately attain the level of a Dharma Sovereign!
ས་པའང་ེ་་མ་་ང་ས་ེར་ན་མེན་ས་ི་ལ་པོ་གང་པོད་ ༡༣ གས་ང་གནང་བས་ཞལ་ོབ་
མས་ི་གང་བལ་ར། ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་ར། །
Chökyi Lodrö offered this prayer at the request of the master's disciples on the occasion of his granting the reading
transmission for the Omniscient King of Dharma's thirteen-volume collected writings3 at the dharma centre of
Dragang. Siddhirastu!
1. ↑ The prayer incorporates the syllables of what appears to be Jamyang Gyaltsen's full name: Jamyang
Gyaltsen Jampa Palden Sherab. Note, however, that this version of his name is not attested in any other
source, including the two available biographies by Dezhung Rinpoche and Gelek Puntsok.
2. ↑ i.e., the Sakya teachings, which derive from Sachen Kunga Nyingpo.
3. ↑ That is, the collected writings of Gorampa Sonam Senge (1429–1489), which Jamyang Gyaltsen had
compiled.
472
༄༅། །་ོན་ན་པོ་་གསོལ་འབས།
Prayer to Butön Rinpoche

མ་ོན་སངས་ས་རབ་གསལ་མ་པར་འལ། །
majön sangye rabsal nampar trul
Emanation of the future buddha Pradyota,
སངས་ས་བན་པ་ཡོངས་ོགས་མངའ་བདག་། །
sangye tenpa yongdzok ngadak ché
Great sovereign of all the buddhist teachings,
ཐམས་ཅད་མེན་པ་་ོན་ན་པོ་ར། །
tamché khyenpa bu tön rinpocher
All-knowing Butön Rinpoche, to you I pray:
solwa deb so dak gyü jingyi lob
Inspire me with your blessings.
ས་པའང་ི་ལམ་ི་ད་འལ་ང་ཟད་ལ་བེན་ས་ི་ོ་ོས་པས་སོ།། །།
Chökyi Lodrö wrote this based on the compounded minor delusion of a dream.
473
༄༅། །འཇམ་དངས་མེན་བེ་ས་ི་ོ་ོས་ི་གསོལ་འབས།
Prayer to Jamyang Khyentse Chökyi Lodrö
ན་མོ་་།
namo guru
Namo guru!
ས་གམ་ལ་བ་མ་ས་འས་པ་དས། །
dü sum gyalwa malü düpé ngö
The actual embodiment of all the victorious buddhas of the three times,
ིགས་ས་བན་འོ་བས་གག་མེན་བེ་དབང་། །
nyikdü ten drö kyab chik khyentsé wang
And sole refuge for the teachings and beings in this degenerate age was Khyentse Wangpo.
མག་་ིན་བས་གས་ེ་མ་པར་རོལ། །
chok gi jinlab tukjé nampar rol
Manifestation of his supreme blessings and compassion,
འཇམ་དངས་ས་ི་ོ་ོས་ལ་གསོལ་བ་འབས། །
jamyang chökyi lodrö la solwa deb
Jamyang Chökyi Lodrö, to you I pray!
བདག་སོགས་འོ་བ་ོ་་ས་ལ་བར། །
dak sok drowé lona chö la gyur
Cause my own and other beings’ minds to turn towards the Dharma,
གནས་གས་རང་ཞལ་མཇལ་བར་ིན་ིས་ོབས། །
neluk rang shyal jalwar jingyi lob
And grant your blessings so that we may encounter our own true face, the natural state!
ི་རོལ་གང་བ་ལ་ིས་མ་ས་ང་། །
chirol zungwé yul gyi ma gö shing
Unstained by any objects perceived as external,
ནང་་འན་པ་ོག་པས་མ་བད་པར། །
nang du dzinpé tokpé malepar
And unspoilt by any inner perceiving thoughts—
མ་བས་རང་བབ་ོམ་པ་ངང་བང་བས། ། 474
མ་བས་རང་བབ་ོམ་པ་ངང་བང་བས། །
machö rangbab gompé ngang kyangwé
By sustaining an experience of unaltered, natural meditation,
རང་མས་ས་ད་ེན་པར་འཆར་བར་ཤོག །
rangsem chönyi jenpar charwar shok
May the natural condition of my own mind nakedly arise!
འ་་སངས་ས་ན་ི་དངས་པ་ེ། །
di ni sangye kün gyi gongpa té
This is the wisdom intent of all the buddhas.
ཐག་ཆད་ོ་བ་ཉམས་ན་ཟབ་མོ་ས། །
tak ché lo dé nyamlen zabmo yi
Through this profound practice that is decisive and content,
རང་ག་་གམ་དངས་པ་མན་ར་། །
rangrig ku sum gongpa ngöngyur té
Inspire me to realize the three kāyas within my own awareness,
འར་བ་དོང་ནས་གས་པར་ིན་ིས་ོབས། །
khorwa dong né trukpar jingyi lob
And to empty saṃsāra from its very depths!
ས་པའང་བན་ད་ཁང་གསར་ི་འཚོ་མཛད་ོ་ེ་་ང་ས་བལ་ར་ས་ི་ོ་ོས་པས་སོ།། །།
Chökyi Lodrö wrote this in response to a request from Dorje Tsering, the physician of Benme Khangsar.
475
༄༅། །མེན་ང་གས་དང་་བ་་མ་གསོལ་འབས། །
Prayer to Jamyang Khyentse Wangpo, Jamgön Kongtrul and Jamyang Khyentse

Chökyi Lodrö
འཇམ་དངས་་མ་མེན་བེ་དབང་པོ་། །
jamyang lama khyentsé wangpo ni
Guru Mañjughoṣa, Khyentse Wangpo,
་མཚར་བཀའ་བབས་བན་ི་མངའ་བདག་མག །
ngotsar kabab dün gyi ngadak chok
Supreme sovereign of the seven wondrous transmissions,
པ་འོད་གསལ་མདོ་གས་ིང་པ་ལ། །
pema ösal do ngak lingpa la
Pema Ösel Do-ngak Lingpa —
་ེད་ིང་ནས་ས་པས་གསོལ་བ་འབས། །
miché nying né güpé solwa deb
To you I pray with unwavering and heartfelt devotion.
་་་གང་གས་དང་ཡོན་ཏན་ི། །
dé yi ku sung tuk dang yönten gyi
The one who effortlessly accomplished all the activity
ིན་ལས་ཐམས་ཅད་འབད་ད་བ་མཛད་པ། །
trinlé tamché bemé drub dzepa
Of your enlightened body, speech, mind and qualities
ལོ་ན་མ་ང་ལ་པས་ང་ཐོབ་པ། །
lochen namnang trulpé lung tobpé
And who was prophesied as an emanation of Lochen Vairotsana—
ོ་ོས་་མཚོ་ཞབས་ལ་གསོལ་བ་འབས། །
lodrö gyatsö shyab la solwa deb
Lodrö Gyatso, at your feet I pray.
འཇམ་དཔལ་དངས་ི་དས་བ་མག་བེས་པ། །
jampal yang kyi ngödrub chok nyepa
One who received the supreme attainment of Mañjuśrīghoṣa,
476
བཀའ་གར་དམ་པ་༵༵ས་ི༵་མཛོད་འན་ང་། །
kater dampa chö kyi dzö dzin ching
Who holds the sacred Dharma treasuries of kama and terma,
ོ༵་ོ༵ས་ན་པོས་གཞན་ལ་ོན་མཛད་པ། །
lodrö chenpö shyen la tön dzepa
And who teaches others with great intelligence —
ིན་ཅན་་མ་ཞབས་ལ་གསོལ་བ་འབས། །
drinchen lamé shyab la solwa deb
Gracious Guru, at your feet I pray!
འ་ནས་བང་ེ་ང་བ་མ་ཐོབ་བར། །
di né zung té changchub matob bar
From now until I attain enlightenment,
་རབས་ེང་བ་ན་་ེས་འན་ང་། །
tserab trengwa küntu jedzin ching
May you accept and care for me in all my lives to come.
ས་དང་ལམ་ི་ཡོན་ཏན་མཐར་ིན་ནས། །
sa dang lam gyi yönten tarchin né
And may I perfect the qualities of the paths and bhūmis,
་མ་་བ་་འཕང་ར་ཐོབ་ཤོག །
lama ku shyi gopang nyur tob shok
And swiftly reach the level of the four-kāya guru.
ས་པའང་གཡོན་་་ས་འཇམ་དངས་བསོད་ནམས་ི་གས་བད་ར་ས་ི་ོ་ོས་པས་ིས་པའོ།། །།
Chökyi Lodrö wrote this prayer to fulfil the wishes of Jamyang Sönam, a prince from Yönru.
477
༄༅། །ཀ་དཔལ་ན་མེན་བེ་གསོལ་འབས།
Prayer to Karma Palden Khyentse

ༀ་ི།
om swasti
Oṃ svasti!
ས་གམ་ལ་བ་མ་ས་འས་པ་དས། །
dü sum gyalwa malü düpé ngö
Actual embodiment of all the victorious ones of the three times,
གས་ན་བ་བདག་འཇམ་མན་ལ་པ་། །
rik kün khyabdak jamgön trulpé ku
Omnipresent lord of all buddha families, nirmāṇakāya Mañjunātha,
ཀ་དཔལ་ན་མེན་བེ་འོད་ར་ལ། །
karma palden khyentsé özer la
Karma Palden Khyentse Özer,
I pray to you from the depth of my heart: inspire me with your blessings!
ས་འང་ང་མས་ད་ལ་ེ་བ་དང་། །
ngejung changsem gyü la kyewa dang
Cause renunciation and bodhicitta to arise in my stream of being,
གས་ད་དངས་པ་ིན་ན་འཕོ་བ་ལས། །
tukgyü gongpé jin chen powa lé
And through transmitting the great blessing of your wisdom intent,
རང་ག་གག་མ་ག་་ན་པོ་། །
rangrig nyukma chakgya chenpo yi
Cause the realization of Mahāmudrā, my own genuine awareness,
ོགས་པ་ཡང་དག་་བན་འངས་པར་ཤོག །
tokpa yangdak jishyin trungpar shok
To arise authentically, just as it is, within my mind!
འ་ི་བར་དོ་གནས་བས་ཐམས་ཅད་། ། 478
འ་ི་བར་དོ་གནས་བས་ཐམས་ཅད་། །
di chi bardö nekab tamché du
In this life, the next, and all the phases of the intermediate state,
འཇམ་མན་ད་བན་ནོར་ས་ེས་བང་ནས། །
jamgön yishyin norbü jezung né
May I be guided and cared for by you, Gentle Lord and Wish-Fulfilling Gem,
གསང་བ་གམ་དང་དེར་ད་ར་ནས་ང་། །
sangwa sum dang yermé gyur né kyang
And having become inseparable from your secret body, speech and mind,
རང་གཞན་དོན་གས་ན་ིས་བ་པར་ཤོག །
rangshyen dön nyi lhün gyi drubpar shok
May the twofold benefit of myself and others be spontaneously accomplished!
་ེང་་ན་མག་ལ་ིས་བལ་ར། ས་ི་ོ་ོས་པས་ིས།། །།
Chökyi Lodrö wrote this in response to a request from Jñāna Choktrul of Lhateng.
479
༄༅། །མཁའ་འོ་་ས་མཚོ་ལ་ི་གསོལ་འབས་བགས།
Prayer to Yeshe Tsogyal

དིངས་ག་་་གཙོ་མོ་མཁར་ན་གཟའ། །
yingchuk daki tsomo kharchen za
Mother of Space, foremost of ḍākinīs, Lady Kharchen Za,
ས་གམ་ན་མེན་པ་འང་གནས་ི། །
dü sum künkhyen pema jungné kyi
Gatherer of the secret treasury of Padmākara,
གསང་མཛོད་ད་པོ་བ་ན་མཚོ་ལ་མར། །
sangdzö düpo dechen tsogyalmar
Knower of all past, present and future:
གསོལ་བ་འབས་སོ་མག་ན་དས་བ་ོལ། །
solwa deb so choktün ngödrub tsol
Mother Tsogyal, Great Bliss Queen, to you we pray: grant us siddhis, ordinary and
supreme!
ས་པའང་ས་ི་ོ་ོས་པས་སོ། །
By Chökyi Lodrö.
| Rigpa Translations, 2004.
480
༄༅། །པཎ་ན་་མ་ལ་གསོལ་འབས་བས་པ།
Prayer to the Great Paṇḍita Vimalamitra

འཕགས་ལ་མཁས་པ་གག་ན་པི་ཏ། །
pakyul khepé tsukgyen pandita
Paṇḍita who adorned the crowns of scholars from the noble land,
ི་ད་བས་གན་ག་མག་བན་པ་བདག །
drimé shenyen tek chok tenpé dak
Vimalamitra, master of the teachings of the supreme vehicle,
འཇའ་ས་ོ་ེ་་མག་བེས་པ་ལ། །
jalü dorjé ku chok nyepa la
Who attained the supreme vajra form of the rainbow body—
གསོལ་བ་འབས་སོ་ིན་ིས་བབ་་གསོལ། །
solwa deb so jingyi lab tu sol
To you I pray: inspire me with your blessings!
ས་པའང་བསོད་ལ་ི་ར་ས་ི་ོ་ོས་པས་ག་་དས་་ིས།།
Chökyi Lodrö wrote this for Sogyal while travelling along the Ganges river.
481
༄༅། །བཀའ་བད་ི་བ་གསོལ་འབས།
Prayer to the Kagyü Masters

ན་མོ་་།
namo guru
Namo guru!
ོ་ེ་འཆང་ན་་ལོ་་རོ་དང་། །
dorjé chang chen telo naro dang
Great Vajradhara, Tilopa and Nāropa,
མར་་གས་པོ་མཐའ་་འི་ག་ིང་། །
mar mi dakpo tatsa dri tak ling
Marpa, Mila, Dakpo and all the other gurus
བཀའ་བ་བད་པ་་མ་ཐམས་ཅད་ིས། །
ka shyi gyüpé lama tamché kyi
Of the Four Kagyü lineages—Tatsa,1 Drikung, Taktsang and Lingré,2
ང་འར་བདག་སོགས་ིན་ིས་བབ་་གསོལ། །
dengdir dak sok jingyi lab tu sol
Inspire us with your blessings here and now, I pray.
ད་པར་འན་་ན་ལ་ལ་པ་། །
khyepar drenda kündral trulpé ku
The successors of Düsum Khyenpa in particular,
ས་གམ་མེན་པ་་་ེས་རབས་ེང་། །
dü sum khyenpé ku yi kyerab treng
That nirmāṇakāya who is entirely without equal,
མ་པར་ོན་པ་ན་ལ་གསོལ་བ་འབས། །
rimpar jönpa kün la solwa deb
To all these garland-like incarnations, I pray:
Inspire us with your blessings here and now.
བ་ན་དབང་ག་རོལ་པ་ཕོ་ང་ནས། ། 482
བ་ན་དབང་ག་རོལ་པ་ཕོ་ང་ནས། །
dechen wang drak rolpé podrang né
From the palace that is the display of blissful power and wrath,
ས་གམ་ལ་བ་ིན་ལས་པ་ན་པོ། །
dü sum gyalwé trinlépa chenpo
Great fulfiller of the activity of the buddhas of the three times,
བ་ན་ས་ི་་མར་གསོལ་བ་འབས། །
drubchen chökyi lamar solwa deb
Magnificent adept Chökyi Lama, to you I pray: 3
་་པ་་་ཀ་ན་པོ། །
ku ni pema heruka chenpo
In enlightened form, you are the great Padma Heruka,
གང་་གས་ོང་གས་ི་་ན་ོགས། །
sung ni drak tong ngak kyi drachen drok
Your speech resonating with the great mantra sound of audible emptiness,
གས་་ས་དིངས་ན་བ་འོད་གསལ་། །
tuk ni chöying künkhyab ösal ché
And your wisdom mind the great clear light of all-pervading dharmadhātu—
་མ་ཀ་པ་ལ་གསོལ་བ་འབས། །
lama karmapa la solwa deb
Guru Karmapa, to you I pray:
བན་གཡོ་ང་ིད་ཐམས་ཅད་ལ་ིས་གནོན། །
tenyo nangsi tamché zil gyi nön
Your splendour overwhelms the whole animate and inanimate world, appearance and
existence,
་ས་་་འོ་འ་གར་ིས་བིད། ། 483
་ས་་་འོ་འ་གར་ིས་བིད། །
yeshe ku ni trodü gar gyi ji
Your wisdom form resplendent in its dance of emanation and absorption,
དངས་པ་་འར་མཁའ་ར་དག་ང་ཡངས། །
gongpa mingyur kha tar dak ching yang
Your realization unchanging, and as pure and vast as space—
Great lord of yogins, to you I pray:
ིགས་ས་དམ་ི་ལ་འང་ན་ི་གད། །
nyikdü damsi gyalgong kün gyi shé
Enemy of all the damsi and gyalgong spirits of this degenerate age,
་མ་དཔལ་ན་ག་པོ་དིལ་འར་པ། །
lama palchen drakpö kyilkhor pa
Guru who embodies all the deities of the maṇḍala
་ེད་གག་་བས་པ་ཀ་པ། །
jinyé chik tu düpé karmapa
Of the glorious and wrathful, Karmapa—
པ ི་ན་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
pakshi chenpö shyab la solwa deb
Great Pakshi, at your feet I pray:
ང་འར་དབང་བར་ིན་ིས་བབ་་གསོལ། །
dengdir wangkur jingyi lab tu sol
ནད་གདོན་གནོད་པ་་བར་ིན་ིས་ོབས། །
nedön nöpa shyiwar jingyi lob
Inspire us to pacify sickness, obstructing forces and harm.
་ས་མཐའ་་ིན་པར་ིན་ིས་ོབས། །
tsé chö taru chinpar jingyi lob
Inspire us to practise Dharma for the full duration of our lives.
484
བེད་ོགས་ང་འན་བན་པར་ིན་ིས་ོབས། །
kyedzok tingdzin tenpar jingyi lob
Inspire us to stabilize the absorptions of generation and perfection.
རང་མས་ས་ར་ོགས་པར་ིན་ིས་ོབས། །
rangsem chökur tokpar jingyi lob
Inspire us to realize the dharmakāya nature of our own minds.
་མ་ེད་དང་མཉམ་པར་ིན་ིས་ོབས། །
lama khyé dang nyampar jingyi lob
Inspire us to emulate you, the guru.
ས་པའང་ས་་ས་ར་་ལའོ།། །།
Written on the twenty-fifth of Saga Dawa.4
1. ↑ An alternative name for Pagmodrupa.
2. ↑ Lingré (gling ras) here refers to Lingjé Repa Pema Dorje (1128–1188), founder of the Drukpa Kagyü.
3. ↑ Chökyi Lama is an alternative name for Karma Pakshi, the second Karmapa.
4. ↑ Saga Dawa is the holy fourth month of the Tibetan calendar in which the anniversaries of the Buddha’s
birth, enlightenment and parinirvāṇa fall.
485
༄༅། །ག་པ་་གསོལ་འབས། །
Prayer to the Supreme Deities

ན་མོ་་།
namo guru
Homage to the guru!
་གམ་རབ་འམས་འས་པ་བདག་ད་། །
tsa sum rabjam düpé daknyi ché
Great being, perfect embodiment of the infinite Three Roots,
མ་་་་པ་འང་གནས་ལ། །
maha guru pema jungné la
Mahāguru Padmasambhava,
བཟོད་ད་གང་གས་ག་པོས་གསོལ་བ་འབས། །
zömé dungshuk drakpö solwa deb
With unbearably intense and fervent longing, I pray to you:
བར་ཆད་ན་ལ་མག་ན་དས་བ་ོལ། །
barché kün sel choktün ngödrub tsol
Dispel all obstacles and grant me supreme and common siddhis!
ལ་བ་ས་དང་བཅས་པ་ིན་ལས་ི། །
gyalwa sé dang chepé trinlé kyi
Natural expression of the enlightened activities of the buddhas and their heirs,
རང་གགས་ེ་བན་འཕགས་མ་ོལ་མ་ལ། །
rang zuk jetsün pakma drolma la
Reverend lady Tārā,
ད་ས་གང་གས་ག་པོས་གསོལ་བ་འབས། །
yiché dungshuk drakpö solwa deb
To you I pray with confident and fervent longing:
ག་་བདག་ལ་ིན་ིས་བབ་་གསོལ། །
taktu dak la jingyi lab tu sol
May you always inspire me with your blessing!
486
འ་ད་མག་ིན་་བ་མདངས་ན་མ། །
chimé chok jin dawé dangden ma
Bestower of supreme deathlessness glowing like the moon,
་ས་ན་བན་མ་པར་བ་བ་། །
yeshe chen dün nampar trawa yi
Your seven eyes of wisdom bright and distinct.
འ་ད་འཕགས་མ་ད་བན་འར་ལོ་ལ། །
chimé pakma yishyin khorlo la
Noble lady of immortality, Wish-Fulfilling Wheel—
གསོལ་བ་འབས་སོ་་་དས་བ་ོལ། །
solwa deb so tsé yi ngödrub tsol
To you I pray: grant me siddhi of longevity!
བད་དང་དམ་ི་ཐམས་ཅད་འལ་བ་གད། །
dü dang damsi tamché dulwé shé
Destroyer who subjugates all māras and samaya violators,
ལ་བ་ན་ི་ིན་ལས་ེད་པོ་གགས། །
gyalwa kün gyi trinlé jepö zuk
In a form that carries out the enlightened activity of all the victorious ones,
དཔལ་ན་ོ་ེ་གཞོན་་ོ་བོ་ལ། །
palchen dorjé shyönnu trowö gyal
Great and glorious Vajrakumāra, king of the wrathful—
ག་་ོད་བ་བད་ལས་ལ་བར་མཛོད། །
taktu khyö drub dü lé gyalwar dzö
As I constantly carry out your practice, grant me victory over the māras!
འགས་ང་་་གར་ད་ཉམས་ན་པས། །
jikrung ku ni gar gü nyam denpé
With a terrifying form possessing the nine wrathful expressions,
བད་བགས་ལོག་འེན་ཐམས་ཅད་ལ་་བག །
dü gek lokdren tamché dul du lak
You annihilate all māras, obstructors and negative forces.
བན་ང་ན་ི་ེ་དཔོན་ོ་ེ་ར། ། 487
བན་ང་ན་ི་ེ་དཔོན་ོ་ེ་ར། །
tensung kün gyi depön dorjé gur
Pañjaranātha Mahākāla, chief of all Dharma guardians—
བདག་དང་་འལ་་བན་ོང་བར་མཛོད། །
dak dang mindral bu shyin kyongwar dzö
Never be apart from me, but care for me as your own child!
ས་ག་པ་་མས་ལ་གསོལ་འབས་འ་ས་ི་་བད་ས་བད་ལ་ོ་ེ་ིང་་ས་ི་ོ་ོས་པས་ིས་པའོ།། །།
Chökyi Lodrö wrote this prayer to the supreme deities at Dorje Ling (Darjeeling) on the eighth day of the eighth
month in the year of the Earth Dog (1958).
488
༄༅། །དཔལ་ན་ས་་པ་བན་འན་མཁས་མག་མས་ལ་གསོལ་འབས་བགས་
སོ། །
Prayer to the Supremely Learned Holders of the Glorious Sakya Teachings

ལ་བས་ང་བན་ཐོབ་པ་ན་དགའ་བཟང་། །
gyalwé lungten tobpa künga zang
Kunga Zangpo, prophesied by the victorious one,
ལ་བ་གས་པ་ན་མེན་་་པ། །
gyalwa nyipa künkhyen ewam pa
Second buddha, all-knowing Evaṃpa,
ལ་ས་་མཚོ་དས་ན་མན་མཐོ་བ། །
gyalsé gyatsö ü na ngön towa
Standing tall among oceanic bodhisattvas,
ར་ན་ོ་ེ་འཆང་ལ་གསོལ་བ་འབས། །
ngor chen dorjé chang la solwa deb
Ngorchen Dorje Chang, to you I pray.1
ེ་བན་ོ་ེ་འཆང་ནས་གས་འོངས་བ། །
jetsün dorjé chang né lek ongwé
Lord Dzongpa, vital pillar of the teachings of the whispered transmission,
ན་བད་བན་པ་ོག་ང་ོང་པ་ེ། །
nyengyü tenpé sokshing dzongpa jé
Which came down from the exalted Dorje Chang,
མ་ོབས་དབང་ག་ན་དགའ་མ་ལ་ས། །
tutob wangchuk künga namgyal shyé
Tutop Wangchuk Kunga Namgyal,2
Great lord of yogis, to you I pray.
ེ་ོད་འམ་ག་གས་་གས་པར་བ། ། 489
ེ་ོད་འམ་ག་གས་་གས་པར་བ། །
denö bumtrak tuk su lekpar chub
You perfectly mastered the myriad texts of the scriptural collections,
མ་ཕམ་མན་པོ་དེས་ཞལ་ག་་གགས། །
mapam gönpö gyé shyal taktu zik
And constantly beheld the smiling countenance of the protector Ajita,3
ག་ན་ཟབ་དང་་་དངས་དོན་ོགས། །
tekchen zab dang gyaché gongdön tok
Realizing the intent of the Great Vehicle, profound and vast—
ན་མེན་སངས་ས་དཔལ་ལ་གསོལ་བ་འབས། །
künkhyen sangye pal la solwa deb
Omniscient Sangye Pal, to you I pray.4
མདོ་གས་ག་གནས་ས་་་མཚོ་། །
do ngak rikné sheja gyatso ni
Through your diligent study and critical intellect, you gathered
མ་དོད་བོན་པས་ོད་གས་མ་པར་བིལ། །
namchö tsönpé khyö tuk bumpar kyil
An ocean of knowledge related to sūtra and mantra within your vase-like mind,
འཆད་ོད་ོམ་ལ་འན་པ་་ལ་བ། །
ché tsö tsom la drenpé da dralwa
And were unrivalled in explanation, debate and composition—
རོང་ོན་་བ་ེར་གསོལ་བ་འབས། །
rongtön mawé sengér solwa deb
Rongtön Mawé Sengé, to you I pray.5
མ་ཕམ་འཇམ་པ་དངས་ི་དངས་པ་མལ། །
mapam jampé yang kyi gongpé til
You elucidated precisely and without error
མ་ནོར་་བན་མན་མ་གསལ་མཛད་ང་། །
manor jishyin ngönsum sal dzé ching
The essential point of the invincible Mañjughoṣa’s realization,
གས་བད་་མཚོ་བཤད་བ་ོགས་བར་ེལ། ། 490
གས་བད་་མཚོ་བཤད་བ་ོགས་བར་ེལ། །
ngak gyü gyatsö shedrub chok gyar pel
And spread the study and practice of oceanic mantra lineages in all directions—
ན་མེན་བསོད་ནམས་ེར་གསོལ་བ་འབས། །
künkhyen sönam sengér solwa deb
Omniscient Sonam Senge, to you I pray.6
གནས་་ག་པ་ེ་བ་ལ་་ིན། །
né nga rigpa jewé pul du chin
Preeminent among the myriad proponents of the five sciences,
ས་དོན་ིང་པོ་ལམ་ོལ་ས་པར་མཛད། །
ngedön nyingpö lam sol gyepar dzé
You spread the tradition of the definitive essence,
པཎ་ན་་མག་ན་གས་པ་དཔལ། །
penchen shakya chokden drakpé pal
Great paṇḍita Śākya Chokden Drakpé Pal,7
མཁས་པ་གག་ན་ན་པོར་གསོལ་བ་འབས། །
khepé tsukgyen chenpor solwa deb
Great crown adornment of the learned, to you I pray.
དམ་པ་མས་ལ་གསོལ་བ་བཏབ་པ་མས། །
dampa nam la solwa tabpé tü
Through the power of supplicating these sublime ones,
་འར་ང་བ་བ་པ་བར་ཆད་། །
tsé dir changchub drubpé barché shyi
May all obstacles to our attainment of awakening in this life be pacified,
ི་མར་འེན་མག་གང་་བགས་པ་སར། །
chimar dren chok gangdu shyukpé sar
And in future lives may we go wherever these supreme guides reside
ིན་ནས་གང་་བད་ིར་ོད་པར་ཤོག །
chin né sung gi dütsir chöpar shok
And savour the nectar of their enlightened speech.
ས་པའང་རང་ོབ་་ན་ས་རབ་ན་ཚོགས་ནས་གང་བལ་བན་ས་ི་ོ་ོས་པས་སོ།། །།
491
Chökyi Lodrö composed this in response to a request from his own student Yena Sherab Puntsok.
1. ↑ Ngorchen Kunga Zangpo (1382–1456).
2. ↑ Dzongpa Kunga Namgyal (1432–1496).
3. ↑ i.e., Maitreya.
4. ↑ Yaktön Sangye Pal (1350–1414).
5. ↑ Rongtön Sheja Kunrig (1367–1449).
6. ↑ Gorampa Sonam Senge (1429–1489).
7. ↑ Shakya Chokden (1428–1507).
492
༄༅། །་བོ་ཨ་་ཤ་གསོལ་འབས།
Short Prayer to Atiśa

སངས་ས་ང་བ་མཐའ་ཡས་གས་ལས་ལ། །
sangye nangwa tayé tuk lé trul
Emanated from the heart of the Buddha Amitābha,
པ་འང་གནས་དས་ང་ཨ་་ཤ། །
pema jungné ngö nang ati sha
Padmasambhava in person, glorious Atiśa,
གངས་ཅན་བོད་ལ་བཀའ་ིན་མངས་པ་ད། །
gangchen bö la kadrin tsungpamé
Unequalled in your kindness to Tibet, the Land of Snows,
ི་་་ར་ཞབས་ལ་གསོལ་བ་འབས། །
dipam karé shyab la solwa deb
Dīpaṃkara, at your feet I pray.
ས་པའང་ས་ི་ོ་ོས་པས་་ེལ་དག་་ས་ ༡༨ ས་ན་མད་པར་གསོལ་བ་བཏབ་པའོ།། །།
Thus, Chökyi Lodrö offered this prayer on the 18th day of the ninth month of the Fire Monkey year, during the
celebrations to mark the master’s anniversary.
493
༄༅། །ེ་མར་པ་ལོ་་ལ་གསོལ་བ་འབས་པ་མོས་ས་ི་ང་་ས་་བ་བགས་སོ། །
Song of Devotion: A Prayer to Lord Marpa Lotsāwa

ེ་ས་གམ་སངས་ས་འས་པ་དས། །
jé dü sum sangye düpé ngö
Precious lord, true embodiment of the buddhas of the three times,
དཔལ་དེས་མཛད་ོ་ེ་ལ་པ་། །
pal gyé dzé dorjé trulpé ku
Glorious Hevajra in a body of manifestation—
ེ་མར་པ་ལོ་ར་གསོལ་བ་འབས། །
jé marpa lo tsar solwa deb
Precious lord Marpa Lotsāwa, to you I pray:
་ང་ལ་ིན་ིས་བབ་་གསོལ། །
bu nga la jingyi lab tu sol
Inspire me, this devoted child, with your blessings.
མན་བཀའ་བ་བད་པ་ི་ས་། །
gön ka shyi gyüpé chimé ché
Great forefather of the lineage of the four transmissions,1
ས་ང་མས་ན་ལ་རང་དབང་བར། །
chö nang sem kün la rangwang gyur
With mastery over all aspects of mind and phenomena,
དཔལ་བ་གས་་མཚོ་ད་དཔོན་། །
pal drub rik gyatsö depön ché
Great leader guiding an ocean of glorious adepts,
མན་ོ་ག་པ་་ིང་དས་ན། །
gön lhodrakpa dé nying ü dren
Protector Lhodrakpa, I recall you in the depths of my heart.
ེ་འཕགས་པ་ལ་་ལན་བན་ོན། །
jé pakpé yul du len dün jön
Precious lord, seven times you travelled to the noble land of India,
དཔལ་་རོ་་ི་གདམས་མཛོད་ིས། ། 494
དཔལ་་རོ་་ི་གདམས་མཛོད་ིས། །
pal naro mitri dam dzö kyi
And with a treasury of instructions from glorious Nāro and Maitrī,
ཕ་འོ་བ་་མ་གས་ད་མ། །
pa drowé lamé tukgyü tsim
You, father, guru to all beings, satisfied your wisdom mind.
ས་ཟབ་མོ་གསང་གས་ག་པ་། །
chö zabmo sang ngak tekpa yi
You distributed this treasure trove of precious jewels
ནོར་ར་གར་ཁ་མ་ར་བལ། །
nor ratné terkha dram bur dal
Of profound Dharma from the secret mantra vehicle,
ཕ་ེད་ལས་འངས་པ་གས་ི་ས། །
pa khyé lé trungpé tuk kyi sé
And became a father to your heart-born son—
ེ་་ལ་ས་པ་མཚན་ཙམ་ིས། །
jé mila shyepa tsen tsam gyi
Jé Mila, whose name along serves
ངན་སོང་་ག་བལ་་མཛད་ང་། །
ngensong gi dukngal shyidzé ching
To assuage the sufferings of the lower realms,
བྷོ་་་བ་པ་ན་ི་ན། །
bhotra yi drubpa kün gyi gyen
The crowning ornament of all Bhoṭa’s adepts.2
བས་མཐར་ག་ད་བན་ནོར་འ་། །
kyab tartuk yishyin nor dré ku
Ultimate refuge, whose form is like a wish-granting gem,
གནས་ོ་བོ་ང་་དན་པ་དང་། །
né drowo lung gi gönpa dang
In places such as the hermitage of Trowo valley,
དཔལ་ས་མཁར་ལ་པ་་ཁང་ན། །
pal sékhar trulpé lhakhang na
And the manifest temple at glorious Sekhar,
495
ེ་ས་ི་དབང་ག་་་ཀ །
jé chö kyi wangchuk heruka
You are the precious lord of Dharma, the heruka,
དཔལ་བདག་ད་མ་དང་དེས་རོལ་བགས། །
pal dakmema dang gyé rol shyuk
Who dwells in delight with Nairātmyā.3
ས་ས་གསང་་ད་ེ་་མཚོ་ས། །
chö ngé sang gi gyüdé gyatso yi
And who, with oceanic tantras of definitive secret Dharma,
་ལ་བཟང་ོབ་ཚོགས་ིན་ོལ་མཛད། །
bu kalzang lob tsok mindrol dzé
Matured and liberated hosts of fortunate disciple-children.
ེ་་་ས་ལ་སངས་ས་གས། །
jé mi yi lü la sangye tuk
Precious lord who has a buddha’s mind in a human body,
མན་ས་བཅས་ལ་བ་ིན་ལས་མཛད། །
gön sé ché gyalwé trinlé dzé
With your heirs, you carried out the victorious ones’ activity.
ས་ད་་བགས་ན་དགའ་བ་ལ། །
dü danta shyuk na gawa la
If only you were here right now, how happy I would be!
མན་ོད་ཞལ་མཇལ་བ་ལ་བས་དན། །
gön khyö shyal jalwé kalwé wen
But I am bereft, O protector, of the chance to see your face—
་ལས་ངན་ིབ་པ་ས་པར་ཟད། །
bu lé ngen dribpé nyepar zé
A child of evil karma mired in the fault of obscurations.
ཕ་ས་ི་དིངས་ན་བགས་བན་། །
pa chö kyi ying na shyuk shyindu
O Father, as you dwell in the dharmadhātu,
གགས་ལོངས་ལ་ི་རོལ་པ་ན་་ཆད། །
zuk long trul gyi rolpa gyün mi ché
The play of nirmāṇakāya and sambhogakāya forms continues,
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འར་དག་དང་མ་དག་མཐའ་ས་མས། །
khor dak dang ma dak talé nam
Leading infinite assemblies, pure and impure,
འས་ང་བ་ན་པོ་ས་ལ་འད། །
dré changchub chenpö sa la gö
To the fruitional state of great awakening.
ེ་ོད་ི་ིན་ལས་མཁའ་ར་བ། །
jé khyö kyi trinlé kha tar khyab
Precious lord, your activity is as all-pervasive as space itself.
བོད་ན་པ་ལ་ཁམས་དཀར་པོར་གཏོང་། །
bö münpé gyalkham karpor tong
It brought the light of purity to the darkened land of Tibet.
གས་ག་འན་བ་པ་བསམ་ལས་འདས། །
ngak rigdzin drubpa sam lé dé
And with innumerable mantra adepts and vidyādharas
དཔལ་བ་བད་བན་པས་འཛམ་ིང་བ། །
pal drubgyü tenpé dzamling khyab
Spread the teachings of the glorious practice lineage throughout the world.
མན་ོད་འ་མ་ཐར་གཞན་ལ་ད། །
gön khyö dré namtar shyen lamé
O protector, there is no life of liberation to compare with yours.
དཔལ་ས་ར་ཧ་དང་དེར་ད་པ། །
pal sara ha dang yermé pé
You who are inseparable from glorious Saraha,
ཕ་ལོ་་ན་པོ་བཀའ་ིན་ན། །
pa lo tsa chenpö kadrin dren
Great father translator, I recall your kindness.
ས་བ་གམ་ེ་མོར་རབ་ིན་པ། །
sa chusum tsemor rab chinpé
You who reached the peak of the thirteen stages,
དཔལ་ཡན་ལག་བན་ན་ོ་ེ་འཆང་། །
pal yenlak dünden dorjé chang
Glorious Vajradhara with the seven aspects of union,
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་ཐ་མལ་ི་མ་པར་རབ་བན་པ། །
ku tamal gyi nampar rab tenpa
Who manifested perfectly in an ordinary form,
ེ་ོ་ག་ན་པོར་གསོལ་བ་འབས། །
jé lho drak chenpor solwa deb
Great lord of Lhodrak, to you I pray.
་་མ་བ་པ་ག་བིད་དང་། །
ku nyima gyapé ziji dang
Your body has the majestic splendour of a hundred suns,
གང་ས་ི་་དངས་་་། །
sung chö kyi drayang u ru ru
Your speech resounds with the melodious tones of Dharma,
གས་ཟབ་་བ་ོང་འོད་གསལ་། །
tuk zab shyi dé tong ösal ché
And your mind is profound peace, bliss-emptiness, great luminosity—
ཕ་གསང་གམ་ི་ིན་བས་མངས་་ལ། །
pa sang sum gyi jinlab tsungda dral
O Father, the blessings of your three secrets are beyond compare.
བདག་མོས་ས་ི་གསོལ་བ་འབས་ས་ན། །
dak mögü kyi solwa deb nü na
If I can supplicate you with devotion,
ེས་གས་ི་ས་པར་་གཏོང་མ། །
jé tuk kyi ngepar mi tong nyam
I trust that you, precious lord, will not fail me.
་བདག་ལ་ིན་བས་ི་ཕ་ཕོག་། །
bu dak la jinlab kyi pa pok dé
Now is the time for patrimonial blessings
ས་ད་་ད་་ོལ་་རན། །
dü danta nyi du tsol ré ren
To be passed on to me, child that I am.
ོ་ེད་པོ་ཐར་པ་ལམ་ལ་བར། ། 498
ོ་ེད་པོ་ཐར་པ་ལམ་ལ་བར། །
lo drepo tarpé lam la gyur
Adapt this stubborn mind of mine to the path of liberation;
ང་བན་འན་་བ་ལ་པོ་བག །
nang dendzin drawa hrulpo shik
Tear apart the web of clinging to the reality of appearances;
ས་གང་འན་ི་ོས་པ་དིངས་་། །
chö zungdzin gyi tröpa ying su shyi
Let the constructs of dualistic perception cease within basic space;
མས་ག་པ་ེ་ད་འོད་གསལ་། །
sem rigpa kyemé ösal dé
Allow me to sustain at all times without any interruption
ས་ན་ཆད་ད་པར་ག་་བངས། །
dü gyünché mepar taktu kyang
The clear light of mind’s own unborn awareness;
ང་ཚོགས་ག་་ང་བ་རང་སར་ོལ། །
nga tsok druk gi nangwa rang sar drol
Cause all my sensory perceptions to be freed just as they are,
ེ་ོད་དང་དངས་པ་མཉམ་པར་ཤོག །
jé khyö dang gongpa nyampar shok
And make me your equal, my precious lord, in wisdom intent.
ས་པའང་ས་ད་པ་བན་པ་ན་ལ་དག་པ་ང་བ་རབ་་ས་པ་༧ས་ི་ོ་ོས་པས་གས་འག་ཐ་ར་་བ་
ས་ ༡༩ བ་ེ་ོ་ག་པ་ལ་མོས་ས་བཟོད་ད་འབར་བ་དང་། གསོལ་འབས་ག་ཐོ་་ད་ལ་ཤར་ཡང་་ར་
བད་པ་མ་ང་བ། ས་ ༢༠ ལ་གསོལ་བ་བཏབ་ང་་ར་ིས་པ་འས་ང་ལོ་་ན་པོ་ིན་བས་ིང་ལ་འག་
པ་ར་ར་ག །མ་། ང་་ས་ ༡༩ བ་ལོ་་ན་པོ་་དཀར་ཆས་ཅན་ཧ་ཅང་་བེས་པ་ད་་སོགས་
ང་སང་་ི་ན་ར་མས་ང་ལ་མཇལ་བར་མོས་ས་ཚད་ད་ས་པའོ།། །།
When Chökyi Lodrö, who has a well-developed purity of perception towards all teachings without sectarian bias, felt
an unbearable surge of devotion for the precious Lord of Lhodrak on the evening of the 19th of the aśvinī (ninth)
month of the Iron Dragon year, some words of prayer came to mind, but he did not commit them to writing. He
prayed again on the 20th and wrote down these words. May they become a cause for the blessings of the great
lotsāwa to enter the heart. Maṅgalam. On the evening of the 19th referred to above, a visionary encounter with the
great lotsāwa, who was dressed in white and whose hair and so on were just as depicted in the modern traditions of
portraiture, inspired a devotion without bounds.
1. ↑ The four transmissions (bka' babs bzhi) received by Tilopa, from which the Kagyü (bka' brgyud) School
499
takes its name are generally said to be: 1) Cāryapa's instructions on caṇḍālāi or tummo (inner heat), 2)
Nāgārjuna's instructions on illusory body and clear light or luminosoty (prabhāsvara), 3) Kambala's
instructions on dreams, and 4) Sukhāsiddhī's instructions on bardo and transference of consciousness
('pho ba).
2. ↑ Bhoṭa is the Sanskrit word for Tibet.
3. ↑ The Tibetan name of Marpa’s wife Dakméma (bdag med ma) is a translation of the Sanskrit Nairātmyā,
the name of Hevajra's consort.
500
༄༅། །བཀའ་ིན་མཉམ་ད་ག་འན་འོ་འལ་དཔའ་བོ་ོ་ེ་ལ་གསོལ་བ་འབས་པ་
ིན་བས་བད་ི་ས་་བ།
The Ambrosia of Blessings: A Prayer to the Vidyādhara of Unparalleled Kindness,

Drodül Pawo Dorje
ༀ་ི།
om swasti
Oṃ svasti.
་གམ་ན་འས་་ན་ོ་ེ་འཆང་། །
tsa sum kündü orgyen dorjé chang
The Vajradhara of Oḍḍiyāna, embodiment of the Three Roots,
གང་་་ས་གག་་མ་རོལ་ལས། །
gang gi yeshe chik gi namrol lé
In his manifestation of the one primordial wisdom,
འབངས་གས་ར་་་མག་་ཐོག་ེ། །
bang rik nyerngé khyuchok ma tok jé
Had twenty-five disciples, of whom you were the foremost,
ན་ན་མཚན་འཆང་ཞབས་ལ་གསོལ་བ་འབས། །
rinchen tsen chang shyab la solwa deb
Lord Matok with the name of Rinchen—to you I pray. 1
་ད་་བདོ་ག་མ་གསལ་བ་ད། །
denyi nga dö makrum salwé lé
Then, to illuminate this dark age of fivefold degeneration,
་བ་འོད་ར་གསལ་བ་གས་ེ་ཅན། །
dawé ö tar salwé tukjé chen
Like the light of the moon, you appeared in your compassion,
མེན་བེ་ས་པ་ཡོན་ཏན་བསམ་་བ། །
khyen tsé nüpé yönten sam mikhyab
With inconceivable qualities of knowledge, love and power,
འོ་འལ་དཔའ་བོ་ོ་ེར་གསོལ་བ་འབས། ། 501
འོ་འལ་དཔའ་བོ་ོ་ེར་གསོལ་བ་འབས། །
drodul pawo dorjér solwa deb
Drodül Pawo Dorje, to you I pray.
དངས་བའ་ན་བད་་མ་ཚོགས་མས་ི། །
gong da nyengyü lamé tsok nam kyi
You received the essence of the wisdom minds of hosts of gurus
གས་ི་བད་ཐོབ་ན་བཟང་དངས་མཛོད་དབང་། །
tuk kyi chü tob kunzang gong dzö wang
From mind-direct, symbolic and whispered transmissions and mastered Samantabhadra’s
realization,
ག་འན་བ་པ་ཡོངས་ི་གག་་བན། །
rigdzin drubpa yong kyi tsuk gi gyen
To became the crown-ornament of all the accomplished vidyādharas,
་ཚོགས་རང་ོལ་ཞབས་ལ་གསོལ་བ་འབས། །
natsok rangdrol shyab la solwa deb
Natsok Rangdrol, to you I pray.
་་དིལ་འར་མཐོང་བ་ཙམ་ིས་ོལ། །
ku yi kyilkhor tongwa tsam gyi drol
Merely to glimpse the maṇḍala of your form brings liberation,
གང་་གདངས་ད་འག་་་ར་ིར། །
sung gi dang ké druk gi dra tar dir
Your voice resounds like the thunderous roar of a dragon,
གས་ི་དངས་པ་་མཚོ་ར་ཟབ་པ། །
tuk kyi gongpa gyatso tar zabpa
And your wisdom realization is as deep as the ocean—
Glorious guru, at your feet I pray.
འཆད་ན་ག་དོན་འེལ་གས་་བར་ན། །
ché na tsikdön drel lek nawar nyen
In teaching, your elegant association of words and meanings is a delights to hear,
ོད་པས་ཕས་ོལ་ག་་ེ་མར་འཐགས། ། 502
ོད་པས་ཕས་ོལ་ག་་ེ་མར་འཐགས། །
tsöpé pé gol drakri chemar tak
Through debate, you crush opponents like a mountain that grinds them to dust,
ོམ་པ་ིང་པོ་བན་པ་མད་ོང་། །
tsompa nyingpö tenpé chö dong ché
And your compositions are like a sacred monument of essential teachings—
ལ་ས་མས་དཔའ་ན་པོར་གསོལ་བ་འབས། །
gyalsé sempa chenpor solwa deb
Great bodhisattva, heir of the victorious ones, to you I pray.
ག་་འོད་གསལ་ངང་ལས་་གཡོ་ང་། །
taktu ösal ngang lé mi yo shying
Never wavering from the constant experience of clear light,
འལ་ོག་བག་ཆགས་ཐམས་ཅད་དིངས་་བ། །
trul tok bakchak tamché ying su nub
All deluded thoughts and habitual patterns have faded into absolute space,
དགས་ད་ིང་ེ་ན་པོ་འོ་ལ་འག །
mikmé nyingjé chenpo dro la juk
And with great non-referential compassion you come to beings' aid—
་མ་གདོད་མ་མན་པོར་གསོལ་བ་འབས། །
lama dömé gönpor solwa deb
Primordial lord and guru, to you I pray.
ང་ནས་བང་ེ་ང་བ་ིང་པོ་བར། །
deng né zung té changchub nyingpö bar
From this moment on, until I reach the essence of awakening,
ག་འན་་མས་འལ་ད་ེས་་བང་། །
rigdzin lamé dralmé jesu zung
Care for me, vidyādhara guru, without ever parting,
གས་བད་དངས་པ་ིན་བབ་ཐོབ་པ་དང་། །
tuk gyü gongpé jin lab tobpa dang
So that I may receive the blessings of the wisdom-mind transmission—
རང་གཞན་དོན་གས་འབ་པར་གསོལ་བ་འབས། །
rangshyen dön nyi drubpar solwa deb
To you who accomplish your own and others' welfare, I pray.
503
ཕན་བ་འང་གནས་བན་པ་དར་ང་ས། །
pendé jungné tenpa dar shying gyé
May the teachings, the source of benefit and happiness, spread far and wide.
བན་འན་ེས་མག་ཞབས་པད་བན་པ་དང་། །
tendzin kyechok shyabpé tenpa dang
May the lives of the sublime holders of the teachings remain secure.
ད་འན་འལ་ང་འག་ེན་ད་བར་ོད། །
gendün pel shying jikten gé chur chö
May the saṅgha increase and the whole world practise the ten virtues.
ོད་བད་ད་་ད་གས་འལ་ས་ཤོག །
nöchü gü shyi gelek pelgyé shok
May the decline of the environment and beings be halted, and may virtue and goodness
abound.
ས་པའང་མན་པོ་འ་ད་ིས་བཀའ་ིན་ན་པོས་་བར་བངས་བ་ོབ་འབང་་ཐ་ང་ས་ི་ོ་ོས་པས་་
འག་་འལ་་བ་ས་ལ་་མ་ན་པ་ེན་ིས་གསོལ་བ་བཏབ་པ་ི་ར།། །།
Thus, Chökyi Lodrö, who ranks as the least of the disciples whom this protector cared for in his great kindness,
offered this prayer when recollecting the guru during the month of miracles in the Water Dragon year.2 Siddhirastu!
1. ↑ i.e., Ma Rinchen Chok also known as Matok Rinchen.
2. ↑ i.e., in 1952.
504
༄༅། །དཔལ་ན་ཀ་པ་ེས་རབས་ེང་བར་གསོལ་འབས་མོས་ས་ི་ང་ི།
The Honey of Devotion: A Prayer to the Garland of Glorious Karmapa Incarnations

ལ་བ་ན་ི་ིན་ལས་ེལ། །
gyalwa kün gyi trinlé pel
You extended the activity of all the victorious ones,
གས་གམ་གག་བས་ཀ་པ། །
rik sum chikdü karma pa
The three buddha families in a single embodiment,
ས་གམ་མེན་པ་་་ེ། །
dü sum khyenpa mi yi jé
Karmapa Düsum Khyenpa, lord among men,
འག་ེན་འེན་པར་གསོལ་བ་འབས། །
jikten drenpar solwa deb
Guide for all the world, to you I pray.
ང་ིད་་ས་ག་ས་བས། །
nangsi yeshe chakgyé teb
You applied the wisdom seal to appearance and existence,
བ་ན་ང་འག་བ་པ་གཙོ། །
dechen zungjuk drubpé tso
As the foremost adept of the unity of great bliss,
ལ་འོར་དབང་ག་་་ཀ །
naljor wangchuk heruka
Lord of yogis, heruka—
ས་ི་་མར་གསོལ་བ་འབས། །
chö kyi lamar solwa deb
Chökyi Lama, to you I pray.
ན་རས་གགས་དབང་་་གགས། །
chenrezik wang mi yi zuk
Lord Avalokiteśvara in human form,
བན་པ་འར་ལོ་མེན་རབ་ཅན། ། 505
བན་པ་འར་ལོ་མེན་རབ་ཅན། །
tenpé khorlö khyen rabchen
With the wisdom of Sthiracakra,1
གསང་བ་་མཚོ་མངའ་བདག་མག །
sangwa gyatsö ngadak chok
Supreme sovereign of oceanic secrets2—
རང་ང་ོ་ེར་གསོལ་བ་འབས། །
rangjung dorjér solwa deb
Rangjung Dorje, to you I pray.
ལ་ས་ང་ན་ོད་པ་ལས། །
gyalsé jang chen chöpa lé
Through the great awakening activity of a bodhisattva,
ིང་ོབས་་ཆ་བན་པོ་བས། །
nyingtob gocha tenpo shyé
You gained the secure armour of courage,
གཞན་ལ་ཕན་པ་་ལག་མག །
shyen la penpé tsalak chok
Supreme friend who strives to benefit others—
རོལ་པ་ོ་ེར་གསོལ་བ་འབས། །
rolpé dorjér solwa deb
Rolpé Dorje, to you I pray.
ར་བཅས་ིད་་གག་་ནོར། །
lhar ché sishyi tsuk gi nor
Crown jewel of all existence and peace, including the heavens,
བན་གཡོ་ག་་ན་པོར་ོམ། །
tenyo chakgya chenpor dom
Who brings the animate and inanimate within the great seal, Mahāmudrā,
གངས་ོངས་བན་པ་ཡོངས་ི་བདག །
gangjong tenpa yong kyi dak
Master of all the teachings of the Land of Snows—
་བན་གགས་པར་གསོལ་བ་འབས། །
deshyin shekpar solwa deb
Deshin Shekpa, to you I pray.
506
ལ་ིམས་ང་པོ་རབ་བིད་ང་། །
tsultrim pungpo rab ji ching
Utterly resplendent in your extensive ethical restraint,
ང་འན་མག་ལས་་འདའ་ང་། །
tingdzin chok lé mi da shying
You never part from supreme meditative absorption,
ས་རབ་ཟབ་མོ་དཔལ་འཆང་བ། །
sherab zabmö pal changwa
And maintain the wonder of profound intelligence—
མཐོང་བ་དོན་ན་གསོལ་བ་འབས། །
tongwa dönden solwa deb
Tongwa Dönden, to you I pray.
ཚར་གད་ེས་འན་མ་བ་ང་། །
tsarchö jedzin tu drub ching
You gained the capacity to nurture and eliminate,
མཁས་དང་བན་པ་ལ་་ར། །
khé dang tsünpé pul du gyur
Most excellent among the learned and venerable,
མེན་ས་བེ་བ་གར་ན་པོ། །
khyen nü tsewé ter chenpo
Great treasury of wisdom, power and love—
ས་གས་་མཚོར་གསོལ་བ་འབས། །
chödrak gyatsor solwa deb
Chödrak Gyatso, to you I pray.
་འོག་པ་་གས་མངའ་ང་། །
mi trokpa yi tuk nga shying
Possessor of an indomitable wisdom mind,
ཟབ་དོན་མན་ངག་་མཚོ་མཛོད། །
zab dön mengak gyatsö dzö
Treasury of infinite profound pith instructions,
ཁམས་གམ་ས་ི་ལ་པོ་མག ། 507
ཁམས་གམ་ས་ི་ལ་པོ་མག །
kham sum chökyi gyalpo chok
Supreme dharma sovereign of the three realms—
་བོད་ོ་ེར་གསོལ་བ་འབས། །
mi kyö dorjér solwa deb
Mikyö Dorje, to you I pray.
འཕགས་ན་ས་ལ་རབ་བགས་ང་། །
pak chen sa la rab shyuk shing
Well established on the noble stages,
ང་གས་ནོར་་མ་པ་བལ། །
lung rik norbu drampa dal
Bestrewn with jewels of scripture and reasoning,
འཆད་ོད་ོམ་ལ་བེངས་ལ་བ། །
ché tsö tsom la nyeng dralwa
And fearless in explanation, debate and composition—
དབང་ག་ོ་ེར་གསོལ་བ་འབས། །
wangchuk dorjér solwa deb
Wangchuk Dorje, to you I pray.
ས་བད་་མར་ག་་གགས། །
chö gyé gyumar taktu zik
Always seeing the illusion of the eight worldly concerns,
རོ་ོམས་བལ་གས་བ་པ་གཙོ། །
ronyom tulshyuk drubpé tso
Foremost of adepts in the discipline of equal taste,
ག་པ་་ས་ེས་་བང་། །
lhakpé lha yi jesu zung
Cared for and guided by the supreme deity—
ས་དིངས་ོ་ེར་གསོལ་བ་འབས། །
chöying dorjér solwa deb
Chöying Dorje, to you I pray.
ལས་ང་་་དིངས་་བངས། ། 508
ལས་ང་་་དིངས་་བངས། །
lé lung dhuti ying su ching
Binding the karmic winds in the space of dhūti, 3
ན་་ོག་པ་ཐམས་ཅད་ཟད། །
küntu tokpa tamché zé
You brought all conceptual thought to exhaustion,
འཕོ་ད་ང་འག་ག་་། །
pomé zungjuk chakgyé ku
In the kāya of the seal of union beyond transference—
་ས་ོ་ེར་གསོལ་བ་འབས། །
yeshe dorjér solwa deb
Yeshe Dorje, to you I pray.
ངས་ོགས་ཡོན་ཏན་ེ་བ་གར། །
pang tok yönten jewé ter
Treasury of billionfold qualities of relinquishment and realization,
མདོ་གས་ས་ལ་འང་གནས་། །
do ngak chö tsul jungné ché
Great source of sūtra and mantra dharma systems,
ལ་ན་་བར་བིར་མཛད་པ། །
kalden ku shyir trir dzepa
Guiding the fortunate to the four kāyas,
ང་བ་ོ་ེར་གསོལ་བ་འབས། །
changchub dorjér solwa deb
Changchub Dorje, to you I pray.
ག་པར་མས་ཅན་དོན་ལ་བོན། །
takpar semchen dön la tsön
Forever striving for the sake of sentient beings,
ཐོས་བསམ་ོམ་པ་མཐར་སོན་ང་། །
tö sam gompa tar sön ching
Having perfected study, reflection and meditation,
དོན་གས་ན་བ་ས་ི་ེ། །
dön nyi lhündrub chö kyi jé
Lord of Dharma, you spontaneously accomplish twofold benefit—
509
ག་མག་ོ་ེར་གསོལ་བ་འབས། །
tek chok dorjér solwa deb
Tekchok Dorje, to you I pray.
འར་ལོ་ོམ་པ་་་གགས། །
khorlo dompa mi yi zuk
Cakrasaṃvara in human form,
བ་བདག་ོ་ེ་མས་དཔ་། །
khyabdak dorjé sempé ku
Embodiment of the all-pervading Vajrasattva,
གས་མས་ན་འས་དིལ་འར་གཙོ། །
rik nam kündü kyilkhor tso
Sovereign of the maṇḍala of all buddha families—
མཁའ་བ་ོ་ེར་གསོལ་བ་འབས། །
khakhyab dorjér solwa deb
Khakhyab Dorje, to you I pray.
ིད་འ་་ིད་གནས་ི་བར། །
si di jisi né kyi bar
For as long as existence itself continues,
འཕགས་མག་ལ་པ་ན་་ཆད། །
pakchok trulpa gyün mi ché
May these most exalted emanations appear,
ལ་ང་་མཚར་གཏམ་མང་ས། །
puljung ngotsar tam mang gi
And fill the whole of this wealth-bearing world
ནོར་འན་ོན་ན་བ་ར་ག །
nordzin khyön kün khyab gyur chik
With an abundance of excellent, wondrous advice.
བདག་ང་ང་ནས་ང་བ་བར། །
dak kyang deng né changchub bar
May I too be guided by, and never apart from,
མན་པོས་འལ་ད་ེས་བང་ང་། ། 510
མན་པོས་འལ་ད་ེས་བང་ང་། །
gönpö dralmé jezung shying
This protector from now until enlightenment,
ལ་བ་ེ་ང་རོ་དང་། །
gyalwa sengé ngaro dang
And when I ultimately attain perfect awakening
དེར་ད་མན་པར་ང་བ་ཤོག །
yermé ngönpar changchub shok
May I be inseparable from the conqueror Lion’s Roar.4
ས་པའང་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་ར། དའོ།། །།
Chökyi Lodrö offered this prayer. Siddhirastu. May virtue abound!
1. ↑ Sthiracakra (brtan pa’i ’khor lo) is an epithet of Mañjuśrī.
2. ↑ A reference to Vajrapāṇi, Lord of Secrets.
3. ↑ i.e., avadhūti or the central channel.
4. ↑ The Karmapas are said to be emanations of a future buddha named Lion’s Roar.
511
༄༅། །ན་མེན་བན་པ་་མ་བསོད་ནམས་ེ་ལ་གསོལ་བ་འབས་པ་་ས་ང་
གར་ས་་བ།
The Treasure of Wisdom Illumination: A Prayer to the Omniscient Sun of the

Teachings Sonam Senge
ན་མོ་་་ཻ་ང་ཧ་ཡ།
namo guru punye senghaya
Namo guru-puṇya-siṃhāya!
ན་མེན་འཇམ་དཔལ་་བ་ེ་མག །
künkhyen jampal mawé sengé chok
All-knowing Mañjuśrī, supreme lion of speech,
ན་དག་ང་གས་ན་མོར་ེད་པ་ད། །
küngé ringluk nyinmor jepé lé
In order to become a sun for the tradition of Kunga,1
ན་་བཟང་པོ་ོན་ལམ་རབ་བ་པ། །
kuntuzangpö mönlam rab drubpa
You perfectly accomplished Samantabhadra’s aspirations.
ན་གགས་འཇམ་དངས་་མར་གསོལ་བ་འབས། །
künzik jamyang lamar solwa deb
All-seeing Mañjughoṣa guru, to you I pray.
གདོད་ནས་འཇམ་པ་དཔལ་དང་དེར་་ེད། །
döné jampé pal dang yer miché
Always indivisible from Mañjuśrī—Gentle Splendour,
འཕགས་བོད་མཁས་བ་་མ་ེ་བ་བས། །
pak bö khedrub dumé kyewa shyé
You took birth as scholars and adepts in India and Tibet,
ང་འར་ད་བ་བས་ི་ར་ོན་ནས། །
dengdir gewé shé kyi kur tön né
And then you took the form of this spiritual friend.
མ་ན་ོ་ེ་འན་པར་གསོལ་བ་འབས། ། 512
མ་ན་ོ་ེ་འན་པར་གསོལ་བ་འབས། །
sumden dorjé dzinpar solwa deb
Vajra holder of the three sets of vows, to you I pray.
ས་འང་ལ་ིམས་ཁང་བཟང་ཉམས་དགའ་བར། །
ngejung tsultrim khang zang nyamgawar
In the delightful palace of renunciation and discipline,
གཞན་ཕན་ང་བ་མས་དཔ་་བོ་། །
shyenpen changchub sempé tuwo ché
You are the great son and heir, an altruistic bodhisattva,
གསང་བ་བདག་པོ་ོ་ེ་ེམས་འཆང་བ། །
sangwé dakpo dorjé nyem changwa
The Lord of Secrets sustaining vajra pride.
གས་གམ་འས་ཞལ་་མར་གསོལ་བ་འབས། །
rik sum dü shyal lamar solwa deb
Guru who embodies the three families, to you I pray.
ཟབ་དང་་་ས་་ཐམས་ཅད་མེན། །
zab dang gyaché sheja tamché khyen
Master of all the profound and vast topics of knowledge,
འཆད་ོད་ོམ་ལ་ཆགས་ཐོགས་ིབ་པ་ལ། །
ché tsö tsom la chaktok dribpa dral
Unobstructed in exposition, debate and composition,
གངས་ཅན་མས་པ་ན་མག་ན་པོ་། །
gangchen dzepé gyen chok chenpo ni
You are a magnificent ornament enhancing the Land of Snows.
མངས་་ད་པ་ེད་ལ་གསོལ་བ་འབས། །
tsungda mepa khyé la solwa deb
Peerless and unrivalled one, to you I pray.
མ་དོན་དངས་པ་་བན་གས་་ད། །
yum dön gongpa jishyin tuk su chü
You understood the precise meaning of Mother Prajñāpāramitā,
དཔལ་ན་ས་ི་གས་པ་དས་་ང་། ། 513
དཔལ་ན་ས་ི་གས་པ་དས་་ང་། །
palden chökyi drakpa ngö su nang
And showed yourself to be glorious Dharmakīrti in person,
དིག་་གན་པོ་བན་་བོད་པ་དག །
yik gi nyenpo shyindu jöpa dak
As articulate in expression as Vasubandhu himself.
མཁས་པ་གག་ན་ན་པོར་གསོལ་བ་འབས། །
khepé tsukgyen chenpor solwa deb
Great crown adornment of scholars, to you I pray.
མས་་དངས་པ་འགལ་ད་ག་་བ། །
jam lu gongpa galmé chik tu drub
You reconciled the visions of both Maitreya and Nāgārjuna,
ག་ཆད་ོས་པ་མཐའ་ལ་མ་ང་ང་། །
takché tröpé ta la ma lhung shying
Without falling into eternalist or nihilist extremes,
ང་འག་ད་མ་ན་པོ་ོན་མཛད་པ། །
zungjuk uma chenpo tön dzepa
And revealed the great Middle Way of unity.
ང་ོགས་བ་དབང་གས་པར་གསོལ་བ་འབས། །
jangchok tubwang nyipar solwa deb
Second Lord of Sages for the Land of Snows, to you I pray.
འགས་ལ་ོབས་ི་མན་པོ་་པ། །
jikdral tob kyi gönpo birupé
With a stream of ripening empowerments and liberating instructions
བད་གང་གང་ངག་ིན་ོལ་་ན་ི། །
shyé shyung sung ngak mindrol chugyün gyi
In the tradition of Virūpa, that fearless and mighty guardian,
ལ་ན་་བ་ལོ་ཐོག་ས་མཛད་པ། །
kalden ku shyi lo tok gyé dzepa
You brought fortunate disciples an abundant four-kāya harvest.
ེ་བན་ན་པོ་་ལ་གསོལ་བ་འབས། །
jetsün rinpoche la solwa deb
Most precious and noble one, to you I pray.
514
ས་པ་དོན་་ོ་ེ་འཆང་དབང་དང་། །
ngepé döndu dorjé chang wang dang
In reality, you are none other than mighty Vajradhara,
ཐ་དད་མ་མས་དིལ་འར་ན་ི་བདག །
tadé ma chi kyilkhor kün gyi dak
The lord of each and every maṇḍala,
གསང་གས་ད་དོན་མ་ནོར་གསལ་མཛད་པ། །
sang ngak gyü dön manor sal dzepa
Clarifying without error the meaning of tantra and secret mantra.
Great lord of yogins, to you I pray.
ེ་བ་འ་དང་ེ་བ་གཞན་དག་། །
kyewa di dang kyewa shyendak tu
In this and all my other lives to come,
ེད་ི་གསང་བ་གམ་ི་ིན་བབས་གས། །
khyé kyi sangwa sum gyi jinlab shyuk
May I be blessed by your secret body, speech and mind,
ལ་བ་དངས་པ་་བན་འཆད་པ་ལ། །
gyalwé gongpa jishyin chepa la
And as I expound upon the intent of the victorious buddhas,
ན་མེན་་མ་ད་དང་དེར་ད་ཤོག །
künkhyen lama nyi dang yermé shok
May I be indivisible from you, the all-knowing guru.
བསོད་ནམས་ན་པོ་དཔལ་ིས་གས་གང་ཚོགས། །
sönam chenpö pal gyi lek sung tsok
With powerful intellect capable of retaining, explaining and propagating
འན་འཆད་ེལ་ལ་ོ་ོས་མ་ན་ང་། །
dzin ché pel la lodrö tuden shying
Your excellent teachings that have the splendour of great merit,
ོགས་ལས་མ་པར་ལ་བ་ེ་ས། ། 515
ོགས་ལས་མ་པར་ལ་བ་ེ་ས། །
chok lé nampar gyalwé sengé dré
And with the leonine roar of comprehensive and universal victory
་ངན་་གས་ཚོགས་མས་འམས་ར་ག །
ta ngen ridak tsok nam jom gyur chik
May I overcome the bestial hordes of mistaken views.
ས་པའང་་འག་་ས་ལ་ི་ལམ་ད་བ་ེན་ལས་འཇམ་དངས་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་
ར། མ་།། །།
Thus, prompted by a virtuous dream, Jamyang Chökyi Lodrö offered this prayer in the Water Dragon year (1952–
53). Siddhirastu. Maṅgalam.
1. ↑ i.e., the Sakya tradition, which derives from Sachen Kunga Nyingpo.
516
༄༅། །གངས་ཅན་ོངས་འར་བཀའ་ིན་་བ་་མ་མས་ེས་་ན་པ་གསོལ་
འབས་ིན་བབ་གར་མཛོད་ས་་བ་བགས།
The Treasury of Blessings
A Prayer to Recall the Sublime Masters who Showed Great Kindness to the Land of
Snows
རབ་འམས་ོགས་བ་ལ་དང་་ས་ཚོགས། །
rabjam chok chü gyal dang dé sé tsok
All the infinite buddhas of the ten directions, together with their heirs,
ད་བམ་གཏད་རབས་གནས་བན་་མས་དང་། །
drachom té rab neten ché nam dang
The arhats, patriarchs and great sthaviras,
འཛམ་ིང་ན་ག་ད་ང་ོབ་དཔོན་སོགས། །
dzamling gyen druk mejung lobpön sok
Six ornaments of this world,1 two marvellous ācāryas,2 and the rest—
འཕགས་ལ་པཎ་བ་མས་ལ་གསོལ་བ་འབས། །
pakyul pendrub nam la solwa deb
All the paṇḍitas and siddhas of the noble land, to you I pray!
་གམ་་མཚོ་་བོ་པ་འང་། །
tsa sum gyatsö ngowo pema jung
Padmākara who embodied an ocean of Three Root deities,
ང་བ་མས་དཔའ་མཁན་ན་་བ་འཚོ། །
changchub sempa khenchen shyiwatso
The bodhisattva and great abbot, Śāntarakṣita,
གངས་ཅན་བཀའ་ིན་མཉམ་ད་ི་ོང་ེ། །
gangchen kadrin nyammé trisong jé
And Lord Trisong Detsen, whose kindness to the Snowy Land is without equal—
བན་པ་ོལ་འེད་གམ་ལ་གསོལ་བ་འབས། །
tenpé sol jé sum la solwa deb
To these three pioneers of the teachings, I pray!
517
་མ་ཐོན་་ོང་བཙན་་རོ་དང་། །
bi ma tönmi song tsen bai ro dang
Vima,3 Thönmi,4 Songtsen,5 Bairo, 6
་གཉགས་ཀ་ག་ལ་ས་མག་བ་ལ། །
ma nyak ka chok gyalsé chok drub gyal
Ma,7 Nyak,8 Ka,9 Chok,10 Gyalse Chokdrup Gyalpo,11
མཚོ་ལ་ནམ་ིང་ལ་སོགས་ེ་འབངས་ལ། །
tsogyal namnying lasok jebang la
Tsogyal,12 Namkhai Nyingpo and the rest—the king and his subjects—
བཀའ་ིན་ན་པ་ངང་ནས་གསོལ་བ་འབས། །
kadrin drenpé ngang né solwa deb
Bringing to mind your kindness, I pray to you all!
མངའ་བདག་ི་རལ་དཔལ་ན་མར་་མཛད། །
ngadak tri ral palden marmé dzé
Lord Tri Ralpachen, glorious Dīpaṃkara,13
ན་བཟང་་ས་འོད་དང་འོམ་ོན་པ། །
rin zang yeshe ö dang dromtönpa
Rinchen Zangpo, 14 Yeshe Ö,15 Dromtönpa,16
དངས་པ་རབ་གསལ་་ས་ནག་ཚོ་དང་། །
gongpa rabsal lu mé nak tso dang
Gongpa Rabsal,17 Lumé,18 Naktso, 19
ོག་ལོ་ན་པོ་ཞབས་ལ་གསོལ་བ་འབས། །
ngok lo chenpö shyab la solwa deb
And the great Ngok Lotsāwa—to you all I pray!
འོག་་ག་ས་བེ་ན་ན་དགའ་ིང་། །
drokmi khuk lhetsé chen künga nying
Drokmi,20 the great Gö Khukpa Lhetsé,21 Kunga Nyingpo,22
ས་ི་ོ་ོས་ང་པོ་ལ་འོར་དང་། །
chökyi lodrö khyungpo naljor dang
Chökyi Lodrö,23 Khyungpo Naljor, 24
ི་་་ན་་ི་་སོགས། ། 518
ི་་་ན་་ི་་སོགས། །
smiti jnana shakya shiri sok
Smṛtijñānakīrti, Śākyaśrī25 and the rest—
བན་པ་མངའ་བདག་མས་ལ་གསོལ་བ་འབས། །
tenpé ngadak nam la solwa deb
To the sovereigns of the teachings, I pray!
སོ་ར་གབ་ཉང་དམ་གཙང་མས་གམ་དང་། །
so zur nub nyang dam tsang jam sum dang
So,26 Zur,27 Nub,28 Nyang,29 and Dam, Tsang and Jam, 30
སངས་ས་་མ་ས་དབང་ོད་ེམ་ེ། །
sangye lama chö wang gödem jé
Sangye Lama,31 Chöwang,32 Lord Gödem,33
ིང་པ་ས་ན་ལ་སོགས་གར་བད་ཚོགས། །
lingpa nüden lasok tergyü tsok
Lingpa Nüden,34 and the rest in all the hosts of terma lineages—
བཀའ་གར་ག་འན་མས་ལ་གསོལ་བ་འབས། །
kater rigdzin nam la solwa deb
To the vidyādharas of kama and terma, I pray!
་ལ་རས་དང་རས་ང་ོ་ེ་གས། །
mila ré dang ré chung dorjé drak
Milarepa, Rechung Dorje Drak,35
གས་པ་ལ་མཚན་ལ་བ་ཡང་དན་པ། །
drakpa gyaltsen gyalwa yang gönpa
Drakpa Gyaltsen,36 Gyalwa Yangönpa,37
ོད་ཚང་པ་དང་བོན་འས་བཟང་པོ་སོགས། །
götsangpa dang tsöndrü zangpo sok
Götsangpa,38 Tsöndrü Zangpo39 and the rest—
བ་པ་དབང་ག་མས་ལ་གསོལ་བ་འབས། །
drubpé wangchuk nam la solwa deb
To the lords of siddhas, I pray!
ི་ད་འོད་ར་་ོན་ན་ན་བ། ། 519
ི་ད་འོད་ར་་ོན་ན་ན་བ། །
drimé özer butön rinchen drub
Drimé Özer,40 Butön Rinchen Drup,41
ས་ེ་དོལ་པོ་་མ་དམ་པ་དང་། །
chöjé dolpo lama dampa dang
Dharma lord Dolpopa,42 Lama Dampa,43
ལ་ས་ཐོགས་ད་ན་དགའ་བཟང་པོ་སོགས། །
gyalsé tokmé künga zangpo sok
Gyalse Tokme,44 Kunga Zangpo45 and the rest—
་ལ་བན་འན་མས་ལ་གསོལ་བ་འབས། །
dadral tendzin nam la solwa deb
To the peerless holders of the teachings, I pray!
ས་ི་བཟང་པོ་ས་་པི་ཏ། །
chökyi zangpo sakya pandita
Chökyi Zangpo, 46 Sakya Paṇḍita,47
ན་མེན་གཡག་ོན་ས་་ན་ག་དང་། །
künkhyen yak tön sheja künrik dang
Omniscient Yaktön,48 Sheja Kunrig,49
གཞོན་་ོ་ོས་ོ་བཟང་གས་པ་སོགས། །
shyönnu lodrö lobzang drakpa sok
Shönnu Lodrö,50 Lobzang Drakpa51 and the rest—
ག་པ་འང་གནས་མས་ལ་གསོལ་བ་འབས། །
rigpé jungné nam la solwa deb
To the founts of knowledge, I pray!
ས་ལ་འཕགས་དང་ང་མས་ཀ་པ། །
chögyal pak dang changsem karma pa
Chögyal Pakpa,52 the Karmapa bodhisattvas,
ཕག་་ཞང་དང་ོ་བཟང་་མཚོ་སོགས། །
pakdru shyang dang lobzang gyatso sok
Pakmodrupa,53 Zhang,54 Lobzang Gyatso55 and the rest—
གངས་ཅན་བན་འོ་བ་ིད་ེལ་མཛད་པ། ། 520
གངས་ཅན་བན་འོ་བ་ིད་ེལ་མཛད་པ། །
gangchen ten drö dekyi pel dzepé
To the great beings who brought happiness to beings
མས་དཔའ་ན་པོ་མས་ལ་གསོལ་བ་འབས། །
sempa chenpo nam la solwa deb
And aided the teachings in the Land of Snows, I pray!
འས་ལོ་གཞོན་་དཔལ་ན་པ་དབང་། །
gö lo shyönnu palden pema wang
Gö Lotsawa Shönnu Pal,56 Pema Wangyal,57
ོ་གསལ་་མཚོ་འཇམ་མན་གནས་གསར་བ། །
losal gyatso jamgön né sarwa
Losal Gyatso,58 Jamgön Nesarwa, 59
མེན་བེ་དབང་པོ་ོ་ོས་མཐའ་ཡས་སོགས། །
khyentsé wangpo lodrö tayé sok
Khyentse Wangpo,60 Lodrö Thaye 61 and the rest—
ས་ད་བན་འན་མས་ལ་གསོལ་བ་འབས། །
rimé tendzin nam la solwa deb
To the holders of the non-sectarian teachings, I pray!
་ར་་ེད་ས་པས་གསོལ་བཏབ་མས། །
detar miché güpé soltab tü
Through the power of praying with unshakeable devotion in this way,
དམ་པ་མས་ིས་ིན་བབ་འག་པ་དང་། །
dampa nam kyi jinlab jukpa dang
May I receive the inspiration and blessings of these noble beings,
བདག་གཞན་འོ་བ་ིབ་གས་ན་ང་ནས། །
dakshyen drowé drib nyi kün jang né
May all the twofold obscurations of beings—myself and others—be purified,
ོ་ེ་འཆང་་་འཕང་ར་ཐོབ་ཤོག །
dorjé chang gi gopang nyur tob shok
And may we all attain the state of Vajradhara!
བན་འན་མག་མས་ཞབས་པད་བལ་བར་བན། ། 521
བན་འན་མག་མས་ཞབས་པད་བལ་བར་བན། །
tendzin chok nam shyabpé kal gyar ten
May the lives of the supreme holders of the teachings remain secure for a hundred aeons,
བཤད་དང་བ་པ་བན་པ་ས་ེང་བ། །
shé dang drubpé tenpa sateng khyab
May the doctrine of study and practice spread throughout the world,
ལ་བཟང་ོགས་ན་གསར་པ་དགའ་ོན་། །
kalzang dzokden sarpé gatön ché
May a new golden era of perfect fortune dawn,
བ་ད་ན་ང་ག་་འཆར་ར་ག །
nubmé yün ring taktu char gyur chik
And may it never disappear but remain forever more!
ས་པའང་འཇམ་དངས་ས་ི་ོ་ོས་པས་རང་་ཁ་བཏོན་བེལ་གསོས་་ིས་ང་ེ་གག་གསོལ་བ་བཏབ་པ་ད་
གས་་ར་ག། །།
Jamyang Chökyi Lodrö wrote this to refreshen his own practice, and prayed one-pointedly. May it bring virtue and
excellence!
1. ↑ ie., Nāgārjuna, Āryadeva, Asaṅga, Vasubandhu, Dignāga and Dharmakīrti.
2. ↑ i.e., Śantideva and Candragomin.
3. ↑ i.e., Vimalamitra
4. ↑ i.e., Thönmi Sambhota
5. ↑ i.e., King Songtsen Gampo (srong btsan sgam po).
6. ↑ i.e., Bairotsana
7. ↑ i.e., Ma Rinchen Chok (rma rin chen mchog).
8. ↑ i.e., Nyak Jñānakumara
9. ↑ i.e., Kawa Paltsek (ka ba dpal brtsegs).
10. ↑ i.e., Chokro Lü'i Gyaltsen (cog ro klu’i rgyal mtshan).
11. ↑ i.e., Gyalse Lharje Chokdrup Gyalpo (rgyal sras lha rje mchog grub rgyal po).
12. ↑ i.e., Yeshe Tsogyal (ye shes mtsho rgyal).
13. ↑ Atiśa (982–1055?).
14. ↑ Rinchen Zangpo (rin chen bzang po, 958–1055).
522
15. ↑ Yeshe Ö (ye shes 'od, 947–1019/1024).
16. ↑ Dromtön Gyalwe Jungne ('brom ston rgyal ba'i 'byung gnas, 1004–1064).
17. ↑ Lachen Gongpa Rabsal (bla chen dgong pa rab gsal, 832?–915?).
18. ↑ i.e., Lumé Tsultrim Sherab (klu mes tshul khrims shes rab).
19. ↑ i.e., Naktso Lotsāwa Tsultrim Gyalwa (nag ’tsho lo tsā ba tshul khrims rgyal wa, 1011–1064).
20. ↑ Drokmi Lotsawa Shakya Yeshe (’brog mi lo tsā ba shākya ye shes, 992?–1072)
21. ↑ Gö Khukpa Lhetsé (’gos khug pa lhas btsas, 11th C.).
22. ↑ i.e., Sachen Kunga Nyingpo (sa chen kun dga' snying po, 1092–1158).
23. ↑ i.e., Marpa Lotsāwa Chökyi Lodrö (mar pa chos kyi blo gros, 1012?–1097).
24. ↑ Khyungpo Naljor (khyung po rnal ’byor, 1050–1127).
25. ↑ Śākyaśrībhadra (1127–1225)
26. ↑ i.e., So Yeshe Wangchuk (so ye shes dbang phyug).
27. ↑ i.e., Zur Shakya Jungne (zur shākya ’byung gnas, 1002–1062).
28. ↑ i.e., Nubchen Sanggye Yeshe (gnub chen sangs rgyas ye shes, b. 844?).
29. ↑ i.e.,Nyangral Nyima Özer (nyang ral nyi ma ’od zer, 1124–1192).
30. ↑ i.e., Katok Dampa Deshek (kaḥ thog dam pa bde gshegs, 1122–1192), Tsangtön Dorje Gyaltsen (gtsang
ston rdo rje rgyal mtshan, 1137–1226) and Jampa Bum (byams pa 'bum, 1179–1252).
31. ↑ Sangye Lama (sangs rgyas bla ma, 1000–1080).
32. ↑ Guru Chökyi Wangchuk (gu ru chos kyi dbang phyug, 1212–1270).
33. ↑ Rigdzin Gödemchen Ngödrup Gyaltsen, (rig 'dzin rgod ldem can dngos grub rgyal mtshan, 1337–1409).
34. ↑ i.e, Samten Lingpa Nüden Dorje (bsam gtan gling pa nus ldan rdo rje, b. 1655).
35. ↑ Rechung Dorje Drak (ras chung rdo rje grags, 1085–1161).
36. ↑ Jetsün Drakpa Gyaltsen (rje btsun grags pa rgyal mtshan, 1147–1216).
37. ↑ i.e., Gyaltsen Pal (rgyal mtshan dpal, 1213–1258).
38. ↑ i.e, Gönpo Dorje (mgon po rdo rje, 1189–1258).
39. ↑ i.e., Thangtong Gyalpo Tsöndrü Zangpo (thang stong rgyal po brtson ’grus bzang po, 1361?–1485).
40. ↑ i.e., Longchen Rabjam (klong chen rab ’byams, 1308–1364).
41. ↑ Butön Rinchen Drup (bu ston rin chen grub, 1290–1364).
42. ↑ Dolpopa Sherab Gyaltsen (dol po pa shes rab rgyal mtshan, 1292–1361).
43. ↑ Lama Dampa Sönam Gyaltsen (bla ma dam pa bsod nams rgyal mtshan, 1312–1375).
44. ↑ Gyalse Tokme Zangpo (rgyal sras thogs med bzang po, 1297–1371).
45. ↑ Ngorchen Kunga Zangpo (ngor chen kun dga' bzang po, 1382–1456).
46. ↑ i.e., Rongzom Chökyi Zangpo (rong zom chos kyi bzang po, 1042–1136).
523
47. ↑ Sakya Paṇḍita Kunga Gyaltsen (kun dga' rgyal mtshan, 1182–1251).
48. ↑ Yaktön Sangye Pal (g.yag ston sangs rgyas dpal, 1348–1414).
49. ↑ Rongtön Sheja Kunrig (rong ston shes bya kun rig, 1367-1449).
50. ↑ Rendawa Shönnu Lodrö (red mda' ba gzhon nu blo gros, 1349–1412).
51. ↑ i.e., Tsongkhapa Lobzang Drakpa (tsong kha pa blo bzang grags pa, 1357–1419).
52. ↑ Chögyal Pakpa (chos rgyal 'phags pa, 1235–1280).
53. ↑ i.e., Pakmodrupa Dorje Gyalpo (phag mo gru pa rdo rje rgyal po, 1110–1170).
54. ↑ i.e., Zhang Tsöndrü Drakpa (zhang brtson 'grus grags pa, 1123–1193).
55. ↑ i.e., the Fifth Dalai Lama, Ngawang Lobzang Gyatso (ngag dbang blo bzang rgya mtsho, 1617–1682).
56. ↑ Gö Lotsawa Shönnu Pal ('gos lo tsā ba gzhon nu dpal, 1392–1481).
57. ↑ i.e., Ngari Paṇchen Pema Wangyal (mnga' ris paṇ chen padma dbang rgyal, 1487–1542).
58. ↑ i.e., Tsarchen Losal Gyatso (tshar chen blo gsal rgya mtsho, 1502–1566/67).
59. ↑ i.e., Khyentse Wangchuk (mkhyen brtse'i dbang phyug, 1524–1568).
60. ↑ Jamyang Khyentse Wangpo ('jam dbyangs mkhyen brtse'i dbang po, 1820–1892).
61. ↑ Jamgön Kongtrul Lodrö Thaye ('jam mgon kong sprul blo gros mtha' yas, 1813–1899).
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The Clarifying Light: A Prophecy of the Future
from the Words of the Buddha
compiled by Jamyang Khyentse Chökyi Lodrö 1
Homage to the Three Jewels. 2
The Blessed One taught the following text, which is of benefit during an evil age.
The range of what is called Dharma is likened to a path. Why? It is on this path that all living beings
travel. That is why the Dharma is said to be like a path.
Once, when the Blessed One was seated beneath the bodhi tree, he saw all the living beings of
Jambudvīpa. He saw that at the end of time, in the five-hundred-year period, an age of evil would arise.
As to the thoughts and deeds of all beings, those people who encounter this text through their tenfold
purity will be greatly meritorious, while those who do not encounter this text will be weak in merit and
experience intense pain due to the afflictions. Human beings upon the earth will feel as if hacked apart
with weapons.
Then, venerable Ānanda said to the Blessed One, "O Blessed One, since you consider human beings with
compassion, please save them from this suffering."
The Blessed One said to venerable Ānanda, "I shall explain to you. I was abiding in the expanse of space.
I directed my intention to view the living beings of Jambudvīpa. Listen, all of you, to my words. This
Dharma text is a teaching that will be of benefit when an age of evil arises. To write it out and recite it
and practise the visualization and recitation of the Great Compassionate One will swiftly purify all
harmful actions and obscurations. Honouring this text with offerings of incense and flowers will bring
about the happiness of all sentient beings. Writing out and reciting this text will lead to excellent rebirth
throughout all future lives."
At the foot of the tree was a great lake, on the shores of which sat the emanation of Great Compassion,
who had directed his magnanimity towards all living beings and was weeping intensely. The Blessed
One said:
"Great Compassionate One, listen well. There is no need to weep. Listen well to what I have to say. In
the tiger month of the new year I decided to go to the human realm.3 At that time I freed all the beings
of the age of evil from the ocean of suffering that is saṃsāra. They renounced all harmful action. I even
guided the beings who had fallen into the hells. At that time, I spread this dharma text. Writing or
reciting this text will put an end to all sickness. Any person who writes it out will benefit a whole town.
Any town where it is written will benefit a whole country. The merit of human beings will increase, and
negative circumstances and obstacles will be averted. It will bring release from the sufferings of the hells.
It will be of benefit in both present and future lives. This is the essential path for all beings of the six
classes. It is comparable to sailing in a boat across an ocean or river. Having faith in, and pure devotion
towards, this text is crucial. Until Maitreya arrives in the human realm this text will yield extensive
benefit. Writing out this Dharma and sharing it with others will bring boundless merit within the same
lifetime and the same body. It will cause the blood-filled ocean of saṃsāra to dry up.
"By means of ten mental impurities, beings will first be overwhelmed by the afflictions. How worthy of
compassion are all beings! Thereafter, second, the human realm will become a valley filled with blood.
Third, although crops are planted and the land cultivated, there will be no freedom to enjoy the results.4
Fourth, human beings will experience intense suffering. Fifth, people will lack vision while travelling on
paths.5 Sixth, cities will be overrun by carnivorous wild animals. Seventh, buildings within countries will
lie empty.6 Eighth, carnivorous wild animals will be seen wandering about aimlessly. 7 Ninth, although a
525
few people will remain they will not dare to stay. Tenth, hungry ghosts and harmful spirits will appear,
roaming through cities. This is what will come to pass based on the ten impurities.
"People will lack respect for one another and appear to praise themselves while disparaging others.
There are four classes in human society: rulers, merchants, labourers and priests.8 If they all have
confidence in and reverence for this text the age will be one of fortune."
The Blessed One said, "Those who distrust this text will mislead one another and fall into the hell of
ultimate torment (avīci). They will not hear the Dharma, and their cries of anguish will be heard
throughout heaven and earth. An age of epidemics will dawn.9 To write down or recite this dharma text
immediately upon hearing it will overcome all epidemics and famine. It will bring excellent rebirth.
"There are seven forms of suffering in this world: 10 first, there is the suffering of heat and cold in the
hells; second, the suffering of hunger and thirst among the pretas; third, the suffering of ignorance and
confusion among animals;11 fourth, the suffering of birth, old age, sickness and death, as well as lack of
freedom, poverty and adherence to wrong views among human beings;12 fifth, the suffering of hostility
and conflict among the asuras;13 sixth, the suffering of death, transmigration and downfall among the
gods;14 and seventh, the suffering of the bardo of becoming. Having confidence in this text, which is of
benefit in these circumstances, will cause all wishes to be fulfilled and all disease to be eliminated. It will
bring the excellent fortune of a bygone age.
"You might wonder why this is so. In a male Fire Horse year, a meteor the size of a large rock 15 will fall
from the expanse of space and land on the shore of a large body of water.16 When that meteorite cracks
open, this text will emerge from it. It will then be crucially important for this dharma text to be passed
on from one person to another and not kept hidden or secret. This is not intended for only one or two
individuals; it has been set down for the sake of all sentient beings. May all the sufferings of saṃsāra
come to an end!
"In future, at the end of the five-hundred-year period,

When the teachings of the Buddha are in decline,
When the discipline of monks has deteriorated,
When minds are occupied with negative thoughts,
When people feast on broken pledges and misdeeds,
When they engage in the ten unwholesome actions,
When mantra practitioners recite evil spells,
When the five poisons are nurtured deep within,
When people misbehave physically and verbally,
When dharma teaching is in terminal decline,
When bird feathers develop on hillsides,17
When wood is kept in an iron case,18
When people commit wicked deeds,
All these actions, faults and defects19
Will surely herald a fearful time of crisis.
This text that dispels the conditions of an evil age
Must be written out or recited immediately upon sight—
Have no doubt that this will avert the evils of the age.
It is enough to inquire whether or not this is true.
Let us speak and express only truth.
All those who claim that this is untrue
Will be struck by the symptoms of disease
From the tips of the hair on their head
Down to the very tips of their toes."
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When the Blessed One had said this, the Great Compassionate One, Maitreya, Ānanda, and the whole
world with its human beings, asuras and gandharvas rejoiced and praised the speech of the Blessed One.
Then the Blessed One extended his right hand, beautifully adorned with the marks and signs, and
touched it to the ground, thereby subjugating evil demonic forces together with their retinues. One must
train in this transcendent perfection of wisdom, which brings inconceivable joy and mental wellbeing
and which subjugates and pacifies illness and demonic forces. Then the Blessed One entered the Ganges-
like meditative absorption20 and spoke this text which summarizes all the excellent teachings of the
sūtras.
Ānanda then addressed the Blessed One once again: "Blessed One, this Dharma that you have taught is
for the purpose of averting obstacles and negative circumstances in saṃsāra. In the male Earth Monkey
year an epidemic will occur, and it will be crucial to have a profound means of addressing it. If beings
should doubt the truth of this and lack confidence in this text, neglecting it out of indifference so that it
cannot spread,21 this will only delight the demonic forces. But for this text to be copied and trusted will
bring much happiness. This dharma text will bring relief."
The Blessed One replied: 22
"Good, good. That is exceedingly good.

This is to be taught everywhere from early on,
And an excellent wealth of virtue will result.
Merit and qualities will fully unfold.
All the perfect buddhas have spoken thus.
Nanda, Upananda, and the rest of you,
Exert yourselves in this, which is beneficial to beings.
In future, at the end of time,
The virtue of this will be beyond imagining.
For anyone who has faith in this
All wishes will be fulfilled,
Obstacles and adversity will be banished.
A person with faith in the Buddha's teachings
Should make offerings with incense and flowers."
Then the protector Maitreya looked out from the expanse of space and saw that human beings were
shedding tears of blood. He went before the Blessed One and said, "Blessed One, I beseech you to impart
a Dharma for the future that conveys its message in few words but holds great blessings."
The Blessed One replied:
"Maitreya, that is excellent.

Listen to this speech of mine.
It is imparted for the sake of all beings
Including the likes of Brahmā and Śakra.
In order to benefit all living beings
I have verbally communicated this message.
It is to be respected and diligently applied,
As it will bring an abundance of virtue.
"Later, in the first month of autumn during the male Fire Horse year and in the male Earth Monkey
year, evil people who lack faith in this text will meet their deaths. Those people who copy or recite this
text will lead long lives, enjoy good health and gain much merit. All the harmful forces of this evil age
will come to roam about the towns. Invisible to human beings, they will pass through uncertain places
while remaining hidden. At that time the blessings of this dharma text will cause all spirits, evil forces
and harmful influences to shudder and flee. It is vital that this text be disseminated throughout every
land. Do not consider it untrue or harbour doubt.
527
"For those who lack faith in this Dharma taught by the wise and venerable Buddha, Sugata, knower of
the world, guide and tamer of beings, unsurpassed teacher of gods and men, awakened and transcendent
conqueror, a great earthquake will occur in a Fire Horse year. The crisis that arises at this time will
intensify in a female Fire Sheep year, and some people will contract diseases due to defilement (grib) and
die.23 Some will die on roads, and some will die in landslides. 24
"In a male Earth Monkey year there will be terrifying floods. In the summer, sickness brought on by
famine will cause loss of life. At that time, harmful spirits will overrun the land. Copying and reciting
this teaching will afford protection against harmful influences and obstacle-makers.
"In a female Earth Bird year it will be crucially important to avoid harming others, to refrain from
consuming flesh or blood, and to guard one's vows.
"In a male Iron Dog year lands and cities will be overrun by tigers, leopards, bears, wolves and jackals. It
will be crucial at that time to copy and recite this Dharma as a means of liberation for human beings.
"In a female Iron Sheep year 25 all sentient beings will come to lack self-control, like paper blown about in
the wind or like a great lake that surges and overflows. At that time those people who lack faith in this
text will die."
Then the Blessed One said to the Great Compassionate One:
"In a year of the Mouse the melodious sound of Dharma will emanate from the expanse of space. If one
were then to copy or recite this text which radiates throughout all four cardinal and eight intermediate
directions with the power and strength of the buddhas' blessings, like the light of the sun and moon, it
would bring benefit until Maitreya arrives. Such is the potential of this text.
"If this is copied or recited aloud

It will bring mountainous merit.
In a palace upon Mount Potala
Resides the emanation of buddha speech
Surrounded by a retinue of bodhisattvas.
Above, below and in each of the ten directions—
Beings everywhere he leads to happiness.
"Moreover, the Great Compassionate One considered all human beings with compassion and
disseminated this text26 for the sake of sentient beings. When it is doubted and considered untrue, then
in the first and middle months of summer an epidemic will arise. People will fall sick in the morning and
die in the evening.27 At that time, as the age of crisis unfolds, plants and forests will be hacked and
hewn, rocky mountains will crumble from their base, and the earth will tremble and quake, as if
incapable of remaining still. No more than one in ten people will survive. Do not think this untrue, for it
is the word of the Blessed One.28 How worthy of compassion are all beings!
"Then, in a female Fire Sheep year and male Earth Monkey year the evil 'five-hundred-year' period will
dawn. Conflict will arise from all around—the four cardinal and eight intermediate directions. Human
beings will quarrel and fight among themselves.29 This is a Dharma that liberates from the ravages of
time. To copy and recite it upon first sight will overcome conflict. This text, which brings wellbeing if
copied or recited, will bring boundless virtue and liberate from every fear and concern.
"This dharma text is not for only one or two individuals; it was composed for the sake of all sentient
beings. If this dharma text is distributed throughout every land in all directions human beings will enjoy
excellent happiness and wellbeing. Through an abundance of virtue, 30 the sufferings of sentient beings
will end.
"Unless this text is diligently recollected for five or six months, an age of epidemics will dawn. Some will
528
die from fever; some will die from colds; some will go lose their sanity and die;31 some will die from a
sickness of the throat;32 some will die from a sickness of the heart; some will experience intestinal pain
and then die; some will die from sickness of the liver. There is a remedy for these harmful spirits and
sicknesses.33
"Sons and daughters of noble family should keep on their bodies this text which guards against and
remedies these forms of sickness and harmful influence. The mantra that guards against, and liberates
from, all divine spirits, nāga spirits, elemental spirits and epidemics—Emaho, p'en no p'en no svāhā —34
should be worn by males on their right side and by females on their left. Doing so will liberate from all
epidemics and bring excellent rebirth. There is no doubt that copying, reciting and having faith in this
will bring freedom from the blood-filled ocean of suffering that is saṃsāra.
How worthy of compassion are all the people between heaven and earth! 35 May all the sicknesses that
cause untimely death among human beings be utterly pacified! May beings come to have the excellence
of bygone ages! May they come to possess merit beyond measure.
For beings who lack faith in this dharma text there will be no time of liberation. 36 Towns will be overrun
by various forms of harmful spirits. At that time the cries of people will fill the air and resound across
the earth. 37 Although there will be nutritious fruit and grain, everyone will lack the power to consume
it. The whole population will eat demonic food.38
Then, the Great Compassionate One, noble Avalokiteśvara, spoke the following 39 so that beings might
arouse compassion in their minds: "Blessed One, I pray that you may infuse this text with your blessings.
Consecrate it with magnetising powers, I pray."
Then the Blessed One said, "If this text is venerated with faith and devotion evil times will come to an
end. It will bring the boundless merit of freedom from every form of contagious disease. Let all human
beings on this earth be freed from the conflict, disease and misery of an evil age and gain all the
excellence of a bygone era.40
"In accordance with this aspiration for the sake of virtue, 41 and especially if this is recited during both
the horse month42 and rabbit month 43 it will bring unimaginable beneficial qualities. People who copy
and recite this text will enjoy long lives, good health and happiness.44 Partially copying the text will
pacify all the causes of harm in an age of evil.
This circulated once during a past Dragon year. 45 It was apparently unable to spread throughout the
world. This is how the evil age first took hold. Later, the text was circulated in a male Fire Horse year.
This dharma text is the means of averting evil times. Unless it can spread throughout all lands, crops will
be ruined by blight, hail and frost, leading to famine. An epidemic of unrecognisable sickness will
emerge bringing pain and misery. There is no doubt that copying or reciting this will bring liberation
from all suffering.
Until the victorious protector Maitreya arrives in this world, this dharma text serves as a refuge to
beings. For those with faith in it and devotion for it let it cleanse and purify all harmful actions,
obscurations and habitual tendencies. May harvests be forever excellent! May virtue be abundant! May
this be a gem-like source of all that is wished for and required!46 May everything throughout all these
lands be auspicious! May every place become resplendent! With sickness, famine and warfare utterly
overcome, may rains bring excellent harvests and may all wishes be spontaneously fulfilled! With wealth
and prosperity extending throughout the land, may the Wheel of Dharma turn and forever remain
secure.
When the Blessed One had said this, the Great Compassionate One, Maitreya, Ānanda, and the whole
world including gods, asuras and gandharvas rejoiced and praised the speech of the Blessed One.
529
This concludes The Clarifying Light: A Prophecy of the Future. 47
| Translated by Adam Pearcey 2020, with the generous support of the Khyentse Foundation and Terton Sogyal Trust, and
with the gracious assistance of Alak Zenkar Rinpoche.
Bibliography
Tibetan Editions
A 'dzom "Ma 'ongs lung bstan gsal byed sgron me" in Khams a 'dzom dgon du bzhugs pa'i dpe rnying dpe
dkon/ TBRC W3PD981. 9 vols. vol. 7: 521–544
mChan bu Ma 'ongs lung bstan gsal byed sgron me . TBRC W8LS19467. 1 vols. [s.l.]: [s.n.], [n.d.].
NLMa "Ma 'ongs lung bstan gsal byed sgron me" in Dam can khrag 'thung gsol mchod sogs/ (collection of
texts scanned at National Library of Mongolia). TBRC W1NLM182. 1 vols. [s.l.]: [s.n.], [n.d.]
NLMb "Ma 'ongs lung bstan gsal byed sgron me" in lhag pa'i lha gang yang rung ba'i sgo nas rang gzhan
dang dgon grong la byabs khrus rgyun 'khyer du bya tshul sogs/ (collection of texts scanned at National
Library of Mongolia). TBRC W1NLM195. 1 vols. [s.l.]: [s.n.], [n.d.]
NLMc "Ma 'ongs lung bstan gsal byed sgron me" in Phongs sel sgrol ma'i sgrub thabs maN+Dal gyi bden
cho ga rim sogs/ (collection of texts scanned at National Library of Mongolia). TBRC W1NLM608. 1 vols.
[s.l.]: [s.n.], [n.d.]
NLMd "Ma 'ongs lung bstan gsal byed sgron me" in Ma 'ongs lung bstan gsal byed sgron me sogs/
(collection of texts scanned at National Library of Mongolia). TBRC W1NLM408. 1 vols. [s.l.]: [s.n.],
[n.d.]
gSung 'bum "Ma 'ongs lung bstan gsal byed sgron me" in 'Jam dbyangs chos kyi blo gros kyi gsung 'bum .
TBRC W1KG12986. 12 vols. Bir, H.P.: Khyentse Labrang, 2012. Vol. 10: 587–602.
Ya chen "Ma 'ongs lung bstan gsal byed sgron me" in Lung bstan phyogs btus/. TBRC W3CN532. 4 vols.
dPal yul rdzong /: dPal ya chen o rgyan bsam gtan gling /, 2016. Vol. 1: 1–9
Secondary Sources
Karma Sungrab Gyatso (Stephen B. Aldridge). The Light That Makes Things Clear: A Prophecy of Things to
Come. https://www.shroomery.org/forums/showflat.php/Number/2787246 (accessed 15 April 2020)
Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline . Berkeley: Asian
Humanities Press, 1991.
1. This text has been described as a revelation of Jamyang Khyentse Chökyi Lodrö's, seemingly
because the text is included 2012 edition of his collected writings (but not earlier editions);
however, its inclusion there is because of his role in compiling the text. The Ya chen edition (see
bibliography for details) ends with the following note: "Although there appear to be two different
editions of this prophecy for the future by the supreme teacher, the Lord of Sages, this was taken
from the original which Khyentse Chökyi Lodrö, Vajradhara in person, compiled for the sake of
beings of the degenerate age and which was printed in Delhi in 1979 by Tsering Tashi of Sikkim,
the secretary of Gyalwang Karmapa's publishing house." See also the benedictory verses
composed by Jamyang Khyentse Chökyi Lodrö, which are appended to the gSung 'bum edition of
530
this text. ↩
2. mChan bu precedes this homage with Namo guru lokeśvaraye (sic). ↩
3. The tiger month is the first month of the year. ↩
4. Ya chen: rang gi rjes su 'brang dbang med . gSung 'bum: rang gi spyod dbang med . ↩
5. Ya chen: lam la 'gro bar mig gis mi mthong . gSung 'bum: lam la 'gro ba'i mi mi mthong ("people
travelling on paths will be invisible") ↩
6. Ya chen: rgyal khams kyi khang pa rnams stongs par 'gyur ro . gSung 'bum: rgyal khams dang khang
pa rnams stong par 'gyur ("countries and houses will become desolate." ↩
7. Ya chen: chags med du. gSung 'bum: cha med du. ↩
8. These are the four tiers or classes ( varṇa) of Indian society: those of the ruler or warrior
(kṣatriya), merchant (vaiśya), labourer (śūdra) and priest (brāhmaṇa). ↩
9. gSung 'bum has: tshe 'di la yang "even in the same lifetime." Ya chen omits this. ↩
10. Following gSung 'bum 592.4 here: 'jig rten na sdug bsngal bdun yod . Ya chen: mi la sdug bsngal
bdun yod ↩
11. Translation follows gSung 'bum: dud 'gro blun rmongs kyi sdug bsngal . Ya chen lists the third
suffering as that of the asuras. ↩
12. Following gSung 'bum: mi la skye rga na 'chi dang mi khom pa dang dbul 'phong lta ba log 'dzin gyi
sdug bsngal. ↩
13. Translation here follows gSung 'bum. Ya chen lists the fifth suffering as that of holding wrong
views. ↩
14. Translation follows gSung 'bum. Ya chen has simply: lha tshe ring po'i sdug bsngal . ↩
15. Translation follows Ya chen: pha bong tsam . gSung 'bum has bong ba tsam ("the size of a clod of
earth") ↩
16. The Tibetan (mtsho chen po ) here could indicate either a sea or a large lake. ↩
17. AZR: This could refer to fickle, unstable people who take to mountain retreats in place of more
stable practitioners. ↩
18. AZR: This could refer to gifted practitioners being kept hidden or maintaining a low profile.
Think of a sword that is always kept in a sheath, so that nobody knows of its sharpness and
strength. ↩
19. Translation follows Ya chen: las rnams nyes skyon de rnams kun . gSung 'bum has las ngan nyes
rkyen de rnams kyis ("these evil actions and harmful conditions"). ↩
20. Following Ya chen: gaṅgā'i ting nge 'dzin . gSung 'bum has gang gi ting nge 'dzin . ↩
21. gSung 'bum has btang snyoms su lus nas ("neglecting it out of indifference") but this is omitted in
Ya chen. ↩
22. gSung 'bum has bcoms ldan 'das kyis ("The Blessed One replied"); Ya chen omits this. ↩
23. Following A 'dzom: mi la la grib kyi nad kyis zin nas 'chi . NLMa, NLMb, NLMc, Ya chen and
gSung 'bum have 'gril nas 'chi ("die en masse"?) here. ↩
531
24. Following A 'dzom: sa rnyil nas 'chi . Ya chen: la la dran pa snying nas 'chi . gSung 'bum: la la ni
dran pa nyams nas 'chi ("some will lose consciousness and die"). ↩
25. Following Ya chen and gSung 'bum. A 'dzom, NLMa, NLMb and NLMc have Pig ( phag) in place of
Sheep (lug) here. ↩
26. Following A 'dzom. Ya chen and gSung 'bum omit yi ge 'di ("this text"). ↩
27. Following gSung 'bum: snga 'dro na nas dgong mo 'chi . Ya chen: nam lang nas dgung mo 'chi . A
'dzom: nam lang nas dgong mo'i bar la 'chi ↩
28. Following gSung 'bum and A 'dzom. Ya chen has: mi bden bsam na bcom ldan 'das kyi bka' yin
("You might think this is untrue, but it is the word of the Blessed One.") ↩
29. Following Ya chen: nang dme byed. gSung 'bum: rme byed nas zad ("fight among themselves and
become extinct"?). ↩
30. Following gSung 'bum: dge ba phun sum tshogs pa yis . Other editions have yin in place of yis. ↩
31. gSung 'bum: la la smyo nas 'chi . A 'dzom: la la ni myid pa na nas 'chi ("some will die from throat
sickness"). ↩
32. Ya chen: la la ni lkog ma na nas 'chi . ↩
33. A 'dzom: gdon nad de rnams la sman yod do/ This line is omitted in gSung 'bum. ↩
34. Following gSung 'bum and Ya chen: e ma ho/ phan no phan no svāhā/ . A 'dzom and mChan bu
have e ma ho/ oṃ ma phan ni phan ni svāhā/ ↩
35. Following Ya chen, A 'dzom, mChan bu: gnam sa'i bar gyi mi rnams thams cad snying re rje/ .
gSung 'bum: 'jig rten khams kyi mi rnams snying re rje/ ("How worthy of compassion are the
people of this world!"). ↩
36. Following gSung 'bum, A 'dzom and mChan bu. Ya chen, NLMa, NLMb, NLMd have sngon yang,
which would transform the whole sentence: "In the past, for beings who lacked faith in this
dharma text there was no time of liberation." ↩
37. gSung 'bum: de dus mi rnams ngu 'bod kyis gnam sa gang . This line is omitted in Ya chen. ↩
38. gSung 'bum: mi grangs mang pos bdud zas byed . This line occurs earlier and differs in some
editions. mChan bu: mi grangs mang yang bdud zas byas . A 'dzom: mi grangs med kyang bdud zas
byed. NLMa, NLMb, NLMc, NLMd: mi grangs kun kyang bdud zas byed . Ya chen omits the line
altogether. ↩
39. Ya chen: gsung pa'i yan lag. A 'dzom and mChan bu: bsrung ba'i sngags ("protective mantra").
NLMa, NLMb, NLMc: bsrung ba'i legs ("protective excellence"). NLMd: bsrung ba'i srung ba'i
sngags. ↩
40. There is considerable variation between editions here. Most differences are minor. Note however
that gSung 'bum omits sngon gyi ("bygone"). ↩
41. mChan bu omits dge ba'i phyir. ↩
42. i.e., the first month ↩
43. i.e., the second month. ↩
532
44. Following Ya chen, A 'dzom and mChan bu. gSung 'bum, NLMa, NLMb, NLMc, NLMd makes the
sentence imperative through the ending gyur cig. ↩
45. gSung 'bum: 'di sngon byung 'brug lo la gcig dar/ . NLMa has thal in place of dar. mChan bu: sngon
'drug lo nang la cha gcig song yang/ ↩
46. Following A 'dzom, mChan bu, NLMa, NLMc: nor bu lta bu'i dgos 'dod 'byung bar gyur cig/ gSung
'bum, Ya chen and NLMd omit lta bu'i. ↩
47. mChan bu concludes with the following additions: May this Mahāyāna Dharma entitled The
Clarifying Light: A Prophecy of the Future be fulfilled. Do not doubt this Dharma. This is spoken
before the bodhi tree by all the buddhas and bodhisattvas for the sentient beings of the
degenerate time of the five-hundred-year period in order to dispel the terrors of that evil age.
May it spread throughout the whole of space. As the Bodhicaryāvatāra (X, 37) says: "From
birdsong and the rustling of trees,/ From beams of light and even from the sky,/ May all
embodied beings forever perceive/ The sound of dharma in a constant stream." In keeping with
this, this prophecy spoken by the Buddha first descended from the expanse of space in a former
male Fire Horse year. Thereafter, noble Avalokiteśvara spread it throughout all lands for beings'
benefit. In future, from the male Fire Horse year onwards, since it is said that the various crises
will gradually occur, it is important to pray to the Three Jewels, who are the unfailing sources of
refuge, and especially Avalokiteśvara, protector of the Land of Snows. It is also vitally important
to cultivate virtue and abandon wrongdoing, and above all to persevere in writing and reciting
this text of prophecy as a means to avert the various crises that it foretells. May this be a cause of
temporary protection from fear and the pacification of disease, famine and conflict, and
ultimately the attainment of the state of omniscience. This note was written by the one named
Chö. May it be virtuous. May it be auspicious. ↩
533
༄༅། །་དཔག་ད་ི་གངས་མདོ་བག་ཐབས་བགས།
How to Recite the Dhāraṇīsūtra of Amitāyus

་་ཨ་་་་ཏ་། །
Gurvaparimitāya!
་དཔག་ད་ི་གངས་མདོ་བག་པར་འདོད་པས་བས་འོ་དང་མས་བེད་ས་བས་་གས་ོན་་བཏང་ནས།
If you wish to recite the dhāraṇīsūtra of Amitāyus, begin by taking refuge and generating bodhicitta as briefly or
elaborately as you prefer.
ༀ་་་ཝས་ོང་པར་ངས།
Then, purify everything into emptiness with the svabhāva-mantra:
ༀ་་་ཝ་་ཿས་དྷ་་་ཝ་ོ་།
om sobhava shuddho sarva dharma sobhava shuddho hang
ོང་པ་ངང་ལས་ད་ག་ས། །
tongpé ngang lé kechik gi
Out of emptiness, instantly,
གནས་ལ་བ་བ་ཅན་ི་ང་། །
neyul dewachen gyi shying
The whole environment becomes the pureland of Sukhāvatī.
པ་་བ་གདན་ེང་། །
pema dawé den tengdu
Upon a lotus and moon-disc seat,
རང་ད་ ིཿལས་་དཔག་ད། །
rangnyi hrih lé tsepakmé
From the syllable hrīḥ I appear as Amitāyus,
དམར་པོ་ཞལ་གག་ག་གས་པ། །
marpo shyal chik chak nyipa
Red in colour, with one face and two hands.
མཉམ་བཞག་་་མ་པ་བམས། །
nyamshyak tsé yi bumpa nam
Resting in meditative equipoise, he holds the long-life vase.
དར་དང་ན་ན་ན་ིས་མས། ། 534
དར་དང་ན་ན་ན་ིས་མས། །
He is adorned with silks and jewelled ornaments and
ཞབས་གས་ོ་ེ་ིལ་ང་བགས། །
shyab nyi dorjé kyiltrung shyuk
Seated in the cross-legged vajra posture.
གནས་གམ་ༀ་ཿ་ྃ་ས་མཚན། །
né sum om ah hung gi tsen
His three places are marked by the syllables oṃ, āḥ and hūṃ.
གས་ཀར་་ེང་ ིཿདམར་མཐར། །
tukkar da teng hrih mar tar
In his heart upon a moon disc is the red syllable hrīḥ
གངས་ི་གས་ི་ེང་བས་བོར། །
zung kyi ngak kyi trengwé kor
Surrounded by the dhāraṇī-mantra-mālā.
་ལས་གས་ེང་ར་བཅས་འོས། །
dé lé ngak treng drar ché trö
From it spontaneously resounding mantra-mālās stream forth
བདག་གཞན་ལས་ན་ིབ་པ་ངས། །
dakshyen lé nyön dribpa jang
To purify the veils of my own and others’ karma and afflictions.
འར་འདས་་བད་ངས་མ་མས། །
khordé tsechü dangma nam
The clear elixir of the vitality of saṃsāra and nirvāṇa
གས་ཀ་གས་ི་ེང་བ་དང་། །
tukké ngak kyi trengwa dang
Dissolves into the mantra-mālā in his heart and
ག་་་་མ་པར་བིམ། །
chak gi tsé yi bumpar tim
The vase of longevity in his hands.
འ་ད་་ས་བད་ི་ན། །
chimé yeshe dütsi gyün
A stream of deathless wisdom amṛta
བབས་པས་རང་གཞན་ས་ངས་ང་། ། 535
བབས་པས་རང་གཞན་ས་ངས་ང་། །
babpé rangshyen lü kheng shing
Falls upon me and others, completely filling our bodies
་བསོད་་ས་ས་པར་ར། །
tsesö yeshe gyepar gyur
And causing our lifespan, merit and wisdom to increase.
ས་བོད་ང་། བབ་་དགས་བསལ་ཡོད་ན་ན་ཆས་ན་མ་ཚོགས་པས་མན་་འད་པ་གསལ།
Recite these lines, and if you wish to direct the practice toward a particular person, imagine him or her sitting well-
dressed and resplendent in front of you.
ང་་དགས་པ་དང་བཅས་མདོ་གངས་་ས་བགས་མཐར། ་གངས་ང་པའང་་ས་བ་ག་བ་ལན་
གམ་བས་མཐར།
Then, while maintaining the visualization, recite the entire dhāraṇīsūtra as many times as possible. Afterwards
recite the dhāraṇī of long life on its own as many times as possible and conclude by reciting the hundred-syllable
mantra three times. Next recite:
བམ་ན་འདས་བདག་དང་མས་ཅན་ཐམས་ཅད་ལ་འ་ད་་དང་་ས་ི་དས་བ་ལ་་
གསོལ།
chomdendé dak dang semchen tamché la chimé tsé dang yeshe kyi ngödrub tsal du sol
O Bhagavat, please grant me and all other sentient beings the siddhi of deathless life and
wisdom!
ས་བོད་ང་།
Recite this followed by:
གདན་པད་་འོད་་་ནས་རང་ལ་མ།
den pé da ö du shyu né rang la tim
The lotus and moon-disc seat transform into light which dissolves into me.
རང་་གནས་གམ་ༀ་ཿྃ་ས་མཚན་པར་ར་པར་མོས་ལ། །
rang gi né sum om ah hung gyi tsenpar gyur
And I imagine that my three places are marked by oṃ, āḥ and hūṃ.
ད་བ་འ་ས་བདག་སོགས་མས་ཅན་ན། །
gewa di yi dak sok semchen kün
Through this merit may I and all sentient beings
་འར་་ང་ནད་ད་དམ་ས་ན། །
tsé dir tsering nemé damchö den
Enjoy, in this very lifetime, longevity and good health, and may we never be separated from
the Dharma.
ི་མ་བ་བ་ཅན་ི་ང་ེས་ནས། ། 536
ི་མ་བ་བ་ཅན་ི་ང་ེས་ནས། །
chima dewachen gyi shying kyé né
In the next life, may we take birth within the pureland of Sukhāvatī,
་དཔག་ད་མན་་འཕང་ར་ཐོབ་ཤོག །
tsepakmé gön gopang nyur tob shok
And may we swiftly attain the level of the protector Amitāyus.
སོགས་བོ་ོན་དང་།
Thus dedicate the merit and make aspirations.
ིན་པ་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
jinpé tob kyi sangye yangdak pak
The buddhas who are the strength of generosity are perfectly sublime.
་་ང་་ིན་པ་ོབས་ོགས་། །
mi yi sengé jinpé tob tok té
Lions among men, they have realized generosity’s strength.
ིང་ེ་ཅན་ི་ོང་ེར་འག་པ་ན། །
nyingjé chen gyi drongkhyer jukpa na
When entering the citadel of the compassionate ones,
ིན་པ་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
jinpa tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect generosity.
ལ་ིམས་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
tsultrim tob kyi sangye yangdak pak
The buddhas who are the strength of discipline are perfectly sublime.
་་ང་་ལ་ིམས་ོབས་ོགས་། །
mi yi sengé tsultrim tob tok té
Lions among men, they have realized discipline’s strength.
ལ་ིམས་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
tsultrim tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect discipline.
བཟོད་པ་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
zöpé tob kyi sangye yangdak pak
The buddhas who are the strength of patience are perfectly sublime.
537
་་ང་་བཟོད་པ་ོབས་ོགས་། །
mi yi sengé zöpé tob tok té
Lions among men, they have realized patience’s strength.
བཟོད་པ་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
zöpa tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect patience.
བོན་འས་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
tsöndrü tob kyi sangye yangdak pak
The buddhas who are the strength of diligence are perfectly sublime.
་་ང་་ལ་ིམས་ོབས་ོགས་། །
mi yi sengé tsultrim tob tok té
Lions among men, they have realized diligence’s strength.
བོན་འས་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
tsöndrü tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect diligence.
བསམ་གཏན་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
samten tob kyi sangye yangdak pak
The buddhas who are the strength of meditation are perfectly sublime.
་་ང་་བསམ་གཏན་ོབས་ོགས་། །
mi yi sengé samten tob tok té
Lions among men, they have realized meditation’s strength.
བསམ་གཏན་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
samten tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect meditation.
ས་རབ་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། ། 538
ས་རབ་ོབས་ི་སངས་ས་ཡང་དག་འཕགས། །
sherab tob kyi sangye yangdak pak
The buddhas who are the strength of wisdom are perfectly sublime.
་་ང་་ས་རབ་ོབས་ོགས་། །
mi yi sengé sherab tob tok té
Lions among men, they have realized wisdom’s strength.
ས་རབ་མཐར་ིན་་ཡང་འལ་བར་ཤོག །
sherab tarchin tsé yang pelwar shok
May my life-span further increase, so that I can perfect wisdom.
ས་ས་བོད་འོ། །
Thus recite the prayer of auspiciousness.
ས་པའང་ར་མ་ད་་ས་ི་ོ་ོས་པས་སོ།། །།
Composed, out of necessity, by Chökyi Lodrö.
| Translated by Stefan Mang, 2019. (The final prayer of auspiciousness beginning with “jinpé tob kyi” was translated
by Adam Pearcey.)
539
༄༅། །མ་ན་བོམ་བས་མདོར་བས་།
A Brief Visualization and Recitation of the Great Mother Prajñāpāramitā

བས་མས་ོན་འོས།
Having taken refuge and generated bodhicitta as a preliminary:
ཿ ང་ིད་དག་པ་ང་ན་པོ། །
ah, nangsi dakpé shying chenpö
Āḥ. All that appears and exists is an immense pure realm,
དས་་པ་་བ་ེང་། །
ü su pema dawé teng
In the centre of which, upon a lotus and moon,
མ་ན་ར་ིན་གར་ི་མདོག །
yumchen sherchin ser gyi dok
Is the Great Mother Prajñāpāramitā, gold in colour,
ཞལ་གག་ག་བ་དང་པོ་གས། །
shyal chik chak shyi dangpo nyi
With one face and four hands—with which she holds
གཡས་པ་ོ་ེ་གཡོན་་ི། །
yepa dorjé yön puti
A vajra in the first right hand and a book in the first left,
ཐ་མ་གས་ིས་མཉམ་བཞག་མཛད། །
tama nyi kyi nyamshyak dzé
While the remaining two rest in the gesture of equanimity.
དར་དང་ན་ན་ན་ིས་མས། །
She is adorned with the silk and jewel ornaments
ོ་ེ་ིལ་མོ་ང་ས་བགས། །
dorjé kyilmo trung gi shyuk
And sits with legs crossed in the vajra posture.
གནས་གམ་འ་གམ་གས་དས་། །
né sum dru sum tuk ü su
Her three centres are marked with the three syllables
པད་ར་གས་ོག་ཿས་མཚན། ། 540
པད་ར་གས་ོག་ཿས་མཚན། །
pé dar tuk sok ah yi tsen
And in her heart centre, upon a lotus and moon is an Āḥ,
་མཐར་གས་ི་ེང་བས་བོར། །
dé tar ngak kyi trengwé kor
Surrounded by the rotating mantra garland,
འོད་འོས་དོན་གས་བབ་པར་བསམ། །
ö trö dön nyi drubpar gyur
From which light radiates out to accomplish twofold benefit.
་་བས།
Recite the Gaté mantra:
ཏ ་། ༀ་ག་་ག་་་ར་ག་། ་ར་་ག་། བོ་་་།

teyata | om gaté gaté para gaté | para samgaté | bodhi soha
tadyathā | oṃ gate gate pāragate | pārasaṃgate | bodhi svāhā
བེན་པ་ེད་ན་འམ་བ་བ། །
When practising approach recite this four hundred thousand times.
ེས་ལ།
At the end:
ར་ང་འོད་གསལ་ངང་ལ་བཞག །
lhar nang ösal ngang la shyak
The deity appearance dissolves and I rest in a state of clear light.
ད་བོ་ོན་ལམ་འོ། །
Dedicate the virtue and recite prayers of aspiration.
ས་པའང་ེ་དན་ར་ལ་བལ་ར་ས་ི་ོ་ོས་པས་སོ།། །།
Composed by Chökyi Lodrö in response to a request from Purgyal of Legön.
541
༄༅། །ོལ་དཀར་བ་ཐབས་ང་་བགས། །
Concise White Tārā Sādhana

སངས་ས་ས་དང་སོགས་ལན་གམ།
Recite “Sangyé chö dang...” three times:
ང་བ་བར་་བདག་་བས་་མ། །
ༀ་་་ཝ་སོགས་ིས་ོང་པར་ངས།
Purify in emptiness with Oṃ svabhāva… etc.
ༀ་་་ཝ་ོ་ས་དྷ་་་ཝ་ོ྅།
om sobhawa shuddho sarwa dharma sobhawa shuddho hang
ོང་པ་ངང་ལས་པད་་ེང་། །
tongpé ngang lé pé dé teng
Out of the state of emptiness, upon a lotus and moon,
ྃ་ག་དཀར་པོ་ཡོངས་ར་ལས། །
tam yik karpo yong gyur lé
Through the transformation of a white syllable Tāṃ,
རང་ད་ེ་བན་ོལ་མ་དཀར། །
rangnyi jetsün drolma kar
I become the noble White Tārā,
ཞལ་གག་ག་གས་གཡས་མག་ིན། ། 542
ཞལ་གག་ག་གས་གཡས་མག་ིན། །
shyal chik chak nyi yé chok jin
With one face and two hands—the right in the mudrā of supreme giving
གཡོན་པས་བས་ིན་ལ་བམས། །
yönpé kyab jin utpal nam
And the left granting protection and holding a lotus.
་འམ་་བ་བ་ཡོལ་ཅན། །
shyi dzum dawé gyab yolchen
She smiles serenely, with a moon behind her,
དར་དང་ན་ན་ན་ིས་ས། །
dar dang rinchen gyen gyi tré
And is bedecked in silk and jewel ornaments.
ང་ལ་རང་བན་ད་པར་གསལ། །
nang la rangshyin mepar sal
Although appearing clearly she is insubstantial.
གནས་གམ་ༀ་ཿྃ་གམ་དང་། །
né sum om ah hung sum dang
At her three centres are the three syllables oṃ āḥ hūṃ,
གས་དས་་ེང་ྃ་དཀར་པོ། །
tuk ü da teng hung karpo
And in the centre of her heart upon a moon is a white hūṃ,
འོད་འོས་་ས་ན་ངས་ར། །
ö trö yeshe chendrang gyur
From which light shoots out to invite the wisdom being,
ཛཿྃ་་ཧོཿགས་ད་མ། །
dza hung bam ho nyimé tim
Who dissolves indivisibly through jaḥ hūṃ baṃ hoḥ.
དབང་་ན་ངས་དབང་བར་ང་། །
wanglha chendrang wangkur shying
Empowerment deities, once invoked, confer empowerment,
་ག་ེན་་འིལ་བ་ལས། །
chu lhak gyendu khyilwa lé
And the leftover water swirls upwards,
འོད་དཔག་ད་ིས་དར་བན་ར། ། 543
འོད་དཔག་ད་ིས་དར་བན་ར། །
öpakmé kyi urgyen gyur
So that Amitābha adorns her crown.
གས་ཀར་་བ་རང་བན་ི། །
tukkar dawé rangshyin gyi
At her heart is a white wheel, the nature of the moon,
འར་ལོ་དཀར་པོ་ིབས་བད་དས། །
khorlo karpo tsib gyé ü
With eight spokes; in its centre is a taṃ
ྃ་དང་ིབས་ལ་འ་བད་གསལ། །
tam dang tsib la dru gyé sal
And on the spokes eight syllables clearly appear.
འོད་འོས་འཕགས་མད་ིན་བས་བས། །
ö trö pak chö jinlab dü
Light radiates out, makes offerings to the noble ones, collects their blessings,
ད་པར་འར་འདས་་བད་མས། །
khyepar khordé tsechü nam
And gathers the vital essence of saṃsāra and nirvāṇa in particular
འོད་ར་བད་ི་མ་པས་ངས། །
özer dütsi nampé drang
In the form of nectar and rays of light,
གས་ཀ་འར་ལོར་མ་པ་དང་། །
tukké khorlor timpa dang
All of which dissolves into the wheel at my heart,
་ལས་བད་ི་ན་བབས་པས། །
dé lé dütsi gyün babpé
From which a stream of nectar flows out to fill my body
ས་གང་ས་ན་འ་བ་ངས། །
lü gang dümin chiwa jang
And wash away the potential for untimely death,
་་དས་བ་ཐོབ་པར་བསམས།
tsé yi ngödrub tobpar sam
So that I gain the siddhi of long life.
ༀ་་་་་་་་། 544
ༀ་་་་་་་་།
om taré tuttaré turé soha
oṃ tāre tuttāre ture svāhā
་་བ་པ་དང་།
Recite this ten-syllable mantra and:
ༀ་་་་་་་་་་ར་ེ་་ན་་་་་།
taré tuttaré turé mama ayur punyé jnana pushting kuru soha
oṃ tāre tuttāre ture mama āyur puṇya jñāna puṣṭiṃ kuru svāhā
ན་མཐར།
At the end of the session:
ེ་བན་བམ་ན་འདས་མ་ས། །
jetsün chomden dema yi
Precious noble lady, transcendent conqueror,
བདག་སོགས་ས་ན་འ་བ་ངས། །
dak sok dümin chiwa jang
Purify untimely death for me and other beings,
འ་ད་་དང་་ས་ི། །
chimé tsé dang yeshe kyi
And grant us the blessings and attainments
ིན་བས་དས་བ་ལ་་གསོལ། །
jinlab ngödrub tsal du sol
Of immortal life and wisdom.
ར་ང་འོད་གསལ་དིངས་་མ། །
lhar nangö sal ying su tim
The deity appearances dissolve into the space of clear light,
ཟབ་་ོས་ལ་ངང་་བཞག །
zab shyi trödral ngang du shyak
And I rest in a state of profound peace beyond complexity.
ར་ཡང་རང་ད་ོལ་མ་ར། །
lar yang rangnyi drolmé kur
Once again, I arise in the form of Tārā,
ལམ་ིས་གསལ་བ་གནས་གམ་། །
lam gyi salwé né sum du
Brilliantly vivid and marked with the three syllables
ཨ་ཿྃ་ས་མཚན་པར་ར། ། 545
ཨ་ཿྃ་ས་མཚན་པར་ར། །
om ah hung gi tsenpar gyur
Oṃ āḥ hūṃ at my three centres.
ད་བ་འ་ས་སོགས་ིས་ད་བོ་འོ། །
Dedicate with “Through this virtue…etc.”
ད་བ་འ་ས་ར་་བདག །
gewa di yi nyurdu dak
Through the positivity and merit of this, may I swiftly
ེ་བན་ོལ་མ་འབ་ར་ནས། །
jetsün drolma drub gyur né
Attain the realization of Noble Tārā, and thereby
འོ་བ་གག་ང་མ་ས་པ། །
drowa chik kyang malüpa
Every single sentient being
་་ས་ལ་འད་པར་ཤོག །
dé yi sa la göpar shok
Reach her state of perfection too.
ས་པའང་ོ་བ་་མ་བན་འན་ི་ཁ་ཏོན་་ས་ི་ོ་ོས་པས་སོ།། །།
Chökyi Lodrö composed this for the recitation of Dodrup Lama Tendzin.
546
༄༅། །ར་ག་ན་ེར་བགས་སོ། །
Daily Practice of Guru Drakpo

བས་མས།
Taking Refuge & Generating Bodhicitta
ན་མོ། ་མ་མག་གམ་་དམ་ར། །
namo, lama chok sum yidam lhar
Namo! In the Guru, the Three Jewels, and the Yidam deity,
ས་པས་བ་མ་མཁའ་མཉམ་འོ །
güpé kyab chi khanyam dro
With the deepest devotion I take refuge.
་ད་ང་བ་མག་ཐོབ་ིར། །
lamé changchub chok tob chir
So that I and all beings, as limitless as the sky, may reach unsurpassed awakening,
པ་ག་པོ་བོམ་པར་བི། །
pema drakpo gompar gyi
I shall practice Padma Drakpo.
Visualization and Recitation
ༀ་་་ཝས་ོང་པར་ངས།
Purify everything into emptiness with the svabhāva-mantra:
ༀ་་་ཝ་་ཿས་དྷ་་་ཝ་ོ་།
om sobhava shuddho sarva dharma sobhava shuddho hang
ོང་པ་ངང་ལས་ད་ག་ །
Out of emptiness, instantly, from the syllable hūṃ
པ་་མ་ལ་བན་ེང་། །
pema nyima gyal sen teng
Upon lotus and sun-disc seats, trampling the gyalpo and senmo,
ྃ་ལས་་་ག་པོ་། ། 547
ྃ་ལས་་་ག་པོ་། །
hung lé guru drakpo ni
I appear as Guru Drakpo,
དམར་ནག་ཞལ་གག་ག་གས་པ། །
marnak shyal chik chak nyipa
Dark red in colour with one face and two hands,
ཞལ་གདངས་མ་གགས་ན་གམ་པ། །
shyaldang chetsik chen sumpa
His mouth gaping open, baring his fangs, with his three eyes open wide
ར་ཞལ་གཡོན་གགས་གར་ད་ཉམས། །
zur shyal yön zik gar gü nyam
He is looking sideways to the left as he revels in the nine expressions of dance,
གཡས་པས་ོ་ེ་ེ་ད་འར། །
yepé dorjé tsé gu char
His right hand raises a nine-pronged vajra
གཡོན་པས་ིག་པ་མ་ད་འན། །
yönpé dikpa gogu dzin
And his left hand holds a nine-headed scorpion.
ར་ོད་རོལ་པ་ཆས་ིས་བན། །
durtrö rolpé ché kyi gyen
He is ornamented by the charnel ground attire and
་ས་་དང་ོང་ན་འིང་། །
yeshe mepung long na gying
Majestically stands within an expanse of blazing wisdom fire.
ི་བོར་གན་ེ་མིན་དབང་ན། །
chiwor shinjé drin wangchen
On his head is Yamāntaka, in his throat Hayagrīva,
གས་ཀར་ག་ོར་ེ་བ་། །
tukkar chakdor tewa ru
In his heart Vajrapāṇi,
མཁའ་འོ་ེ་་གསང་གནས་། །
khandro dé nga sangné su
At his navel the five classes of ḍākinīs,
ཡ ་་དབལ་ི་བོར་ང་། ། 548
ཡ ་་དབལ་ི་བོར་ང་། །
yaksha mewal chiwor khyung
At his secret place Yakṣa Mebal,1 and above him soars a Garuḍa.
་ཆ་་མས་གསལ་བར་ར། །
goché lha nam salwar gyur
I clearly visualize these protective deities. 2
གས་ཀར་་ེང་ྃ་དམར་གསལ། །
tukkar nyi teng hung mar sal
I imagine a red hūṃ in his heart resting upon a sun-disc,
གས་ི་ེང་བས་བོར་བ་ལ། །
ngak kyi trengwé korwa la
Surrounded by the mantra-mālā.
་་འོད་ར་འོས་པ་ལས། །
mé yi özer tröpa lé
Flames burst forth
་དང་གས་ེང་ག་མཚན་ཚོགས། །
ku dang ngak treng chaktsen tsok
From which forms of Guru Drakpo, mantra-garlands and mudrās emanate
འོས་པས་ནད་དོན་འང་པོ་ན། །
tröpé né dön jungpo kün
To incinerate all illnesses, demons and spirits,
་ར་་ས་བེགས་པ་བན། །
tsa bur mé yi sekpa shyin
Like a fire blazing through straw,
དགས་ད་ཀ་དག་དིངས་་ངས། །
mikmé kadak ying su jang
And purify them into pristine basic space beyond reference.
ༀ་ཿ་ྃ་ཨ་ིག་་ིག་ན་མོ་བྷ་ག་ཝ་་ྃ་ྃ་ཕཊ༔ ཨ་ྃ་ྃ་ཕཊ༔
om ah hung a tsik ni tsik namo bhagawaté hung hung pé a hung hung pé
oṃ āḥ hūṃ acik nicik namo bhagavate hūṃ hūṃ phaṭ | a hūṃ hūṃ phaṭ ||
ས་བ།
First, recite this mantra.
ཨ་ཡ་མ་་་ཙ་ཤ་ན་ྃ་ཕཊ༔
a ya ma du ru tsa sha na hung pé
a ya ma du ru ca śa na hūṃ phaṭ ||
549
ས་པའང་ང་ཟད་བ།
Then, recite this mantra for a little while.
lhar nang ösal ying su tim
Perception of the deity dissolves into the basic space of luminosity.
ར་ཡང་གག་མ་་་ང་། །
lar yang nyukmé ku ru dang
Then again, I arise in the deity’s genuine form.
om ah hung
Oṃ āḥ hūṃ
Dedication and Aspiration
ད་བ་འ་ས་ར་་བདག །
gewa di yi nyurdu dak
Through this merit, may I swiftly
པ་ག་པོ་འབ་ར་ནས། །
pema drakpo drub gyur né
Accomplish Padma Drakpo,
འོ་བ་གག་ང་མ་ས་པ། །
drowa chik kyang malüpa
And bring every other being too
་་ས་ལ་འད་པར་ཤོག །
dé yi sa la göpar shok
To that level of realization.
ས་བོ་ོན་འོ། །
Thus dedicate and make aspirations.
ས་པའང་ལ་་བསོད་ལ་ར་ས་ི་ོ་ས་པས་སོ།། །།
This was composed by Chökyi Lodrö in response to Tulku Sogyal’s request.
| Translated by Stefan Mang, 2019.
1. ↑ Yakṣa Mebal (yakṣa me dbal) is counted as the leader of the Yakṣas amongst the thirty commanders of
the haughty spirits (dregs pa’i sde dpon sum cu).
2. ↑ Protective deities, literally ‘armour-like deities’ (go cha’i lha) is a term used to refer to deities that
constitute the body maṇḍala of the main deity.
550
༄༅། །བཀའ་བད་ན་ེར་བགས་སོ། །
A Daily Practice of the Kagyé

Taking Refuge and Generating Bodhicitta
་མ་དཔལ་ན་་ོ་ར། །
lama palchen shyitrö lhar
In the guru, the glorious heruka, embodiment of all peaceful and wrathful deities,
ས་པས་བས་མ་མས་མག་བེད། །
güpé kyab chi sem chok kyé
I devotedly take refuge, and I generate the mind of awakening.
Main Visualization
ོང་པ་ངང་ལས་ད་ག་ས། །
From the state of emptiness, instantly,
ོ་ེ་ག་ན་པད་་། །
dorjé drak chen pé da nyi
On the great vajra mountain upon a lotus, sun- and moon- disc seat,
ོལ་སོང་གཙོ་བད་ོགས་ོང་དང་། །
jolsong tso gyé chokkyong dang
The eight animal leaders,1 the directional guardians and
་ན་མས་ི་གདན་ེང་། །
lhachen nam kyi den tengdu
The great gods,
རང་ག་ྃ་ོན་འབར་བ་ལས། །
rangrig hung ngön barwa lé
My own awareness, the blazing blue syllable hūṃ,
དཔལ་ན་་མག་་་ཀཿ །
palchen chemchok heruka
Transforms into the great awesome Mahottara Heruka,
དས་མང་གཡས་དཀར་གཡོན་དམར་ཞལ། །
ü ting yé kar yön mar shyal
His middle face is blue, right face white, and left face red.
གཡས་གམ་ོ་ེ་གཡོན་གམ་བྷན། ། 551
གཡས་གམ་ོ་ེ་གཡོན་གམ་བྷན། །
yé sum dorjé yön sum bhen
His three right hands hold vajras and his three left hands hold skull-cups.
དཔལ་དང་ར་ོད་ཆས་ིས་བན། །
pal dang durtrö ché kyi gyen
He is adorned with the heruka and charnel-ground ornaments,
མ་ན་གནམ་ཞལ་དིངས་ག་འད། །
yumchen nam shyal ying chuk khyü
And joined in union with the great consort Dhā tvı̄sv́ arı̄ Namshalma.
ད་ན་ན་བཟང་གས་་དང་། །
ugyen kunzang rik nga dang
His head is adorned by Samantabhadras of the five families.
་ལ་དཔལ་ད་་མས་ོགས། །
ku la pal gü lha nam dzok
In his form the maṇḍalas of the nine herukas are perfected.
གས་ཀར་རང་འ་་ས་མས། །
tukkar rang dré yeshe sem
In his heart rests his own perfect likeness as the jñānasattva.
་་གས་ཀར་ན་་བཟང་། །
dé yi tukkar kuntuzang
In the heart of the jñānasattva is Samantabhadra.
གས་དས་ོ་ེ་ེ་བ་། །
tuk ü dorjé tewa ru
And in Samantabhadra’s heart is a vajra.
་་ག་ྃ་ོན་པོ། །
nyidé ga'u hung ngönpo
At its centre is a locket of sun and moon containing a blue hūṃ,
གསལ་ང་ངས་པ་ག་འཆར་ལས། །
sal shying dangpa tak char lé
Lucid, limpid and unchanging.
གས་ེང་འོས་ང་་ོ་། །
ngak treng trö shing shyi trö lhé
The mantra-mālā radiates
གས་ད་བལ་བས་དོན་གས་ས། ། 552
གས་ད་བལ་བས་དོན་གས་ས། །
tukgyü kulwé dön nyi jé
To invoke the wisdom minds of the peaceful and wrathful deities and accomplish twofold
benefit.
ོད་བད་དཔལ་ན་དིལ་འར་ཤར། །
nöchü palchen kyilkhor shar
And the environment and beings arise as the maṇḍala of the awesome heruka.
ༀ་བོ་་་མ་་་ཁ་་ན་་་ཿ
om bodhitsitta maha sukha jnana dhatu ah
oṃ bodhicitta-mahā-sukha-jñāna-dhātu āḥ ||
And:
ༀ་བ་ོ་་མ་་ིཿ་་ཀ་ྃ་ཕཊཿ མ་་ོ་ི་་ི་ ཾ། ༀ་་་་་ྃ་ོ་ྃ།

om benza krodha maha shri heruka hung pé maha krodhi shori satvam om rulu rulu
hung jo hung
oṃ vajra-krodha-mahā-śrī-heruka hūṃ phaṭ | mahā-krodhīśvarī sattvaṃ | oṃ ru lu ru lu
hūṃ byoḥ hūṃ ||
And:
ༀ་བ་ཙ་ས་ན་་ཀ་ཧ་ན་ད་་པ་ཙ་ྃ་ཕཊཿ
om benza tsenda sarwa dushten taka hana dahapatsa hung pé
oṃ vajra-caṇḍa-sarva-ḍuṣtāntaka hana daha paca hūṃ phaṭ ||
ས་པ་མས་བས་མཐར།
At the end of the mantra recitation, recite:
ང་ཆ་་་འོད་གསལ་ངང་། །
nangché lha ku ösal ngang
Within luminosity the perception of the deity dissolves.
ར་ཡང་གག་མ་ག་ར་ང་། །
lar yang nyukmé chakgyar dang
om ah hung
oṃ āḥ hūṃ
ས་ིན་བབ་ད་བོ་ས་བོད་མས་འོ། །
Thus bless the practice. Then dedicate, make aspirations, and recite prayers of auspiciousness.
553
ས་པའང་་དཀར་་བསོད་ནམས་ལ་མཚན་ི་བད་ར། ས་ི་ོ་ོས་པས་སོ།། །།
This was composed by Chökyi Lodrö at the request of Sönam Gyaltsen, son of the Lakar family.
1. ↑ The eight animal leaders (byol song gtso brgyad) are: 1) tiger, 2) lion, 3) leopard, 4) bear, 5) elephant, 6)
water buffalo, 7) crocodile, and 8) cobra.
554
༄༅། །ར་པ་ན་ེར་བགས།
Daily Practice of Vajrakīla

Taking Refuge and Generating Bodhicitta
་མ་དཔལ་ན་་ོ་ར། །
lama palchen shyitrö lhar
In the guru, the glorious heruka, embodiment of all peaceful and wrathful deities,
ས་པས་བས་མ་མས་མག་བེད། །
güpé kyab chi sem chok kyé
I devotedly take refuge, and I generate the mind of awakening.
Main Visualization
ྂ། ོ་ེ་་བན་ད་དིངས་ལས། །
hung, dorjé deshyin nyi ying lé
Hūṃ! Out of the indestructible basic space of suchness,
ིང་ེ་འགལ་་ལ་ོས་པས། །
nyingjé i gal da la tröpé
Through anger toward the enemies of compassion,
ན་མོངས་་ང་མཚོན་ན་། །
nyönmong shyedang tsön chen ni
The great weapon of emotional wrath
ྂ་ག་ོན་པོ་ག་པར་ཤར། །
hung yik ngönpö tikpar shar
Arises as the mark of the blue syllable hūṃ.
་ད་ཡོངས་ར་ད་ག་ས། །
denyi yong gyur kechik gi
In an instant it is transformed,
པད་་་ན་ཕོ་མོ་ེང་། །
pé nyi lha chön pomö teng
And, standing upon lotus, sun-disc and male and female mahādevas,
རང་ག་ོ་ེ་གཞོན་་། །
rangrig dorjé shyönnu ni
My own rigpa is Vajrakumāra—the youthful Vajrakīla—
མང་ནག་ད་གམ་ག་ག་པ། ། 555
མང་ནག་ད་གམ་ག་ག་པ། །
tingnak u sum chak drukpa
Dark blue with three faces and six arms,
གཡས་གས་ེ་ད་ེ་་དང་། །
yé nyi tsé gu tsé nga dang
The two on the right holding nine- and five-pronged vajras,
གཡོན་གས་་ང་ཁ་ ཾ་ག །
yön nyi mepung khatam ga
The two on the left, a mass of flames and a khaṭvāṅga,
མཐའ་གས་ར་འིལ་མ་ལ་འད། །
ta nyi pur dril yum la khyü
And the last two wielding the kīla and embracing the consort.
་་ཡན་ལག་རགས་པ་དང་། །
ku ché yenlak rakpa dang
His huge body and mighty limbs
དཔལ་དང་ར་ོད་ཆས་ིས་བན། །
Are arrayed in the heruka and cemetery ornaments,
་ས་་འོད་ོང་ན་བགས། །
yeshe mé ö long na shyuk
As he presides amidst the blazing brilliance of wisdom fire.
གནས་གམ་ག་འ་གམ་ིས་མཚན། །
né sum yikdru sum gyi tsen
At his three centres are the three seed syllables.
དམ་་དེར་ད་ན་པོར་གསལ། །
damyé yermé chenpor sal
Samayasattva and jñānasattva clearly merge inseparably into one.
ིང་དས་བ་ས་་། །
nying ü benza sato yi
In the centre of his heart is Vajrasattva,
གས་ཀར་་་ག་ནང་། །
tukkar nyidé ga'u nang
In whose heart, in a locket of sun and moon,
ྂ་ོན་གས་ི་ེང་བས་མཚན། ། 556
ྂ་ོན་གས་ི་ེང་བས་མཚན། །
hung ngön ngak kyi trengwé tsen
Is the blue syllable hūṃ surrounded by the mantra garland,
འོད་འོས་འཕགས་མད་ིབ་ན་ང་། །
ö trö pak chö drib kün jang
From which rays of light radiate in all directions, making offerings to the exalted ones and
purifying all obscurations,
ོད་བད་དིལ་འར་གམ་་ཤར། །
nöchü kyilkhor sum du shar
So that the environment and its inhabitants arise as the three maṇḍalas.
ༀ་བ་ི་་ི་ལ་ཡ་ས་་ ན་བྂ་ྂ་ཕཊ། ཛཿྂ་ཨ།

om benza kili kilaya sarwa bighanen bam hung pé | dza hung a
oṃ vajra kīli kīlaya sarva vighnān baṃ hūṃ phaṭ | jaḥ hūṃ āḥ
ས་བ།
Recite the mantra, then continue with:
lhar nangö sal ying su tim
Perception of the deity dissolves into the basic space of luminosity.
ར་ཡང་གག་མ་་་ངས། །
laryang nyukmé ku ru dang
ༀ་ཿྂ། །
om ah hung
oṃ āḥ hūṃ
ས་པས་བངས་ལ་ད་བོ་འོ།
Safeguard the practice in this way, then dedicate the merit.
ས་པའང་་དཀར་ས་ང་བསོད་ལ་ི་གས་བད་ར་ས་ི་ོ་ོས་པས་སོ། །
Chökyi Lodrö composed this to fulfil the wishes of Sogyal, little son of the Lakar family.
ལ་ན་ིན་ལས་ོབས་འས་ི་ལ་ཡ། །
བ་ཐབས་བཀའ་གར་ིན་བས་བད་འས་ར། །
ན་བཟང་ས་ོན་ས་པས་བན་པ་ན། །
བན་འོ་་མན་གལ་ལས་ལ་ར་ག །
ས་མ་ལས་ོན་པ་ི་ཛ་ཡ།། །།
Kunzang Chödrön respectfully had printed this sādhana of Kīlaya,
The embodiment of all the victorious ones' strength-in-activity—
557
A text that contains the concentrated blessings of kama and terma.
May this bring victory over all that hinders the teachings and beings!
Thus Mangala prayed. Śrī jayantu!
| Translated by Adam Pearcey 2019, with reference to an earlier version by Rigpa Translations.
558
༄༅། །གས་བ་བད་ི་གད་ན་ི་ཡང་གསང་ོས་ད་ན་ེར་བགས།
The Extremely Secret Unelaborate Daily Sādhana for the Heart Practice of the
Great Demon-Slayer
ན་མོ་་།
Namo Guru!
འ་ད་ི་དབང་ཐོབ་པས་ཡང་གསང་ན་ི་ལ་འོར་ལ།
Once you have received the appropriate empowerment, the extremely daily yoga is as follows:
ོན་འོ་བས་མས་།
The Preliminaries: Taking Refuge & Generating Bodhicitta
ན་མོ། ་མ་མག་གམ་་དམ་ར། །
namo, lama chok sum yidam lhar
Namo! In the guru, the Three Jewels, and the yidam deity,
ས་པས་བས་མ་མཁའ་མཉམ་འོ། །
güpé kyab chi khanyam dro
With the deepest devotion I take refuge.
་ད་ང་བ་ར་ཐོབ་ིར། །
lamé changchub nyur tob chir
So that I and all beings, as limitless as the sky, reach unsurpassed awakening,
བད་ི་གད་ན་བོམ་པར་བི། །
dü kyi shé chen gompar gyi
I shall practice Dükyi Shechen, the Great Demon-Slayer.
Three times.
དས་ག་བོམ་བས་།
The Main Part: The Visualization and Recitation
ྃ༔ ས་ན་ཀ་དག་་བན་ད༔
hung, chö kün kadak deshyin nyi
Hūṃ! All phenomena are primordially pure suchness.
ིང་ེ་ོས་པར་ན་་ང་༔ 559
ིང་ེ་ོས་པར་ན་་ང་༔
nyingjé tröpar küntu nang
From all-illuminating wrathful compassion
་་ང་འན་ྃ་དམར་པོ༔
gyu yi tingdzin hung marpo
The causal samādhi, a red luminous hūṃ,
རང་ང་རང་གསལ་ག་པར་ཤར༔
rangjung rangsal lhukpar shar
Spontaneously and effortlessly appears.
་ལས་འོས་པ་འོད་ར་ིས༔
dé letrö pé özer gyi
Light emanates from the hūṃ
ོད་བད་དས་འན་དིངས་་ངས༔
nöchü ngödzin ying su jang
And purifies clinging to the world and beings as real.
འང་བ་མ་བེགས་མ་་ོང་༔
jungwa rim tsek yum ngé long
The elements, one above the other, are the five mothers.1
ི་ོད་དག་པ་་་དིངས༔
chinö dakpa é yi ying
Within the space of ‘E’ the outer world, utterly pure,
ར་ོད་འབར་བ་ཕོ་ང་ར༔
durtrö barwé podrang cher
Is the great palace of the blazing charnel ground.
གནམ་གས་ཙ་ིབས་བ་དས༔
namchak tsatra tsib chü ü
In its centre upon a ten-spoked meteoric-iron wheel
པད་་ེགས་པ་གདན་ི་ེང་༔
pé nyi drekpé den gyi teng
And a lotus and sun-disc seat, trampling arrogant spirits
ནང་བད་དག་པ་་་ཀ༔
nangchü dakpa heruka
Is my pure inner nature, the Heruka
དཔལ་ན་བད་འལ་བད་ི་གད༔ 560
དཔལ་ན་བད་འལ་བད་ི་གད༔
palchen düdul dü kyi shé
Dükyi Shechen, the awesome tamer of demons.
ྃ་ལས་ར་བེད་གག་མ་༔
hung lé kur kyé nyukmé lha
Appearing from the syllable hūṃ,
ཡོངས་ར་བ་་་ར༔
yong gyur benza ku ma ra
This innate deity takes the form of Vajrakumāra,
མང་ནག་ཞལ་གམ་ག་ག་པ༔
tingnak shyal sum chak drukpa
Dark blue, with three heads—
གཡས་དཀར་གཡོན་དམར་དས་ཞལ་མང་༔
yé kar yön mar ü shyal ting
The right face white, left red, and middle blue—
གཡས་གས་ོ་ེ་ེ་ད་༔
yé nyi dorjé tsé gu nga
And with six hands—the two on the right hold nine- and five- pronged vajras,
གཡོན་གས་་དང་ཁ་ ྃ་ག༔
yön nyi mepung khatamga
The two on the left wield a blazing fireball and khaṭvāṅga,
ཐ་མ་་རབ་ར་་བིལ༔
tama rirab purbu dril
And the last two roll a kīla-dagger the size of Mount Meru.
དཔལ་དང་ར་ོད་ཆས་ིས་བན༔
He is adorned with the heruka and charnel-ground ornaments,
འར་ལོ་ས་འབས་མ་དང་ོར༔
khorlo gyendeb yum dang jor
And joined in union with his consort Dīptacakrā.
ཞབས་བ་དོར་བས་་དང་དས༔
shyab shyi dortab mepung ü
With his four legs in striding posture, he stands amidst a blazing inferno,
གར་ི་ཉམས་དས་མ་པར་རོལ། ། 561
གར་ི་ཉམས་དས་མ་པར་རོལ། །
gar gyi nyam gü nampar rol
Revelling in the nine expressions of dance.
གནས་ར་ས་མག་གས་་དང་༔
né ngar sé chok rik nga dang
At his five places are the five supreme sons.
གས་མཚམས་ ོ་བ་་ཐབས་བཅས་ ོ་ལ་འར་བཅས་གསལ༔

tsik tsam trogyal khor ché sal
On the rim joists are the wrathful kings along with their retinues,2
་ལས་འབར་བ་འོད་ི་ོང་༔
ku lé barwé ö kyi long
From the blazing light of his body
ང་གདོང་གས་་ིན་ང་ོ༔
seng dong rik ngé trinpung tro
Stream forth cloud-banks of the five kinds of Siṃhamukhā.
འར་ལ་ིབས་ི་ོགས་མཚམས་ལ༔
khor lé tsib kyi choktsam la
On the spokes of the wheel, in the eight directions,
དཔལ་ན་བ་ེ་བད་ི་༔
palchen drubdé gyé kyi lha
Reside the awesome herukas of the eight sādhanas.
ེང་་ོ་ེ་ནམ་མཁའ་ིང་༔
tengdu dorjé namkha ding
Above them soar vajra-garuḍas,
འོག་་ད་གམ་ེགས་པ་ེ༔
oktu gyü sum drekpé dé
Below them dwell the proud protectors, male, female and diverse, and
ན་ང་རང་རང་ཚོམ་ར་བཅས༔
kün kyang rang rang tsombur ché
Each heruka is accompanied by their retinue.
ང་ིད་དཔལ་ི་ག་ར་ོགས༔
nangsi pal gyi chakgyar dzok
All appearances are perfected as the heruka’s emblems.
་མང་ར་ག་པ་དས༔ 562
་མང་ར་ག་པ་དས༔
tsitta chong gur mukpé ü
In the main deity’s heart, in the centre of a reddish-brown dome of light,
་ེང་ྃ་མཐར་གས་ེང་འར༔
nyi teng hung tar ngak treng khor
Upon a sun-disc resides hūṃ encircled by the mantra-mālā.
བས་པ་གས་ི་་འོད་༔
depa ngak kyi mé ö ni
During recitation, from the blazing mantra
ོ་ེ་མཚོན་ཆ་ཆར་་འོས༔
dorjé tsönché char du trö
Masses of vajra-weapons shoot forth,
ེ་བད་འང་པོ་དམ་ལ་གར༔
dé gyé jungpo dam la zir
Suppressing the eight classes of spirits and
བར་ཆད་བད་ཚོགས་དིངས་་བལ༔
barché dü tsok ying su dral
Liberating the hordes of obstacles and demons into all-encompassing space.
འར་འདས་ངས་བད་བདག་ལ་མ༔
khordé dangchü dak la tim
The luminous essence of saṃsāra and nirvāṇa dissolve into me.
ིད་་ི་དཔལ་ན་པོར་ར།
sishyi chi pal chenpor gyur
I visualize the whole of saṃsāra and nirvāṇa as the awesome heruka’s realm.
ཨ་ཿྃ་བ་་་པ་ི་་ི་ལ་ཡ་ས་ ན་བྃ་ྃ་ཕ ༔
om ah hung benza guru pema kili kilaya sarva bighanen bam hung pé
oṃ āḥ hūṃ vajra-guru-padma kīli kīlaya sarva vighnān baṃ hūṃ phaṭ
ས་་གས་་ས་བ།
Recite the root mantra as much as you can.
ང་བ་།
The Protection
འར་ལོ་ིབས་ེ་་ང་ལས༔
khorlö tsib tsé mé lung lé
From the blazing fire at the tips of the spokes of the wheel
563
མཚོན་ཆ་་་ིན་ང་འོས༔
tsöncha na ngé trinpung trö
Emanate cloud-banks of weaponry of the five kinds,
ེང་འོག་ོགས་མཚམས་ཐམས་ཅད་ན༔
tengok choktsam tamché kün
Above, below and in all directions,
གཞོམ་ད་ང་བ་ར་་འིགས༔
shyommé sungwé gur du trik
Forming an indestructible tent of protection.
ོ་བོ་འལ་བ་ཚོགས་ིས་གཏམས༔
trowo cholwé tsok kyi tam
The space is filled with hosts of wild wrathful deities,
་ས་ག་་དིངས་་ོགས༔
yeshe druk gi ying su dzok
Providing perfect protection within the all-encompassing space of the six wisdoms.
་གས་མཐར།
Add the following line to the end of the root mantra:
་བ་ར་པ་ཀ་ི་་ི་ལ་ཡ་ི་་ཙ་་ན་རཀྵ་རཀྵ་ ྃ༔
buddha benza ratna pema karma kili kilaya dipta tsatra jnana raksha raksha droom
buddha vajra ratna padma karma kīli kīlaya dīpta-cakra jñāna rakṣa rakṣa bhrūṃ
ས་བཏགས་པ་ང་ཟད་བས་ལ་བང་་ང་ེད་ཐམས་ཅད་ག་ོང་དེར་ད་ཀ་དག་ན་པོ་ངང་་བཞག་
 །ེས་ན་ལས་ང་བ་ན། དངས་གསལ་་དྷར་ག་བ་མས་ིས་གས་ི་ག་ཆད་བང་ལ།
Recite this additional mantra for a while. Then, let all those to be protected and the protectors rest within the great
primordial purity of the indivisible awareness and emptiness. When you rise from this meditation, recite the vowels
and consonants, the ye-dharma and the hundred-syllable mantra in order to amend any recitation mistakes.
The Conclusion: The Dissolution and Dedication
ྃ༔ ར་ང་འོད་གསལ་དིངས་་མ༔
hung, lhar nangö sal ying su tim
Hūṃ! The appearances of the deities dissolve into the space of luminosity.
ཕ ༔ ར་ཡང་རང་ད་་ར་ང་༔
pé, lar yang rangnyi lha kur dang
Phaṭ! Once again I appear in the form of the deity.
ཨ་ཿྃ་ས་གནས་གམ་བང༌།
om ah hung
With oṃ āḥ hūṃ my three places are protected.
564
ད་འས་མཐའ་ཡས་མས་ཅན་ན། །
gé di tayé semchen kün
Through this merit may all limitless sentient beings
་གནས་་ངན་འདས་ཐོབ་ང༌། །
mi né nya ngen dé tob ching
Attain the non-abiding nirvāṇa.
ག་འན་་མ་གས་ེ་ས། །
rigdzin lamé tukjé yi
By the compassion of the vidyādhara guru
ོགས་ས་ན་་བ་ས་ཤོག །
chok dü kün du tashi shok
May auspiciousness pervade all directions and times.
ས་རང་གཞན་ི་དོན་་ཉམས་་ངས་བ་ད་ས་ི་ོ་ོས་པས་འདོན་བར་ིས་པ་དའོ།། །།
So that I and others might easily practice Dükyi Shechen, Chökyi Lodrö wrote this simple daily practice. May it be
virtuous!
1. ↑ i.e., the five female buddhas.
2. ↑ A note says: That is the ten wrathful ones and the hybrids (phra thabs).
565
༄༅། །ས་རབ་ོ་འལ་ཟབ་་ཅན་བགས་སོ། །
Increasing Intelligence — Sealed with Profundity

རང་ག་་ན་ེ་ལ་འད། །
མེན་གས་་ས་ས་འདོད་པས། །
་་ོ་ན་མག་ེད་བབ། །
བ་བ་བན་ལ་བག་བས་། །
To the Oḍḍiyāna Lord, my own awareness, I bow.
Whoever wishes to expand the wisdom of twofold knowledge
Should practise Guru Loden Chokse.
At ease on a comfortable seat, recite the following:
ཨཿ རང་ག་འཇམ་དཔལ་དཔའ་བོ་ལ། །
ah, rangrig jampal pawo la
Ah. In heroic Mañjuśrī, my very own awareness,
་ེད་ས་པས་བས་་མ། །
miché güpé kyab su chi
I take refuge with unwavering devotion.
ོངས་པ་ན་པ་ལ་བ་ིར། །
mongpé münpa selwé chir
In order to dispel delusion's darkness
ོ་ན་མག་ེད་བབ་པར་། །
loden chok sé drubpar ja
I shall set about the practice of Loden Choksé.
ིཿ ོང་པ་ད་དང་ིང་ེ་། །
dhih, tongpanyi dang nyingjé ché
Dhīḥ. Emptiness and great compassion united indivisibly,
ང་འག་ག་ལ་ིཿར་པོ། །
zungjuk riktsal dhih serpo
The power of awareness is a golden syllable Dhīḥ,
འོད་འོས་འཕགས་མད་ིབ་གས་ང༌། །
ö trö pak chö drib nyi jang
From which light radiates, offering to the āryas and purifying the two obscurations.
ར་འས་པད་་་བ་ེང༌། ། 566
ར་འས་པད་་་བ་ེང༌། །
tsur dü pé nyi dawé teng
Light reconverges, and upon a lotus, sun and moon
ིཿག་ཡོངས་ར་ད་ག་ས། །
dhih yik yong gyur kechik gi
The syllable Dhīḥ transforms in a single instant,
་་ོ་ན་མག་ེད་དཀར། །
guru loden chok sé kar
Becoming Guru Loden Chokse, white in colour,
་་གཡས་ལ་པད་ཕོར་གཡོན། །
da ru yé la pé por yön
With a ḍāmaru in his right hand and lotus-cup in the left.
གསང་ས་དར་ར་ལ་པོ་ཆས། །
sang gö dar ber gyalpö ché
He wears a secret robe, silken cloak and regal attire
གཞོན་ལ་ག་བིད་ན་པ་གཡོན། །
shyön tsul ziji denpé yön
And is youthful and magnificent. To his left
དངས་ཅན་དཀར་མོ་་མོ་ཆས། །
yangchen karmo lhamö ché
Is Sarasvatī, white and garbed in the dress of a goddess.
ག་གས་་་ེངས་བས་བེན། །
chak nyi piwam drengwé ten
Her two hands hold and play a vīṇā.
གས་ཀར་ེ་བན་འཇམ་པ་དངས། །
tukkar jetsün jampé yang
At the guru's heart is venerable Mañjughoṣa,
དམར་ར་རལ་ི་ེགས་བམ་། །
marser raldri lekbam ni
Orange in colour and with sword and volume
ས་ི་འར་ལོ་ག་་ས། །
chö kyi khorlö chakgya yi
That are elegantly poised atop utpala flowers,
ལ་ོང་་འན་ེང་མས། ། 567
ལ་ོང་་འན་ེང་མས། །
utpal dongbu dzin teng dzé
Whose stems he holds while displaying the Dharma Wheel mudrā.
གས་ཀར་འོད་་ང་་ོང༌། །
tukkar ö ngé gongbü long
At his heart, in an expansive orb of five-coloured light
ིཿདང་མ་གས་ ཿགསལ་བཏབ། །
dhih dang yum tuk hring sal tab
I visualize a Dhīḥ, and at the goddess's heart a Hrīṃ.
གནས་གམ་འ་གམ་གསལ་བ་དང༌། །
né sum dru sum salwa dang
At their three centres three syllables clearly appear,
འོད་ར་གས་་་་འོས། །
özer chakkyu tabu trö
From which, rays of light shoot out like hooks,
་ས་ན་ངས་གས་ད་ར། །
yeshe chendrang nyimé gyur
Inviting the wisdom beings who merge indivisibly.
ིཿ སངས་ས་ན་ི་་ས་། །
dhih, sangye kün gyi yeshe ku
Dhīḥ. Wisdom form of all the buddhas,
་་ོ་ན་མག་ེད་ལ། །
guru loden chok sé tsal
Guru Loden Chokse Tsal,
ག་འན་མཁའ་འོ་ཚོགས་དང་བཅས། །
rigdzin khandrö tsok dangché
Together with your hosts of vidyādharas and ḍākinīs,
མོས་པ་་ལ་ིན་ིས་ོབས། །
möpé bu la jingyi lob
Grant this devoted child your blessings.
ༀ་ཿམ་་་་ིཿྃ་ ཿ་་ན་ཨ་་ཤ་ཡ་ཨཿ ཛཿྃ་བྃ་ཧོཿ ཨ་་་ཧོཿ ན་མ་ཡ་ིཿ

om ah maha guru dhih mum hring trandza jnana abekaya ah | dza hung bam ho | ati pu
ho | nama ya dhih
oṃ āḥ mahāguru dhīḥ mūṃ hrīṃ prajñā jñāna abheṣaya a | jaḥ hūṃ baṃ hoḥ | ati pū ho |
namaya dhī |
ྃ། དས་འོར་ད་ལས་ང་བ་། ། 568

ྃ། དས་འོར་ད་ལས་ང་བ་། །
hung, ngöjor yi lé jungwa yi
Hūṃ. Actual gifts and those created by the mind,
ན་་བཟང་པོ་མད་པ་ིན། །
kuntuzangpö chöpé trin
In the form of offering clouds like those of Samantabhadra,
དཔག་ཡས་ནམ་མཁ་ན་ར་། །
pakyé namkhé gyen gyur té
Boundless in extent and adorning the whole of space,
འཇམ་དངས་་མར་མད་པར་བི། །
jamyang lamar chöpar gyi
I offer to the Mañjughoṣa guru.
ༀ་ས་་ཛ་ས་མ་ཡ་ཧོཿ
om sarwa pudza samaya ho
oṃ sarva pūja samaya hoḥ
ཿ ་ེད་བོད་པ་ན་ི་ག། །
ah, jinyé jöpa kün gyi shyi
Āḥ. Basis of all the expressions there could be,
་ས་་ེ་་་མག །
yeshe ku té ku yi chok
Wisdom embodiment, most sublime of forms,
གང་་དབང་ག་་བ་ང༌། །
sung gi wangchuk mawé seng
Mighty lord of utterance, Lion of Speech,
ག་འན་་མར་ག་འཚལ་བོད། །
rigdzin lamar chaktsal tö
Vidyādhara guru, to you I offer homage and praise.
བས་པ་།
Mantra Recitation
་ས་མས་དཔ་གས་ཀ་། །
yeshe sempé tukka yi
From the vital force mantra at the heart
གས་ོག་གས་ལས་འོད་ར་འོས། ། 569
གས་ོག་གས་ལས་འོད་ར་འོས། །
tuk sok ngak lé özer trö
Of the wisdom deity emanate rays of light,
ལ་མད་མེན་གས་་ས་བས། །
gyal chö khyen nyi yeshe dü
Which offer to the buddhas and gather the wisdom of twofold knowledge.
བདག་མ་ིན་བས་དས་བ་ཐོབ། །
dak tim jinlab ngödrub tob
As they return and dissolve into me, I gain blessings and attainments.
ར་ཡང་འོད་འོས་བན་གཡོ་། །
lar yang ö trö tenyo yi
Light shoots out once again, collects the vital essence
ངས་བད་ཐམས་ཅད་བདག་ལ་མ། །
dangchü tamché dak la tim
Of the environment and beings, and dissolves into me.
ོད་བད་འཇམ་དཔལ་ཡབ་མ་དང༌། །
nöchü jampal yabyum dang
The whole world and its inhabitants transform into Mañjuśrī and consort
ག་འན་་མ་ར་གསལ་བ། །
rigdzin lamé kur salwa
And the form of the vidyādhara guru.
ཐམས་ཅད་གས་ི་རང་་ོག །
tamché ngak kyi rangdra drok
Everything reverberates with the mantra's spontaneous sound.
མཉམ་ོགས་ན་པོར་ན་ིས་བ། །
nyam dzog chenpor lhün gyi drub
And all is spontaneously perfect within great equalness and perfection.
ས་བསམ་ལ།
Consider this, as you say:
ༀ་ཿམ་་་་ིཿྃ་ ཿ་་ན་ཨ་ར་པ་ཙ་ན་ིཿ ྃ་་།

om ah maha guru dhih mum hring trandza jnana a ra pa tsa na dhih hung soha
oṃ āḥ mahāguru dhīḥ mūṃ hrīṃ prajñā jñāna arapacana dhīḥ hūṃ svāhā
ེ་གག་ང་འན་བན་པས་བ།
ན་མཐར་དངས་གསལ་ེན་ིང་ས།
570
ིན་བས་ས་པ་བན་པར་།
Recite this with stable, single-pointed concentration.
At the end, through reciting the vowels and consonants and the essence of interdependence
You will stabilize the power and blessings.
བ་མ་།
Dissolution
ར་ང་འོད་གསལ་ངང་་མ། །
lhar nang ösal ngang du tim
All perception of the deity dissolves within an experience of clear light.
ཟབ་་ོས་ལ་ོང་་ཿ
zab shyi trödral long du ah
And in the expanse of profound peace beyond complexity: āḥ.
ར་ཡང་ང་གས་ོག་ཚོགས་མས། །
lar yang nang drak toktsok nam
Once again, sights, sounds, thoughts and ideas
ག་འན་་མ་རོལ་པར་ཤར། །
rigdzin lamé rolpar shar
Arise as the display of the vidyādhara guru.
om ah hung
oṃ āḥ hūṃ.
ད་བ་འ་ས༴ སོགས་ི་ད་བོ་འོ།
Then dedicate the virtue by saying, "Through this merit..." and so on.
འ་ཡང་ེན་འང་ད་བ་། །
་ས་་བར་བལ་བ་ན། །
ག་ཁམས་མཚོ་ལས་གངས་ཅན་ིས། །
ོ་མག་ནོར་་གར་འ་ངས། །
Summoned by the pounding drum
Of this virtuous interconnection,
Confidently I drew this jewel treasure of the supreme mind
Out of the ocean of awareness.
ད་བས་བདག་སོགས་མས་ཅན་ན། །
མེན་རབ་ོ་ན་མག་ེད་ིས། །
571
འོ་ན་ེས་་གང་བ་དང༌། །
ོ་མག་ང་བ་ས་པར་ཤོག །
Through this virtue, may I and all other sentient beings
Always be cared for throughout our future lives
By the supremely wise Loden Chokse,
And may the light of perfect wisdom expand.
་་ེལ་་ས ༡༦ ་མ་གསང་འས་ཚོགས་མད་བས་ལ་ང་བསོད་ལ་ི་ེན་བཅས་གང་བལ་ར་
པ་་ས་ོ་ེས་ིས་ལ་་། །
Thus, on the sixteenth day of the monkey month of the Fire Bird year, during the feast offering of Lama Sangdü, I,
Pema Yeshe Dorje, wrote this in response to a request (supported by an offering) from the little tulku Sogyal. Śubhaṃ.
572
༄༅། །ཛཾ་ར་བསང་བགས་སོ། །
Sang Offering to Yellow Jambhala

ེ། གནོད་ིན་ནོར་་་མཚོ་ཕོ་ང་ར། །
kyé, nöjin norlha gyatsö podrang cher
Kye! In the great palace of oceanic yakṣas and wealth deities
གས་འན་ར་པོ་འདོད་་གར་ི་བདག །
muk dzin serpo dögü ter gyi dak
Is Yellow Jambhala, keeper of the treasury of all that is desired.
་གཡང་ནོར་་ིན་ན་ས་པ་དང་། །
cha yang norbü trin chen gyepa dang
Now, to expand the great clouds of jewel-like fortune and prosperity
དས་འདོད་ནོར་་་ཆར་འབས་པ་ིར། །
gö dö norbü druchar bebpé chir
And bring down a shower of all the riches we wish for and require,
འར་གགས་པད་་གདན་ལ་དེས་པར་བགས། །
dir shek pé dé den la gyepar shyuk
Come here and joyfully take your place on seats of lotus and moon.
ེད་ལ་དེས་པ་མད་ིན་འལ་བ་། །
khyé la gyepé chötrin bulwa ni
We present to you these clouds of offerings that bring delight:
བཟང་ང་་ཚོགས་ར་བ་ད་ིན་དང་། །
zang shing natsok jarwé dü trin dang
Billows of smoke produced from the finest array of substances,
ཞལ་ཟས་ཇ་ཆང་འོ་ཞོ་ེམས་ད་སོགས། །
shyalzé ja chang o shyö kyem pü sok
Choicest food and drinks such as tea, alcohol, milk and curd,
ིད་བ་ཡོ་ད་་མཚར་མ་མང་པོས། །
siwé yojé ngotsar nam mangpö
And many of the most wondrous items in existence—all this
གར་བདག་འར་དང་བཅས་ལ་མད་པར་བི། །
terdak khor dangché la chöpar gyi
We offer to you, Lord of Treasure, together with your retinue.
573
བདག་ཅག་དཔོན་ོབ་་མན་འགལ་ེན་། །
dakchak pönlob mitün galkyen shyi
Pacify disharmony and adversity for us, teacher and disciples.
་ནད་གས་ནད་ས་འགས་ན་ཆད་ང་། །
mi né chuk né dü truk gyünché ching
Eliminate turmoil and disease among people and livestock,
ལ་ཁམས་ཐམས་ཅད་བ་ང་ིད་པ་དང་། །
yul kham tamché dé shying kyipa dang
Let all countries and regions be filled with happiness and joy,
ོགས་ན་དཔལ་ི་འོར་པ་ས་ར་ག །
dzokden pal gyi jorpa gyé gyur chik
And bring the increased wealth and prosperity of a golden age.
ས་པའང་ོང་སར་ོར་འན་་མ་འཇམ་དཔལ་ས་དབང་ནས་བལ་ར་ས་ི་ོ་ོས་པས་སོ།། །།
Composed by Chökyi Lodrö in response to a request from the vajra holder of Dzongsar, Lama Jampal Chöwang.
574
A Lamenting Plea for Compassion
Aho.
Treasury of wisdom, love and power:
Lerab Lingpa, care for me.
Look upon me from the luminous expanse,
And grant your blessings for evermore.
In the palace on Cāmara’s mountain of glory,

In the ranks of the Mahāguru himself,
Together with an assembly of ḍākinīs—
How delightful it must be to revel so!
But has the special emissary whom Padma appointed

To protect the Tibetan people
Really forsaken his Tibetan subjects
And travelled to this realm of Lotus Light?
Can we withstand this,

Forsaken by your compassion,
When plagued perpetually
By the ills of this evil age?
For you to pass now into peace
Is surely a breakage of your pledge.
Will the decline of your treasures,

So profound and so extensive,
Bring vast benefit to beings
Now and in the future?
As a promoter of Padma’s sublime teaching,

You were without rival, like a great treasure.
Only father of mine, jewel upon my crown,
Hear now this lamentation of mine.
Arise in the form of a supreme emanation,
Who is both learned and accomplished,
And spread your destined treasure teachings
Throughout the threefold world.
Having quenched the flames of Tibet’s malevolence

And brought happiness to rival the moon in splendour,
May you spread the Buddhist teachings in general
And especially those of the Ancient Translations.
May your fourfold activity always be unobstructed,

And may you lead to liberation all with whom you are connected.
Through your bestowal of the supreme accomplishment,
May all be auspicious for your emanations in the three times.
And may this auspiciousness continue long into the future.
Thus, Jamyang Lodrö Gyatso made this prayer spontaneously with a mind of unshakeable devotion.
575
An Acrostic Song
Ahoy, yogins and yoginīs!

Be not indifferent but practise Dharma!
Care for yourselves, my friends of leisure.
Do not conduct yourselves as I do:
Eschew clamour and distraction.
Fashion yourselves however you wish.
Give up craving for tea, alcohol and food.
Have no wish to wander about like women.
Integrate the Tathāgata’s teachings,
Joining their various elements as one.
Knowing that we’re fortunate to be together now,
Let us practice the Dharma continuously.
Most forms of erratic behaviour
Necessarily lead others to lose faith.
One must not simply lie about like a cow.
Provide maternal loving care for all.
Quite as lovely and appealing as a camara,1
Remain invulnerable to the heat and cold.
Strive for the constancy of the Ganges as it flows.
Take to mountain retreats like a fox to his den.
Upon your head as a hat wear the guru’s visualization—
Vivid, never forgotten even for so much as a moment.
While avoiding hectic and trivial activity,
eXecute only refined conduct at all times.
You must strive to be as stable as Ramaṇa,2
Zealous not sporadic throughout your whole life.
Pass, like a deer, through every stage,
And reach the end of the ten bhūmis.
With a roar of laughter, “Ha! Hi!”
Let us realize the meaning of A, the unborn,
And empty the pit of saṃsāra from its depths.
By Chökyi Lodrö.
1. i.e., the tail of a yak which can be used as a chowry or fly whisk. ↩
2. i.e., Rāma, the eponymous hero of the great Indian epic, the Rāṃāyaṇa. ↩
576
Auspicious Dance of Longevity
A Song for Touring the Sacred Sites of Nepal
Ahoye.
With auspicious appearances
And virtuous companions,
In the heart of Nepal
I, the yogi, have arrived.
This land of wonder,
In prospect sublime.
Blessed by the Buddha,
Its dharmakāya stūpas,
Three in number reside,
Bringing dazzling virtue,
Abundant prosperity,
And suffusive blessings,
All amassed like clouds,
And a rain of compassion
Cascading in showers.
Great gods of this world,
The keepers of wealth,
Grant fortune and plenty.
Men are all heroes,
With faces like conches
As ruddy as coral,
Noble and handsome.
Women are fair,
Like daughters of devas
Transported to earth.
Ahoye.
Young children all gather,
Divine offspring at play.
Martial banners of heaven
Fly as if toward foes.
Terrain shaped by technology
Resounds with gentle music.
And blessed places of power
Fill the land all around.
Peaks like towering crystal,
Streams pure in eight ways, 1
Bathing pools vast in number,
Sundry delicious food and drink,
Smooth fabrics that flutter and sway—
The sight of such a place as this
Truly brings joy to the mind.
577
Ahoye.
May the virtue of this pilgrimage,
Which I now offer to the root guru,
Gladden his wise and noble heart,
And through its gift to former-mother beings,
May all set out upon freedom's finest path.
Ahoye.
May performing this auspicious dance—once, twice, three times—bring joy and happiness in abundance.
On the 5th day of the 12th month. 2
1. i.e., the water has crystal clarity, coolness, sweetness, lightness, and softness; it is soothing to the
stomach, free of impurities, and clears the throat. ↩
2. Although not specified this was almost certainly the Fire Monkey year, meaning that the song
was composed on 4 December 1956. ↩
578
Lament Composed in a State of Deep Sadness
Father guru, Vajradhara Loter Wangpo, care for me.

Look upon me, the evil one, right now with compassion.
This son of yours is contaminated with delusion and negative thoughts,
And cannot meet you in your wisdom form.
He cannot even so much as look upon your face,
O protector, in his dreams.
Lord, my deep faith and devotion for you
Is sincere and from the heart.
Still, although this is not mere lip service but deeply felt,
Lord, you do not show your face and I cannot hear your voice,
As if my mind were devoid of deep devotion.
I have had many human gurus,

But five were greatest in their kindness.1
Of these the sole adornment on my crown
Is none other than you, my father guru.
When I recall your life of liberation, O lord,

I cannot but succumb to tears.
When I utter your name faith overwhelms me.
Considering this, look upon me with compassion.
Do not abandon this pupil of yours to his evil karma.
Any transgressions of the samayas of the lord’s three secrets
I continually confess with heartfelt remorse.
Grant me the gift of perfect purity, I pray.
Continuously, I visualise you at the centre of my heart

And offer single-pointed prayers.
Inspire me with your blessings.
Induce the great power of experience and realization, I pray.
As the fourfold maṇḍala support dissolves in four stages,
May I attain mastery of the glorious kāyas.
Noble father, mighty Vajradhara, care for me.
Bless me so that I never part from you, my lord.
Thus, on the twenty-eight day of the twelfth month of the Earth Mouse year, 2 I wrote this lament while in a
state of deep sadness.
1. According to Orgyen Tobgyal Rinpoche, the five were Loter Wangpo, Katok Situ, Shechen
Gyaltsab, Dodrupchen Jigme Tenpai Nyima and Tertön Sogyal. ↩
2. i.e.,1948/49. The twelfth month would have fallen in 1949. ↩
579
Lightning Bands of Compassion: A Song of Lament
for Khenchen Kunzang Palden Tupten Chökyi Drakpa
Oṃ svasti!
Heart-son of the guru who held Samantabhadra’s lineage,
Glorious one who held the life-vein of the Ancient Translation teachings,
Wise, loving and powerful Tupten Chökyi Drakpa,
To you I pray: look upon me with love and compassion.
Now, when the teachings of the omniscient Śākya

And their essence, the vajra vehicle of the Ancient Translations,
Are being corrupted by the stains of interpolation,
Reverend teacher, how can you forsake us with your compassion?
Great beings are disappearing like the sun and moon setting over western peaks,
And the corrupting influence of wrong views is on the rise.
Lord of Dharma, you are like a sovereign among the constellations,
But now that you have passed into the absolute sphere, we are bereft.
Like orphans left behind by their mothers,

We have no refuge or protector and are assailed by suffering.
Consider us well, O protector, with your wisdom and love,
And manifest, I beseech you, in a wondrous emanation.
In a form that has the splendour of a deathless vajra,

Shine as resplendently as the moon amidst the stars.
And with the three ways of the learned1 and qualities of an adept,
Cause the water-lily of the Ancient Translation teachings to bloom.
For us, hereafter in all our lives to come

May we be sustained by the teachings of this supreme guide and king of Dharma.
May we touch our heads at the dust before your feet,
And obtain the supreme essential realization of his secret wisdom mind.
When a letter arrived on the eighth day of the eleventh month to say that the great khenpo of unparalleled
kindness had passed into the dharmadhātu at dawn on the twenty-seventh day of the tenth month of the
Water Sheep year, 2 I, the devoted student Jamyang Lodrö Gyatso composed this prayer with single-pointed
devotion right away during my session of recitation. I pray that all the vidyādhara gurus of the three
transmissions grant their blessings so that it is fulfilled entirely.
1. i.e., teaching, debate and composition. ↩
2. This corresponds to 24 December 1943. ↩
580
Piercing Devotion: A Lament for Lama Sakyapa
Oṃ svasti.
Guide throughout existence and peace,
Crown-ornament of all the learned and accomplished,
Omnipresent sovereign Vajradhara,
Great Sakyapa Kunga Nyingpo,
Bodhisattva Splendour-of-Generosity,
Supremely noble Avalokiteśvara in person,
Most affectionate Lotus-in-Hand,
Like a vast ocean of wisdom,
You are none other than Mañjuśrī,
Secret treasury of the vajra vehicle,
Keeper of jewelled riches of the profound and vast,
Leader of the fortunate to supreme accomplishment,
Keeper of secrets, Vajra-in-Hand,
Your single form that multiplies
To benefit beings simultaneously
Through deeds beyond imagining,
In wondrous, unnumbered magical manifestations,
Emanation of the bodhisattvas of the three families,
Progenitor of all unrivalled members
Of the flawless family of Khön,
Gentle lord, great treasury of compassion,
O Sakyapa guru:
I pray to you from the depth of my heart.
Always look upon me with compassion,
Grant your blessings of secret body, speech and mind.
Lead me and all those connected with me
To the realm of great bliss.
Liberate all beings of saṃsāra’s six realms
From the ocean of suffering.
Cause the teachings to spread and holders of the teachings to increase.
Obliterate, through your immense power, those who would harm the teachings,
So that not even their names remain.
Cause perfect happiness and joy
To fill the world like the light of the sun and moon.
O protector, grant your blessings, and make it so.
Chökyi Lodrö wrote this on the 15th day of the ninth month.
581
The Excellent Path of Definitive Meaning: An
Unmistaken Expression of the Definitive Mahāmudrā
Omnipresent Vajradhara, Tilopa,

Nāro, Maitrī, Marpa, Mila, Dakpo and the rest—
Countless Kagyü adepts, look on me with compassion.
What I call my own mind is this flickering awareness,

Intermittently thinking of everything under the sun.
Its apparent reality, when it is left unexamined, is what binds.
Caught up in hopes and fears, I am exhausted by existence
With all its dualistic thinking, deluded ideas and acceptance and rejection.
When, through the kindness of the guru, I do apply analysis,
I see that mind is entirely empty of origination, presence and departure.
Without basis or origin, mind itself is great emptiness.
It is the natural state of all things in saṃsāra and nirvāṇa.
It is the limitless dharmadhātu, vast and expansive.
Awareness and unawareness are what we label ‘saṃsāra’ and ‘nirvāṇa’.
With realization, we’re buddhas; in its absence, we’re ordinary beings.
In fact, neither saṃsāra nor nirvāṇa is real.
The names for this include dharmadhātu, sugata-essence,
Vajra-of-mind, and emptiness complete with all supreme aspects .
There are many names, but all refer to the same thing.
As for the stages of the path to realizing this,

They include maturing one’s being, training the mind, gathering the accumulations,
Purifying obscurations, and devotion—through the application of these key points
We can receive the guru’s blessings, and then through symbolic means,
Or without any teaching and without meditating, in an instant,
The guru and disciple merge as one within the dharmatā,
So that awareness is suddenly clear in inexpressible Mahāmudrā.
Untainted by ordinary consciousness, this is the union of clarity and emptiness.
It is experienced as perpetual, timeless, beyond the three times.
Without grasping or effort and not slipping into distraction,
We avoid the trap of mental constructs or any wish to meditate.
Sensory impressions and thoughts are self-liberating; they vanish by themselves.
From the very moment of their arising they are on the way to being liberated.
And stillness, movement and awareness are understood to be great equality.
Any thought that occurs dawns as the display of dharmakāya,
And we gain boundless qualities of knowledge, love and power.
When energy-mind and experience merge inseparably,
We have reached the limit of the path Mahāmudrā.
With fruitional Mahāmudrā, body and mind are unobstructed;

All-pervasive like space, they possess the seven aspects of union,1
A treasury of the oceanic qualities of the kāyas and wisdoms,
And we attain the state of the glorious and mighty Vajradhara.
This was written by Yeshe Dorje.
582
1. 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. ↩
583
Tremendous Piercing of the Heart: A Lament
Recalling the Guru
Namo guru!
Great regent of the Vajradhara of Oḍḍiyāna,

Lord Guru Chökyi Gyatso, 'Ocean of Dharma' from kama and terma,
Look upon me with love from the imperceptible sphere.
Surely in your compassion you will not abandon us evildoers.
Now, at this time when the precious teachings of the Buddha are in decline,
For a protector such as you to remain dormant in the peaceful domain
Must surely be to transgress the pledges you have made in the past.
What can the buddhas and their heirs ever do but act on others’ behalf?
Strengthen, then, the force of your wisdom, love and power,

And arise, I pray, from the joyous expanse of dharmadhātu.1
Kyema kyihu! Direct the power of your wisdom, complete in all aspects,
Towards this, your son's mournful song.
Think of me, and in a body of great luminosity

Show yourself this very instant, I pray.
In the past my immature mind was beset with faults,
Now, when I'm mindful and aware, the guru has departed for the dharmadhātu.
Kyihu! I am impoverished, bereft of Dharma,

But your wisdom form is beyond birth and death.
Confer the blessings of your realization upon me.
Ignite the great potential of wisdom awareness.
With the great strength of experience and realization perfected,

As I work to bring great benefit to the teachings and to beings,
Inspire me with perfect mastery of all the boundless qualities
Of the guru’s secret physical, verbal and mental skill.
From now until I reach the essence of awakening,

O glorious guru, may you appear to me repeatedly—
Directly, in visions and in dreams—to offer guidance,
And always indivisible in the sphere of awareness, consider me!
May I perfect your profound realization

And carry out your enlightened activity.
May I remain undeterred by outer circumstances and influences,
And accomplish everything through thought alone, just as I desire.
May you swiftly appear as a supreme emanation of secret body, speech and mind,
And spontaneously perfect the qualities of learning, contemplation and meditation.
Like the brilliant light of the sun and moon that banishes the darkness,
May you be without rival and utterly victorious over all!
Through the power and truth of the oceanic Three Jewels and Three Roots,
May we triumph in the battle against discordant forces and the four māras.
May our intelligence with its wisdom, love and power be profound and vast,
584
And may all be auspicious so that positive signs for the teachings and beings abound.
Thus when, on the twelfth day of the tenth month, I heard the news that the lord of all maṇḍalas had
dissolved his rūpakāya form during the aśvinī month (i.e., ninth month) of the Wood Ox year,2 I was
overwhelmed by a feeling of boundless devotion and began to weep. It was then that I, Jamyang Lodrö
Gyatso, the worst of all the master’s devoted students, made this prayer while at the top of the Secret
Mantra palace, before the golden mound palace of the nāgas at Neten, which lies to the south of the great
place of dharma meditation, Yegyal Namkhadzö. May the guru and Three Roots grant their blessings so that
this becomes a cause for always being cared for by the precious master throughout all future lives. Śubham-
astu sarva jagatam.3
1. Reading dga’ ma’i as dga’ ba’i. ↩
2. This corresponds to October/November 1925. The year of Katok Situ’s passing has sometimes
been mistakenly given as 1923 or 1924. ↩
3. The Sanskrit phrase means ‘May there be auspiciousness throughout the whole world.’ ↩
585
༄༅། །དམ་ི་ལ་འང་སོགས་ལ་གར་ིན་གཏོང་ལ།
A Means of Offering Sur to the Damsi, Gyalgong and Others

ྃ་ ིཿ
hung hrih
Hūṃ hrīḥ!
བདག་ད་པ་ག་པོར་གསལ། །
daknyi pema drakpor sal
I appear clearly as the wrathful Padma,
གས་ནས་ི་་ཛ་ང་། །
tuk né takki radza jung
From whose heart arises Ṭakkirāja,
ང་བདག་གས་འན་འལ་པ་། །
nga dak nyidzin trulpa yi
To summon before me the damsi and gyalgong
དམ་ི་ལ་འང་མན་་བག །
damsi gyalgong dündu kuk
Of the deluded clinging to an “I” or a self.
ཤ་ག་གར་ི་ིན་པ་འ། །
sha trak sur gyi jinpa di
This gift of the sur of flesh and blood expands
ཟད་ད་འདོད་ཡོན་་ར་ེལ། །
zemé döyön gyacher pel
To become a vast, inexhaustible source of all that is desired.
om ah hung
Oṃ āḥ hūṃ
ཁ་འབར་མ་གས་ས་བོ།
Dedicate with the mantra and mudrā of Jvā lā mukhı̄.
ཻ། ིད་པར་བདག་་ོག་པ་། །
kyé, sipar dak tu tokpa yi
Kyé! Arisen from the pride of conceiving of a self
ང་ལ་ལས་ེས་ལ་འང་ཚོགས། ། 586
ང་ལ་ལས་ེས་ལ་འང་ཚོགས། །
ngagyal lé kyé gyalgong tsok
In conditioned existence, all you hosts of gyalgong,
བདག་་ིན་པ་་ན་འས། །
dak gi jinpa gyachen di
Take pleasure in this vast gift of mine,
མ་ང་མས་ནས་གནོད་མས་ོངས། །
gu shying tsim né nösem pong
And satisfied, give up all thoughts of harm
ང་བ་མས་དང་ན་པར་མཛོད། །
changchub sem dang denpar dzö
And embrace the spirit of awakening.
འ་་མ་འག་གཞན་་སོང་། །
diru ma duk shyendu song
Do not remain here but go elsewhere.
གལ་་་འོ་འ་ེད་ན། །
galté mi dro tsé jé na
If you do not depart but instead cause harm
པ་ག་པོ་མ་ོབས་ིས། །
pema drakpö tutob kyi
Have no doubt that you will be annihilated
ལ་་བག་པར་གདོན་་ཟ། །
dul du lakpar dön mi za
Through the power and might of wrathful Padma.
་བས་དམ་ལ་གནས་པར་ིས། །
dewé dam la nepar gyi
So abide by your pledges.
་ཏ་ག།
bhut gatsa
Bhūta gaccha!
ིན་པ་་ན་སོགས་འོ། །
Continue with “Through the power of this vast act of generosity… (jinpa gyachen…) etc.”
ས་པའང་ས་ི་ོ་ོས་པས་སོ། །དའོ།། །།
By Chökyi Lodrö. May virtue abound!
587
588
༄༅། །བ་དབང་ོགས་ན་་པ་མག་ལ་ར་འོན་ི་གསོལ་འབས་འདོད་དོན་
ར་འབ་ས་་བ་བགས་སོ།།
The Swift Fulfilment of Wishes

A Prayer for the Swift Return of the Supreme Tulku of the Fifth Drubwang
Dzogchen Rinpoche
ༀ་ི།
om svasti
Oṃ svasti.
་གམ་རབ་འམས་གས་ེ་བན་ོབས་དང་། །
tsa sum rabjam tukjé den tob dang
Through the forceful truth of the compassion of infinite deities of the Three Roots,
ད་གམ་དམ་ཅན་་མཚོ་ས་མ་དང་། །
gyü sum damchen gyatsö nütu dang
And the power and strength of an ocean of oath-bound guardians related to the three
tantras,
བན་པ་ོབས་ིས་མ་དག་ོན་པ་གནས། །
denpé tob kyi namdak mönpé né
Together with the force of reality itself, inspire us with your blessings
གས་ད་ར་་འབ་པར་ིན་ིས་ོབས། །
gekmé nyurdu drubpar jingyi lob
So that these pure objects of aspiration may be swiftly and unobstructedly fulfilled!
ཁམས་གམ་ས་ི་ལ་པོ་ོགས་ན་པ། །
kham sum chö kyi gyalpo dzogchenpa
Dzogchenpa, sovereign of Dharma throughout the three realms,
དཔལ་ན་་མ་ས་ི་ོ་ེ་། །
palden lama chö kyi dorjé yi
Glorious guru Chökyi Dorje,
་མཚར་མག་་ལ་པ་་ཞལ་། །
ngotsar chok gi trulpé da shyal ni
May the wondrous, moon-like face of your supreme emanation
བན་འོ་ི་དང་གསང་ན་་འར་ི། ། 589
བན་འོ་ི་དང་གསང་ན་་འར་ི། །
ten dro chi dang sang chen ngagyur gyi
Swiftly reappear as a protector of the teachings and beings in general
བཤད་བ་བན་པ་མན་་ར་འོན་ཤོག །
shedrub tenpé gön du nyur jön shok
And of the Dharma that is taught and practised in the Great Secret Ancient Translation
School in particular.
ས་ི་དིངས་ལས་གགས་ི་ར་བངས་ནས། །
chö kyi ying lé zuk kyi kur shyeng né
Arise in a body of form out of the dharmadhātu expanse,
བར་ཆད་བད་ེ་གལ་ལས་མ་པར་ལ། །
barché dü dé yul lé nampar gyal
To bring perfect victory over obstacles and the forces of Māra.
དོན་གས་ན་བ་བ་བ་མ་པ་བས། །
dön nyi lhündrub duwa nampa shyi
Through spontaneously accomplishing the two aims with the four means of attraction,1
མཐའ་ཡས་འོ་བ་་བ་ོངས་ར་ག །
tayé drowé rewa kong gyur chik
May you fulfil the hopes and dreams of infinite living beings!
ས་པའང་ད་ོང་བཟང་པོས་གང་བལ་བན་ས་ི་ོ་ོས་པས་གསོལ་བ་བཏབ་པ་ི་ར།། །།
Chökyi Lodrö offered this prayer in accordance with the request of Gelong Zangpo. Siddhirastu!
1. ↑ The four means of attracting disciples (bsdu ba’i dngos po bzhi) are: 1) being generous; 2) speaking
pleasantly; 3) teaching according to individual needs; and 4) acting in accordance with one’s teaching.
590
༄༅། །འཇམ་དངས་་མ་མག་ལ་ར་འོན་གསོལ་འབས་འདོད་དོན་ར་འབ་
ས་་བ་བགས་སོ། །
The Swift Fulfilment of Wishes
Prayer for the Swift Appearance of the Supreme Tulku of the Mañjughoṣa Guru
ༀ་ི། །
om swasti
Oṃ svasti.
བད་གམ་་མ་ིན་བས་གག་བས་ང་། །
gyü sum lamé jinlab chikdü shing
Embodiment of the blessings of the gurus of the three transmissions,1
མེན་བེ་ས་པ་ཡོན་ཏན་བསམ་་བ། །
khyen tsé nüpé yönten sam mikhyab
Whose qualities of knowledge, love and power are beyond imagining,
ལ་བན་ཡོངས་་ོགས་པ་ང་་། །
gyalten yongsu dzokpé shingta ché
Great conveyer of the entire teachings of the victorious Buddha—
་ན་ས་ི་་མཚོར་གསོལ་བ་འབས། །
orgyen chökyi gyatsor solwa deb
Orgyen Chökyi Gyatso, to you I pray.
གང་་ལ་པ་་གཞོན་ད་པར་འཕགས། །
gang gi trulpé da shyön khyepar pak
Grant your blessings so that the youthful moon, exalted and sublime,
མ་ཐར་པ་དཀར་པོ་ེང་འན་པ། །
namtar pema karpö treng dzinpa
That is your emanation, holder of the white lotus garland of liberation,
བདག་སོགས་འོ་བ་མན་་ར་འོན་ནས། །
dak sok drowé gön du nyur jön né
May swiftly appear as my own and others’ protector
བན་འོ་དོན་ན་འབ་པར་ིན་ིས་ོབས། ། 591
བན་འོ་དོན་ན་འབ་པར་ིན་ིས་ོབས། །
ten drö dön chen drubpar jingyi lob
To bring immense benefit to the teachings and beings.
ས་པའང་མཁན་པོ་གས་བཤད་འོར་ན་ིས་གང་བལ་ར་འཇམ་དངས་ོ་ོས་་མཚོས་རབ་ང་བ་ག་
པ་་འལ་་བ་ས་གག་ལ་ིས་པའོ།། །།
Thus, in response to a request from Khenpo Lekshe Jorden, Jamyang Lodrö Gyatso wrote this on the first day of the
month of miracules during the sixteenth calendrical cycle.
1. ↑ i.e., mind-direct transmission of the victorious buddhas, sign transmission of the vidyādharas, and oral
transmission from special individuals.
592
༄༅། །གངས་ཅན་ོབས་པ་མན་པོ་ལ་མག་ཐམས་ཅད་གགས་པ་ན་པོ་མག་
ལ་ར་འོན་མོས་ས་ི་ད་མངས་ས་་བ་བགས་སོ། །
The Tambura of Devotion
A Prayer for the Swift Appearance of the Supreme Tulku of the All-Seeing
Conqueror and Cardinal Guardian of the Land of Snows
ན་མོ་་་ལོ་་་་ཡ།
Namo guru lokeśvarāya!
ིང་ེ་དབང་ག་ག་ན་པད་དཀར་འཆང་། །
nyingjé wangchuk chak na pekar chang
Mighty lord of compassion, holder of the white lotus,
ང་འར་ར་ིག་གར་ིས་མ་རོལ་བ། །
dengdir ngur mik gar gyi namrol ba
Appearing in a dance-like display in saffron-robes,
ོམ་བོན་ལ་པོ་ལ་བན་ཐམས་ཅད་མེན། །
domtsön gyalpö tsul ten tamché khyen
All-knowing observer of vows in kingly guise—
ོ་བཟང་བ་བན་་མཚོར་གསོལ་བ་འབས། །
lobzang tubten gyatsor solwa deb
Lobzang Tubten Gyatso, to you I pray.
་བ་ིགས་མར་བན་པ་ན་ན་དང་། །
ngabgyé nyikmar tenpa rinchen dang
Sole guardian and protector of living beings who are infinite in number
མཐའ་ཡས་འོ་བ་བས་པ་མན་གག་། །
tayé drowa kyabpé gön chikpu
And the precious teachings during this degenerate, five-hundred-year age,
ལ་མག་བཀའ་ིན་མངས་ལ་འར་ལོ་མན། །
gyal chok kadrin tsungdral khorlö gön
Supreme conqueror, lord of the maṇḍala, incomparable in your kindness,
་མ་ག་ན་པོར་གསོལ་བ་འབས། ། 593
་མ་ག་ན་པོར་གསོལ་བ་འབས། །
lama chak na pemor solwa deb
Guru Padmapāṇi, to you I pray.
བོད་ཁམས་ོངས་འར་་ོ་འག་པ་མས། །
bö kham jong dir lalö jukpa nam
You halt the advance of barbarians in this land of Tibet,
ན་བཅད་ིན་ལས་མ་བས་འལ་མཛད་པ། །
gyün ché trinlé nam shyi dul dzepa
And subjugate them through the four kinds of activity. 1
གས་ན་ས་ི་ལ་པོ་དས་ང་བ། །
rikden chö kyi gyalpo ngö nangwa
You are the noble King of Dharma manifesting directly,
དཔལ་ན་་མ་་འན་བདག་པོར་འད། །
palden lama dru dzin dakpor dü
Glorious Lord of the Potala, to you I bow down.
གང་ོད་ེ་འ་འགས་ལས་རབ་ོལ་ཡང་། །
gang khyö kyechi jik lerab drol yang
Although you are entirely unafraid of birth and death,
བདག་སོགས་བསོད་ནམས་དམན་པར་ར་པ་ས། །
dak sok sönam menpar gyurpa yi
Our stores of merit are but meagre and, as a result,
འཕགས་པ་་་ང་བ་དིངས་་མ། །
pakpé ku yi nangwa ying su tim
The display of your noble form has faded into space.
ད་་བན་པ་མངའ་བདག་་ལ་། །
dani tenpé ngadak su la ré
Who now will act as a sovereign of the teachings?
ི་ད་་བ་དིངས་་་གམ་པར། །
kyi hü shyiwé ying su mi zimpar
Alas! Do not lie dormant in the realm of peace, I pray,
ར་ཡང་ང་འར་མན་ོད་དས་ང་ང་། ། 594
ར་ཡང་ང་འར་མན་ོད་དས་ང་ང་། །
lar yang shying dir gön khyö ngö nang shying
But return directly to this domain, O protector,
བ་བ་མ་བས་བན་འོ་དོན་ར་ནས། །
duwa nam shyi ten drö dön dur né
To secure the welfare of teachings and beings through the four means of attraction, 2
བས་ན་ཕན་བ་ེལ་བར་མཛད་་གསོལ། །
lab chen pendé pelwar dzé du sol
And bring about immense waves of benefit and happiness.
ས་ི་བལ་པས་འགས་པར་མ་ར་ང་། །
dü kyi kalpé gokpar magyur ching
Do not be obstructed by the misfortune of this age.
ར་་ས་རབ་་མ་མས་གས་ནས། །
nyurdu sherab gyumé lhum shyuk né
Swiftly enter the illusory womb of a wisdom mother,
་བམས་་འལ་ེ་་དགའ་བ་གསོས། །
ku tam chotrul kyegu gawé sö
And let the magic of your birth bring joy to beings.
་མཚར་རོལ་ེད་མ་པར་མཛད་་གསོལ། །
ngotsar roltsé ngompar dzé du sol
Take up this wondrous and playful role, I pray.
ལ་གནས་ཐོས་བསམ་བོམ་པ་ོབས་ས་ང་། །
tsul né tö sam gompé tob gyé shing
Disciplined, with the full strength of study, reflection and meditation,
མེན་གས་་ས་ང་བ་ལ་ོགས་ནས། །
khyen nyi yeshe nangwé tsal dzok né
May you perfect the power of primordial wisdom's twofold knowledge,
ས་ད་བ་བན་གསལ་བ་ོན་་། །
rimé tubten salwé drönmé ru
And, as a lamp that illuminates the Buddha's teachings without bias,
་འར་ོ་ེ་ི་ལ་བགས་་གསོལ། །
mingyur dorjé tri la shyuk su sol
Remain upon the immutable vajra throne, I pray.
595
ང་ནས་བང་་ི་མ་་མཐ་བར། །
deng né zung té chimé mu tewar
From this moment forth, on into the distant future,
བན་འོ་ད་པ་མཐའ་དག་ད་ནས་། །
ten drö güpa tadak tsené shyi
May you eradicate all that harms the teachings and beings,
དཀར་པོ་འོད་ང་ོགས་བར་བལ་བ་ག །
karpö ö nang chok gyar dalwa shyik
And spread the bright light of beneficence in all directions—
གངས་་མན་པོས་གས་ེས་གགས་་གསོལ། །
gangri gönpö tukjé zik su sol
Guardian of the Land of Snows, look upon us with compassion, I pray.
་ར་གསོལ་བཏབ་བན་པ་ས་མ་ས། །
detar soltab denpé nütu yi
Through the power of the truth of praying in this way,
ད་ལ་ོན་པ་་བན་འབ་ར་ང་། །
yi la mönpa jishyin drub gyur ching
May all these aspirations of mine be perfectly fulfilled,
་མ་ག་ན་པོས་ེས་བང་ནས། །
lama chak na pemö jezung né
May the guru Padmapāṇi care for and guide me,
ག་མག་ས་ལ་རང་དབང་འོར་བར་ཤོག །
tek chok chö la rangwang jorwar shok
And may I master the Dharma of the supreme vehicle.
སངས་ས་བན་པ་ན་ན་དར་ང་ས། །
sangye tenpa rinchen dar shing gyé
May the precious teachings of Buddha spread far and wide,
་འན་ད་འན་འས་པ་་ེད་ང་། །
dé dzin gendün düpa miché ching
May the companies of saṅgha who uphold them remain united,
བན་པ་ིན་བདག་་བསོད་ས་པ་དང་། ། 596
བན་པ་ིན་བདག་་བསོད་ས་པ་དང་། །
tenpé jindak tsesö gyepa dang
May patrons of the teachings enjoy long lives and abundant merit,
བོད་ཁམས་བ་ས་ང་བས་བ་ར་ག །
bö kham tashi nangwé khyab gyur chik
And may the light of auspiciousness shine throughout Tibet.
དགའ་བ་བ་ན་འ་ད་་་ོང་། །
gawa gyaden chimé lha yi drong
May the spiritual and secular teachings of the great palace—
ས་འར་འཕོས་པ་ཕོ་ང་ན་པོ་། །
sa dir pöpé podrang chenpo yi
Which is as if transferred to this world from the city of immortal gods
ས་ིད་བན་པ་ན་་གནས་པ་དང་། །
chösi tenpa yündu nepa dang
Who enjoy a hundred joys—remain long into the future
བད་ི་གལ་ལས་མ་པར་ལ་ར་ག །
dü kyi yul lé nampar gyal gyur chik
And bring perfect victory over the hostile forces of Māra.
ས་གས་དམ་ད་བལ་དང་འེལ་བ་ར་འོན་འའང་་་་ ༡༢ ས་ ༡༤ ལ་གསོལ་བ་བཏབ་ནས་་ང་

བར་བསོད་ནམས་ི་ོབས་གས་མངས་ད་དས་མདའ་ལ་དཀར་ས་མག་ས་གང་་བལ་བ་དང་འཇམ་
དངས་་མ་མེན་བེ་དབང་པོ་ིན་ལས་ི་ལ་ང་འན་པ་འཇམ་དངས་ོ་ོས་་མཚོས་ིས་་ལ་བ་ད་
གས་་ར་ག །མ་།། །།
Thus, not long after having made this prayer for swift rebirth combined with an invocation of the master's wisdom
mind on the 14th of the twelfth month of the Water Bird year,3 when receiving a request from the supreme son of the
Ümda Shelkar family whose strength of merit is unequalled, I, Jamyang Lodrö Gyatso, who holds the name of an
activity emanation of the Jamyang Lama, Khyentse Wangpo, wrote this out and offered it. May it bring virtue and
excellence. Maṅgalaṁ.
1. ↑ i.e., pacifying, enriching, magnetizing and subjugating.
2. ↑ The four means of attracting disciples (bsdu ba’i dngos po bzhi) are: 1) being generous; 2) speaking
pleasantly; 3) teaching according to individual needs; and 4) acting in accordance with one’s teaching.
3. ↑ i.e., 12 January 1934. The Thirteenth Dalai Lama died on 17 December 1933.
597
༄༅། །ོ་ེ་འཆང་འཇམ་དངས་ོ་གར་དབང་པོ་མག་ལ་ར་འོན་གསོལ་འབས་
་མཚར་་ང་ས་་བ་བགས་སོ། །
Wondrous Light of the Moon
A Prayer for the Swift Appearance of the Supreme Tulku of Vajradhara Jamyang
Loter Wangpo
་བ་་ས་་ན་ོ་ེ་འཆང་། །
ku shyi yeshe ngaden dorjé chang
Vajradhara who possesses the five wisdoms of the four kāyas,
གདན་གམ་ཚང་བ་ད་དཔོན་་་ཀ །
den sum tsangwé depön heruka
Heruka guide for whom all three seats are complete,
དིལ་འར་་མཚོ་བ་བདག་ོ་ེ་མས། །
kyilkhor gyatsö khyabdak dorjé sem
Vajrasattva, the lord whose presence extends to oceanic maṇḍalas—
དེར་ད་དཔལ་ན་་མར་གསོལ་བ་འབས། །
yermé palden lamar solwa deb
The one who is inseparable from them all, glorious guru, to you I pray.
འཇམ་དཔལ་དངས་ི་ོ་ོས་མེན་པ་གར། །
jampal yang kyi lodrö khyenpé ter
Treasure of knowledge with the intelligence of Mañjuśrīghoṣa,
པད་དཀར་འཆང་བ་གས་ད་ིང་ེ་། །
pekar changwé nyimé nyingjé chu
Stream of compassion indivisible from the Holder of the White Lotus, 1
གསང་བ་བདག་པོ་གས་ི་གསང་མཛོད་མས། །
sangwé dakpö tuk kyi sangdzö nam
And hidden treasury of the wisdom mind of the Lord of Secrets 2—
གག་ར་དཔལ་ན་་མར་གསོལ་བ་འབས། །
chik gyur palden lamar solwa deb
The one who embodies them all, glorious guru, to you I pray.
598
ས་དིངས་བ་ཡོ་ག་ང་ཁམས་ནས། །
chöying benza yogé shyingkham né
Emanate swiftly now, out of the dharmadhātu realm of Vajrayoginī,
གགས་ི་་མག་ཁ་བ་ཅན་ོངས་འར། །
zuk kyi ku chok khawachen jong dir
In a supreme nirmāṇakāya form and return to this Land of Snows
ར་་ོ་ནས་བདག་སོགས་གལ་་ལ། །
nyurdu tro né dak sok dulja la
To bring those students to be trained, such as myself, to maturity
མ་དག་དབང་བ་ཆར་ན་ིས་ིན་མཛོད། །
namdak wang shyi char gyün gyi min dzö
Through a continuous stream of the four utterly pure empowerments.
དཔལ་འབར་མ་་ཀ་ལ་མ་ིན་ིས། །
palbar mahakalé tu jin gyi
Through the power and blessings of Mahākāla who blazes in splendour,
བར་ཆད་བད་བ་གལ་ལས་རབ་ལ་ནས། །
barché dü shyi yul lé rab gyal né
May we enjoy perfect victory over all obstacles and the forces of Māra,
བ་བན་ི་དང་བེ་བ་ན་པོ་། །
tubten chi dang tsewa chenpo yi
And may everything be auspicious so that the Buddhist teachings in general
ང་གས་ོགས་མཐར་ས་པ་བ་ས་ཤོག །
ringluk chok tar gyepé tashi shok
And your own tradition of vast loving care spread unto the farthest reaches of this world.
ས་པའང་གས་བ་བ་བདག་ོ་ེ་མས་དཔ་་བོར་བགས་པ་༧འཇམ་དངས་ོ་གར་དབང་པོ་ས་དིངས་
་བ་ན་པོ་ལ་གས་གཞོལ་བས་་་ཐར་པ་ེ་མཁན་ན་ན་པོ་་འཇམ་དངས་ན་བཟང་བན་པ་ལ་
མཚན་ིས་བཀའ་ལ་དད་བ་གག་་མད་་འར་ལོ་མན་པོ་་ད་ི་བཀའ་འབངས་ི་ཐ་ཤལ་འཇམ་
དངས་ས་ི་ོ་ོས་སམ། གག་ལག་ང་ག་་བ་་མས་ེ་གག་གསོལ་བ་བཏབ་པ་མག་་ལ་པ་་་
ཞལ་ར་་འཆར་བ་ར་ར་ག། །།
Thus, when Jamyang Loter Wangpo, the embodiment of Vajrasattva, lord of a hundred buddha families, merged his
wisdom mind with the great peace of the dharmadhātu, to honour the instruction of Khenchen Rinpoche Jamyang
Kunzang Tenpai Gyaltsen of Ewaṃ Thartse for whom I have tremendous faith and respect, I, Jamyang Chökyi
Lodrö, or Tsuklak Lungrik Mawé Nyima, the lowliest of the lord of the maṇḍala's disciples, offered this single-pointed
599
supplication. May it become a cause for the swift appearance of the moon-like face of a supreme emanation.
1. ↑ i.e., Avalokiteśvara.
2. ↑ i.e., Vajrapāṇi.
600
༄༅། །ཚོགས་མད་་ས་དཔལ་ེར་བགས་སོ། །
Bestowing the Glory of Wisdom: A Gaṇacakra Feast for Nyingtik Saldrön

རང་ག་་མ་བ་ན་གཙོ། །དིལ་འར་བདག་པོར་ས་བད་ནས། །ཟབ་མོ་་མ་ལ་འོར་ི། །ཚོགས་མད་་

ས་དཔལ་ེར་དེ། །
To the guru, intrinsic awareness, sovereign of great bliss, lord of the maṇḍala, I bow down! For this profound guru
yoga, I shall now present the gaṇacakra feast offering, “Bestowing the Glory of Wisdom”.
་ལ་འར་དབང་ཐོབ་ང་དད་པ་དང་དམ་ག་ན་པ་ལ་འོར་པས་ཚོགས་ི་ཡོ་ད་མ་་ན་དང་། ་ལ་སོགས་
ཐབས་ས་ི་ས་་འོར་བ་བཤམས་ལ་་ཆང་ས་ན།
Yogins who have received empowerment and who possess faith and pure samaya, should arrange whatever samaya
substances they have, including madāna and bāla, and sprinkle them with water and wine.
རྃ་ཡྃ་ཁྃ། ི་ོད་བ་ན་ཀ་་ལ། །
ram yam kham chi nö dechen kapala
Raṃ yaṃ khaṃ! Outer appearance is the kapāla of great bliss;
ནང་བད་་ས་ཚོགས་གཏོར་། །
nang chü yeshe tsok tor ché
Within it, all beings are the great feast tormas1 of wisdom.
ཟག་ད་བད་ི་ིན་ན་པོ། །
zagmé dütsi trinchen po
Objects of desire multiply as great clouds of stainless amṛta,
འདོད་ཡོན་ནམ་མཁའ་བ་པར་ེལ། །
döyön namkha khyapar pel
Increasing until they fill the sky.
ༀ་ཿྃ་ཧ་ཧོ་ ིཿ
om ah hung ha ho hrih
oṃ āḥ hūṃ ha ho hrīḥ
ལན་གམ་བོད།
Three times
ཚོགས་ང་ན་འེན་པ་།
Inviting the field of merit
་གམ་ང་ཁམས་རབ་འམས་ནས། ། 601
་གམ་ང་ཁམས་རབ་འམས་ནས། །
ku sum shing kham rabjam né
From the infinite pure realm of the three kāyas,
་མ་་དམ་མཁའ་འོ་ཚོགས། །
lama yidam khandrö tsok
Come, assemblies of gurus, devas and ḍākinīs.
འར་གགས་ཚོགས་ལ་ིན་ན་ཕོབ། །
dir shek tsok la jin chen pop
Rain blessings upon this gaṇacakra.
ལ་འོར་ག་པ་ཉམས་ོགས་ོར། །
naljor rigpé nyamtok por
Heighten this yogin’s experience and realisation of awareness.
་ང་ག་ར་ིན་ོབས་ལ། །
tsa lung tigler jinlop la
Bless nāḍī, prāṇa and bindu,
མག་དང་ན་མོང་དས་བ་ོལ། །
chok dang tünmong ngödrup tsol
And bestow supreme and ordinary siddhis.
ༀ་མ་་་་བ་ས་་ཛཿ ཛཿྃ་་ཧོཿ
om maha guru benza samadzah dzah hung bam hoh
ཚོགས་ད་མ་པ་གམ་ོས་ལ། དང་པོ་མད་པ་།
There are three sections to the feast offering. First, offer the first portion:
ༀ་ཿྃ། ་ད་ཚོགས་ི་མད་པ་། །
om ah hung lamé tsok kyi chöpa ni
Oṃ āḥ hūṃ! These unexcelled gaṇacakra offerings are
་ས་མ་་འོད་ར་འོ། །
yeshe nam ngé özer tro
Radiant with the five wisdom lights;
་མ་་བ་དིལ་འར་མས། །
lama ku shi kyilkhor nam
May the maṇḍalas of the guru’s four kāyas
ཚོགས་ི་མད་པས་མས་ར་ག །
tsok kyi chöpé nyé gyur chik
Be pleased by this offering of gaṇacakra.
602
བར་པ་བང་ང་བཤགས་པ་།
In between, repair with confession:
ྃ་ ིཿ འོག་ན་གསང་མག་ང་ཁམས་ར། །
hung hrih omin sang chok shing kham cher
Hūṃ! Hrīḥ! In the great supreme secret buddha field of Akaniṣṭha,
དིངས་ི་བྷ་་་ཡངས། །
ying kyi bhendha gya ré yang
Within the bhāṇḍa 2 of all-pervading space,
ཚོགས་གཏོར་འདོད་ཡོན་བད་་། །
tsok tor döyön chü ré ché
The feast tormas and offerings are excellent,
ལ་འོར་ག་པ་ངས་་ོ། །
naljor rigpa dang ré tro
And the yogin’s awareness is clear and joyful.
ག་ལ་ན་བཟང་མཁའ་བ་ིན། །
rik tsal kunzang kha khyap trin
Awareness-display pervades the sky as an offering cloud of Samantabhadra,
ི་ནང་གསང་མད་དཔག་ཡས་ིས། །
chi nang sang chö pagyé kyi
Making limitless outer, inner, and secret offerings
་མ་་བ་་ཚོགས་མས། །
lama ku shi lha tsok nam
To the devas of the guru’s four kāyas;
གས་དམ་གན་པོ་དེས་པར་བང་། །
tukdam nyenpo gyepar kang
The deities are pleased and their wishes fulfilled.
བདག་ཅག་་ས་ག་ག་པས། །
dakchak mishé timukpé
Unwholesome actions, obscurations, faults and downfalls,
བསགས་པ་ིག་ིབ་ས་ང་ན། །
sakpé dik drip nyé tung kün
Accumulated through my ignorance and stupidity,
དམ་ས་ཚོགས་ི་མད་པས་བཤགས། །
damdzé tsok kyi chöpé shak
I confess through this feast offering of samaya substances;
603
དག་ང་ཚངས་པར་ལ་་གསོལ། །
dak ching tsangpar tsal du sol
Please grant me purification!
བ་ས་་ཡ་ཨཿ
benza samaya a
vajra samaya aḥ
ག་བ་བོད། ཐ་མ་བལ་བབ་།
Recite the hundred-syllable mantra. Finally, perform the liberation:
་དིངས་འབར་བ་ཧོམ་ང་། །
é ying barwé hom khung du
Into the triangular blazing dungeon of the space of E,
གས་འན་ོག་པ་་་བག །
nyidzin tokpé rutra kuk
I summon the rudra, dualistic thought;
བདག་ད་ར་་མཚོན་ིས་བལ། །
dagmé purbü tsön gyi dral
Liberating it with the kīla of egolessness,
་ས་རབ་འབར་ཞལ་་བབ། །
yeshe rap bar shal du tap
I offer it to the mouth of intensely blazing wisdom.
མ་ཾ་་་་ར་ཡ་ད། ་དམ་བ་ང་ཏ་ཁ་ཁ་་།
matram rutra maraya bé idam balingta kha kha kha hi
ང་ཁམས་ེ་མད་ར་གསལ་བན། །་ས་ལ་་་ས་རོལ། །ཚོགས་ལ་ལོངས་ོད་མཐར།

Seeing the aggregates, elements and sense-fields as deities, jñāna enjoys jñāna. After enjoying the gaṇacakra:
ཧོཿ ག་འན་་མ་་ཚོགས་ལ། །
hoh rigdzin lamé lha tsok la
Hoḥ! Assemblies of vidyādhara gurus—
ཚོགས་ི་མད་པ་ལ་བ་ས། །
tsok kyi chöpa pulwa yi
Through offering this gaṇacakra,
བདག་གཞན་འོ་བ་མ་ས་པ། །
dak shen drowa malü pa
May I, and all beings without exception,
དིལ་འར་གག་་འབ་པར་ཤོག ། 604
དིལ་འར་གག་་འབ་པར་ཤོག །
kyilkhor chiktu drupar shok
Attain accomplishment within one maṇḍala.
ས་ོན་ལམ་བཏབ། ག་མ་བས་ལ་ཁ་་ན།
Thus make a prayer of aspiration. Having collected the remainders, sprinkle them with mouth-rinsing water:
། ག་ལ་དབང་བ་བཀའ་ཉན་ེ། །
pem lhak la wangwé ka nyen dé
Phaiṃ! Attendants entitled to the remainder—
མཁའ་འོ་ང་ལང་དབང་ག་མ། །
khandro ging lang wangchugma
Ḍākinīs, gings3, langkaras and īśvarīs,
མ་བན་ིང་བ་འབར་མ་སོགས། །
ma dün sing shi barma sok
Seven Mothers, Four Sisters, barmas and the rest—
ག་གཏོར་བས་ལ་ིན་ལས་བས། །
lhaktor shé la trinle drup
Enjoy the remainder and accomplish your appointed activities!
་ི་བ་ང་ཏ་་།
utsita balingta kha hi
ོ་ན་ོ་ེ་་གར་། །ེས་ལ་ཆད་ཐོ་གཏོར་མ་ལ། །
If you like, perform vajra songs and dances. Afterwards offer the torma of the covenant:
ྃ་ ིཿ བད་གམ་ག་འན་་མ་ས། །
hung hrih gyü sum rigdzin lama yi
Hūṃ! Hrīḥ! You protectors bound by oath
དམ་ལ་བཏགས་པ་ང་མ་མས། །
dam la takpé sungma nam
By the gurus of the three lineages—
ན་རཀ་བད་ིས་དེས་པ་བེད། །
men rak dütsi gyepa kyé
Be pleased with these nectars of amṛta and rakta;
ད་བགས་ཤ་ག་གཏོར་མ་བས། །
dra gek sha trak torma shé
Accept this torma of the obstacle makers’ flesh and blood;
་མན་འགལ་ེན་བར་ཆད་ོལ། ། 605
་མན་འགལ་ེན་བར་ཆད་ོལ། །
mitün galkyen barché drol
Liberate unfavourable circumstances and obstacles;
ཟབ་གར་བན་པ་ས་པ་དང་། །
zap ter tenpa gyepa dang
Cause the teachings of the profound treasures to spread,
བལ་བ་ིན་ལས་འབ་པར་མཛོད། །
cholwé trinle drupar dzö
And perform the activities we request of you!
ས་མ་ཡ་ཨ་ྀ་ཏ་ར་བ་ང་ཏ་་།
samaya amrita rakta balingta kha hi
samaya amṛta rakta baliṃ te khāhi
བཤལ་ས་བན་མ་ོང་ང་མད། །
Offer the stirred rinse water to the Tenmas:
ོཿ ེན་འེལ་བ་གས་གནས་དག་པ། །
joh tendrel chunyi né dakpé
Bhyoḥ! The innate purity of the twelve interdependent links
བན་དོན་མ་པ་བ་གས་གགས། །
den dön nampa chunyi zuk
Arises in the form of the twelve aspects of truth;
བོད་ོང་བན་མ་བ་གས་ཚོགས། །
pö kyong tenma chunyi tsok
You twelve Tenmas, protectresses of the world—
འར་ོན་གཏོར་མ་བཤལ་་བས། །
dir jön tormé shal chu shé
Come here and receive the torma’s rinse water.
བལ་བ་ལས་མས་འབ་པར་མཛོད། །
cholwé lé nam drupar dzö
Accomplish your appointed activities,
འག་ེན་བ་བ་ིན་ལས་ེལ། །
jikten dewé trinlé pel
Increase the happiness of the world,
ག་་བང་ང་ོབ་པར་མཛོད། །
taktu sung shing kyopar dzö
And at all times keep guard and protect!
606
མ་་ ིང་ ིང་བ་ང་ཏ་་༔
ma ma hring hring balingta kha hi
ma mā hrīṃ hrīṃ baliṃ te khāhi
་ོ་། གཏོར་གཞོང་ཁ་བས་པ་ེང་ོ་ེ་ག་ས་མནན།
Turning the torma container upside down, perform the vajra mudrā of subjugation.
ྃ། ོ་ེ་འགས་ེད་ན་པོ་ས། །
hung dorjé guk che chenpo yi
Hūṃ! The great vajra commander
དམ་ི་ཐམས་ཅད་བག་ནས་ང་། །
dam si tamché kug né kyang
Gathers all you violators of samaya;
་རབ་འབར་བ་འོག་་མནན། །
rirab barwé og tu nen
Burying you beneath blazing Mount Meru,
ནམ་ཡང་ང་བར་མ་ར་ག །
nam yang dangwar ma gyur chik
Never shall you rise again!
ཡ་མ་དམ་ི་ མ་བྷ་ཡ་།
yama damsi tvam bhayanam
ེས་ལ་མད་བོད་དས་བ་ང་།
For the conclusion of the sādhana, there is offering, praise and receiving of siddhis:
ཧོཿ ག་འན་་མ་་ཚོགས་ལ། །
hoh rigdzin lamé lha tsok la
Hoḥ! Before this divine assembly of vidyādhara gurus,
ི་ནང་གསང་བ་མད་པ་འལ། །
chi nang sangwé chöpa bul
I present the outer, inner and secret offerings;
ལ་དང་དབང་པོ་གས་ད་རོལ། །
yul dang wangpo nyimé rol
Within the realm of non-fixation, free from acceptance and rejection,
ང་ང་འན་ལ་ངང་་བས། །
pang lang dzindral ngang du shé
Accept this non-dual enjoyment of objects and senses.
ༀ་བ་ཨཾ་ནས་ཤ་་པ་ཤ་གེ་་ས་ེ་མ་་ཨ་ྀ་ཏ་ར་བ་ང་ཏ་་། 607
ༀ་བ་ཨཾ་ནས་ཤ་་པ་ཤ་གེ་་ས་ེ་མ་་ཨ་ྀ་ཏ་ར་བ་ང་ཏ་་།
om benza argham padam pupé dhupé aloké gendhé nevidé shapda rupa shapda gendhé
rasa parshé maha amrita rakta balingta kha hi
ྃ་ ིཿ རང་ང་འོད་གསལ་ངང་ལས་མ་གཡོས་ང་། །
hung hrih rangjung ösal ngang lé mayö kyang
Hūṃ! Hrīḥ! Never departing from the realm of self-existing luminosity,
མ་འགགས་རོལ་པ་ལོངས་ོད་ོགས་པ་། །
magak rolpa longchö dzokpeku
You manifest the unceasing saṃbhogakāya,
གས་ེ་གང་འལ་ལ་་་ཚོགས་ལ། །
tukje gang dul tulkü lha tsok la
And the all-taming deities of the compassionate nirmāṇakāya;
་གཡོ་མཉམ་པ་ན་པོས་བོད་པར་བི། །
miyo nyampa chenpö töpar gyi
With unchanging great equanimity, I praise you.
ༀ་ཿྃ། ག་འན་་མ་གས་དམ་ས་ལ་བབ། །
om ah hung rigdzin lamé tugdam dü la bap
Oṃ āḥ hūṃ! The time has come to fulfil the aspirations of the vidyādhara gurus.
བ་ོང་་ས་ན་པོ་ོ་ེས་ལ། །
detong yeshe chenpö go ché la
By opening the door of the great wisdom of bliss-emptiness,
མག་དང་ན་མོང་དས་བ་མ་ས་པ། །
chok dang tünmong ngödrup malüpa
Grant and stabilise right now, without exception,
ད་་ད་་བལ་ང་བན་པར་མཛོད། །
danta nyi du tsal shing tenpar dzö
All supreme and ordinary siddhis!
ༀ་ཿྃ་བ་མ་་་་་ཡ་་ཀ་་ས་ི་ཕ་ལ་ྃ།
om ah hung benza maha guru kaya waka tsitta sarva siddhi pala hung
oṃ āḥ hūṃ vajra mahā guru kāya vāk citta sarva siddhi phala hūṃ 4
དས་བ་ང་ང་ནོངས་པ་བཤགས། །ཚོགས་མོན་ེན་ཡོད་ན་བན་བགས་།
Receive the accomplishments, then confess wholeheartedly. If you have a support for the invited deities, perform the
ritual requesting them to remain:
དབང་ང་དང་་མ་བ་བིམ་་་མ་གང་ར་།
Receive the empowerments and gather and dissolve the visualization as in the main section.
608
བོ་ོན་།
Dedication and Aspiration
བདག་སོགས་མཁའ་མཉམ་འོ་བ་ན། །
dak sok kha nyam drowa kün
May I and all beings numerous as the sky is vast,
ེ་ན་་ས་ེས་་བང་། །
kyé kün gurü5 jesu zung
Be accepted by the guru in all our lives.
ིན་ོལ་བད་ི་ད་ག་ེ། །
mindrol dütsi gyü chuk té
May our mindstreams be rich with the nectar of maturation and liberation,
་བ་་འཕང་ར་ཐོབ་ཤོག །
ku shi gopang nyur top shok
And may we all swiftly attain the level of the four kāyas.
ས་བོད་།
Verses of Auspiciousness
བད་གམ་་མ་ིན་ང་འིགས། །
gyü sum lamé trinpung trik
From the dense rain-clouds of the gurus of the three lineages,
་དམ་དས་བ་ང་ཆར་འབས། །
yidam ngödrup drang char bep
Devas pour down siddhis
མཁའ་འོ་ས་ོང་འག་་ོགས། །
khandro chökyong druk dra drok
Amidst the roaring thunder of ḍākinīs and dharmapālas.
ིད་་ད་མཚན་ས་ར་ག །
si shi gé tsen gyé gyur chik
May the virtues of saṃsāra and nirvāṇa flourish!
ས་སོགས་ས་པ་བོད་ལ་ན་ི་ལམ་ེར་ལ་འག་ །
With these prayers of auspiciousness, continue integrating practice into your daily life.
609
ས་པའང་ེ་ད་་གས་ས་མོ་ག་ོན་ནས་ེན་དང་བཅས་་གང་ས་བལ་བ་དང་། མེན་གགས་མག་
ལ་ན་པོ་་མ་ལས་ང་ིས་ན་གས་པ་གང་བལ་ར། ་འལ་ད་་འཇམ་དངས་ོ་ོས་་མཚོའམ་པ་
་ས་ོ་ེས་ས་མ་བན་མག་ལ་ན་པོ་ས་་ར་མཛད་པ་འས་ང་རང་གཞན་ིས་ད་ལ་ཚོགས་གས་
བས་པོ་་ང་་འལ་བ་ར་ར་ག །ས་་ཀ་་ཎཾ་བྷ་ཝ་༎ ༎
In response to a request supported by gifts from Yudrön, princess of Derge, and at the urging of Maṅgala, the all-
knowing Choktrul Rinpoche,6 who said this would be good to write, I, the one known as Jamyang Lodrö Gyatso or
Pema Yeshe Dorje, spoke this immediately and Choktrul Rinpoche wrote it down. May this cause great waves of
twofold accumulation to develop within our own and others’ mindstreams. Sarvadā kalyāṇam bhavatu!
| © Rigpa Translations, 2009. Edited and adapted for Lotsawa House, 2020.
1. ↑ Torma: (Skt.: balingta), stylized food offerings usually in the shape of a cone or pyramid, adorned with
small and large 'buttons' and of various colours. Often the shape of a torma is deity specific. During
certain Vajrayāna initiations the torma is used to represent the deity.
2. ↑ Tib. bhandha. Skt. bhāṇḍa. A “vessel” or “cup” but in a ritual context can also mean skull-cup.
3. ↑ attendants, musicians and dancers
4. ↑ An alternative version of this mantra in Dilgo Khyentse's collected works ends with 'hoḥ' instead of
'hūṃ'
5. ↑ An alternative version uses 'lamé'
6. ↑ i.e., Dilgo Khyentse Rinpoche
This work is licensed under a Creative Commons Attribution-NonCommercial 3.0 Unported License .
PDF document automatically generated on Mon Jun 8 10:48:10 2020 GMT from
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Jamyang Khyentse Chökyi

Therefore, since it is extremely incongruous to kill and offer up sentient beings to

Actions, once performed, will not come to nothing.

And the Chapter of the Truthful One:1 states:

O king, do not commit the act of killing.

Whoever transgresses the Sage's words

The joy of beings brings delight to the Buddhas,

Goodman, Charles. 2016. The Training Anthology of Śāntideva: A Translation of the

1. Bden pa po'i le'u (Satyakaparivarta). This is an alternative title of the Sūtra

2. i.e., Pravrajyāntarāya-sūtra. The source of what follows seems to be the Sūtra of

3. Bodhicaryāvatāra VI: 122. ↩

You cut apart the web of conditioned existence,

How pitiful it is that the clamour of hostility

Clinging to one’s own view as paramount

The protector Nāgārjuna and his heirs explained

The gentle lord and second buddha,

The fact that Padmākara of Oḍḍiyāna

Nobody should object to a statement

For most noble people6

Sacred speech carved on stone,7

The seven-day ceremonies based on the forty-nine day period

For each town, monastery and patron

To follow the nonsense of Phabongkha,9

The teachings these days are in decline.

Through the virtue of this, may all living beings

1. rdo rje rnon po (Skt. Vajratīkṣṇa) an epithet of Mañjuśrī. ↩

2. i.e., Lhodrak Namkha Gyaltsen 1326–1401 ↩

4. rta mgrin yang gsang khros pa ↩

5. skyer sgang dag snang rta mgrin ↩

6. Read dam par as dam pa (AZR) ↩

7. Read bskor as brko (AZR). ↩

9. Read mkhas as kha’i (AZR). This is Pha-bong-kha[-pa] bDe-chen snying-po

This view should be as stable as a mountain. Meditation should be as unmoving as an

Offered to Garje Kham-u Tulku.

| Translated by Sean Price, 2016.

Still, it is very important to purify obscurations as a preliminary, to pray to the guru

Chökyi Lodrö offered this merely to avoid turning down a request.

| Translated by Adam Pearcey, 2020.

Listen, Lodrö, you who are so smart and sensible!

Right now, you might consider yourself young,

Although you’ve met many authentic masters,

Whilst well-aware of the boundaries of the three vows,

Careless one! Put your hands to your heart and think:

When you’re caught in the passage from this life,

The bloom of a handsome youthful body withers with age.

Though immature, you pretend to work for others’ good;

Simply to remember your father is sufficient, the king of all practices.

Precious teacher, possessor of the wisdoms and kāyas,

When this son of yours has purified his perceptions,

O lama, healer of your son’s ills, remain!

For however long I have left to live,

May I set out upon the path to liberation,

| Translated by Gyurme Avertin, 2011.

Beautiful String of Jewels

| Translated by Rigpa Translations, 2011

At the feet of the guru, I pay homage.

Recollecting impermanence and death,

Recognize sentient beings as your parents,